therof should be displaced and the said Herrigetto perferred Yea also non obstante that the sayd Pope himselfe had before giuen his graunt to the king realme of England y◠one Italian should not succeede an other in any benefice there yet for all that the said Herrigetto vpon paine of excommunication to be placed therin Ex Paris fol. 240. And thus much hetherto of these matters through the occasion of the East churches and the Grecians to the entent all men that read these stories see the doings of this Westerne Bishop may consider what iust cause these Grecians had to seclude themselues from hys subiection and communion For what christian communion is to be ioyned with him which so contrary to Christ and his gospel seeketh for worldly dominion so cruelly persecuteth hys brethren so giuē to auarice so greedy in getting so iniurious in oppressing so insatiable in hys exactions so malitious in reuenging stirring vp warres depriuing kings deposing Emperours playing Rex in the Church of Christ so erronious in doctrine so abominably abusing excommunication so false of promise so corrupt in life so voyde of Gods feare and briefly so farre from all the parts of a true Euangelicall Bishop For what seemeth he to care for the soules of men which setteth in benefices boyes and outlādish Italians and further one Italian to succede an other which neither did know the language of the flocke nor once would abide to see their faces And who can blame y◠Grecians then for diffeuering themselues from such an oppressour and gyant against Christ. Whose wise example if this Realme had then folowed as they might certes our predecessours had bene rid of an infinite number of troubles iniuries oppressiōs warres commotions great trauails charges besides the sauing of innumerable thousand of poūds which the sayd bishop full falsely hath raked and transported out of thys Realme of ours But not to excede the bounds of my history because my purpose is not to stande vpon declamations nor to dilate common places I will passe ouer leauing the iudgement therof to the further examination of the reader For els if I lifted to prosecute this argument so far as mater would lead me truth peraduenture wold require me to say I durst not only say but could well proue the Pope court of Rome to be the only fountain principal cause I say not of muche misery heere in England but of all the publicke calamities and notorious mischiefes which haue happened these many yeres through all these West parts of christendome especially of all the lamentable ruine of the church which not only we but the Grecians also this day do suffer by the Turks and Saracens As whosoeuer wel considereth by reading of histories the course of times and vieweth with all the doings and acts passed by the said bishops of Rome together with the blinde leading of his doctrine shal see good cause not only to thinke but also to witnes the same Only one narratiō touching this argument and yet not transgressing the office of my historie I minde the Lorde willing to set before the Readers eyes which happened euen about this present time of thys king Henries reigne in the yere of our Lord. 1244. In the which yeare it chanced that Lewes the French king sonne to Quene Blanch fel very fore sicke lying in a swounde or in a traunce for certaine dayes in such sorte as few thought he would haue liued some said he was gon already Amongst other there was with him hys mother who sorowing bitterly for her sonne and giuen somewhat as cōmonly the maner of women is to superstitiō went brought foorth a peece of the holy crosse wyth the crowne and the speare which peece of the holy crosse Baldwynus Emperour of Constantinople whome the Grecians had deposed a litle before for holding with the bishop of Rome had sold to the French king for a great summe of mony and blessed him wyth the same also laid the crowne the spear to his body making a vow wtal in the person of her sonne that if the Lorde would visite him with health and release him of that infirmitie he should be croysed or marked with the crosse to visit his sepulchre and there solemnly to render thankes in the lande which he had sanctified wyth his bloud Thus as she with the B. of Parys and other there present were praying beholde the king which was supposed of some to be dead began with a sigh to pluck to his arms and legges and so stretching himselfe began to speake geuing thankes to God who from an high had visited him called him from the danger of death Which as the kings mother with others there toke to be a great miracle wrought by the vertue of the holy crosie so the king amending more and more as soone as he was well recouered receaued solemnely the badge of the crosse vowing for a freewil sacrifice vnto God that he if the counsaile of his realme would suffer him would in hys owne person visite the holy land forgettyng belyke the rule of true Christianitie where Christ teacheth vs otherwise in the gospel saying That neither in this mount nor in Samaria nor at Ierusalem the Lord will be worshipped but seeketh true worshippers which shall worship him in truth and veritie c. An. 1244. Pariens fol. 182. After thys was great preparaunce and muche a do in Fraunce toward the setting foorth to the holy land For after the K. first began to be croysed the most part of the nobles of Fraunce with diuers Archbishops and Byshops with Earles and Barons and Barons and gentlemen to a mighty number receaued also the crosse vppon their sleeues Amongst whom was the Earle Atrebacensis the kings brother the Duke of Burgundy the Duke of Brabant the Countesse of Flaunders wyth her two sonnes the Earle of Britaine with his sonne the Earle of Barrēsis Earle of Swesson Earle of S. Paul Earle of Druis Earle Retel with many noble persons mo Neither lacked here whatsoeuer the Pope could do to set forward this holy busines in sending his Legates and Friers into Fraunce to stirre the people to folow the king to contribute to his iourny Wherupon was graunted to the King to gather of the vniuersall church of France by the popes authoritie the tenth part of all their goods for 3. yeares space together vpon thys condition that the king likewise wold graunt to the Pope the 20. part for so many yeares after to be gathered of the sayd Church of Fraunce Which was agreed An. 1246. Ex Mat Parisiens fol. 204 b. Shortly after thys in the yeare of our Lorde 1247. followed a Parliament in Fraunce where the king with his nobles being present there was declared how the king of Tartarians or Turkes hearing of the viage of the French king writeth a letter to him requiring that he wil become hys
Wherefore afterward he tasted and suffred much aduersity trouble And not long after in the yeare of our Lord sayth he 1372. he wrote vnto the Byshop of Rome that he should not by any meanes entermeddle any more wtin his kingdom as touching the reseruation or distribution of benefices and that all such by shops as were vnder hys dominion should enioy their former and ancieÌ„t liberty and be confirmed of theyr Metropolitanes as hath ben accustomed in tunes past c. Thus much wryteth CaxtoÌ„ But as touching the iust number of the yere and time we will not be very curious or carefull about at this present Thys is out of all doubt that at what time all the worlde was in most desperate and vile estate that the lamentable ignorance and darknes of God his truth had ouershadowed the whole earth this man stepped forth like a valiant champioÌ„ vnto whom it may iustly be applyed that is spoken in the boke called Ecclesiasticus of one Simon the sonne of Onias Euen as the morning star being in the middest of a cloud as the Moone being ful in her course and as the bryght beames of the Sunne so doeth he shine and glister in the temple and Church of God Thus doth almighty God continually succor helpe wheÌ„ all thinges are in dispaire being alwaies according to the Prophecye of the Psalme a helper in tyme of need The which thing neuer more playnely appeared then in these latter dayes and extreme age of the Church when as the whole state condition not onely of worldly things but also of Religion was depraued and corrupted That like as the disease named Lethargus among the Phisâ—uons euen so the state religion amongst the Diuines was past al mens helpe and remedy The onely name of Christ remayned amongest Christians but his true liuely doctrine was as farre vnknowne vnto the most part as his name was coÌ„mon vnto al men As touching fayth coÌ„solation the end vse of the law the office of Christ of our impotency and weaknes of the holy ghost of the greatnes strength of sinne of true works of grace and free iustification of liberty of a Christian man wherein consisteth and resteth the summe and matter of our profession there was no mention or any word almost spokeÌ„ of Scripture learning diuinity was knowne but vnto a few that in the scholes onely there also turned coÌ„uerted almost al into sophistry In stead of Peter Paule men occupyed theyr time in studying Aquinas and Scotus and the maister of senteÌ„ce The worlde leauing forsaking the liuely power of Gods spirituall word and doctrine was altogether led and blinded with outward ceremonies humaine traditions wherein the whole scope in a maner of all christian perfection did consist depend In these was all the hope of obteining saluation fully fixed hereunto all thynges were attributed In so much that scarcely any other thyng was sene in the temples or Churches taught or spoken of in sermoÌ„s or finally inteÌ„ded or gone about in theyr whole life but only heaping vp of certain shadowed ceremonies vpon ceremonies neither was there any end of theyr heaping The people were taught to worship no other thing but that which they did see and did see almost nothing whiche they did not worship The Church being degenerated from the true Apostolick institutioÌ„ aboue al measure reseruing onely the name of the Apostolick Church but farre from the truth thereof in very deede did fall into all kinde of extreme tyranny where as the pouerty and simplicity of Christ was chauÌ„ged into cruelty and abhomination of life In stead of the Apostolicke giftes and continuall labours and trauelles slouthfulnes ambitioÌ„ was crept in amongst the priests Besides all this there arose sprong vp a thousand sortes and fashions of straunge religions being the onely root well head of all superstitioÌ„ How great abuses and deprauations were crept into the Sacramentes at what tyme they were compelled to worship similitudes and signes of thinges for the very things themselues and to adore such things as were instituted and ordeined onely for memorials Finally what thing was there in the whole state of Christen religion so sincere so sound and pure which was not defiled and spotted with some kind of superstitioÌ„ Besides this with how many bondes snares of dayly new fangled ceremonies the sely consciences of men redeemed by Christ to liberty were snared and snarled In so much that there could be no great differeÌ„ce almost perceiued betwene Christianitie and Iuishnes saue onely the name of Christ so that the state and condition of the Iewes might seeme somwhat more tolerable then ours There was nothing sought for out of the true fountaines but out of the dirty pudles of the Philistians The christian people were wholy caried away as it were by the noses with mere decrees and constitutions of men euen whether as pleased the bishops to lead them and not as Christes will did direct them All the whole world was filled and ouerwhelmed with errours and darknesse And no great maruell for why the simple and vnlearned people being far from all knowledge of the holy Scripture thought it sufficient inough for them to know onely these things whych were deliuered them by their pastors and shepheards and they on the other part taught in a maner nothing els but such things as came foorth of the Court of Rome Whereof the most part tended to the profite of their order more then to the glory of Christ. The Christian faith was esteemed or counted none other thing then but that euery man should know that Christ once suffred that is to say that all men should know and vnderstand that thing which the deuils theÌ„selues also knew Hypocrisie was counted for wonderful holines All men were so addict vnto outward shewes that euen they theÌ„selues which professed that most absolute singular knowledge of the scriptures scarsly did vnderstaÌ„d or know any other thing And thys euideÌ„tly did appere not only in the common sort of doctâ—urs and teachers but also in the very heades and captaines of the Church whose whole religion and holines consisted in a maner in the obseruing of dayes meates and garments and such like rethorical circumstances as of place time person c. Hereof sprang so many sorts fashions of vestures and garments so many differences of colours meates with so many pilgrimages to seuerall places as though f. Iames at Compostella could do that which Christ could not do at Canterbury Or els that God were not of like power strength in euery place or could not be found but being sought for by running gadding hether and thether Thus the holines of the whole yere was traÌ„sported and put of vnto the Lent season No countrey or land was counted holy but onely Palestina where Christ had walked himselfe wyth his corporall feete Such was the blindnes of
working of some of whome Ioannes Auentinus shall tel vs in his own words shew vs who they be Quibus inquit audiendi quae fecerint pudor est nullus faciendi quae audire erubescunt Illic vbi opus nihil verentur hic vbi nihil opus est ibi verentur c. Who beyng ashamed belike to heare their worthy stratagemes lyke to come to light sought by what meanes they might the stopping of the same And because they could not worke it per brachium seculare by publike authoritie the Lord of heauen long preserue your noble Maiestie they renewed again an old wonted practise of theirs doyng in like sort herein as they did sometymes with the holy Bible in the dayes of your renowmed father of famous memory king Henry the viij who when they neither by manifest reason could gainstand the matter contained in the booke nor yet abide the comming out thereof then sought they by a subtile deuised traine to depraue the translation notes and Prologues thereof bearing the king in hand and all the people that there was in it a thousand lies and I cannot tell how many mo Not that there were such lies in it in very deede but because the comming of that booke should not bewray their lying falshood therefore they thought best to begin first to make exceptions themselues against it playing in their stage like as Phormio did in the old Comedie who beyng in all the fault himselfe began first to quarell with Demipho when Demipho rather had good right to lay Phormio by the heeles With like facing brags these Catholike Phormiones thinke now to dash out all good bookes and amongst others also these Monuments of Martyrs Which godly Martyrs as they could not abide beyng aliue so neither can they now suffer their memories to lyue after their death least the acts of them beyng knowne might bring perhaps their wicked acts and cruell murthers to detestation and therfore spurne they so vehemently against this booke of histories with all kind of contumelies and vprores railing and wondering vpon it much like as I haue heard of a company of thieues who in robbing a certaine true man by the high wayes side when they had found a piece of gold or two about him more then he would be acknown of they cried out of the falshood of the world meruailing and complaining what little truth was to be found in men Euen so these men deale also with me for when they themselues altogether delight in vntruths and haue replenished the whole Church of Christ with fained fables lying miracles false visions miserable errors contained in their Missals and Portuses Breuiars and Summaries and almost no true tale in all their Saintes lyues and Festiuals as now also no great truthes in our Louanian bookes c. Yet notwithstanding as though they were a people of much truth and that the world did not perceiue them they pretend a face and zeale of great veritie And as though there were no histories els in all the world corrupted but onely this history of Actes and Monumentes with tragicall voyces they exclaime and wonder vpon it sparing no cost of Hyperbolicall phrases to make it appeare as full of lies as lines c. much after the like sort of impudencie as Sophisters vse sometymes in their Sophismes to doe and sometimes is vsed also in Rhetorike that when an Argument commeth against them which they cannot well resolue in deed they haue a rule to shift of the matter with stoute wordes and tragicall admiration whereby to dash the Opponent out of countenance bearing the hearers in hand the same to be the weakest slenderest argument that euer was heard not worthy to be answered but vtterly to be hissed out of the Schooles With like sophistication these also fare with me who when they neither can abide to heare their owne doings declared nor yet deny the same which they heare to be true for three or foure escapes in the booke committed and yet some of them in the said Booke amended they neither reading the whole nor rightly vnderstanding that they read inueigh and maligne so peruersly the setting out therof as though neither any word in al that story were true nor any other story false in al the world besides And yet in accusing these my accusers I do not so excuse my self nor defeÌ„d my book as though nothing in it were to be sponged or amended Therfore I haue taken these paines reiterated my labours in trauailing out the story again doyng herein as Penelope did with her web vntwisting that she had done before Or as builders do sometimes which build and take down againe either to transpose the fashion or to make the foundation larger So in recognising this history I haue emploied a little more labour partly to enlarge the argument which I tooke in hand partly also to assay whether by any paynes taking I might pacifie the stomacks or satisfie the iudgments of these importune quarellers which neuerthelesse I feare I shall not do when I haue done all I can For well I know that all the heads of this hissing Hidra will neuer be cut of though I were as strong as Hercules And if Apelles the skilfull Painter when he had bestowed all his cunning vpon a piece of worke which no good artificer would or could greatly reprooue yet was not without some controlling Sutor which tooke vpon him Vltra crepidam much more may I looke for the like in these controlling dayes Neuerthelesse committing the successe thereof vnto the Lord I haue aduentured againe vpon this story of the Church and haue spent not onely my paines but also almost my health therein to bring it to this Which now beyng finished like as before I did so againe I exhibite and present the same vnto your Princely Maiestie blessing my Lord my God with all my heart first for this libertie of peace and tyme which through your peaceable gouernement he hath lent vnto vs for the gathering both of this and other like bookes tractations and monuments requisite to the behoofe of his Church which hitherto by iniquitie of tyme could not be contriued in any Kinges raigne since the Conquest before these Alcion dayes of yours Secondly as we are all bound with publicke voyces to magnify our God for this happy preseruation of your royall estate so priuately for mine owne part I also acknowledge my selfe bound to my God and to my Sauiour who so graciously in such weake health hath lent me time both to finish this worke and also to offer the second dedication thereof to your Maiesty desiring the same to accept in worth tâ—â— donation thereof if not for the worthinesse of the thing geuen yet as a testification of the bounden seruice and good will of one which by this he here presenteth declareth what he would if he had better to geue And though the story being written in the popular tongue serueth not so greatly for your own peculiar
write or do any good but either by flattering a man must offend the Godly or by true speaking procure hatred with the wicked Of such stinging Waspes and buszing Drones I had sufficient triall in my former edition before who if they had found in my book any iust cause to carpe or vpon any true zeale of truth had proceded agaynst the vntruths of my story and had brought iust proofes for the same I could haue right well abide it For God forbid but that faultes wheresoeuer they be should be detected and accused And therfore Accusers in a Common wealth after my mind do serue to no small stead But then such Accusers must beware they play not the dog of whom Cicero in his Oration speaketh which being set in Capitolio to fray away Theeues by night left the Theeues and fell to barcke at true men walking in the day Where true faultes be there to bay barcke is not amisse But to carpe where no cause is to spye in other strawes and to leape ouer theyr owne blockes to swalow Camels and to strayne gnattes to oppresse truth with lyes and to set vp lyes for truth to blaspheme the deare Martyrs of Christ and to Canonize for Sayntes whom Scripture would scarce allow for good Subiectes that is intollerable Such barcking Curres if they were well serued would be made a whyle to stoope But with these brauling spirites I entend not at this time much to wrastle Wherefore to leaue them a while till further leasure serue me to attend vpon them thus much I thought in the meane season by way of Protestation or petition to write vnto you both in generall particular the true members and faythful Congregation of Christes Church wheresoeuer either coÌ„gregated together or dispersed through the whole Realme of England that forsomuch as all the seeking of these Aduersaryes is to do what they can by discrediting of this History with slaunders sinister surmises how to withdraw the Readers froÌ„ it This therfore shal be in few wordes to premonish and desire of all and singuler of you all well minded louers and partakers of Christes Gospell not to suffer your selues to be deceiued with the big brags and hyperbolicall speeches of those flaundering tongues whatsoeuer they haue or shall hereafter exclame agaynst the same But indifferently staying your iudgement till truth be tryed you will first peruse then refuse measuring the vntruthes of this Hystory not by the scoaring vp of theyr hundreds and thousandes of lyes which they geue out but wisely weying the purpose of theyr doinges according as you finde and so to iudge of the matter To read my bookes I allure neither one nor other Euery man as he seeth cause to like as he list If any shall thinke his labor to much in reading this history his choyce is free either to read this or any other which he more mindeth But if the fruite thereof shall recompence the Readers trauell then would I wish no man so light eared to be caryed away for any sinister clamour of Aduersaryes who many times depraue good doinges not for the faultes they finde but therefore finde faultes because they would depraue As for me and my history as my will was to profite all and displease none so if skill in any part wanted to will yet hath my purpose bene simple and certes the cause no lesse vrgent also which moued me to take this enterprise in hand For first to see the simple flocke of Christ especially the vnlearned sort so miserably abused and all for ignoraunce of history not knowing the course of times and true discent of the Church it pittyed me that part of diligence so long to haue bene vnsupplyed in this my countrey Church of Englande Agayne considering the multitude of Chronicles and story writers both in England and out of England of whome the most part haue bene either Monkes or Clientes to the sea of Rome it grieued me to behold how partially they handled theyr storyes Whose paynefull trauell albeit I cannot but coÌ„mend in committing diuers thinges to writing not vnfruitful to be knowne or vnpleasant to be read yet it lamented me to see in theyr Monumentes the principall poyntes which chiefly concerned the state of Christes Church and were most necessary of all christen people to be knowne either altogether pretermitted or if any mention thereof were inserted yet were all things drawn to the honor specially of the Church of Rome or els to the fauor of theyr owne sect of Religion Wherby the vulgare â—ort hearing and reading in theyr writinges no other church mentioned or magnified but onely that Church which here florished in this world in riches and iollity were drawne also to the same persuasion to thinke no other Church to haue stand in all the earth but onely the Church of Rome In the number of this sort of writers besides our Monkes of England for euery Monastery almost had his Chronicler I might also recite both Italian and other countrey authors as Platina Sabellicus Nauclerus Martinus Antoninus VinceÌ„tius Onuphrius Laziardus Georgius Lilius Pollid Virgilius with many more who taking vpon theÌ„ to intermeddle with matters of the church although in part they expresse some truth in matters concerning the Bishops and sea of Rome yet in suppressing an other part they play with vs as Ananias and Saphira did with their mony or as Apelles did in Pliny who painting the one halfe of Venus comming out of the sea left the other halfe vnperfect So these writers while they shew vs one half of the B. of Rome the other halfe of him they leaue vnperfect vtterly vntold For as they paynt him out on the one part glistering in welth and glorye in shewing what succession the Popes had from the chaire of S. Peter when they first began and how long they sate what Churches and what famous buildings they erected how farre theyr possessions reached what lawes they made what councels they called what honour they receiued of Kynges and Emperours what Princes and Countryes they brought vnder theyr authority with other like stratagemes of great pompe and royalty so on the other side what vices these Popes brought with them to theyr seat what abhominatioÌ„s they practised what superstition they mainteined what Idolatry they procured what wicked doctrine they defended contrary to the expresse word of God to what heresies they fell into what diuision of sectes they cut the vnity of christian Religion how some practised by Simony some by Necromancy and Sorcery some by poysoning some indenting with the Deuill to come by theyr Papacy what hypocrisy was in theyr liues what corruptioÌ„ in theyr doctrine what warres they raysed what bloudshed they caused what treachery they trauersed agaynst their Lordes and Emperours imprisoning some betraying some to the Templaryes and SaraceÌ„s in bringing other vnder theyr feet also in beheading some as they did with Fredericus and Conradinus the heires and ofspring of the house of Fredericus
Barbarossa an 1269. furthermore how mightely almighty God hath stand agaynst them how their warres neuer prospered agaynst the Turke how the iudgementes of the godly learned froÌ„ time to time haue euer repugned agaynst theyr errours c. of these and a thousand other mo not one word hath bene touched but all kept as vnder Benedicite in Auriculer confession This partiall dealing and corrupt handling of Historyes when I considered I thought with my self nothing more lacking in the church then a ful a complet history which being faythfully collected out of all our Monastical writers writteÌ„ Monuments should conteine neither euery vain written fable for that would be to much nor yet leaue out any thing necessary for that would be to little but with a moderate discretion taking the best of euery one should both ease the labor of the reader from turning ouer such a number of writers and also should open the plaine truth of times lying long hid in obscure darcknes of antiquity Wherby all studious Readers beholding as in a glasse the state course and alteration of Religion decay of doctrine and the controuersies of the church might discerne the better betwene antiquity and nouelty For if the things which be first after the rule of Tertullian are to be preferred before those that be latter then is the reading of histories much necessary in the church to know what went before and what folowed after And therfore not without cause Historia in old authors is called the witnesse of times the light of verity the life of memory teacher of life shewer of antiquitie c. Without the knowledge wherof mans life is blind and soone may fall into any kind of errour as by manifest experience we haue to see in these desolate latter times of the Church when as the Byshops of Rome vnder colour of antiquity haue turned truth into heresy and brought such new found deuises of straunge doctrine and ReligioÌ„ as in the former age of the church were neuer heard of before and all through the ignorance of times and for lacke of true history For to say the truth if times had bene well searched or if they which wrote Hystories had without partiality gone vpright betwene God and Baall halting on neither side it might well haue bene fouÌ„d the most part of all this catholicke corruptioÌ„ intruded into the church by the bishops of Rome as Transubstantiation leuation and adoration of the sacrament auriculer confession forced vowes of Priestes not to mary veneration of Images priuate and satisfactory Masses the order of Gregories Masse now vsed the vsurped authoritie Summa potestas of the sea of Rome with all the route of their ceremonies and wiedes of superstition ouergrowing nowe the Churche all these I say to bee new nothinges lately coyned in the minte of Rome without any stampe of antiquitie as by readyng of this present history shall sufficiently I trust appeare Whiche history therefore I haue here taken in hand that as other story writers heretofore haue employed their trauayle to magnifie the Church of Rome so in this history might appeare to all Christian readers the Image of both Churches as well of the one as of the other especially of the poore oppressed and persecuted Churche of Christ. Which persecuted Church though it hath bene of long season troden vnder foote by enemyes neglected in the world nor regarded in histories and almost scarse visible or knowne to worldly eyes yet hath it bene the true Church only of God wherin he hath mightely wrought hetherto in preseruing the same in all extreeme distresses continually stirring vp froÌ„ time to tyme faythful ministers by whoÌ„ alwayes hath bene kept some sparkes of hys true doctrine and Religion Now for asmuch as the true Church of God goeth not lightly alone but is accompanyed wyth some other Church or Chappel of the deuill to deface and maligne the same necessary it is therfore the difference betweene them to be sene and the descent of the right Churche to be described from the Apostles tyme. Which hetherto in most part of histories hath bene lacking partly for feare that men durst not partly for ignoraunce that men could not discerne rightly betweene the one and the other Who beholding the Church of Rome to be so visible and glorious in the eyes of the worlde so shining in outward beauty to beare suche a porte to cary suche a trayne and multitude and to stand in such hye authoritie upposed the same to be only the right Catholike mother The other because it was not so visibly known in the world they thought therfore it could not be the true church of Christ. Wherin they were far deceaued For although the right church of God be not so inuisible in the world that none can see it yet neyther is it so visible agayne that euery worldly eye may perceiue it For like as is the nature of truth so is the proper condition of the true Churche that commonly none seeth it but such onely as be the members and partakers thereof And therefore they which require that Gods holy Church should be euident and visible to the whole world seeme to define the great sinagogue of the world rather then the true spirituall Church of God In Christes time who would haue thought but the congregations and Councelles of the Pharisies had ben the right church and yet had Christ an other Church in earth besides that which albeit it was not so manifest in the sight of the world yet was it the onely true Church in the sight of God Of this Church ment Christ speaking of the Temple whiche he woulde rayse agayne the thyrd day And yet after that the Lord was risen he shewed not himselfe to the worlde but onely to his electe which were but few The same Churche after that encreased and multiplied mightely amonge the Iewes yet had not the Iewes eyes to see Gods Churche but did persecute it till at length all their whole nation was destroyed After the Iewes then came the heathen Emperours of Rome who hauing the whole power of the world in their hands did what the world could do to extinguish the name and church of christ Whose violence coÌ„tinued the space of 3. hundreth yeares All which while the true church of christ was not greatly in sight of the world but rather was abhorred euery where and yet notwithstanding the same small â—elly flocke so despised in the worlde the Lorde highly regarded and mightely preserued For although many then of the Christians did suffer death yet was their death neither losse to them nor detriment to the Church but the more they suffered the more of theyr bloud encreased In the time of these Emperours God raysed vp then in this Realme of Britaine diuers worthy teachers and witnesses as Elnanus meduinus Meltiuianus Amphibolus Albanus Aaron Iulius and other moe In whose time the doctrine of fayth without mens traditions was sincerely
preached After theyr death and Martyrdom it pleased the Lord to prouide a generall quietnes to his Church wherby the number of hys flocke began more to encrease In this age then followed here in the sayd land of Britayne Fastidius Niuianus Patricius Bacchiarius Dubricius Congellus Kentigernus Helmotus Dauid Daniell Sampson Elnodugue Asaphus Cildas Heulanus Elbodus Dinothus Samuell Niuius and a great sort moe whiche gouerned the Churche of Britayne by Christen doctrine a long season albeit the ciuil gouernours for the tyme were then dissolute careles as Gildas very sharply doth lay to theyr charge and so at length were subdued by the Saxons All this while about the space of foure hundred yeares Religion remayned in Britayne vncorrupt and the word of Christ truely preached till about the comming of Austen and of hys companions from Rome many of the sayd Britayne preachers were slayne by the Saxons After that began Christen fayth to enter spring among the Saxons after a certayne romish sort yet notwithstanding some what more tollerable thē were the times which after folowed through the dilligent industry of some godly teachers which then liued amongest them as Aidanus Finianus Coleman Archbishop of Yorke Beda Iohn of Beuerlay Alcuinus Noetus Hucharius Serlo Achardus Ealredus Alexander Neckam Negellus Fenallus Alfricus Sygeferthus such other who though they erred in some few thinges yet neither so grossely nor so greatly to be complayned of in respect of the abuses that followed For as yet all thys while the error of Transubstantiation and leuation with auriculer confession was not crept in for a publicke doctrine in Christes Church as by theyr owne Saxon Sermon made by Aelfricus set out in the second Volume of this present history may appeare pag. 1114. During the which meane time although the Bishops of Rome wer had here in some reuerēce with the Clergy yet had they nothing as yet to do in setting lawes touching matters of the Church of England but that only appertayned to the kings and gouernours of the land as is in this story to be seene pag. 754. And thus the Church of Rome albeit it began then to decline a pace frō God yet during all this while it remayned hitherto in some reasonable order till at length after that the sayd Bishops began to shout vp in the world through the liberalitie of good Princes and especially by Mathilda a noble Duches of Italy Who at her death made the Pope heyre of all her landes and indued his sea with great reuenewes Then riches begot ambition Ambition destroyed Religion so that all came to ruine Out of this corruption sprang forth here in Englād as did in other places more an other romish kind of Monkery worse then the other before being much more drowned in superstition and ceremonies which was about the yeare of our Lord. 980. Of this swarme was Egbertus Aigelbert Egwine Boniface Wilfrede Agathon Iames Romayne Cedda Dunstane Oswold Athelwold Athelwine Duke of Eastangles Lanfrancke Anselme and such other And yet in this tyme also through Gods prouidence the Churche lacked not some of better knowledge and iudgement to weigh with the darcknes of those dayes For although king Edgar with Edward his base sonne being seduced by Dunstane Oswold and other Monkish Clerkes was thē a great author and fautor of much superstition erecting as many Monasteries as were Sondayes in the yeare yet notwithstanding this continued not long For eftsoones after the death of Edgar came king Ethelrede and Queene Elfthred his mother with Alferus Duke of merceland and other peeres and nobles of the Realme who displaced the Monkes againe and restored the maryed Priests to their old possessions and liuings Moreouer after that followed also the Danes whiche ouerthrew those Monkish foundations as fast as king Edgar had set them vp before And thus hetherto stode the condition of the true Church of Christ albeit not without some repugnance and difficultie yet in some meane state of the truth veritie till time of pope Hildebrand called Gregory 7. which was nere about the yeare 1080. And of Pope Innocentius 3. in the yeare 1215. By whome altogether was turned vpside downe all order broken dissipline dissolued true doctrine defaced Christian faith extinguished Instead whereof was set vp preaching of mens decrees dreames and idle traditions And whereas before truth was free to be disputed amongest learned men now libertie was turned into law Argument into Authoritie Whatsoeuer the Byshoppe of Rome denounced that stode for an oracle of all men to be receaued without opposition or contradiction whatsoeuer was contrary ibso facto it was heresie to be punished with fagot and flaming fire Then began the sincere fayth of this English Church which held out so long to quayle Then was the clerre sunne shine of Gods word ouershadowed with mistes and darcknes appearing like sacke-cloth to the people which neither could vnderstand that they read nor yet permitted to read that they could vnderstand In these miserable dayes as the true visible Church beganne now to shrinke and keep in for feare so vpstart a new sort of players to furnish the stage as schole Doctours Canonistes and foure orders of Friers Besides other Monasticall sectes and fraternities of infinite variety Which euer since haue kept such a stirre in the Church that none for them almost durst rout neyther Caesar king nor subiect What they defined stode What they approued was Catholicke What they condemned was heresie whom soeuer they accused none almost could saue And thus haue these hetherto continued or raigned rather in the Church the space now of foure hundreth yeares and odde During which space the true Church of Christ although it durst not openly appeare in the face of the world oppressed by tyranny yet neyther was it so inuisible or vnknown but by the prouidence of the Lord some remnaunt alwayes remayned from tyme to time which not onely shewed secret good affection to sincere doctrine but also stode in open defence of truth agaynst the disordered Churche of Rome In which Catalogue first to pretermit Barthramus and Barengarius which were before Pope Innocent 3. a learned multitude of sufficient witnesses here might be produced whose names neyther are obscure nor doctrine vnknowne as Ioachim Abbot of Calabria Almericus a learned Byshop who was iudged an hereticke for holding agaynst Images in the time of the sayd Innocentius Besides the Martirs of Alsatia of whome we read an hundred to be burned by the sayd Innocentius in one day as writeth Hermanus Mutius Adde likewise to these Waldenses or Albigenses which to a great number segregated themselues from the Church of Rome To this number also belonged Reymundus Earle of Tholose Marsilius Patiuius Gulielmus de S. Amore Simon Tornacensis Arnoldus de noua villa Ioannes Semeca besides diuers other preachers in Sueuia standing agaynst the Pope Anno. 1240. Ex Cranz Laurentius Anglicus a Mayster of
Turkes or Infidels or in their doctrine were any Idolatrous impitie or detestable iniquitie in their liues if they went about any deadly destruction or priuy conspiracies to oppresse your liues or by fraudulent dealing to circuÌ„uent you then had you some cause to coÌ„plaine and also to reuenge Now seing in their doctrine ye haue neyther blasphemy idolatry superstition nor misbeliefe to obiect vnto them seing they are baptised in the same beliefe and beleue the same articles of the Crede as ye do hauing the same God the same Christ sauiour the same baptisme and are ready â—s conâ—erre with you in all kinde of Christen doctrine neyther do refuse to be tryed by any place of the scripture how then riseth this mortall malice of you agaynst them If you thinke them to be herâ—tickes then bring forth if ye can any one sentence which they arrogantly hold contrary to the minde of holy scripture expounded by the censure of most auncient Doctours Or what is there in all yâ— scripture to be required but they acknowledge confesse the same See try the order of their liues doinges what great fault find you They serue God they walke vnder his feare they obey his law as men may do and though they be transgressors toward him as other men are yet toward you what haue they done what haue they committed or deserued why you should be so bitter agaynst them What offended the poore habitants of Merindal Cabriers when the bishop of Aix the Cardinall of Turon and other Bishops of France wrasting from Fraunces the French king a commission sent Menâ—rius with his Captayne Iohn de Gay to destroy theyr countrey an 1530. who driuing the poore people there into a barn ful of straw set the barn on fire burned vp men women and children And likewise in a church exercised the like crueltie vpon them where were murdered the same time to the number of a thousand yong and old women children and yong infants besides vii whole townes with the most part of the dwellers thering being murdered burnt in the sayd country of ProueÌ„ce Also before that what offended the Cittizens of Tholouse and Auinion when Pope Gregory the ix set Lewes the French king to warre agaynst them and agaynst Raymundus their Earle without cause where also the sayd kyng died at the siege Or to speake of later yeres what hurt or harme did the poore Protestantes in the towne of Uassy who peaceably being at a Sermon were miserably slayne and cut men women and children by the Duke of Guyes and hys armed souldiours besides other infinite examples almost not to be numbred of like crueltie in Calabria Apulia Bohemia Fraunce and now of late in Flaunders and in other countryes moe But to let other countryes passe let vs turne now to the peaceable gouernment in this realme of England vnder this our so milde gracious Queene now presently reigning Under whome you see howe gently you are suffered what mercy is shewed vnto you how quietly ye liue What lacke you that you woulde haue hauing almost the best rowmes and offices in all the realme not onely without any losse of lyfe but also without anye feare of death And though a few of your Archâ—lerkes be in custody yet in that custody so shrewdly are they hurt that many a good Protestant in the realme would be glad with all their hartes to chaunge rowmes and dyet with them if they might And albeit some other for their pleasure haue slipt ouer the seas if their courage to see countries abroade did so allure them who coulde let them yet this is certayne no dreade there was of death that draue them For what papist haue you seen in all this land to lose eyther life or limme for papistry during al these xii yeares hetherto since this Queenes reigne And yet all this notwithstaÌ„ding hauing no cause to complayne so many causes to geue God thaÌ„ks ye are not yet content ye fret and fume ye grudge and mutter and are not pleased with peace nor satisfied with safety but hope for a day and fayne would haue a chaunge And to preuent your desired day ye haue conspired and rise vpp in open rebellion agaynst your Prince whom the Lord hath set vp to be your gouernour And as you haue since that nowe of late disturbed the quiet and peaceable state of Scotland in murdering most trayterously the gentle and godly Regent of Scotland who in sparing the Queenes life there when he had her in his handes hath now therfore lost his own so with like fury as by your rebellion appeareth would disturbe the golden quiet and tranquilitie of this Realme of England if ye might haue your willes Which the mercifull grace of almightie for Christ his sonnes sake our Lord forfend and vtterly disapoynt Amen Wherfore these premises coÌ„sidered my question is to aske of you know what iust or reasonable cause ye haue of these your vnreasonable doinges of this your so mortall and deadly hatred fury and malice you beare agaynst these your euenchristened of these your tumultes coniurations gaping and hoping rebellions mutteringes murders wherewith you trouble and disquiet the whole world Of all which mischiefes if the true cause were well known the truth would be found doubtles to be none other but onely the priuate cause of the Bishop of Rome that he is not receiued and the dignity of his Church exalted Touching which cause how vnreasonable and vniust it is more shal be sayd the Lord willing in reply according as I shal see theyr answere if it shall so please theÌ„ or any of theÌ„ to answere this question In the meane time this for a briefe note shall suffice that it standeth not with the scripture but contrary to the scripture that the Bishop of Rome should so reuenge his owne priuate cause If his title plantatioÌ„ be good of God why doth he not refer it vnto god And no doubt but if it be so God will maintein it though the whole world sayd no. If it be otherwise it will fall be rooted out though all the world sayd yea yea the greatest argument to proue this plantation of the Popes supremacy not to be of God is that the Pope fighting in his owne priuate cause by outward worldly force seeketh his owne glory Christ our sauior being here refused himselfe yet neither reuenged his cause nor sought his owne glory but only the glory will of his father thus speaking of himself Si ego glorifico meipsuÌ„ gloria mea nihil est pater meus est qui glorificat me c. Ioan. 8. i. If I glorify my selfe my glory is nothing my father is he that glorifyeth me c. Euen so I saye with scripture that if the Popes procâ—edings were planted of God he would not so wrastle for his glory as â—e doth But forsomuch as he seeketh by such cruelty and bloudshed to exalt himselfe
saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childrē of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demōstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe cōtents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or cōtrary whether they make agaynst the scripture or no. ¶ Certeine Principles or generall verities grounded vpon the truth of Gods word ¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. ¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. ¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. ¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. ¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. ¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. ¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. ¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. ¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 ¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. ¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. ¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. ¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. ¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. ¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 ¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. ¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatiō for our sinnes 1. Iohn 2. ¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace ¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. ¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine thē of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced ¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatiō wherby the merits of Christes Passiō be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the
intreaty nor waging them with money whiche were appointed for watchmen but they so narowly loked vnto the matter as though they should haue gotten great benefite and profite thereby Thus were the bodies of the martirs made a wonderyng stocke and laye sixe dayes in the open streetes at the length they burned them threwe their ashes into the riuer of Rods so that there might appeare no remnaunt of theÌ„ vpoÌ„ the earth And this did they as though they had beene able to haue pulled god out of his seat to haue let the regeneration of the Saintes and taken from them the hope of the resurrection whereof they being perswaded sayd they bring in this newe and straunge Religion and set thus light by death and punishment Atque haec haec ex Epistola Viennensium c. Amongest other that suffered vnder Antoninus mention was made also of Iustinus who as it is said before exhibited two Apologies concerning the defence of christian doctrine the one to the Senate of Rome and the other to Antoninus Pius the Emperour coÌ„cerning whose suffering and the causes therof is partly before declared this Iustine was borne in Neapoli in the countrey of Palestine whose father was Priscus Bachius as he himselfe doth testifie By whom in his youth he was set to schole to learne wherin processe of time he became a famous and worthy Philosopher oâ— whose excellency many learned notable men doe record For first he being altogither inflamed and rauished with desire of knowledge would in no wise be satisfied in his mind before he had gotten instructors singularly seene in all kinde of Philosophy wherevpon he writeth of him selfe in the beginning of his Dialogue Cum Tripone thus declaring that in the beginning he being desirous of that sect and societie applied himselfe to be the scholer to a certaine Stoicke remaining with him a time when he nothing profited in diuine knowledge wherof the Stoicke had no skill and affirmed the knowledge therof not to be necessary he forsoke him and went to another of the sect of the Perepatetick a sharp witted man as he thought with whom after he had beene a while he demaunded of him a stipendâ— for his teaching for the better confirmatioÌ„ of their familiaritie Whereupon Iustine accoÌ„pting him as no Philosopher left him departed And yet not satisfied in mind but desirous to heare of further learning in Philosophye adioyned himselfe to one that professed the Pithagorian â—ect a man of great fame and one who made no small accompt of himselfe Who after he had followed a time his maister demaunded of him whether he had any sight in Musicke Astronomy and Geometry wythout the sight of whiche science he saide he coulde not be apte to receiue the knowledge of vertue and felicitie vnles before he had vsed to apply his minde from sensible matters to the contemplation of things intellible And speaking much in the commenâ—ation of these sciences how profitable and necessary they were after that Iustine had declared him selfe not to bee sene therin the Philosopher gaue him ouer which greued Iustine not a little so much themore because he thought his master to haue some knowledge in those sciences After this Iustine considering with himselfe what time was requisite to the learning of these sciences and thinking not to diâ—â—erte any longer thought best to resort to the secte of the Platonistes for the great fame that ran of them wherefore he chose vnto him a singuler learned man of that secte which lately was come to those parties so remaining with him seemed to profite not a litle in contemplation of supernall things inuisible formes insomuch that he thought shortly to aspire to such sharpnes of witte and wisedome that out of hand he might atchiue to the comprehension conteÌ„plation of god which is the end of Plato his Philosophie And in this maner he bestowed his youth but afterward he growing to a riper age howe by what meanes the said Iustine came to the knowledge profession of chritianitie it foloweth likewise in his saide first Apologie where he affirmeth of him selfe as witnesseth Eusebius in his fourth booke that when he did behold the christians in their torments and sufferinges to be so constaunt in theyr profession was therwith maruâ—ilously mooued after this maner reasoning with himselfe that it was impossible for that kinde of people to be subiect to any vice or carnalitie which vices of their owne nature are not able to sustayne any sharpe aduersitie much lesse the bytternesse of death The sight wherof helped him not a litle being of his own nature inclined to the searching of true knowledge vertue to begin thereby to loue and imbrace Christian Relygion for so he doth witnes of himselfe in the ende of the fyrst Apologie signifiyng there how it was his seking and indeuor to attaine to Christianitie Understanding how the Christians by malice of wicked persons were coÌ„pelled to suffer wrong and tormentes and to be euill spoken of By sight whereof as he saith himselfe he became a Christian through this occasion for being thus afflicted in his minde as is aforesaid it came in his head for his more quietnes to go aside to some desert and solitary place void of concourse of people vnto a village or grauÌ„ge neare to the seaside whither as he approched thinking there to be al alone there meeteth with him an old auntient father of a comly visage and gentle behauior who folowing him a litle of began to reason with him where after loÌ„g disputation when the old man had declared vnto him that there was no knowledge of truth amongst the Philosophers which neither knewe God neither were aided by the holy Ghost further had reasoned with him of the immortality of the soule of the reward of the godly punishment of the wicked then Iustine being confirmed with his reasons and arguments yelded to him of his owne accorde and demaunded of him by what meanes he might attaine to that true knowledge of God Wherof he had spoken Who then counsailed him to read searche the Prophetes adioyning therewith prayer but what master quoth Iustine should I vse for the instruction therof who shal be able to helpe vs if these philosophers as you say lacke the truth are voide of the same To whom the old father aunswering there haue bene saide he many yeres before these philosophers other more auÌ„tient then all these which beyng accompted for Philosophers were iust and beloued of God who spake by the spirite of God foreseing and prophesiyng these thinges which wee see now come to passe therfore they are called Prophets These only haue knowen the truth and reueled it to men neither fearing nor passyng for any who were seduced with no opinions of mans inuention but only spake taught those things which they themselues both heard and sawe being inspired with
vertue and followeth such doctrine and knowledge which is agreeing to true pietie And therefore such men as doe leade him and learne so to beleue and to worship God are more to bee commended Moreouer he assureth him to finde God more mercifull to him if hee woulde embrace the godlye pietye and truth of the Christians And for example thereof bringeth in the stories of Galienus and Valerianus who so long as they were fauorers of the Christiās did prosper and florish But as soone as they moued any persecution agaynst them it happened to them as it did to all other Emperors before them that all went backward with them as especially might appere by Valerianus who after he had raged so cruelly against the Christians was eftsoones ouercome of the Persians the reuenging hand of God falling vpon him where hee led euer after a miserable life in wretched captiuitie Farther also for the more euidèce of the same inferreth the examples of those Emperors and tyrants in his time whom he vanquished subdued only by his faith in Christ for the which faith God was hys helper and gaue him the victory in many battailes and tryumph ouer great tyraunts whereby he hath also enlarged the dominiō of the Romane monarchie from the west Ocean to the vttermost parts wel neere of al the East To the doing and working wherof he neither called to him the helpe of any charmer or diuination of southsayer nor vsed the killing of any sacrifice but onely the following of the crosse and prayer made to almightie God without any other bloudy sacrifice was the armour wherewith hee ouercame c. And in the end of the Epistle addeth these words What ioy saith he what gladnes would it be to my hart to heare the state also of the Persians to florish as I wish it to do by embracing this sort of men the Christians I meane so that both you with them and they with you in long prosperite may enioy much felicity together as your harts would desire in so doing no doubt ye shall For so shall you haue God which is the author and creator of all this vniuersall worlde to be mercifull and gratious to you These men therefore I commend vnto you vpon your kingly honour And vpon your clemency and piety wherewith you are indued I commit them vnto you desiring you to embrace receaue them according to your humanitie and benignity agreing and conuenient to your estate who in so doing shal now both procure to your selfe grace through your faith and also shall declare to me a great pleasure and benefit worthy of thanks This Epistle wrot Constantinus to king Sapores Such care had this godly Prince for them that beleued in Christ not onely in his owne Monarchie but also in all places of the world neither is it to be doubted but this intercessiō of the Emperour did something mittigate the heate of the Persians persecution Although thereof we reade no certaine thing in our historyes Of other troubles and persecutions we read of which happened afterward in the said country of Persia vnder Isdigerdes the king but these followed long after about the time of the Emperour Theodosius At which time suffered Andas their bishop and Hormisda a great noble mans sōne and of great reputation among the Persians whom whē the king vnderstod to be a Christian and to deny to turne from his religion condemned him to kepe his Elephants naked In processe of time the king looking out and seeing him all swarted and tanned in the sunne commanded him to haue a shirt put on to be brought before him Whome then the king asked if he woulde denye Christ. Hormisda hearing this tare of his shirt from his body and cast it frō him saying If yee thinke that I will denye my faith to Christ for a shirt haue heere your gift againce c. And so was vpon that expelled the country Theodor. lib. 5. An other there was that same time named Suenes which had vnder him an hundreth seruaunts The king takyng displeasure with him for that he would not alter from hys religion and godly truth asked who was the worst of all his seruaunts And him the king made ruler of all the rest and coupling him with his maisters wife brought also Suenes vnder his subiection thinking therby to subdue also the faith of Suenes but it was builded vpon a sure foundation Of Beniamin the Deacon thus writeth the saide Theoret in his fift booke that after two yeares of his imprisonment at the request of the Romaine Legate hee was deliuered who afterward contrary to the kings commaundement hee preached and taught the Gospell of Christ was most miserable excarnificate hauing xx sharpe prickes of reeds thrust vnder his nayles but when he did laugh at that then in his priuye yarde had a sharpe reede thrust in with horrible paine After that a certaine long stalk ragged and thorny being thrust into his body by the nether part was forced into him with the horriblenes of the paine whereof the valiant and inuincible souldiour of the Lord gaue ouer his life Theodor. ibid. And thus much concerning the martirs and persecutions among the Persians although these persecutions belong not of this time which came as it is sayd long after the daies of Constantinus about the yeare of our Lorde 425. Likewise vnder Iulianus the wicked Apostata certaine there were which constanly suffered Martyrdome by the Heathen Idolaters as Emilyanus who was burned in Thracia and Domitius which was slayne in hys caue Theodorus also for singing of a Psalme at the remoouing of the body of Babylas wherof mention is made of before pag 60. being apprehended was so examined with exquisite torments and so cruelly excruciate from morning almost to noone that hardly he scaped with life Who being asked afterward of his friendes howe he coulde abide so sharpe torments said that at the first beginning he felt some paine but afterward there stode by him a yong man who as he was sweating wiped of his sweate and refreshed him with cold water oft times wherewith he was so delited that when he was let downe from the engine it greeued hym more then before Ruff. lib. 5. cap 36. Theodor. lib. 3. cap. 11. Zozom lib. 5. cap. 10. Artemius also the captaine of the Egiptian soldiours the same time lost his head for his religiō indede although other causes were pretended against him Theo. Niceph. lib. 10. cap. 11. Adde to these moreouer Eusebius and Nestabus twoo brethren with Nestor also which for their christianitie were dragged through the streetes and murdered of the idolatrous people of Gaza Sozo Lib. eod cap. 11. But especially the crueltie of the Arethusians a people of Syria exceeded against the Christian virgines whome they set out naked before the multitude to be scorned after that being shauen they couered them with swil and draffe woont to be giuen to their hogs so
had not chauÌ„sed vnles the wicked deuinatioÌ„s of Apollos oracles had deceiued bewitched theÌ„ To thee therfore now I pray oh most mightie God that thou wilt vouchsafe to be mercifull and pardon all the east parts and inhabitaunts of the same being oppressed with present calamitie and that by mee thy seruaunt thou wilt of thy goodnes helpe and relieue the same And these things rashly craue I not at thy hands oh Lord most mighty and holiest God of all For I being perswaded by the onely oracles haue both begone and also finished wholesome and profitable things and further by the bearing and shewing of thine ensigne haue ouercome a mighty and strong host and when any necessitie of the common weale to my charge committed requireth thereunto following those signes tokens of thy vertues I bouldly go forth and fight against mine enimies and for this cause haue I sacrificed my soule vnto thee purified and clensed both with thy loue and feare Yea truely thy name doe I sincerely loue and thy power doe I reuerence which by many tokens and wonders hast shewed and confirmed thereby my beleefe faith Therefore will I doe my endeuour and bende my selfe thereunto that I may redifie thy most holy house which those wicked vngodly Emperours haue with so great ruine laid wast thy people do I desire to bring stablish in firme peace traÌ„quilitie that for the publike vtilitie of all the inhabitants of the earth Those which yet erre are out of the way enioy the benefite of peace and quietnes with and amongst the number of the faithful sort for I trust the restitution of the like societie and participation may be a meanes to bring them also that erre into the perfecte way of verity Let no man therfore be greeuous one vnto another but what euery man thinketh best that let him doe For such as are wiâ—e ought throughly to be perswaded that the onely meane to liue holily and as they should doe whome the spirite of God moueth to take their delight and recreation in reading his holye will And if others wilfully will go out of the way cleauing to the Synagogues of false doctrine they maye at their owne perill as for vs we haue the most worthy house or congregation of Gods veritie which he according to his owne goodnes nature hath giuen vs. And this also we wish vnto the that with like participation common consente they may fele wyth vs the same delectation of mind For this our religioÌ„ is neither new nor newly inuented but is as old as wee beleeue the creation of the worlde to be and which God hath commaunded to be celebrated with such worship as both seemed and pleased him But all liuing men are lyeâ—s and are deceiued with diuers and sundrye illusions Thou O God for Christ thy sonnes sake suffer not this wickednes againe to take roote thou hast set vp a cleare burning light that thereby as manye as thou hast chosen maye come vnto thee These thy myracles approoue the same It is thy power that kepeth vs in innocencye and fydelitye The Sunne and the Moone runne their appointed course neyther yet in ranging wiâ—e wander the starres to what place of the worlde they list themselues The dayes yeares monethes and times keepe their appoynted turnes The earth abideth firme and vnremoueable at thy worde and the winde at the time by thee directed stormeth bloweth The streaming waterie floudes ebbe in time according as they flow The raging sea abideth within her bounded limites And for that the Ocean Sea stretchech out her selfe in equall length and breadth with the whole earth this must needes be wrought with some marueilous workmanship of thine owne hand which thing vnlesse it were at thy will made and disposed without all doubt so great difference and partition betweene woulde or this time haue brought vtter ruine destructioÌ„ both to the life of man as to all that beloÌ„geth to man beside Which for that they haue such great and huge conflictes amongest themselues as also the inuisible spirites haue we geue thee thankes O Lorde most mighty God of all Gods that al mankinde hath not bene destroyed thereby Surely euen as greatly as thy benignitie and gentlenes is manifested by diuers sundry benefites bestowed vpon vs so much also is the same set foorth and declared in the discipline of thy eternall word to those that be heauenly wise apply themselues to the attainement of sincere true vertue But if any such there be that litle regard or haue but small respect vnto the consideration thereof let them not blame or lay a fault in others that do the same For that Phisicke whereby health is obtained is manifestly offered vnto all men now therefore let no man go about to subuert that which experience it selfe doth shew of necessitie to be pure and good Let vs therefore altogether vse the participation of this benefite bestowed vpon vs that is to say the benefite of peace and tranquillitie setting a part all controuersie And let no man hurt or be preiudiciall to his fellowe for that thing wherein he thinketh him selfe to haue done wel If by that which any man knoweth and hath experience of hee thinketh he may profite hys neighbour let him doe the same if not let him geue ouer and remit it til on other time For there is a great diuersitie betwixt the willing and voluntary embracing of religion and that wheÌ„ a man is thereunto inforced and coacted Of these things haue I made a more larger discourse then in deede the scope of mediocritie requireth especially because I woulde not haue my faith touching the veritie to be hid For that I heare there be some which complaine the olde accustomed haunting of their temples that the power of such darkenesse is cut of and taken away which thing surely I would take in better part were it not that the violent rebellion of flagitious errour were so fixed in many mens heartes whereby they thirst after the vtter subuersion of the common weale and Empire Such was the goodnesse of this Emperour Constantinus or rather such was the prouideÌ„ce of almighty God toward his Church in stirring him vp that all his care and study of minde was set vpon nothing els but onely howe to benefit enlarge the commodities of the same Neither was it to him inough to deliuer the Church and people of God from outward vexation of foraine tyrants and persecutors No les beneficial was his godly care also in quieting the inward dissentions and disturbaunce within the Church among the Christian bishops themselues according as we read of Moses the deliuerer of the Israelits in agreing the brethren together when he saw them at variance Exod. 2. No lesse also did his vigilant study extend in erecting restoring enriching the Churches of God in al Cities and in prouiding for the ministers
First that they which began to erect these monasteries and celles of Monkes and Nunnes to lyue soly and singlely by themselues out of the holy state of matrimony had forseene what daunger what absurd enormities might and also did thereof ensue both publikely to the Church of Christ priuately to their own soules Secondly that vnto this their zeale deuotion had bene ioyned like knowledge doctrine in Christes gospell especially in the article of our free iustification by the faith of Iesu Christ. Because of the lacke wherof as wel the builders founders therof as they that were professed in the same seeme both to haue run the wrong way to haue bene deceiued For albeit in them there was a deuotion zeale of mynd that thought well in this their doyng which I wil not here reprehend yet the end and cause of their deedes buildings cannot be excused beyng contrary to the rule of Christes Gospel for so much as they did these things seeking thereby merites with God and for remedy of theyr soules and remission of their sinnes as may appeare testified in their owne recordes wherof one here I thought to set forth for probation of the same Read this Charte if it please thee gentle Reader of king Ethelbald his donation charter giuen to churches and religious persons which Ethelbald was the builder as is sayd of Peterborough the wordes of his record and instrument be those * The donations and priuiledges granted and geuen by King Ethelbald to religious men of the Church PLerumque contingere soleâ—it pro incerta temporum vicissitudine vt ea quae multarum fidelium personarum testimonio consilioque roborata fuerint fraudulenter per contumaciaÌ„ plurimorum machinamenta simulationis sine vlla consideratione rationis periculose dissipentur nisi autoritate literarum testamento Chyrographorum aeternae memoriae comittantur Quapropter ego Ethelbaldus Rex Merciorum pro amore caelestis patriae remedio animae meae studendum esse praeuidi vt eam per bona opera liberam efficerem in omni vinculo delictorum Quoniam enim mihi omnipotens Deus per misericordiam clementiae suae absque vllo antecedente merito sceptra regiminis largitus est ideo libenter ei ex eo quod dedit retribuo Huius rei gratia hanc donationem me viuente concedo vt omnia monasteria Ecclesiae regni mei à publicis vectigalibus operibus oneribus absoluantur nisi instructionibus arcium vel pontium quae nulli vnquam prosunt Praeterea habeant famuli Dei propriam libertatem in fructibus siluarum agrorum in captura piscium ne munuscula praebeant vel regi vel principibus nisi voluntaria Sed liberi Deo seruiant c. By the contentes hereof may well be vnderstand as where he sayth pro amore caelestis patriae pro remedio animae pro liberatione animae absolutione delictorum c how great the ignoraunce and blindenesse of these men was who lacking no zeale onely lacked knowledge to rule it withall seeking their saluation not by Christ onely but by their owne deseruings and meritorious deedes Which I recite not here to any infamy or reprehensioÌ„ of them but rather to put vs in minde and memory how much we at this present are bound to God for the true sincerity of his truth hidden so long before to our foreauncetors and opened now to vs by the good will of our God in his sonne Christ Iesu. This onely lameÌ„ting by the way to see them to haue such works and to lacke our fayth and vs to haue the right fayth and to lacke their workes And this blinde ignorauÌ„ce of that age thus aboue prenoted was the cause not onely why these kinges builded so many Monasteries vpon zealous superstition but also why so many of them forsaking their orderly vocation of Princely regiment gaue themselues ouer to Monasticall profession or rather wilfull superstition Concerning the names and number of which kings that were professed Monkes is sufficiently in the storye before declared the names of whome wee shewed to be seuen or eight within the space of these two hundreth yeres Such was then the superstitious deuotioÌ„ of kings Princes in that age and no lesse also to bee noted in Queenes and kings daughters with other noble women of the same age and time The names of whom it were to long here to recite As Hilda daughter to the nephew of Edwine king of Northumberland Abbesse of the house of Ely Erchengoda with her sister Ermenilda daughters of Ercombertus king of Kent whiche Erchengoda was professed in Saint Brigets order in Fraunce Item Edelberga wyfe and Queene to Kyng Edwyne of Northumberland and daughter of kyng Anna which was also in the same house of S. Brigit made a Nunne Item Etheldreda whoÌ„ we terme S. Eldride wife to king Ekfride of Northumberland who beyng maried to two husbands could not be obtained to geue her consent to either of them during the space of 12. yeares but would needes liue a Uirgin and was professed Nunne at Helings Werburga was the daughter of Vlferus king of Mercians made Nunne at Ely Kinreda sister of king Vlferus and Kinswida her sister were both Nunnes professed Sexburga daughter of kyng Anna king of Mercians and wyfe of Ercombert kyng of Kent was Abbesse at Ely Elfrida daughter of Oswy kyng of Northumberland was Abbesse of Whitney Mildreda Milburga and Milguida all three daughters of Merwaldus king of West Mercians entred the profession and vow of NuÌ„nish virginitie Kineburga wife of Alfride king of Northumberland and sister to Ofricus king of Mercians and daughter of king Penda was professed Abbesse of the Monastery in Glocester Elfleda daughter of Oswy king and wyfe of Peda sonne of king Penda likewise inclosed her self in the same profession and vow of Romish chastitie Likewise Alfritha wyfe to king Edgar And Editha daughter to the sayd Edgar with Wolfrith her mother c. All which holy Nunnes with diuers mo the Romish catholikes haue canonised for Saintes and put the most part of theÌ„ in their Calender and onely because of the vowe of chastitie solemnly professed Concerning the which chastitie whether they kept or no little I haue to say against them and lesse to sweare for them But whether they so kept it or not if this gift of chastitie which they professed were geuen them of God small prayse worthy was it in them to keepe it If it were not geuen them I will not say here of them so much as hath bene sayd of some other which sufficiently haue painted out to the world the demeanour of these holy votaries But this will I say that although they kept it neuer so perfectly yet it is not that which maketh saints before God but only the bloud of Christ Iesus and a true fayth in him Likewise remayneth that as we haue declared the deuotion
horrible for the which we are all worthy to be burned alyue meanyng of the Sacrament of the body of Christ which Sacrament Hildebrand when he thereof inquired a diuine aunswer agaynst the Emperour and would not speake threw into the fire and burned it contrary to the perswasion of the Cardinals that were present and would haue resisted the same In the second holy day in the Easter weeke when the clergy the people were assembled at S. Peters Church to heare masse after the Gospell he went vp into the pulpit as he was in his pontificall attire and in the presence of diuers bishops Cardinals a great company both of the Senate and the people of Rome beyng gathered together openly preached among manye other wordes of diuination that the kyng whose name was Henry should die without all peraduenture before the feast of S. Peter next ensuyng or els at least wise that he should bee so deiected from his kingdome that he should not be able any more to gather together aboue the number of vj. knights This he preached to the bishops and cardinals and all that were present crying out of the pulpit in these wordes Neuer accept me for Pope any more but plucke me from the aulter if this prophesie be not fulfilled by the day appointed About the same tyme he went about by helpe of priuy murtherers to kill the Emperour but God preserued him And many there were eueÌ„ at that tyme which thoght Pope Hildebrand to be guiltie and to bee the deuiser of the treason because that then he before the deed put in execution presumed of the death of the kyng beyng by him falsly prophesied of before which wordes of his wounded many mens hartes And it came to passe that Hildebrand by his wordes was openly condemned in the congregation which as is sayd gaue iudgement of himselfe to be no Pope neither that he would be counted for Pope any longer but thought to be both a belyer and a traitour vnlesss that before the feast of S. Peter next comming the Emperour should dye or els should bee depriued of all kingly honour In so much he should not be able to make aboue 6. knights on his part And thus by the appoyntmeÌ„t of God it came to passe that by his owne mouth he was condemned for an heretike Thus sayth the Lord The prophet which of arrogancie will prophesie in my name those things I haue not commauÌ„ded him or els will prophesie in the name of other Gods let him be slaine And if thou shall say with thy selfe how shall I know what thyng it is that the Lord hath not commaunded to be spoken This token shalt thou haue to know it by Whatsoeuer thing the Prophet in the name of God shal prophesie the same come not to passe that mayest thou be sure the Lord hath not spoken but the Prophet hath imagined through the hautinesse of his owne mynde therfore thou shalt not be afrayd of him When the tyme was expired that Hildebrand in his diuination had set and that neither the king was dead neither the power of the Empire empayred and fearing least by the wordes of hys owne mouth he should be reprehended and condemned subtleâ—y turned his tale saying and perswading the ignorant people that he ment not of the body of the king but of his soule as though the soule of the king had lost all sauing 6. of his knights or souldiours or els had bene dead during that space and thus by these sleights he beguiled the ignorant people Against such Prophets S. Gregory vpon Ezechiel sayeth Betwene true Prophetes and false this difference there is that true Prophets if they speake any thing vpon their owne mynd they be soone rebuked but the false prophets both they tell lies and not hauyng the spirite of truth they perseuere in their falsitie Ouer and beside the sayd Hildebrand iudged to death 3. men before they were conuict or els confessed their crime wythout the sentence of any secular iudge and caused them to bee hanged vpon a paire of gallowes ouer against the Church of S. Peter in a place called Palatiolum without any delay or aduisement contrary to the lawes which commaund that euery publike offender should haue 30. dayes space before he be put to execution Which thing euen amongst the Paganes is in vre and obserued as teacheth the authoritie of S. Ambrose and the Martyrdome of holy Marcelianus and Marcus He cast Centius the sonne of Stephen the Alderman into prison beyng before his trusty friend and in a vessell being thick set with sharpe nayles he tormented him to the poynt of death who after that he was escaped apprehended the sayd Hildebrand Of this apprehension before he was let at liberty he openly forgaue all the conspiratours Which thing afterwardes contrary to his fidelitie he brake and reuenged caused Centius to whome he had forgeuen all offences to be taken and hanged him 9. of his men vpon the gallowes before S. Peters porch There was at the apprehension of Pope Hildebrand a certain widowes sonne to whom and others moe for their penaunce he enioyned a yeares banishment Which tyme beyng explete or run out the widow in tokeÌ„ of more ample satisfaction thinking therby to haue appeased the mynd of Hildebrand put a halter about her sonnes necke and drawyng her sonne by the rope to the foot of Hildebrand sayd My Lord Pope at your hands will I receaue agayne my sonne which one whole yeare hath endured banishment and other penaunce by your holynesse enioyned Then the sayd Hildebrand for that instant because of those which were with him in company dissembling his wrath deliuered her her sonne very churlishly saying get thee hence woman I bid thee and let me be in rest After this he sent his officers appreheÌ„ded the widowes sonne and gaue commaundement to the Iustices to put him to death who altogether makyng aunswer sayd that they could no more condemne or meddle with him for that hee had for his crime committed appealed once to the Pope abidden the banishment and done the penaunce by him enioyned Hereupon this glorious Hildebrand beyng displeased wyth the Iudges caused the foote of the widowes sonne to be cut off makyng neyther repentaunce nor the lawes and ordinaunces to be of any estimation with hym And thus his foote beyng cut off he dyed within three dayes after with the payne thereof Many other wicked deedes did this Hildebrand vpon whom the bloud of the church cryeth vengeance shed by the sworde that is the miserable trecherie of his tong For which things and that iustly the church refused to communicate with him Haec Benno An other Epistle of Benno to the Cardinals TO the reuerend fathers of the Church of Rome and to hys beloued in Christ and to his brethren that shall for euer be beloued Benno the Cardinall of the Churche of Rome wisheth faythfull seruice
Imperye But the bishop minding nothing lesse sendeth word againe not to be right to condemne any person his cause beyng not heard thus vnder the pretence of the law colouring his vnlawfull treatory Henricus thus disappointed and forsaken on euery side with his men about him attempteth battayle against Rodulphus In which battaile a meruailous great slaughter was on both sides but the victory on neither part certain So that both the Captaines yet chalenged the Empire After the battayle great murder on both sides they sent to Rome both to know of the Popes determination to whether of them two he iudged the right title of the empire to appertayne The Bishop commaundeth them both to break vp their armies and depart the field promising that he shortly will call a councell where this matter should be disputed In the meane time they should cease from warre But before the messengers returned agayne their armies beyng refreshed they had an other conflict together but no victory got on either part Thus both the Captaines beyng weried in warres the Romish beast the bishop which was the cause therof perceiuing whether these cruel wars would tend to the great calamitie not onely of the Germains but also of other nations trusting to find another way to helpe Rodulphus and his adherentes sendeth downe a commission by Ottho Archbishop of Treuers Bernardus Deacon and Bernardus Abbot of Massilia to whom he gaue in charge that they should call together a Councell or sitting in Almany and there to be defined to whether part the Empire should pertayne by most right and publicke consideration Promising that what they should therein determine he looking vpon the matter through the authoritie of God omnipotent and of S. Peter and Sainct Paule would ratifie the same Moreouer for that no let nor impeachment should happen to the Legates by the way he geueth with them letters to the princes and nations of Germany Whereof the contents be declared briefly in Platina if any list to read them But the Emperour would not so permit the Legates to haue any Councel within Germany except they would first depriue Rodulphus of his kingdome The Legates considering that to be against the drift and intention of the Pope returned agayne froÌ„ whence they came The Pope hearing this and seing his purpose so disappointed by the Emperour draweth out another excommunication against him and agayne bereaueth him of his kingdome sending about his letters excommunicatorie throughout all places thinkyng therby to further the part of Rodulphus the better Platina hath in his booke the whole effect of the writing which tendeth after this sort The copy of the second excommunication of Hildebrand against the Emperour BLessed S. Peter prince of the Apostles and thou Paule also the teacher of the Gentiles geue eare vnto me I beseech you a little and gently heare me for you are the disciples and louers of truth the things that I shall say are true This matter I take in hand for truth sake that my brethren whose saluation I seeke may the more obsequiously obey me and better vnderstand how that I trusting vpon your defence next to Christ and his mother the immaculate virgin resist the wicked and am ready to helpe the faythfull I did not enter this seate of myne owne accorde but much agaynst my will and with teares for that I accounted my selfe vnworthy to occupy so high a throne And this I say not that I haue chosen you but you haue chosen me and haue layed this great burthen vpon our shoulders And now where as by this your assignement I haue ascended vp this hill crying to the people and shewing them their faults to the children of the church their iniquities the members of Sathan haue risen vp agaynst me and haue layd hands together to seeke my bloud For the kings of the earth haue risen vp against me and the Princes of this world with whom also haue conspired certaine of the Clergy subiectes against the Lord and against vs his annointed saying let vs break a suÌ„der their bands cast off from vs their yoke This haue they done agaynst me to bring me either to death or to banishmeÌ„t In the number of whom is Henricus whome they call kyng the sonne of Henry the Emperour which hath lift vp so proudly hys hornes and heele against the church of God making conspiracie with diuers other bishops both Italians French Germains Against the pride of whom hetherto your authoritie hath resisted who rather being broken thâ—n amended comming to me in Cisalpina made humble sute to me for pardon absolution I thinking nothing els but true repentance in him receaued him again to fauour did restore him to the communion only from which he was excommunicate but to his kingdome from which in the Synode of Rome he was worthily expulsed I did not restore nor to the rentes and fruites therof that he might returne to the faith againe that I graunted not vnto him And that I did for this purpose that if he should deferre to fall to agreement with certaine of his neighbours whom he hath alwayes vexed and to restore agayn the goods both of the church and otherwise thaÌ„ he might be compelled by the censures of the Church and force of armes therunto Wherby diuers and sundry bishops and princes of Germany such as he had long troubled being helped by this opportunitie elected Rodolphus their Duke to be king in the place of Henricus whom they for his transgressions had remooued dispatched from his empire But Rodolphus first in this matter vsing a princely modestie and integritie sent vp his messengers to me declaring how he was constrained wild he nild he to take that regall gouernment vpon him albeit he was not so desirous therof but that he would rather shew himselfe obedient to vs then to the other that offied him the kingdom and whatsoeuer our arbitrement should be therin he would be vnder obedience both of God and of vs. And for more assurance of his obedience he hath sent his owne children hither for pledges Vpon this Henricus began to snuffe and first entreated with vs to restraine and inhibite Rodolphus through the paine of our curse from the vsurpation of his kingdom I aunswered againe I would see whether of them had more right and title thereunto so send our Legates thither vpon the same to know the whole state of the matter and thereupoÌ„ I would decide betwixt theÌ„ whither of them had truer part But Henricus would not suffer our Legates to come to take vp the matter and slew diuers both secular men and of the Clergy spoiling and prophaning churches and so by this meanes hath indangered himselfe in the bandes of excommunication I therefore trusting in the iudgement and mercy of God and in the supportation of the blessed virgin also vpon your authoritie do laye the sentence of curse vpon the said Henricus all his adherents
Anselmus certain bishops to moue and prooue his mynd declaring what charges and paynes the kyng had bene at in his behalfe to procure the pall for hym from Rome which otherwyse would haue stood him in great expences and that all this the king hath done for his sake Wherfore it were good reason and conueniēt that he to gratifie the king should something condescend to his request againe But with all this Anselme the stoute Archbishop would not be moued wherefore the kyng seeyng none other remedy was compelled to graunt vnto him the full right of his Archbishoprike And so the day apointed when the palle should be brought to Canterbury being caried with all solemnitie in a thing of siluer the Archbishop with a great concourse of people came forth barefoot with his priestly vestiments after a most goodly maner to meete the same And so beyng brought in was layd vppon the aulter whilest Anselme spreading ouer hys shoulders his popish vestiments proceeded vnto his popish masse Thus agreement beyng made betwene the kyng and the bishop so long as it would hold It happened the yere following the kyng with his army entred into Wales to subdue such as there rebelled against him After the victory gotten the king returned home agayne with triumph To whom Anselme thought to haue come to congratulate his prosperous successe But the king preuented hym by messengers laying to the bishops charge both the smal number euil seruice of his souldiours sent to him at hys need At the hearing hereof all the hope of Anselme was dasht who at the same present had thought to haue obtayned done many great matters with the king touching the state of the Church But here all turned contrary to his expectation In so much that he was charged against the next court of parliament to make his aunswer But he auoided that by appealing to Rome Wherfore he made his sute and friendes to the king for lisence to go to the Pope Unto the which sute the king aunswered agayne that he should not go neither was there any cause for him so to do for that both he knew him to be of so sound a lyfe that he had done no such offence where of hee needed to craue absolution at Rome neither was there any such lacke of science knowledge that he neded to borrow any counsel there In so much sayth the kyng that I dare say Pope Urbane rather hath to geue place to the wysedome of Anselme then Anselme to haue neede of Urbane Wherefore as he hath no cause to goe so I charge hym to tary And if he continue in his stubburnnes still I wil assuredly season vpon his possessions and conuert his Archbishoprike vnto my cofers for that he transgresseth and breaketh hys fidelitie and obessaunce promising before to obserue all the customes of my kyngdome Neyther is it the fashion in this Realme that any of my Nobles should goe to Rome without my sending And therefore let him sweare vnto me that he shall neyther for any greuance appeale hereafter to the sea of Rome or els let him voyde my realme Against these wordes of the king Anselme thinkyng not best to reply agayne by any Message but by worde of mouth comming himselfe personally to the kyng placeth himselfe after his order on the right hand of the Prince where he made his reply vnto the message sent to hym by the kyng Where as ye say I ought not to goe to Rome either for lacke of any trespasse or for aboundance of counsaile and knowledge in me albeit I graunt to neither of them as true yet what the truth is therein I referre it to the iudgement of God And whereas ye say that I promised to kepe and obserue your customes that I graunt but with a condition so farre to keepe them and such of them to obserue as were consonant to the lawes of God ruled with right and equitie Moreouer whereas ye charge me with breach of my fidelity and allegeance for that contrary to your customes I appeale to the Sea Apostolicke my reuerence and dutie to your soueraigntie reserued if an other would say it that is vntrue For the fidelitie and obeisaunce that I owe to thee O King I haue it of the faith and fidelitie of God whose Vicare S. Peter is to whose seat I do appeale Farther whereas ye require me to sweare that I shal for no cause hereafter at any time appeale to Rome I pronoūce openly that a christian Prince requireth such an othe of his Archbishop vniustly For if I should forsweare S. Peter I should denye Christ. And when I shall at any time deny Christ then shall I be content and ready to stand to my satisfaction of my transgression to you for asking license to goe to Rome And peraduenture when I am gone the goodes of the Churche shall not so serue your temporal desires and commodities as ye wene for At these wordes of the Bishop the king and his nobles were not a little incensed defending againe that in obseruing the kinges customes there was neither condition nor any clause put in either of God or right No was sayde Anselme If so be that in your customes was neither mention made of God nor of right whereof was there mention then For God forbid that any Christian shoulde be bound to any customes which goe contrary to God and to right Thus on both sides passed much altercation betwene thē At length the king after many threatning wordes tolde him he should cary nothing out of the realme with him Well sayde the Bishop if I may neyther haue my horse nor garmentes with me then will I walke on foote And so addressed him toward his iourney all the other bishops forsaking him wherof none would take his part but if he came to them for their counsaile they sayd he was wise inough and needed not their counsaile as who for his prudence knewe best what was to be done as also for his holines was willing and able to prosecute the same that he did know As for them they neither durst nor wold stand against the king their Lord whose fauour they could not lacke for the peril that might happen both to thēselues and to their kinrede But for him because he was both a stranger and void of such wordly corruption in him they willed him to goe forwarde as he had begon their secrete consent he shoulde haue but their open voice they woulde not geue him Thus Anselmus remaining at Douer 15. daies tarying for winde at last sped him towarde his passage But his packing being secretly knowen in the court the kings officer William Warlwast preuented hys purpose searching by the kings commaundement al his trusses coffers satchels sleeues purse napkin and bosome for letters and for mony and so let him passe Who sailing into Fraunce first rested a while at Lions from thence came to Rome to complaine to Pope
Britaine Poytow and Guyan Also he had in hys rule Normandy Gascoyne Angeow and Chinon also Aluerne and the Citie of Tholous he wan and were to hym subiect Ouer and besides by the title of his wife Elenore daughter to the Erle of Poytow he obtained the mounts Pyraine in Spayne so that we read of none of hys progenitours which had so many countreys vnder hys dominion In England were seene in the firmament two sunnes or as it is in Chronica Chronicorum in Italy appeared thre sunnes by the space of iii. houres in the West and the yere following appeared iii. moones wherof the middle moone had a red crosse ouertwart the face Whereby was tokened by the iudgement of some the great schisme that after fell among the Cardinals for the election of the Bishop of Rome or else rather the businesse betwene Fridericus the Emperour and the Popes wherof partly now incidently occasiō geueth vs to discourse After that I haue first written of Gerhardus and Dulcinus Nauarēsis who in their tyme according to their gift did earnestly labour preach against the church of Rome defending and maintainyng that prayer was not more holy in one place then in an other that the Pope was Antichrist that the Clergy prelates of Rome were reiect and the very whore of Babilon prefigured in the Apocalips c. Peraduenture these had receiued some light of knowledge of the Waldenses Who at length with a great number of their folowers were oppressed and slaine by the Pope And although some inconuenient points of doctrine and dishonesty in their assemblies be agaynst them alledged of some yet these tymes of ours do teach vs sufficiently what credite is to bee geuen to such popish slanders forged rather vpon hatred of true religion then vpon any iudgement of truth Illyricus in his booke De testibus referreth the tyme of these two to the yere of our Lord 1280. but as I find in the story of Robert Guisburn these ii about the yeare of our Lord 1158. brought 30. with them into England who by the king and the Prelates were all burnt in the forehead and so driuen out of the Realme and after as Illyricus writeth were slayne by the Pope And now according to my promise premised the tyme requireth to proceede to the history of Fredericus the first called Barbarossa successor vnto Conradus in the Empire who marched vp to Italy to subdue there certaine rebels The Pope hearing that came with his Clergy to meete him by the way in a towne called Sutrium thinking by him to find ayd against his enemies The Emperor seyng the Bishop lighteth of his horse to receiue hym holdyng the stirrup to the Prelate on the left side when he should haue held it on the right whereat the Pope shewed himselfe somwhat agrieued The Emperor smiling excused himselfe that he was neuer accustomed to holde stirrops And seyng it was done onely of good will and of no duety the lesse matter was what side of the horse he held The next day to make amends agayne to the Bishop the Emperor sending for him receiued him holding the right stirrup to the prelate so all the matter was made whole and he the Popes owne white sonne agayne After this as they were come in and late together Hadrianus the Pope beginneth to declare vnto him how his auncestors before him such as sought to the sea of Rome for the crowne were woont alwayes to leaue behind them some speciall token or monument of their beneuolence for the obtaining thereof as Carolus Magnus in subduing the Lombards Ottho the Berengarians Lotharius the Normands c. Wherfore he required some benefit to proceed likewise from him to the church of Rome in restoring agayne the countrey of Apulia to the Church of Rome Which thing if he would do he for his part againe would do that which appertained to him to do meaning in geuing him the crowne for at the tyme the popes had brought the Emperors to fetch their crowne at their hands Frederike with his princes perceiuing that vnlesse he would of his owne proper costes charges fetch in agayn Apulia out of duke Williams hands he could not speed of the crowne was fayne to promise to all that the Pope required and so the next day after was crowned This done the Emperor returneth into Germany to refresh his army and his other furnitures for the subduing Apulia In the meane while Hadrianus not thinking to be idle first geueth forth censures of excommunication against William duke of Apulia Besides not coutēt with this sendeth also to Emanuel Emperor of Constantinople incensing him to warre against the foresayd William The duke perceiuing this sendeth to the Pope for peace promising to restore to him whatsoeuer he would But the Pope through the malignant counsaile of his Cardinals would grant to no peace thinking to get more by warre The Duke seyng nothing but warre prepareth himselfe with all expedition to the same To be briefe making all his power out of Sicilia he arriueth at Apulia there putteth Emanuell the Emperour to flight This done he proceedeth to the Citie Bonauentuee where the Pope with his Cardinals were looking for victory He planting there his siege so straightly pressed the City that the Pope w e his Cardinals were glad to intreat for peace which they refused before The Duke graunted to their peace vpon certaine conditions that is that neyther hee should inuade such possessions as belonged to Rome and that the Pope should make him king of both Siciles So the matter was concluded and they departed The bishop cōming to Rome was no lesse troubled there about their Consuls and Senators In so much that when his curses and excommunications could not preuayle nor serue hee was sayne to leaue Rome and remoued to Ariminum The Emperor all this while sitting quietly at home began to consider with himselfe how the Pope had extorted from the Emperours his predecessours the inuesting and induyng of prelates how he had pylied and poled all nations by his Legates and also had bene the sower of seditions through all his Empery he began therfore to require of all the bishops of Germany homagium and othe of their allegeance commaunding also the Popes Legates if they came into Germany without his sending for not to be receiued Charging moreouer all his subiectes that none of thē should appeale to Rome Besides this in his letters he set prefixed his name before the popes name Whereupon the Pope beyng not a little offended directed his letters to the foresayd Frederike Emperour after this tenor and forme as foloweth The copy of Hadrianus the Popes letters to Fredericke the Emperour HAdrianus Episcopus seruus seruorum Dei Friderico Imperatori salutem Apostolicam benedictionem Caetera vide in priore aeditione In English Hadrian Bishop seruant of the seruants of God to Friderike Emperour health and Apostolicall
them And thus much concerning Fulco Not long after this it befell that a certaine noble personage Lord of Lemonice in litle Britaine Widomarus by name found a great substance of treasure both of golde and siluer hid in the ground wherof a great part he sent to king Richard as chiefe Lorde and Prince ouer the whole countrey Which the king refused saying he would either haue all or none for that he was the principall chiefetaine ouer the land But the finder woulde not condescende to that Wherefore the king laide siege to a Castell of hys called Galuz thinking the treasure to lie there But the keepers and warders of the Castel seeing themselues not sufficient to withstand the king offered to him the castell desiring to depart with life and armour To this the king woulde in no wise graunt but bid them to reenter the castell againe and to defende it in all the forceable wise they coulde It so befell that as the King with the Duke of Brabant went about the castel vewing the places therof a souldiour wythin named Bertandus Cordoun stroke the king with an arrow in the arme whereupon the yron remaining and festering in the wound the king within 9. daies after died who because he was not content with the halfe of the treasure that another man founde lost all his own treasure that he had The king being thus wounded caused the man that stroke him to be brought vnto him and asked the cause of him why he so wounded him Who answered againe as the storie sayeth that he thought to kill rather then to be killed And what punishment soeuer he should susteine he was cōtent so that he might kil him which had before killed his father and brethren The king hearing his words frely forgaue him and caused an hundreth shillings to be geuē him Albeit as the story addeth after the death of the king the duke of Brabāce after great torments caused hym to be hāged Ex historia Regis Richardi 2. cui initium De patre istius Bruti c. The storie of Gisburne sayeth that the killer of king Richarde comming to the French king thinking to haue a great rewarde was commanded to be drawen a sonder with horse and his quarters to be hanged vp An other story affirmeth and Gisburn partly doth testifie the same that a litle before the death of K. Richarde 3. Abbotes of the order Cistercian came to him to whome he was confessed And when he sawe them somewhat stay at his absolution had these wordes that he did willingly commit his body to the earth to be eaten of wormes and his soule to the fire of Purgatory there to be tormented til the iudgement in the hope of God his mercy Ex Iornalens Gisburn alijs About the raigne of this king the sayd Iornalensis maketh mention of Roger archbish of Yorke which put out of his Churche the Monkes and placed for them seculare Priests saying that he woulde rather with Ecclesiasticall benefices to be geuen to wanton Priests then to abhominable Monkes that Thurstinus did sinne neuer worse in al his life then in building that house for monks c. Another story I haue which sayth that this was the Byshop not of Yorke but of Couentrie The king not long after departed without issue and Iohn his brother reigned after him in whome although some vices may worthely be reprehēded especially for his incontinent and too much licentious life yet was he farre from that deseruing for the which he hath bene so il reported of diuers wryters who being led more with affection of Poperie then with true iudgement and due consideration depraued his doings more then the sincere trueth of the historie will beare them Concerning which historie after so many wryters we thought also to bestowe a little labour although in this matter we can not be so long as I would and as the matter requireth Kyng Iohn AFter the death of king Richarde called Coeur de Lyon reigned his brother Iohn Earle of Morton Afterward the Archbyshop put the crowne on his head and sware him to defend the churche and to maintaine the same in her good lawes and to destroy the euil And except he thought not in his minde to do this the Archb. charged him not to presume to take on him this dignitie And on Saint Iohn Baptists day next following king Iohn failed into Normandy came to Roan where he was royally receiued and truce concluded betweene him the French king for a time And thether came to him the Earle of Flaunders and all other Lords of Fraunce that were of K. Richards band and frendship and were sworne vnto him Not long after this Philip the French king made Arthur Knight and tooke his homage for Normandie Britaine and al other his possessions beyond the sea and promised him helpe against K. Iohn After this King Iohn and the French king talked together wyth theyr Lordes about one houres space And the Frenche King asked so much land for himself and knight Arthur that king Iohn would graunt him none and so departed in wrath The same yeare a legate came into Fraunce and commaunded the King in paine of interdiction to deliuer one Peter out of prison that was elect to a Bishoppricke and thereupon he was deliuered And after that the Legate came into England commaunded K. Iohn vnder paine of interdiction to deliuer the Archb. which he had kept as prisoner 2. yeares which the King denied to do till he had payd him 6000. markes Because he tooke him in harnes in a field against him and sware him vpon his deliuerance that he should neuer weare harnesse against any Christen man This time diuorce was made betweene K. Iohn and his wife daughter of the Earle of Glocester because they were in the iii. degree of kinred And after by the counsell of the French king King Iohn wedded Isabel daughter of the Earle of Anguilla and then Arthur of Britaine did homage to king Iohn for Britaine and other At this time fell strife betwene K. Iohn and Geoffrey the Archbishop of Yorke for diuers causes first because he would not suffer and permit the Sheriffe of Yorke in such affaires as he had to do for the King within his Diocesse Secondly because hee did also excommunicate the sayde sheriffe Thirdly because he would not saile with him into Normandie to make the mariage betwene Lewes the French kings sonne and his niece c. After this in the yeare of our Lorde 1202. Phillip the French king in a communication betwene K. Iohn and him required that the saide K. Iohn should depart with all his landes in Normandy and Pictauia which he had beyond the sea vnto Arthur his nephew and that incontinent or els he would warre against him and so did For when king Iohn denied that request the next day folowing the French king with the sayde Arthur
Siria c. Secondly how in processe of time through occasion of the Bishop of Romes tyranny and violent oppressiō this ring of equality being broken all flew in pieces the East church from the west the Greekes from the Latines and that which was one before now was made two vnitye turned to division vniuersality to singularity and free cōsent to dissention Thirdly here is also to be noted after this pitiful breach of equality how many what great natiōs departed frō the communion of the Church of Rome and especialy about this time aboue specified of pope Gregory 9. an 1230 so that both before and after that time many coūcels were holden and many thinges concluded in the westchurche whereunto the one halfe of Christendome lying in the east partes did neuer agree and contrary many councelles holden with them which in the Latine church were not receiued So that the church now as she lost the benefit of vniuersail consent so also she lost the name Catholicke Whereupon this question is to be asked that when the coū cell of Lateran vnder Pope Innocent 3. ordeined the doctrine of transubstantiation and auricular confession here in the westchurch without y◠free consent of the eastchurch whether the same doctrine is to be counted Catholicke or not Fourthly in the departing of these churches from the Bishop of Rome here also is to be noted that the same churches of the Greeks notwithstanding they sequestred themselues and fel out with the church of Rome and that iustly yet they kept theyr vnity still with theyr God and reteined stil the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the true and sincere doctrine of fayth ready to debate and try the trueth of their religion by the scriptures as they here in theyr own writings desire to haue the truth examined according as ye haue heard Wherefore the church of Rome hath done them open wrong which being offred so gently to try and to be tryed by the trueth of Gods word not onely would stand to no triall nor abide conference but also hath excōmunicated them as heretickes whiche appeare here to be more orthodorasticall christians then they themselues Fiftly these things thus standing then haue we to cōclude that the church of Rome falsely pretendeth it selfe to be catholicke For if the name of Catholicke must needes import an vniuersall consēt of the whole how can that be catholick where the consent of so many famous and true christian churches hath bene lacking furthermore wher the consent that hath bene amongest themselues hath rather bene coacted then any true or free consent Which is easy to be proued For let these fires and fagottes cease let kinges and princes leaue to presse theyr subiects with the popes obedience but let the scripture and the bishops alone euery one his own Dioces to gouerne their stock after the rule of Gods word and how few be there in this west end of y◠world from you that would not doe the same that these Grecias Ethiopians and Syrians haue done before vs And thus much by the occasion of this Patriarches letters sēt to pope Gregory cōcerning the Grecians Whose doings when I consider as I can not but cōmend their wisdome iudge their state happy and blessed in shaking off from their neckes the miserable yoke of the popes tyranny so on the other side considering with my self the wretched thraldome of these our churches here in the west part of the world vnder the bishop of Rome I can not tell whether more to maruell or to lament their pitiful state who were brought into such oppression slauery vnder him that neither they could abide him nor yet durst cast him of So vntollerable were his exactions so terrible was his tyranny his suspensions excommunications much like to a mad mans dagger drawen at euery trifle that no christen patience could suffer it nor natiō abide it Again so deep did he sit in their consciences falsly beleuing him to haue the authority of S. Peter that for cōscience sake neither king nor Caesar durst withstand him much less poore subiects once mute agaynst him And although his takings and spoylings namely in this realm of england were such that neither the laity nor spiritualty could beare them yet was there no remedy beare thē they must or els the Popes sentence was vpon them to curse them as blacke as pitch In reading the historyes of these crimes any good hart would lamēt and rue to see the miserable captiuity of the people what they suffered vnder this thraldome of the Bishop of rome whereof part hath bene shewed before more God willing shall follow hereafter and some part here presently I mind to expresse * A briefe table or declaration of the Popes unreasonable gatherings exactions and oppressions in the Realme of England ANd first to begin with the elections of the Byshops Abbots Deanes and Priors within this realme it can not be told what mas of mony grew to the popes coffers thereby especially in this kinges dayes for so much as in his time lightly no election hapned either of Archbishopp Bishop Abbot or any roome of dignity but when the Couent or Chapter had chosen one to their minde the king who had maried a stranger and sought therefore to prefer strangers would set vp an other By reason whereof whē the other part was sayne to appeale to Rome and there to plead the case no small riuers of english mony besides expences and trauel by the way went flowing to the popes sea And though the election went neuer so cleare yet the new elect must needes respect the holy father with some gentle reward and further by his othe was bound euery 3. yeares either in his owne person or by another to visit Limina Apostolorum So in the house of S. Albones when Iohn Herford was elected Abbot their publick electiō was not enough but for the confirmation of the same the Monkes were fayne to send Reynold the Phisitiō Nicholas a Monk to Rome with a sufficient vag of mony through the mediation whereof the election might stand and the new Abbot sworne euery third yere by himself or another to visit the doresels of the Apostles An other such like contention happened betweene the king and monkes of Winchester about the election of W. Rale whom the Monkes had chosen but the king refused willing to place a stranger and therfore sent to Rome his messengers Theobald a Monke of Westminster and M. Alexāder a Lawyer with no small somme of mony to euacuate the election of the foresayd W. Rale Commaunding moreouer that y◠gates of Winchester should be shut against him and no man so hardy there to receiue him in his house whereupon the sayd w. being excluded after he had sayd his curse vpon the whole citty of Winchester made his repayre to Rome wherefore 8000. Markes being promised to the pope his bishoprick spite of the
contrary but that both by true certificate and common rumour you haue heard of the indifferencie of our cause and good handling therof yet for that more credite is commonly geuen to that the eye seeth then to that the eare receiueth we thought good to present vnto you the naked truth of such things which the Popes successiuely haue put forth forged against vs. To the perusing and consideration of which my case and letter I beseech your gentlenes amongst other times of laisure you wil spie out some fit and conuenient time therfore And all other whatsoeuer that shall haue desire to heare princes 〈◊〉 affaires let them in like sort attentiuely consider First whether our predecessours haue bene destitute or not of godly zeale iust dealing righteousnes or whether we may not lawfully reuenge our selues being so much prouoked of such euils and iniuries as haue ben wrought against vs. Secondly let them consider whether Christes vicare doth followe Christes steps or not and whether Peters successors do follow his example or not and also by what law equitie right that sentence which they haue pronounced against vs may be maintained and allowed As also what name they may iustly geue it and whether that may be sayde to be a sentence which is geuen by an vnsufficient iudge or not For although we acknowledge that the Lord hath geuen full power in spirituall things vnto his Churche that whatsoeuer the same bindeth in earth is bound in heauen whatsoeuer the same looseth is also loosed yet we reade neither by Gods lawe nor by any lawe of man that we ought of duetie to be subiect vnto him or that an Empire ought at his pleasure to be transformed and transposed or that he may geue any such sentence or iudgement to punish Princes temporally and depriue them of their kingdomes For why although our consecreation belongeth vnto him by right and custome as he chalengeth yet our deposing and depriuing doth no more belong to him then doth that presumption belong to any other prelate of other Realmes which doe consecrate and annoynt their kings as the custome and manner is Or put case it were so we nothing hindered thereby that hee had such power Hath he that power to the intent to reuenge himselfe vpon whomsoeuer his malicious minde consenteth and without all equitie and law to bring them vnder his iurisdiction He hath proceeded of late against vs as is sayd but not by the order of accusation for so much as neither was there any sufficient accuser neither went there out any inscriptioÌ„ or processe before Neither yet by denunciation for so much as there lacked a lawful denouÌ„â—er neither yet by the way of inquisition for that there went before it no manifest accusation But hee peraduenture will say that all things that he layeth against vs were manifest and notorious but that do we deny and nothing to be notorious but that which may by a sufficient number of witnesses be approued tried For so may euery iudge himselfe contemning the order of lawe affirme what he list to be notorious and thus condemne whom hee list There were against vs as well it may be sayd in counsell certaine false witnesses although not many of whome the Byshop of Calin was one whose neare kinsman or nephewe by our lawes condemned for treason to be hanged maketh also to vs an infestiue enemie With such like effect prosecuting the rest of his Epistle which for breuitie sake I omit This pollicie vsed the Pope to vexe and disturbe both the countrey of Germany and the whole Empire and not so onely but also vtterly to destroy and subuert the same by the ruinous decay whereof the Pope and his Prelates thought to make vp their mouthes And thus whilest that Germanie was nowe newly againe deuided some taking part with Fredericke the Emperour and Conradus Caesar his sonne other nobles and princes of the Empire some wyth those that shoulde by the Popes procurement be the electors of the new Emperour other some with neither of both as men not minding nor tending the publique vtilitie but to serue theyr owne purposes armed themselues And thus was the publicke peace and quiet brokeÌ„ and disturbed and altogether in tiâ—nult and hurley burley For whilest the one part laboured by all force to retaine the dominion by publique and common coÌ„sent first to hym committed the other part in like sort indeuored themselues with all their force power to vse and occupye the same according to the decree of the bishop of Rome to take it from Fredericke and thus great conflicts grew on all partes By these ciuill warres Germany suffered no little calamity In euery place was maÌ„slaughter and murder the country spoyled the townes and villagies set on fire and brent the churches and temples violated robbed wherin the husbaÌ„d meÌ„ had put their goods substaunce houses were pulled down the goods deuided euery mans cattel driuen away To conclude in this turmoyle coÌ„tentioÌ„ of deposing chusing an other emperor in this factioÌ„ of princes in this liberty of wearing armor in this liceÌ„ce of hurting sinning The impudent boldnes of diuers priuate souldiors especially of such as were the horesemeÌ„ theÌ„ couÌ„ted the better sort of souldiors was so great there vnbridled vnsatiable desire in robbing spoyling and taking of booties catching snatching al that came to haÌ„d so much that nothing could be sure and in safety that any good in aÌ„ enioyed Wherefore a litle before the death of Guilielmus the king 60. Cityes and Townes which were belonging to Ludouicus Palatinus Duke of Boioria and Rhenus and Otho his sonne and other princes whose names Auentinus in his 7. booke of the Annales of the Boiores maketh mention oft ioyned themselues in a league for the expelling of these rebels repressing of their so great iniurious rapines and slaughter of men Of which armye the sayd Ludouicus being captaine chased draue the whole rout of theÌ„ to the vttermost partes of Germany and puld down and ouerthrew their castles and fortresses and cuery other place where they had intrenched themselues Otho Boius yet notwithstanding kepeth his promise and fayth most constantly made before to the emperor Fredericke and Conradus his sonne Whereupon Philippus Iuuauensis Albertus and others calling a councell at Mildorsus by the Popes commaundement sent for Otho vnto them vnto whom they opened the Popes pleasure commaundement To all which wheÌ„ he had heard Otho aunswered I cannot maruell at some of you enough that when as heretofore you persuaded me to leaue and forsake the part I tooke with the Bishop of Rome whome ye your selues affirmed to be Antichrist that I should take part with the Emperour why that you your selues will not keepe your fidelity and promise made to those good Princes And sayd that he perceiued in them a great inconstancy and leuity both in their woords and deedes which
Christ for helpe then it is ryght nowe For it is fulfilled that God sayde by Isay the Prophet ye riseth vp erlich to follow drunkennesse and to drinke till it be euen the harpe and other minstrelsies beeth in your feastes and wine But the woorke of God ye ne beholdeth not ne taketh no kepe to the workes of his handes And therfore my people is take prisoner for they ne had no cunning And the noble men of my people deyeden for hunger and the multitude of my people weren dry for thirst and therefore hel hath drawen abroade theyr soule and hath yopened hys mouth wythout any ende And estsoones sayeth Isay the Prophet The worde is floten away and the highnesse of the people is ymade sicke and the earth is infecte of his wonnyers for they haue broken my lawes and ychaunged my right and han destroyed mine euerlastynge bonde and forward betwene them me And therfore cursing shal deuour the earth and they that wonneth on the erthly shallen done sinne And therefore the earth tilyars shullen waxe woode and fewe men shullen cen yleft vpon the earth And yet sayth Isay the Prophet this sayeth God for as much as this people nigheth me with their mouth glorifieth me with their lippes and their hart is farre from me And they han ydrad more mens commandement then mine and more draw to their doctrines then mine Therefore will I make a great wondring vnto this people wisedome shall perish away from wise men and vnderstanding of ready men shall be yhid And so it seemeth that an other saying of Isay is fulfilled there as God bad hym goe teach the people and sayd go forth and say to this people eares haue ye and vnderstaÌ„d ye not and eyes ye haue and sight ne know ye not Make blinde the hart of this people make their eares heauy and close their eyen least he see with his eyen and yheare with his eares and vnderstand with his hart and by yturned and ych heale him of his sicknes And Isay sayd to God how long Lord shall this be And God sayd For to that the cities ben desolate withouten a wonnier and an house withouten a man Here is mychel nede for to make sorow to cry to our Lord Iesu Christ hertilich for helpe and for succour that hee wole forgeue vs our sinnes and geue vs grace and coÌ„ning to seruen him better here after And God of his endles mercy geue vs grace and coÌ„ning trulich to tellen which is Christes law in helping of mens soules for we beth lewde men and sinfull men and vnconning and if he woll be our helpe and our succour we shullen wel perfourme our purpose And blessed be our Lorde God that hideth his wisdome from wise men and fro ready men and teacheth it to small children as Christ teacheth in the Gospell Christen men haue a law to keepe the which lawe hath twe parties Beleue in Christ that is God is the foundmeÌ„t of their law and vpon this foundement as he sayde to Peter and the gospel beareth witnes he woll byelden his Churche and thys is the first party of Christes law The secoÌ„d party of this law beth Christes commaundements that beth written in the gospel and more verilich in Christen mens hartes And as touching the beleue we beleuen that Christ is God and that there ne is no God but he We beleuen neuertheles that in the Godhead there bene three persons the Father the Sonne and the holy Ghost and all these three persons ben one God and not many Gods and all they beth ylich mighty ylich good and ylich wise and euer haue bene and euer shullen ben We beleuen this God made the worlde of nought and man he made after hys owne likenesse in Paradise that was a land of blisse and gaue him that land foâ— hys heritage and bad him that he should not eate the tree of knowledge of good and euil that was a midde Paradise Then the deuell that was fallen out of heauen for his pride had enuie to man and by a false suggestion he made man eate of this tree and breake the commaundement of God and tho was man ouercome of the deuill and so he lost his heritage and was put out therof into the world that was a land of trauel and of sorow vnder the feendes thraldome to be punished for his trespasse There man followed wickednes and sinne and God for the sinne of man sent aâ—sloud into this world and drownd all mankind saue eight soules And after this flud he let meÌ„ multiply in the world and so he assaled whether man dread him or loued him among other he found a man that hight Abraham this man he prooued whether he loued him and drad him and bad hym that he should offeren Isaac his sonne vppon an hill and Abraham as a true seruaunt fulfilled his Lords commaundement and for this buxumnes and truth God sware vnto Abraham that he would multiply his seede as the grauell in the sea and as the starres of heauen and he behight to him and to his heires the lande of behest for heritage for euer gif they wolden ben his true seruauntes and keepe his hests And God held him forward for Isaac Abrahams sonne begat Iacob and Esau and of Iacob that is ycleped Israel comen Gods people that he chose to be his seruaunt and to whome he behight the land of behest This people was in great thraldome in Egypt vnder Pharao that was king of Egypt and they crâ—eden to God that he should deliueren them out of that thraldome and so he did for he sent to Pharao Moses and his brother Aaron and bad him deliuer his people to done him sacrifice and to fore Pharao he made Moses done many wonders or that Pharao wold deliuer his people and at the last by might he deliuered his people out of thraldom and led them through a desert toward the lande of behest and there he gaue them a lawe that they shulden lyuen after when they comen into their countrey and in their way thither ward the ten commaundements God wrote himself in two tables of stone the remnaunt of the lawe he taught them by Moses his seruaunt how they shoulden do euery chone to other and gif they trespassed againe the law he ordeined how they shoulden be punished Also hee taught them what maner sacrifices they should doe to him and he chose him a people to ben his priestes that was Aaron and his children to done sacrifices in the tabernacle and afterwarde in the temple also He chese him the remnant of the children of Leuy to ben seruauntes in the tabernacle to the priestes and he sayde When ye come into the lande of behest the children of Leuy they shullen haue none heritage amoÌ„gst their brethren for I would be their part their heritage they shullen serue me in the tabernacle by dayes and by nighâ—es and he
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
is a mannour of worshipping of false Gods to breake thy hestes For who that loueth thee ouer all thinges and dreadeth thee also he nole for nothing breake thyne hestes O Lord gif breaking of thine hestes be heryeng of false gods I trow that he maketh the people breake thyne hestes and commaundeth that his hestes ben kept of the people maketh himselfe a false GOD on earth as Nabuchodonosor did some tyme that was king of Babilon But Lord we forsaken such false Gods and beleuen that ther ne ben no mo Gods then thou And though thou suffer vs a while to bene in disease for knowledging of thee we thanken thee wyth our hart for it is a token that thou louest vs to â—â—uen vs in thys world some penaunce for our trespas Lord in the old law thy true seruauntes tooke the death for they would not eaten swynes fleshe that thou haddest forbid them to eat O Lord what truth is in vs to eaten vncleene mete of the soule that thou hast forbid Lord thou sayst he that doth sinne is seruaunt of sinne and then he that lyeth in forswearing hymselfe is seruaunt of lesing and then he is seruaunt to the deuill that is a lyer and father of lesinges And Lord thou sayst no man may serue two Lordes at ones O Lord then euery lyer for the tyme that he lyeth other forsweareth himselfe and forsaketh thy seruice for drede of hys bodyly death and becommeth the deuils seruaunte O Lord what truth is in him that clepeth himselfe seruaunt of thy seruantes in his doing he maketh him a Lord of thy seruauntes Lord thou were both Lord and maister and so thou sayd thy selfe but yet in thy warkes thou were as a seruaunt Lord this was a great truth and a great meeknes but Lord bid thou thy seruaunts that they should not haue Lordship ouer theyr brethren Lord thou saydst kings of the heatheÌ„ men han Lordship ouer their subiectes and they that vse their power be cleped well doers But Lord thou saydst it shoulde not be so amongest thy seruantes But he that were most should be as a seruaunt Thou Lorde thou taughtest thy disciples to be meeke Lord in the old law thy seruauntes durst haue no Lordship of theyr brethren but if that thou bid them And yet they should not doe to theyr brethren as they did to thrailes that serued them But they should doe to theyr brethren that were theyr seruauntes as to theyr owne brethren For all they were Abrahams Children And at a certaine tyme they should let theyr brethren passe from them in all freedome but if they would wilfullich abiden still in seruice O Lord thou gaue vs in thy comming a law of perfect loue is token of loue thou clepedst thy selfe our brother And to make vs perfect in loue thou bid that we shoulde clepe to vs no father vpon earth but thy father of heauen we should cleape our father Alas Lord how violently our brethren and thy childreÌ„ ben now put in bodily thraldome and in despite as beastes euermore in greeuous trauell to finde proude men in ease But Lord if we take this defoule and this disease in pacience and in meeknes and kepe thine hests we hope to be free And Lord geue our brethren grace to come out of thraldome of sinne that they fal in through the desiring and vsage of Lordship vpon theyr brethren And Lord thie priestes in the old law had no Lordships among theyr brethren but houses and pastures for theyr beastes but Lord our priestes nowe haue great Lordship and put theyr brethren in greater thraldome then lewed men that be Lordes Thus is meekenesse forsaken Lord thou biddest in the Gospell that when a man is bid to the feast he should sit in the lowest place and then he may be set hyer with worship when the Lord of the feast beholdeth how his gestes fitteth Lord it is drede that they that sit now in the hyest place should be bidd in tyme comming fit beneath And that will be shame and vileny for them And it is they saying those that hyeth himselfe shuld be lowed and those that loweth themselues should be an heyghed O Lord thou biddest in thy Gospell to beware of the Pharaseis for it is a poynt of pryde contrary to meekenesse And Lord thou sayst that they loue the first sittinges at supper and also the principall chaires in churches and greetings in cheeping and to be cleped maysters of men And Lord thou sayest be ye not cleped maisters for one is your maister and that is Christ and all ye be brethren And clepe ye to you no father vpon earth for one is your father that is in heauen O Lord this is a blessed lesson to teach men to be meke But Lord he that clepeth himself thy vicar on earth he clepeth himselfe father of fathers agaynst thy forbidding And all those worships thou hast forbad He approueth them and maketh them maisters to many that teach thy people their owne teaching and leaue thy teaching that is nedefull and hiden it by quainte gloses from thy lewd people and feede thy people with sweuens that they mete and tales that doth little profit but much harme to the people But Lorde these glosers obiecte that they desire not the state of mastry to be worshipped therby but to profit the more to thy people wheÌ„ they preach thy word For as they seggeÌ„ the people will beleue more the preaching of a maister that hath taken a state of schole then the preaching of an other man that hath not take the state of maistry ¶ Lorde whether it bee any neede that maysters beren witnes to thy teaching that it is true and good O Lord whether may any maister mowe by his estate of maisterie that thou hast forboden drawe any man from his sinne rather then an other man that is not a maister ne wole bee none for it is forboden him in thy Gospell Lord thou sendest to maysters to preach thy people and thou knowledgist in the Gospel to thy father that he hath hid his wisedome from wise men and redy men and shewed it to litle Children And Lord maisters of the law hylden thy teaching foly and seiden that thou wouldest destroy the people with thy teaching Trulich Lord so these maisters seggeth now for they haue written many bookes agaynst thy teaching that is truth so the prophecie of Ieremy is fulfilled when he sayth Truelich the false points maisters of the law hath wrought leasing And now is the time come that S. Paul speaketh of where he sayth time shal come when men shall not susteine wholesome teaching But they shullen gather to hepe maisters with hutching eares and from trueth they shullen turnen away their hearing and turnen them to tales that maisters haue maked to showne their maistry and their wisedome ¶ And Lord a man shall beleue more a mans workes then hys words the dede sheweth well of these
the law and words which the Lord of hostes sent in his holy spirite by the Prophetes aforetime Also Esay witnessing after the same effect cap. 30. sayth For it is an obstinate people lying children and vnfaythfull children that will not heare the law of the Lord which say to the Prophetes meddle with nothing and tell vs nothing that is true and right but speake frendly wordes to vs. c. All this shall be verified when the Prelates begin to hate thē that tell them trueth and haue knowledge like vnto such of whō Amos speaketh chapter 5. They beare him euil wil that reproueth them openly and who so telleth them the playne trueth they abhorre him And therefore sayth the Lord to the Church of Ierusalem Ose 4. Seing thou hast refused vnderstanding I haue refused thee also that thou shalt no more be my priest And for so muche as thou hast forgotten the law of thy God I will also forget thy children and chaunge theyr honor into shame And so shall it be like priest like people c. And many other sayinges there be in the prophets speaking of the deiecting and casting downe of the priestly honor Besides these foresayde signes and tokens hitherto recited there be also diuers other As the backsliding from righteousnes the lacke of discreete and learned Priestes promoting of childrē into the Church with such other like But these being alreadye well noted and marked you may easely iudge and vnderstand whether these times now present of ours be safe and cleare from tribulation to be looked for and whether the word of the Lord be true according to my theame Iuxta est iustitia mea vt reueletur my righteousnes is neare at hande to bee reuealed c. And thus muche of the second part Now to the third part or member of my subdeuision which is concerning the false and perilous opinions of some vpon thys word of my theame vt veniat c. which opinions principally be 4. repugning all agaynst the truth of the canonicall Scripture The first opinion is of such men who hauing to much confifidence in thēselues do think and perswade with themselues that the Prelates be the Church which the Lord will alwayes keepe and neuer forsake as he hath promised in the persons of the Apostles Mathew 28. saying And I will be with you to the end of the world c But this is to be vnderstanced of fayth whereof Christ speaketh Luke 21. I haue prayd for thee that thy fayth shall not fayle Whereof we read Ecclesiast 40. fayth shall stand for euer c. And albeit Charity waxe neuer so colde yet fayth notwithstanding shall remayne in few and in all distresses of the world of the which distresses our Sauiour doth prophecy in many places to come And least peraduenture some shoulde thinke themselues to be safe from tribulation because they be of the church this opinion the Lord himselfe doth contrary in Ieremy the 7. Trust not sayth he in false lying wordes saying the temple of the Lord the temple of the Lord and a litle after but you trust in wordes and lying counselles which deceiue you and doe you no good The second opinion is of them which deferre tyme for thys they well graunt that the Church shall abide trouble but not so shortly thinking thus with thēselues that these causes tokens afore recited haue bene before at other times as well in the churche For both by Gregory and Bernard holy doctors in time past the Prelates haue bene in like fort reprehended both for theyr bribinges for theyr Pompe and pride for the promoting of persons and children vnfitte vnto ecclesiasticall functions and other vyces moe which haue reigned before this in the Church of God more then now and yet by God his grace the Churche hath prospered and stand Doe ye not see that if an house haue stand and continued ruinous a long season it is neuer more neare the fall thereby but rather to be trusted the better Moreouer many times it commeth so to passe in Realmes and Kingdomes that the posterity is punished for the sinnes of the predecessors Whereof speaketh the booke of Lamentations the 5. chapter Our fathers haue sinned and are now gone and we must beare their wickednesse c. Agaynst this cogitation or opinion well doth the Lord aunswere by the Prophet Ezechiel chapter 12 saying Beholde thou sonne of man the house of Israel sayeth in this maner Tush as for the vision that he hath seene it will bee many a day or it come to passe It is farre of yet the thing that he prophecieth Therefore say vnto them thus sayth the Lord God The wordes that I haue spoken shall be deferred no longer looke what I haue sayd shall come to passe sayth the Lord. c. We haue seene in our dayes thinges to happen which seemed before incredible And the like hath bene seene in other times also as we read written in the booke of Lamentations chapter 4. The kinges of the earth nor all the inhabitaunce of the worlde would not haue beleeued that the enemy and aduersary shoulde haue come in at the gates of the Citty for the sinnes of her priestes and for the wickenesse of her Elders that haue shedde Innocentes bloud within her c. by Hierusalem as is sayd is ment thē Church The third opinion or error is very perilous and peruerse of all such as say veniat let come that will come Let vs conforme out selues to this world and take our time with those Temporifers which say in the booke of wisedome Sap. 2. Come let vs enioy our goodes and pleasures that be present and let vs vse the creature as in youth quickly c. Such as these be are in daungerous case and be greatly preiudicial to good men in the Church And if the heades and rulers of the Church were so vile to haue any such detestable cogitation in them there were no place in hell to deepe for them This Church founded by the Apostles in Christ consecrated with the bloud of so many Martyrs enlarged and increased with the vertues and merites of so many Sayntes and indued so richly with the deuosion of so many secular princes and so long prospered hetherto If it now should come into the hands of such persons it should fall in great daunger of ruine and they for theyr negligence and wickednes well deserued of God to be cursed yea here also in this present world to incurre temporall tribulation and destruction which they feare more by the sentence of the Lord saying to them in the booke of Prouerbes cap. 1. All my counsels ye haue despised and set my correctiō at nought Therefore shall I also laugh in your destruction when tribulation and anguish shall fall vpon you Fourthly an other opinion or errour is of such as being vnfaythfull beleue not any such thing to come And this errour
reforme theyr liues Whereby it appeareth that if euery of the fiue and forty Articles conteyneth in it wholly the thing that is false and vntruth the same is either playnelye or darckly condemned in the holye Scriptures Secondly it followeth by the sentence and minde of this holy man that if the condemation of the fiue and forty Articles be profitable the same is founde in the holy scriptures And where as agayne Saynt Augustine writeth vnto Saynt â—ierome in his â—ight Epistle and the ninth Distinction I sayth he haue learned to attribute this honor and reuerence vnto those writers onely which are called Canonicall that I dare affirme none of them to haue erred in theyr workes or writinges As for all other writers I doe so read them that although they abound wyth ueuer so much holynesse or excell in doctrine I do not by and by thinke it true because they themselues do so iudge but if they can by other Canonicall Authors or probable reasons perswade or proue that they doe not degresse froÌ„ the trueth Also the sayd Augustine in his booke De vnico Baptismo Lib. 2. sayeth thus Who doeth not knowe or vnderstande that the holy canonicall scripture to be contayned in hys owne bondes and limittes and the same to be preferred before all other letters and decrees of Bishops c. And a litle after he hath the like saying as for the letters of other Bishops which haue bene written or be written after the Canon being confirmed they may lawfully be reprehended and reproued both by the word of them that be more skilfull in that matter and also by the auncient authority of other Bishops or by the prudeÌ„ce and wisedome of such as be better learned or more expert or els by generall couÌ„sels if it so chaunce that they in any poynt haue erred and gone a stray from the sincere truth By these sayings of S. Austen and other like c. The Vniuersity of Prage hath concluded and determined that they will not receiue the condemnation of the fiue and forty Articles made by the Doctors in their councel house as iust and true except they which condemned them will proue theyr condemnation by the holy Scriptures and probable reasons vpoÌ„ euery of the fiue and forty Articles Wherefore for the dew examination of the foresayd coÌ„demnation whether it be effectuall or no we will at thys present take in hand the fouretenth Article of the number of the fiue and forty which Article is this They which leaue of preaching and hearing of yâ— word of God for feare of excommudication of men are alreadye excommunicate and in the day of iudgement shal be counted the betrayers of Christ. This Article conteineth first that all priests omitting the preaching of the word of God for feare of the excommunication of men they are already excommunicate Secondly it conteineth that all such as doe omitte the hearing of the word of God for feare of excommunicatioÌ„ are already excommunicated Thirdlye that both these sortes of men in the daye of iudgement shal be counted traitors of Christ. As concerning the first poynt it is presupposed that the preaching of the word of God is commaunded vnto the Apostles and theyr followers as it appeareth in Mathew the tenth where it is sayd Iesus sent his xii Disciples commaunding them and saying goe and preach that the kingdome of heauen is at hand Also in the last of Mathew and the tenth of Luke Whereupon Peter the Apostle of Christ acknowledging this precept and commaundement for himselfe and for the other Apostles and successors in the 10. of the Actes sayth thus he commaunded vs to preach and to testifye that it is he which is ordayned of God the iudge both of the quicke and the dead This commaundement also the other Apostles did acknowledge specially the chosen vessell pronouncing vnder a great threatning in the first Corinthians 9. chap. Wo be vnto me if I do not preach the Gospell And Pope Nicholas considering that great threatning in 43. Distinction sayeth the dispensation and distribution of the heauenly seade is commaunded and enioyned vnto vs. Woe be vnto vs if we doe not sow it abroode or if we hold our peace Whiche thing when as the vessell of election did feare and cry out vpon how much more ought all other inferiours to feare and dread the same To the same purpose doth S. Gregory write in his pastorall in the distinction Sit rector It is also euident by many other doctours and holy men as by S. Augustine Hierome Isidore Bernard whose words it were here to long to rehearse As touching the second poynt that the hearing of the word and law of God is commaunded vnto the people it is euident both by the olde and new law for it is sayd in the 28. of the Prouerbes he that turneth away his eare will not heare the law of God his prayer shall be cursed And our Sauior rebuking the Scribes and Pharesyes concludeth thus in the 8. of S. Iohn saying he that is of God heareth Gods word But forsomuch as you are not of God therfore you heare not his word Thirdly it is to be noted that excommunication is a seperation from the Communion the 11. Question 3. Nihil cap Canonica And 27. question first Viduas 34. Question 3. Cum sacerdos And this excommunication is double that is to say either secret or manifest The secret excommunication is whereby a man is seperated from the misticall body of Christ and so from God through sinne according vnto the 59. Psalme Your iniquities haue made seperation betwene your God and you And with this excommunicatioÌ„ doth the Apostle excommunicate euery man which doth not loue the Lorde Iesu Christ. Saying in the first Corinth and the last Chapter If any man do not loue the Lord Iesu Christ let him be accursed The manifest and apert excommunication may be deuided into a manifest excommunication by God Whereof it is spoken Math. 25. go ye curied c. And often times els in the lawe of God Also into a manifest excommunication by men whereby the Prelate doth either iustly or vniustly cast out any man from the participation of the Communion of the Church Whereof this shall suffise at this present Then as touching the first part of the article it is thus argued c. Whosoeuer forsaketh or leaueth the commaundemeÌ„ts of God vndone they are excommunicate of God But the Priestes which leaue of the preaching of the word of God for feare of the vniust excommunication of men do leaue the coÌ„maundement of God vndone Ergo those Priests which do leaue of preaching of the word of God are excommunicated of God The first part of this Article is true The maior appereth by the Psalme Cursed be they which doe decline and swarue from thy preceptes The Minor is euident by the first proposition which proueth that the preaching of the word of God is the
preach no lyes nor vayne iests or other things not authorised but only the law of Christ the minds of the holy doctors And he that doth so preach necessity occationing or mouing him therunto in case there be no Pope or Bishop or in case possible to withstand the preaching of heretickes or false preachers he in so doing doth not vsurpe the office of preaching and in suche case there is no doubt but he is sent of God and this doth also answere vnto that which is consequently sayd that if any man will peradueÌ„ture craftely answere that such preachers are inuisibly seÌ„t of God although not visibly of meÌ„ when as that inuisible seÌ„ding of God is much more better theÌ„ the visible sending of men A man may reasonably answere therunto that forsomuch as that interuall seÌ„ding is secret it is not sufficient for a man onely to say that he is sent of God forsomuch as euery hereticke may so say but he ought to proue the same his inuisible calling by the working of some miracle or by some speciall testimony of the scripture Here it is to be noted according to S. Augustine in his 65. booke of quest vnto Orosius that there is 4. kindes of sending The first is from God onely whereof we read in Moises other which were inspired by God And this kinde sending loseth from the daunger of the statute so that he whom the spirit of God hath enspired this prelate geuing thankes may proceed vnto a better life WherupoÌ„ Pope Urbane sayd 19. quest 2. There be sayd he 2. lawes the one publick the other priuate The publick law is that which is confirmed in writing by the holy fathers such as is the canon law which is only geuen for transgressions As for example it is decreed in the canons that none of the clergy shall go froÌ„ one bishoprick vnto an other without the letters commendatory of his bishop the which was ordeined onely for offeÌ„ders that no infamed persons should be receiued of any bishop For they were wont when they could not celebrate or do their office vnder their owne Bishopricke to go vnto another which now is forbidden by the lawes and precepts The priuate law is that which by the instruction of the holy Ghost is written in the hart as the Apostle speaketh of many which haue the law of God written in their hartes And in an other place Forsomuch as the Gentiles haue not the law of God but naturally doe those thinges which are of the law they are lawes vnto theÌ„selues And afterward he sayth the priuate law is much more worthy then the publicke law For the spirit of god is a law And they which are moued by the spirit of God are led by the law of God And who is he that can worthely resist agaynst the holy Ghost Whosoeuer therfore is led by the spirit of God albeit his bishop do say him nay let him go freely by our authority for the law is not appointed for the iust man for where as the spirit of God is there is liberty and if ye be led by the spirite of God ye are not vnder the law Beholde here it is affirmed that the sending by God through inspiration is not bound vnder the bondage of the law for that law is more worthye then the publicke law Secondly that the law is made for transgressors offenders and not for the iust Thirdly that whosoeuer is ledd by the spirite of God although his Bishop stand agaynst him he may proceed vnto a better life Wherby it is euideÌ„t that a deacon or priest disposed to preach and being led by the spirit of God he may freely preach the gospell of christ without the spiritual licence of his bishop It is euideÌ„t for somuch as it is good that a deacon or priest do liue well preach fruitfully Ergo he may proceede from idlenes vnto the labor office of preaching and so vnto a better life But where as it is sayde afore that for so much as the inward sending or calling is secret therfore it is not sufficient for a man barely to affirme onely the he is sent of god when as euery heretick may so say but it is necessary that he do confirme proue his inuisible sending by the working of some miracle or by some speciall testimony of the scripture Here is to be noted that there are 2. kindes of preachers some true preachers of our sauior Christ other seducers of Antechrist The first sort following the mayster Christ teach the people in truth The other sort being of a corrupt minde and reprobate touching faith resist against the verity And through couetousnes by their fained words do make marchandise of the people And these meÌ„ do geue shal geue miracles as our sauior saith Math. 24. There shall arise false Christs and false prophets the which shall shew great signes and wonders in so much that euen the elect theÌ„selues if it were by any meanes possible shoulde be brought into error And the apostle in â—he 2. to the Thes. 2. as touching their head Antechrist writeth thus whose comming shal be according to the operation of sathan with al power and signes false miracles seducing vnto iniquity those which do perish because they haue not receiued the charity and loue of truth that they might be saued Therfore will the Lord send vpon them the operation of error that they shall geue credit vnto lies That all such as haue not belued the truth but consent vnto wickednes should be iudged Behold how expressely our Sauior by himself and by his Apostle doth teach vs how the disciples of Antechrist with theyr head should shine through their great signes and woÌ„ders But the true disciples of Christ shall not so do in the time of Antechrist For as S. Isidor sayth in his first book 22. De summo bono Before that Antechrist shall appeare all vertues and signes shall cease from the Church that he may the boldlier persecute the same as an abiect For this profit shall all miracles and signes cease vnder Antechrist that thereby the patience of the holy meÌ„ might be known and the lightnes of the reprobate which are offeÌ„ded may be opened also that the cruelty of the persecuters shuld be made more scare Thus writeth S. Isidor S. Gregory in his 24. booke of Morals sayth For why by a terrible examination of Gods secret dispeÌ„satioÌ„ shall all signes of vertue or power be takeÌ„ away from the holy church before that the Leuiathan appeare in yâ— most wicked and damnable man whose shape he doth take vpon him For prophecy is hidden the gift of healing is takeÌ„ away the vertue of loÌ„g abstineÌ„ce is deminished the words of doctrine is put to silence and the wonderfull workes of miracles are extinguished which things nothing can vtterly take away but onely the dispensation of God But this dispeÌ„satioÌ„ is not so openly manifoldly
the saying of our sauior Iesu Christ. There shall rise vp amongst you false prophets which shall worke straunge miracles Secōdly it is approued that they are greater straūger miracles to confesse the truth to do iustice then to worke any other kind of miracle Thirdly it is gathered therby that what soeuer minister or deacon doth loue his enemies contemneth riches despiseth the glorye of the worlde and flyeth frō al worldly troubles meekely sustaineth suffreth most terrible and cruel threatnings and strokes for the gospel sake he worketh miracles hauing thereby a testimony and witnesse that he is the true disciple of Iesu Christ. And it is euident by the saying of our sauior Iesu Christ. Mathew V. Let your good workes so shine before men that they may see your good works glorify your father which is in heauen And likewise Iohn x. Trust vnto your good workes wherevpon Saint Gregory in his first booke of Dialoges wryteth thus the estimation of a true life consisteth in the vertue of his workes and not in the shewing of signes whereby it is fourthly concluded by that which is aforesaide that it is a more effectual testimony and witnes for a priest or a deacon that he is sent of God to confesse the truth and follow Christ in the aforesayde vertues then to cast out deuils or to do any other miracles As it is euidēt by the saying of Chrisostome before alleged whomsoeuer thou doest see to cast out deuils if the cōfession or acknowledging of the trueth be not in his mouth neither righteousnesse nor iustice in his handes he is not a man of God This is also confirmed by the wordes of Christ. Math. 7. Many shall say vnto me in that day Lord Lord haue not we prophecyed in thy name haue not we cast out Deuils in thy name and haue not we also wrought many great wonders and miracles in thy name Then I will aunswere say vnto them forsomuch as I haue not knowne you any time depart frō me ye workers of iniquity as touching the second part Chrisostom saith If you see a mā confessing preaching the trueth working righteousnes although he do not cast out deuils he is a man of God Hereby it appeareth that euery deacō priest or minister confessing the truth and working iustice hath a perfect sure testimony that he is sent of God that it is not necessary for him to approue this his sending by the working of any miracle in stead of working righteousnes neyther by any testimonial the which should plainely declare hint by name that he was sent of the Lord to preach The first part appeareth manifest by that which is alreadye spoken that all miracles in the time of Antichrist shal cease in the elect The second part is also euident for so much as none of the present preachers can shew by the scripture of that lawe of God that he is specially named therevnto And likewise do I also affirme say as touching all preachers which shal come hereafter that they are not named by name But let no man here obiect Enoc Elias which were auncient preachers prophecied by the holy spirit of God And it is apparent that like as it is not a cause sufficient to proue that this priest or deacon is sent of God to preache because he woorketh miracles so is it not a cause sufficient to proue that he is not sent of God to preach because he doth no miracles but to confesse the truth to worke righteousnes to contemne the world with the glory therof paciently to suffer rebukes is a sufficient testimony for any priest or deacon hauing knowledge of the lawe of God freely to preach the gospell of Iesus Christ. For so much as in such case he is sent of God this is the sending which the Apostles speaketh of in the x. Romains How should they preach without they be sent Wherevpō that glose of S. Augustine writeth thus These things serue to set forth gods grace declaring that all our goodnesse is preuented of grace For be sayth beleefe cōmeth of hearing hearinge commeth of preaching preaching by the sending of God so that altogether holly cōmeth out of the fountain of grace preaching truly cōmeth of sending This hath the glose how shal they then preach without they be sent of God And this is euidēt that the first principall sending is frō God alone as it is proued by Moises The second sending is both from God mā as by the example of Iosue others which were sent both by God and the rulers to preach The third sending is from man alone the which is not founded in the lawe of God but in mens traditions which they rather esteeme The fourth sending which hath but the name onely is proper to them which of themselues vnworthely vsurpe the office of preaching as those false prophets of whō god speaketh in that xxiii of Ieremy I did not send them they ran I spake not vnto them and they prophecied If they had continued in my counsels had declared my wordes vnto my people I would haue conuerted thē from their ruill waies wicked imaginatiōs our sauior speaketh of these Prophettes in Mathew saying There shall arise false Prophets And peter his true vicar in his second Epistle and second chapter prophecying vnto the faithful beleuers in Christ speaketh thus of thē There were amōgst the people false Prophets as there shal be amongst you also maisters of lies thorow whom the truth shal be blasphemed and slaundered And that he might the better instruct the people to knowe them he addeth that they shall go about with fained wordes for couetousnes sake to make merchaundice of you Wherefore euery faithful man diligently waying these things in his minde may now easely perceiue how great a nomber of false Prophets there be thorowe whom the Christian truth is blasphemed And all couetous dealyng is exercised these are they which freely preach lies But the hūble true ministers of Christ wheresoeuer they do apneare by by they are persecuted whereby the prophecie of that Apostle is verified which is written in the second Epistle to Timothe the iij. All men sayth he which desire to liue godly shall suffer persecution but the euil men seducers shal prosper in their wickednes running dayly more more into al kinde of errours The wicked haue now so much preuailed that they do preache lies making heretikes of the faithfull christians neyther is there any man that dare prohibet them their lying so that they doe not preache agaynst the byces of the prelates Howe then can you say that Antichryst is not exalted aboue all that which is called God suppressing downe the members of Christ in his office fortefying and fostring his members in lying Therefore the trew and faithfull disciples of Christ ought to stand ready girt about their loynes and shewes vpon their feete
the law was iustified for by the workes of the law shall no flesh be iustified Galat. 2. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest for the iust man shall liue by his fayth the law is not of fayth but whosoeuer hath the workes therof shal liue in them And agayn in the same chap. If the law had bene geuen which might haue iustified then our righteousnesse had come by the law But the scripture hath concluded all vnder sinne that the promise might be sure by the fayth of Iesu Christ to all beleuers Moreouer before that fayth came they were kept and concluded all vnder the law vntill the comming of that fayth whiche was to be reuealed For the law was our schoolemaister in Christ Iesu that we should be iustified by fayth Also the sayd Paul Rom. 5. sayth that the law entred in the meane time whereby that sinne might more abound Where then sinne hath more abounded there hath also grace superaboūded that like as sinne hath raigned vnto death so that grace might raigne also by righteousnes vnto eternal life through Iesus Christ our Lord. Whereby it is manifest that by the fayth which we haue in Christ beleuing him to be the true sonne of God which came downe from heauen to redeme vs from sinne we are iustified from sinne and so do liue by him which is the true breade and meat of the soule And the bread which Christ gaue is his flesh geuen for the life of the world Iohn 6. For he being God came downe from heauen and being true carnall man did suffer in the flesh for our sinnes which in his diuinity he could not suffer Wherefore like as we beleue by our fayth that he is true God so must we also beleue that he is a true man And then do we eate the bread of heauen and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption then do we drinke his bloud And thus except we eate the flesh of the sonne of man and shall drinke his bloud we haue not eternall life in vs. Because the flesh of Christ verily is meate and hys bloud is drinke in deed and whosoeuer eateth the flesh of Christ and drinketh his bloud abideth in Christ Christ in him Ioh. ca. 6. And as in this world that soules of the faythfull liue and are refreshed spiritually with this heauenly bread and with the flesh and bloud of christ So in the world to come the same shall liue eternally in heauen refreshed with the deity of Iesus Christ as touching the most principall part therof that is to wit intellectū For as much as this bread of heauē in that it is God hath in it selfe all delectable pleasātnes And as touching the intelligible powers of the same as well exteriour as interior they are refreshed with the flesh that is to say with the humanitye of Iesus Christ which is as a queene standing on the right hand of God decked with a golden robe of diuers coulours for this queen of heauen alone by the word of God is exalted aboue the company of all the angels that by her all our corporal power intellectiue may fully be refreshed as is our spirituall intelligence with the beholding of the deity of Iesus Christ and euen as the Aungels shall we be fully satisfied And in the memory of this double refectiō present in this world and in the world to come hath Christ geuen vnto vs for eternal blessednes the Sacrament of his body and bloud in the substaunce of breade and wine as it appeareth in Mathew chapter 26. As the disciples sat at supper Iesus tooke bread and blessed it brake it gaue it vnto his disciples and sayd Take eate this is my bodye And he tooke the cup and thanked and gaue it them saying Drinke ye all of this this is my bloud of the new Testament which shall be shed for many for the remission of sinnes And Luke in his Gospell chap. 22. or this matter thus writeth And after he had taken the bread he gaue thankes he brake it and gaue it vnto them saying Thys is my body whyche shall be geuen for you doe you this in my remembraunce In like maner he tooke the cup after supper saying Thys is the cup of the new testament in my bloud which shall be shed for you That Christ said this is my body in shewing to them the bread I firmely beleue know that it is true That Christ for so much as he is God is the very trueth it selfe and by consequence all that he sayth is true And I beleue that the very same was his body in such wise as he willed it to be his body for in that he is almighty he hath done what so euer pleased him And as in Cane of Galile he chaunged the water into wine really so that after the transubstantiation it was wine and not water so when he sayd This is my body If he would haue had the breade really to be transubstātiated into his very body so that after this chaunging it should haue bene his naturall body not bread as it was before I know that it must needes haue beene so But I finde not in the Scripture that hys will was to haue any such reall transubstantiation or mutation And as the Lord God omnipotent in his perfectiō essential being the sonne of God doth exceed the most purest creature and yet when it pleased him he took vpō him our nature remaining really God as he was before was really made man so that after this assumpting of our substaūce he was really very God very man Euē so if he would when he sayd This is my body He could make this to be his body really the bread still really remayning as it was before For lesse is the difference of the essence betwene bread and the body of a man then betwene the deity humanity because that of the bread is naturally made the body of a man Of the bread is made bloud of the bloud naturall seede and of naturall seede the naturall substaunce of man is ingendred But in that that God became man This is an action supernatural Wherefore he that could make one man to be very God and very mā could if he would make one thing to be really very bread his very body But I do not finde it expresly in the Scripture that he would any such Identitye or coniunction to be made And as Christ sayd I am very bread not chaunging his essence or being into the essence or substaunce of bread but was the sayde Christ which he was before really and yet bread by a similitude or figuratiue speech So if he would it might be that when he sayd This is my body That this should really haue bene the bread as it was before and
in the next page aboue recorded The copy of this letter bering no name of any special author but only as sēt by a certain Lollard as the register doth terme him is written in maner and forine as followeth ¶ Here followeth the Copy of a letter sent to maister Nicholas Hereford by a Lollard as in the Register it is sayd FOr as much as no man that putteth hys hande to the plough and looketh backe is meete for the kyngdome of God as our Sauiour Christ sayth What maruel is it although maister Nicholas Herford which at the first by the visitatió of the spirit of god peraduenture put his hand that is gaue his diligence vnto the plough that is to the sowing of the word of God and holy scripture as well in preaching as in doyng good workes is nowe so blynde and vnskilfull to expound the scripture that he knoweth not what is vnderstoode by the kyngdome of heauen Truely it is no maruayle O thou that arte maister of the Nicholitanes which like Nicholas the moste false deacon hast left or forsaken the infallible knowledge of the holy scripture For the true knowledge of the Theologicall veritie is shutte vp as well from thee as from all the other Nicholitanes following thy conditions for as much as thou goest not in by the dore to expound the same Euāgelical veritie Therfore whē thou didst recite this other day first the pharisaycal and hypocritical woe nothing at all to any purpose thou shouldest haue sayd iustly in this sort both of thy self and other thy followers and religious Antichristes Wo be vnto vs Scribes and Pharises which shut vp the kyngdome of heauen that is to say the true knowledge of the holy Scripture before men by our false glofes and crooked similitudes and neyther we our selues enter into the same kyngdome or knowledge nor suffer other to enter into it Wherefore it seemeth vnto the faythfull sort that wrongfully falsy without any reuerence yee haue expounded that text of Gregorye 1 q. 1. that is to saye Quicunque studet c. For this is the true vnderstandinge of the same Knowing first that there be some priests after the thing and name onely and doth shew that this is true that whosoeuer studieth to receiue the holy order by geuing of money He is not a priest secundum rem nomē But to say the truth he desireth to be called a priest that is to be a priest Secundum nomen tantùm And such a priest which is a priest in name onely is no priest No more then S. Mary paynted is S. Mary Nor a false doctour a doctour but no doctour And a man painted is not a man but no mā And thus such a priest in name onely is not a priest Because that all faythfull men do firmely beleue with S. Gregory that no man buying the holy orders may then be called a priest as he sayth 1. q. 1. They that buy or sell holy orders can be no priestes Whereupon̄ is written Anathema dandi Anathema accipiendi That is Simoniacall heresie And it followeth how therefore if they be accursed and not blessed can they make others blessed And whē that they be not in the body of Christ howe can they eyther receiue or deliuer the body of Christ He that is accursed how can he blesse as though he would say It is vnpossible As Pope Vrbanus saith 1. q. 1. Si qui a Simoniacis c. Where he saith thus They that willingly know suffer thēselues to be cōsecrated nay rather execrated of those that are infected with Simony wee iudge that their consecration is altogether voyde Also Pope Leo in 2. q. 1. sayth in this wise Grace if it be not freely geuen or receyued is not grace Spiritual vsurers do not receiue freely Therfore they receiue not the spirituall grace whych specially worketh in the ecclesiastical orders If they receyue it not they haue it not if they haue it not freely they cannot geue it freely And by this it is more clearer then the light that they which know so much and receyue orders by spirituall vsury or simonye are neither priests nor deacōs neither after the maner nor charecter For if such carecter or marke were otherwise geuen in geuing orders it were requisite alwayes that there shoulde bee a certayne grace imprinted in the man but there is no suche grace geuen or imprinted as afore is manifest Therefore there is no such Character to be sayned Therefore such Character or marke abydeth not in him for as much as he neuer had nor hath the same And yet furthermore in the same place What then do the simonycall prelates geue And he maketh aunswer truely euen that which they haue as the spirit of lying How proue we this Because that if it be the spirite of veritie as the same veritie doth testifie from whō it commeth it is freely receaued And it followeth for the whole purpose no doubt It is conuicted to be the spirite of lying which is not freely receyued By this it appeareth manifestly to the faythfull sort that those which weetingly and simonically are made priestes for as much as they receyue not the Character of the Lorde but only the spirite of lying and the marke of Symon Magus and of Iudas the traytor that they be not priestes neyther according to the marke nor manners Nor such do no more make the sacramentes of the Church then other lay men may in the time of necessitie nor yet so truely during their hereticall naughtynesse And yet in deede brother myne vniuocè natura but yet aequiuocè in moribus I doe not wryte thus sharpely vnto you through anger or anye vnperfect hate but through the perfect hate of your horrible heresie and denying the fayth of Christ that I may say with Dauid in the Psalme Perfecto odlo oderam c. And I am very sorye for you that you which in times past haue excellētly well and fruitfully preached the Gospell in the pulpit do nowe as wel fayle in the congruitie of the Latine toung as in the other science naturall For as it was heard thrise in one lecture you sayde appetitis that is to saye pronouncyng the myddle syllable longe whych thyng not onely the maisters but also the yong scholers vnderstoode And many other faultes there in your Grammer which for shame I dare not recite I send vnto you these fiue cōclusions The first conclusion It is an infallible veritie that the wordes of the foure chiefe doctours expounding the holy scripture according to the veritie which the words do pretend are to be holden and kept The second He which importeth any equiuocatiō out of any of the Doctours expounding for the coulouring of his text his equiuocation is alwayes to be left The thirde No peruersion of any reprobate is able to turne the congregation of the elect from the faith because al things that shal come to passe are eternally in
to grace that they might vnderstaÌ„d truely the truth and haue and vse vertue and prudeÌ„ce and so deserue to be lightned from aboue with heauenly wisedom so that all their words their workes may be hereby made pleasant sacrifice vnto the Lord God and not onely for helpe of their own soules but also for edification of holy Church For I doubt not but all they that will apply them to haue this foresayd busines shall profite ful me kill both to freds foes For some enemies of the truth through the grace of God shall through charitable folkes be made astonied in their conscience and peraduenture conuerted from vices to vertues and also they that labour to know and to keep faythfully the biddinges of God and to suffer paciently all aduersities shall hereby comfort many frendes And the fourth thing that moueth me to write this seÌ„teÌ„ce is this I knowe by my sodein vnwarned apposing and aunswering that all they that will of good hart wtout faining able themselues wilfully gladly after theyr cunning and their power to follow christ paciently traueling busily priuily and apertly in worke and in word to withdraw whom soeuer that they may from vices planting in them if the may vertues comforting them furtheryng them that stand in grace so that therwith they be not born vp in vaine glory through presumption of theyr wisdome nor inflamed with any worldly prosperitie but euer meek and pacient purposing to abide stedfastly in that wil of God suffering wilfully and gladly without any grutching what soeuer rod the Lord wil chastise them with that then thys good Lord will not forget to comfort al such men and women in all their tribulations at euery poynt of temptation that any enemy purposed for to doe agaynst them To such faithfull louers specially pacient followers of christ the Lord sendeth by his wisedome froÌ„ aboue them which the aduersaries of the truth may not know nor vnderstand But through their old and new vnshamefast sinnes those tyrantes and enemies of southfastnes shal be so blinded obstinate in eâ—ill that they shall weene themselues to doe pleasant sacrifices vnto the Lorde God in their malicious and wrongfull pursuing and destroying of innocent mens and womens bodyes which men women for theyr vertuous liuing and for their true knowledging of the trueth and theyr pacient wilfull and glad suffering of persecution for righteousnes deserue through the grace of God to be heyres of the endlesse blesse of heauen And for the feruent desire and the great loue that these men haue as to stand in southfastnes and witnes of it though they be sodeinly vnwarnedly brought foorth to be aposed of their aduersaries the holy Ghost yet that moueth and ruleth them thorough his charitie will in that houre of theyr aunswering speake in them and shewe hys wisedome that all theyr enemies shall not agayn say nor agaynst stand lawfully And therfore al they that are stedfast in yâ— fayth of God yea which through diligent keeping of his commaundementes for theyr pacient suffering of whatsoeuer aduersitie that commeth to them hope surely in his mercy purposing to stand coÌ„tinually in perfect charitie For those meÌ„ and womeÌ„ dred not so the aduersities of this life that they wil feare after their cunning and their power to knoweledge prudently the truth of gods word when where and to whom they thinke their knowledging may profite Yea and though therfore persecution come to them in one wise or an other certes they paciently take it knowing theyr conuersation to be in heauen It is an high rewarde and a speciall grace of God for to haue and enioy the euerlasting inheritance of heauen for the suffering of one persecution in so short time as is the terme of this life For loe this heuenly heritage endles reward is the Lord God hymselfe which is the best thing that may be This seÌ„tence witnesseth the Lord God himselfe where as he sayd to AbrahaÌ„ I am thy meede And as the Lord sayd he was and is the meede of Abraham so he is of all his other saynts This most blessed and best meede he graunt to vs all for his holy name that made vs of naught and sent his onely most deare worthy sonne our Lorde Iesu Christ for to redeeme vs with his most precious hart bloud Amen The examination of William Thorpe penned with hys owne hand KNowne be it to al men that read or heare this writing that on the sonday next after the feast of S. Peter that we call Lammesse in the yeare of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode was brought before Tho. Arundel Archbishop of Canterbury and Chauncellor then of Englande And when that I came to him he stode in a great chamber and much people about him and when that he saw me he went fast into a closit bidding all seculer men that followed hym to go foorth from him soone so that no man was left than in that closet but the Archbishop himselfe and a Phisitian that was called Malueren person of S. Dunstanes in London other two persons vnknowne to me which were ministers of yâ— law And I standing before them by and by the Archbish. sayd to me William I know well that thou hast this xx winters more trauelled about busily in the north couÌ„try and in other diuers countryes of England sowing about false doctrine hauing great businesse if thou might with thine vntrue teaching and shrewd will for to infect poysoÌ„ all this land But through the grace of God thou art now withstanded brought into my ward so that I shall now sequester thee from thine euill purpose and let thee to enuenime the sheep of my prouince Neuertheles S. Paul sayth If it may be as much as in vs is we ought to haue peace with all men Therfore William if yâ— wilt now meckly and of good hart without any feyning kneele downe and lay thy hand vpoÌ„ a booke and kisse it promising faythfully as I shall here charge thee that thou wilt submit thee to my correction staÌ„d to myne ordinaunce fulfill it duely by all thy cuÌ„ning and power thou shalt yet find me gracious vnto thee Then sayd I to the archbishop Syr since ye deme me an hereticke out of beleue will ye geue me here audience to tell my beleue And he sayd yea tell on And I sayde I beleue that there is not but one God almighty and in this Godhead and of this Godhead are three persons that is the father the sonne and the sothfast holye Ghost And I beleue that all these three persons are euen in power and in cunning and in might full of grace and of all goodnes For what soeuer that the father doth or can or will that thing also the sonne doth and can and will and in all theyr power cunning and will the holy Ghost is equall to the
day wast shall haue lyuery therof out of the hands of the king of the landes tenements aforesayde so of them holden as hath bene vsed in case of attaynder of felonies except the lands and tenements which be holden of the ordinaries or their commissaries before whom anye such empeached of heresye be conuict which landes and tenements shall wholy remaine to the king as forfeit And moreouer that all the goodes and cattels of such conuicted be forfayt to our right soueraigne Lord the king so that no person conuict of heresye left vnto the secular power according to the lawes of holy Church do forfeit his landes before that he be dead And if any such person so conuicted becuse offed whether it be by fine or by deede or without deed in landes and tenements rentes or seruices in fee or otherwise in whatsoeuer maner or haue any other possessions or cattels by gift or graunt of any person or persons to the vse of any other then only to the vse of such conuits That the same landes tenementes rentes nor seruices nor other such possessions nor cattelles shall not be forfeite vnto our soueraigne Lord the king in no maner wise And moreouer that the Iustices or the kinges bench the Iustices of peace Iustices of Assise haue full power to inquire of all such which hold any errors or heresies as Lolards and who be their mayntayners receiuers fautors and susteiners common writers of such bookes as well of their sermons as scholes conuenticles congregations and confederacies that this clause be put in the cōmissions of the Iustices of peace And if any persons be indited of any of the points aboue said that the sayd Iustices haue power to award agaynst them a Capias and that the Shriffe be bound to arest the person or persons so indited as soone as he can finde them either by himselfe or by his officers And for so much as the cognisance of heresies errors or Lolardies appertain to the Iudges of holy church and not vnto the secular Iudges that such persons indited be deliuered vnto the Ordinaries of the places or to theyr Commissaryes by Indentures betwene them to be made within x. dayes after their arest or sooner if it may be done to be therof acquited or conuict by the lawes of holy church in case such persōs be not indited of any other thing the cognisaunce whereof appertayneth to the Iudges secular officers in which case after they shal be acquited or deliuered before the secular iudges of such thinges as apperteineth to the secular Iudges they shal be sent in safe custody vnto the said Ordinaries or their commissaries to thē to be deliuered by Indentures as is aforesayd to be acquited or cōuicted of the same heresyes errors and Lolardies as is aforesaid according to the lawes of holy church that with in the terme abouesayde Prouided that the saide indightments be not taken in euidence but onely for information before the Iudges spirituall agaynst such persons indighted but that the Ordinaries begin their proces against such persōs indited in the same maner as though no such iudgement were hauing no regard to such inditementes And if any be indited of heresy error or Lolardy and takē by the Shiriffe or any other officer of the king he may be let to mayneprise within the sayde x. dayes by good surety for whō the said Shriffes or other officers wil answer so that the person so indighted be readye to be deliuered vnto the sayd Ordinaries or to their Commissaryes before the end of the tenth day aboue recited if he may be any meanes for sicknes And that euery Ordinary haue sufficiēt Commissaries or Commissary abiding in euery Countye in place notable so that if any such person indited be taken that the sayd Commissaryes or Commissary may be warned in the notable place of his abiding by the Shiriffe or any of hys officers to come vnto the Kinges Bayle within the sayd Countye there to receiue the same person so indighted by Indenture as is aforesayd And that in the Inquestes in this case takē the Shiriffes and other officers vnto whom it apperteineth do impanell good and sufficient persōs not suspected nor procured that is to say suche as haue at the least euery one of thē that shal be so impanelled in such inquestes within the Realme a hundred shyllinges by the yere of lands tenements or of rent vpon payne to leese to the kings vse xx poūd And that those which shal be impanelled vpon such enquestes at sessions and gayles haue euery one of them to the value of xi shillings by the yeare And if any such person arested whether it be by the Ordinaries or the officers of the king either escape or break prison before he be therof acquit before the Ordinary that then all his goods and cattelles which he had at the day of such arest shall be forfeite to the king And his landes and tenementes which he had the same day be seised also into the kings handes and that the king haue the profites therof from the same day vntill he render himselfe to the sayde prison from whence he escaped And that the aforesaid Iustices haue full power to enquire of all suche escapes and breaking of prisons and also of the lands tenements goods and cattels of such persons indighted Prouided that if any such person endighted doe not returne vnto the sayde prison and dyeth not being conuict that then it shall bee lawfull for his heyres to enter into the landes and tenements of his or their aūcester without any other sute made vnto the king for this cause And that all those which haue liberties or franchises royall in England as the coūty of Chester the county and liberty of Durham and other like And also al the Lordes which haue iurisdictions and franchises royall in Wales where the kings writs do not run haue like power to execute and put in execution in al pointes these articles by them or by their officers in like maner as doe the Iustices and other the kinges officers aboue declared ¶ Notes touching the statute prefixed Thus hauing recited the wordes of the statute nowe let vs consider the reasons obiections of this aduersary who grounding peraduēture vpon the preface or preamble of this foresaid statute will proue thereby the L. Cobham and Sir Roger Acton with the rest of their abettours to haue bin traitors to their king and their countrey Wherunto I answere first in generall that although the face or preface prefixed before the statute may shew and declare the cause occasion originall why the statute was made yet the making of the statute importeth no necessary probatiō of the preface alwaies to be true that goeth before which being but a colour to induce the making therof geueth no force materiall therunto nor is any necessary part of the body of the said statute But onely adhereth as a declaration
eius deuotionem pertinet timorem passus sit quicquid pati potuit who had as much as to deuotion and feare apperteined suffered already what he might or could suffer as Cyprian said by Cornelius That he I say which a little before in the moneth of September stoode so constant in defence of Christes faith would now in the moneth of Ianuary rise to destroy adnull subuert Christes faith and the law of God and holy Church within the Realme of England How can it be not like only but possible to be true that he which neuer denied the faith which euer confessed the faith so constantly which was for the same faith condemned yea and at last also burned for the faith would euer fight against the faith and law of God to adnull and to subuert it Let vs proceed yet further and see when that he should haue to destroied and adnulled the Christian faith and law of God in England what faith or law then could he or did he entend to bring into the realme of England The Turks faith or the Iewes faith or the Popes faith or what faith else I pray you For he that will be an enemie to the faith of Christ and will shew himselfe frend to no other faith beside I accompt him not out of his right faith but out of his right wits And therfore euen as it is true that sir Iohn Oldcastle with his coÌ„federates abertours were vp in armes to subuert and extinguish the faith of Christ and law of God in the realme of England so by the like truth it may be estemed that the same persons rose also to destroy their soueraigne Lord the king and his brethren First thanks be to God that neither the king nor any of his brethren had any hurt by him But his intent saith the preface was to destroy his soueraigne Lord the king Whereunto I aunswere with this interrogatorie whether his intent was priuily to haue destroied him or by opeÌ„ force of armes If priuily what needeth then such a great army of xx thousand men to atcheue the secret feate Rather I would think that he needed more the help of such as were neare about the king as some of the kinges priuie chamber or some of his secret counsaile whereof neither Chronicle nor record doth insinuate any mention If his intent was openly to inuade the kyng You must vnderstand M. Cope that to withstand a king in his owne Realme many thinges are required long time great preparation many frendes great assistance and ayd of kindred money horse men armour and all other things apperteining for the same Earle Godwin of Westfaxe who had maried Canutus daughter being a man both ambitious and as false a traitour for al his sixe sonnes and great alliance yet durst not set vpon king Edward to inuade him within his Realme although he sought manye occasions so to do yet neuer durst enterprise openly that which his ambition so greedely presumed vnto page 163. In the time of King Henry the third Symon Montford Earle of Glocester Gilbert Clare Earle of Leicester Humfrey Rone Earle of Ferrence with a great number of Lords and Barons thought themselues to haue great right on their sides yet durst not for all their power openly assaile the King in his Realme before great debatemeÌ„t and talke first had betweene page 330. Likewise what murmuring and grudging was in the realme against king Edward the second among the peres and nobles and also prelates only Walter Bishop of Couentry except first for Gaueston then for the Spensers at what time Thomas Earle of Lancaster Guido Earle of Warwike with the most part of al other Earles and Barons concordly consenting together to the displacing first of Gaueston then of the Spensers yet neither rashly nor without great feare durst stirre vp warre in the land or disquiet or vexe the king but first by all meanes of moderate counsaile and humble petition thought rather to perswade then to inuade the king page 308. In like maner and with like grudging mindes in the reigne of King Richard 2. Thomas Wodstocke Duke of Glocester the kings vncle with the Earles of Arundell of Warwike and Darby with the power almost of the whole commons stood vp in armes against the king And yet notwithstanding all their power ioined together being so great and their cause seming to them so reasonable yet were they not so hardy straightwayes to flee vpon the king but by way of Parliament thought to accomplishe that which their purpose had conceiued and so did without any warre striking against the king page 513. After King Richard 2. was deposed and was in prison yet liuing diuers noble men were greatly inflamed against K. Henry the fourth as Sir Iohn Holland Earle of Huntington Thomas Spenser Earle of Glocester the Earles likewise of Kent and of Salisbury with sir Iohn Cheney other mo wherof diuers had beene Dukes before now deposed by King Henry 4. although they had conceiued in their harts great grudge and malice against the said King Henry yet had they neither hart nor power openly with mans force to assaile the king but secretly were coÌ„pelled to atchieue their conceiued inteÌ„t which notwithstanding they could not accomplish Ex hist. D. Alban Thus you see Maister Cope or els maister Harpsfield or whatsoeuer ye be to gainstand a king and with open force to encounter with him in his owne land and in his owne chamber of London where he is so sure and strong what a matter of how great cheuance it is wherin so many and so great difficulties do lye the attempt so dangerous the chances so vncertaine the furniture of so manie things required that fearce in any kings daies heretofore any peeres or nobles of the Realme were they neuer so strongly assisted with power wit or counsaile yet either were able or els well durst euer enterprise vpon the case so dangerous notwithstanding were they neuer of themselues so far from all feare of God and true obedience And shal we then thinke or caÌ„ we imagine maister Cope that Syr Iohn Oldcastle a man so well instructed in the knowledge of Gods word beyng but a poore Knight by his degree hauing none of all the peeres and nobles in all the world to ioyne with him being prisoner in the Tower of London a litle before in the moneth of December could now in the moneth of Ianuary so sodenly in such an hoat season of the yeare start vp an army of xx thousand fightyng men to inuade the kyng to kill two Dukes his brethren to adnulle Christen fayth to destroy Gods law and to subuert holy Church 〈◊〉 why doth not he adde moreouer to set also all London on fire and to turne all England into a fishe poole Beliue these men which geue out these â—igmentes of Syr Iohn Oldcastle dyd thinke him to be one of Deucations stocke who castyng of stones ouer his shoulder
neare to the quantitie of three pages And least M. Cope you or any other should thinke me to speake beside my booke be it therefore knowen both to you and to all other by these presentes that the very selfe same first copy of Hall rased and crossed with his owne penne remaineth in my handes to be shewed seene as need shall require The matter which he cancelled out came to this effect Wherein he following the narratioÌ„ of Polidore began with like wordes to declare how the SacrameÌ„taries here in England after the death of Iohn Husse and Hierome of Prage beyng pricked as he sayth with a demoniacall sting first conspired agaynst the Priestes and after against the king hauing to their Captaines sir Iohn Oldcastle the Lord Cobham and Syr Roger Acton Knight with many moe wordes to the like purpose and effect as Polydore other such like Chronicles doe write agaynst him All which matter notwithstandyng the sayd Hall with his penne at the sight of Iohn Bales booke did vtterly extinct and abolish Addyng in the place thereof the wordes of M. Bales booke touchyng the accusation and condemnation of the sayd Lord Cobham before Thomas Arundell Archbyshop of Canterbury taken out of the letter of the sayd Archbyshop as is in his owne story to be sene In vita Henr. 5. pag. 2. lin 30. And thus Edward Hall your author reuoking calling backe all that he had deuised before agaynst the Lord Cobham whereof I haue his owne hand to shew witnes substauÌ„ciall vpoÌ„ the same in his printed booke recordeth of him no more but onely sheweth the proces betwene the Archbyshop of CaÌ„terbury and him for matters of religion And so ending with Sir Iohn Oldcastle proceedeth further to the assemble of sir Roger ActoÌ„ whom he falsely calleth Robert ActoÌ„ Iohn Browne and Beuerley the narration wherof he handleth in such sort that he neither agreeth with the record of other writers nor yet with truth it selfe For where he excludeth the Lord Cobham out of that assemble he discordeth therein from Polidore and other And where he affirmeth the fact of that conspiracie to be wrought before or at the xij day of December that is manifestly false if the recordes before alledged be true And where he reporteth this assemble to be after the burnyng of Iohn Hus and of Hierome of Prage therein he accordeth with Polydore but not with truth Moreouer so doubtfull he is and ambiguous in declaration of this story that no great certaintie can be gathered of him First as touchyng the confession of them he confesseth himselfe that he saw it not therfore leaueth it at large And as coÌ„cernyng the causes of their death he leaueth the matter in doubt not daring as doth M. Cope to define or pronouÌ„ce any thing therof but onely reciteth the furmises and myndes of diuers men diuersly some thinkyng it was for coÌ„ueying the Lord CobhaÌ„ out of the tower some that it was for treason and heresie and here coÌ„meth in the meÌ„tioÌ„ onely of a record but what record it is neither doth he vtter it nor doth he examine it other some againe aâ—â—irming as he sayth that it was for fayned causes surmised by the spiritualtie more of displeasure then trueth And thus your autor Hall hauing recited yâ— varietie of mens opinions determineth himselfe no certaine thing thereof but as one indifferent neither bouÌ„d to the coniectures of al men nor to the wrytings of all men referreth the whole iudgement of the matter free vnto the reader And so concluding his narratioÌ„ forsomuch as he was neither a witnes of the fact nor present at the dede he ouerpasseth the story therof And what witnes then wil you or can you M. Cope take of Edwarde Halle which denieth himselfe to be a witnesse Will you compell him to say that he sawe not and to witnesse that he can not Wherfore like as Susanna in the storye of Daniel was quite by right iudgement in the case of adultry because her accusers and testes being examined a sonder were found to vary and halt in their tale and not to agree in the two trees So why may not in like case of treason sir Roger Acton sir Iohn Didcastle Browne with the rest claime the same priuiledge seeing among the testes and witnesse produced agaynst them such discorde is found and such halting among them that neyther do they agree in place person yeare day nor moneth For first where Fabian and his fellowes say that they were assembled together in a great company in the fielde neare to S. Gyles the forged inditement aboue alledged sayth they were but riding toward the fielde 2. Secondly where the foresaid inditement and Polydore geue the Lorde Cobham to be present personally in that assemble Halle and Alanus Copus Anglus doe exclude hys personal presence from thence and so doth Fabian also seme to agree speaking onely of the adherentes of Syr Iohn Oldcastle Thirdly where Halle and Polydorus report thys assemble to be after the burning of Iohn Hus and of Hierome at the councel of Constance which was An. 1415. that cannot be but if there were any suche conspiracie in the first yeare of Henry 5. it must needes be An. 1413. And heere-by the way why do certaine of your Epitome wryters speaking of the Lord Cobham committed first to the tower for heresie referre the sayd his imprisonment to the yere 1412. where as by their owne counte reckoning the yeare from the Annunciation it must nedes be an 1413. being done in haruest time Fourthly where Halle with his followers affirme that syr Roger Acton Brown and Beuerley were condemned the 12. day of December the recorde is euident against it which holdeth the fact to be in working the 10. day of Ian. Fiftly where as the foresayde record of the Inditement geueth the Wednesday next after the Epiphany whyche was the 10. day of Ian. that present yeare both the facte to be commytted the same day the Commission also to be graunted and deliuered to the CoÌ„missioners the same day The saide Commissioners to sit in Commission the same day The Shriffes of Midlesex to returne a iurie out of the body of Midlesex the same day and the Iurers to find the inditement the same day and yet no iurer in the inditemeÌ„t named the same day Item the L. Cobham the same day to be founde conspiring to make him selfe Regent when as the king that day and yeare was not yet passed into Fraunce howe all these can concurre and hang together and all in one day I suppose it wil cost you two dayes before you with al your learned counsel wil study it out And wheÌ„ you in your vnlawfull assembles haue conspired and conferred together all ye can yet wil ye make it as I thinke iij. dayes before you honestly dispatch your handes of the matter And where ye thinke that you haue impressed in me such a foul note of
euery man which would beholde and looke vpon the same the forme and tenour wherof here followeth and is such ¶ The protestation of Iohn Hus. FOr so much as aboue all things I doe desire the honor of God the profite of the holy Churche and that I my selfe may be a faithfull member of our Lorde Iesu Christ which is the heade and husband of the holy Church whych hee hath redemed Therefore as heretofore oftentimes I haue done euen so now againe I make this protestation that I neuer obstinately sayd or heereafter will say any thing that shall be contrary vnto the truth and verity and moreouer that I haue alwayes holden do hold and firmely desire for to holde the very true and infallible trueth and veritie so that before that I would defende and maintaine any erroure contrary therunto I would rather chuse by the hope and help of the Lorde to suffer extreeme punishment euen vnto death yea and thorowe the helpe of God I am ready euen to offer this my miserable lyfe vnto death for the law of Christ the which I do beleue euery part and parcell thereof to be geuen and promulgate for the saluation of mankinde by the counsaile and determination of the most holy Trinitie and the saintes of God c. By the whiche his protestation and also other protestations by the sayde M. Iohn Hus being well obserued and noted it may be easily gathered and known that his whole intent and purpose was and is that hee neither would nor will haue spoken or written any thing in hys bookes treatises doctrines or publike sermones or els to haue affirmed any articles the whyche willingly and wittingly he did vnderstand or know to be either erroneous offensiue seditious hereticall or offending the godly eare All beit that these and suche like things are falsely imputed vnto hym by hys enemies But it hath alwayes bene his chiefe intent and purpose and so is that euery poynt conclusion or article contained in his bookes or articles to haue put and affirmed them to thys ende according to the truth of the Gospell the holy Doctors and wryters vppon the holy Scriptures and to that end and purpose as is before expressed in his protestations and if in any poynt he shoulde be founde to varie or goe astray or that he were not well vnderstanded of others by like information to be informed vnderstanded corrected and amended and that he wil by no meanes sustaine or defend any maner of article against the holy Churche of Rome or the Catholicke faith Wherefore most reuerende fathers the premisses notwythstanding his ennemies through the extreeme hatred whych they beare vnto him hath picked and taken out by piece meale certain articles out of the booke of M. Iohn Hus reiecting and not looking vppon the allegations and reasons neither hauing any relation vnto the distinction of their equiuocations haue compounded and made thereof certaine false and fained articles againste him to thys ende that all charitie and loue being sette aparte they might the better ouerthrow hym and bryng hym vnto death contrary vnto the safe conducte vppon good and iust occasion openly assigned and geuen vnto the sayde maister Iohn Hus by the most noble Prince the Lorde Sigismund king of the Romanes and of Hungarie for his iust defence against all the friuolous accusations and assaultes of the ennemies not onely of the sayd M. Iohn Hus but also of the famous kingdome of Boheme and for the quiete appeasing of all such tumultes and rumours rising and springing in the sayde kingdome of Boheme or else where the auoiding of which most perillous vprours the saide king of Romaines doth greatly desire and wish as the right heire and successour of the sayd kingdome Whereuppon the Barons and Nobles aforesayde most humbly desire and require the premisses being considered and respect had vnto the great infamie and slaunder which may happen by the premisses vnto the sayde kingdome and inhabitants thereof that you will put to your handes and take some order meane that maister Iohn Hus may be distinctly hearde by some famous men deuines already deputed or otherwise to be appoynted vpon all and singulare such articles as shall be laide vnto him to declare his owne minde and intent and also the minde of the doctours alleadged for his purpose with the manifolde distinctions and equiuocations in the which the drawers out of the most part of his articles haue also made equiuocations that so according vnto the disposition of witnesses of the which a great number of them are and haue a long time bene his mortall ennemies that at the friuolous instigation of his enemies when hee was miserably deteined prisoner that he should not be condemned vnheard For so muche as by the sayde declarations your fatherly reuerences might be the more better informed of the trueth hee hymselfe is ready alwaies to submit himselfe vnder the determination of thys most sacred councell For your reuerences by the craftie and fained perswasions of his ennemies are thus informed that M Iohn Hus hath bene vncurably obstinate by a long time in most perillous articles the which your reuerences may nowe plainely perceiue to be vntrue and for the more euidence heerein to be shewed there is presented vnto your reuerences an instrumente of publike recognition of the moste reuerend father in Christe the Lorde Nicholas Bishop of Nazareth and Inquisitour of heresies specially appoynted by the Apostolike sea in the dioces of Prage the which by your reuerences is more diligently to be hearkened vnto Wherefore it may please your fatherly reuerences to commaund the sayd M Iohn Hus neither conuicted nor condemned to be taken and brought out of his bondes and chaines in the which he is nowe most greeuously deteined and kept and to put him into the hands of some reuerend Lordes Byshops or commissioners appoynted or to be appoynted by this present councell That the sayd M. Iohn Husse may somewhat be releued and recouer againe his health and be the more diligently and commodiouslye examined by the Commissioners and for the more assurance the Barons and Nobles aforesayd of the kingdome of Boheme will prouide most sure and good sureties the which wil not breake their fidelity and faith for any thing in the worlde Which also shall promise in his behalfe that hee shall not flee or departe out of their handes vntill suche time as the matter be fully determined by the sayd Commissioners In the execution of the which promises wee haue determined to prouide and foresee vnto the fame and honour of the said kingdome of Boheme and also to the safeconducte of the moste worthy Prince the king of Romaines least that the enemies and detractours of the honoure and fame of the kingdome aforesayd might not a little slander and reproue the said Lordes pretending and shewing forth hereafter that they had made vnreasonable or vnlawfull requests for the withstāding of which mischiefe we require your fatherly
sent yet to Boheme keepe it and send it not for hurt may come thereof c. Item if the king doe aske who ought to be my iudge since that the Councel neither did call me nor did cite me neither was I euer accused before the Councell and yet the Councell hath imprisoned me and hath appoynted their proctor against me Item I desire you right noble and gracious Lord Iohn if audience shall be geuen me that the king will be there present himselfe and that I may haue a place appoynted neare vnto him that he may heare me well and vnderstand what I say and that you also with the Lord Henry and with Lord Wenselaus and other mo if you may will be present and heare what the Lorde Iesus Christ my procuratour and aduocate and most gracious iudge will put in my mouth to speake that whether I liue or die you may be true and vpright witnesses with me least lying lips shall say heereafter that I swarued away from the truth which I haue preached Item know you that before witnesses and notaries in the prison I desired the commissioners that they would depute vnto me a proctor and an aduocate who promised so to do and afterward would not performe it Wherefore I haue committed my selfe to the Lorde Iesus Christ that he will be my procuratour and aduocate and iudge of my cause Item know you that they haue as I suppose no other quarell against mee but onely this that I stoode against the Popes Bull which Pope Iohn sent downe to Boheme to sanctifie warre wyth the signe of the crosse full remission of sinnes to all them which would take the holy crosse to fight for the patrimonie of the Romish church against Ladislaus king of Naples and they haue mine owne wryting which was read against me and I do acknowledge it to be mine Secondly they haue also against me that I haue cōtinued so long in excommunication and yet did take vppon mee to minister in the church and say Masse Thirdly they haue against me because I did appeale from the Pope to Christ. For they reade my appeale before me in the which with a willing minde smiling I confessed before them all to be mine Fourthly because I left a certaine letter behind me which was read in the church of Bethleem the which letter my aduersaries haue very euill fauouredly translated and sinisterly expounded in the which I did wryte that I went out without a safeconducte Whereunto you your selues can say and beare me recorde that I in my going out had no safe conducte of the Pope neither yet did knowe whether you should goe out with me when I wrote that letter Item if audience may be geuen to me and that after the same audience the king would suffer me not to be returned againe into prison but that I may haue your counsels others my frends and if it may please God that I may say some thing to my soueraigne Lord the king for the behalfe of Christianitie and for hys owne profite c. ¶ Another letter of Iohn Hus wherein he confirmeth the Bohemians and describeth the wickednesse of that Counsell IOhn Husse in hope the seruaunt of GOD to all faythfull in Boheme which loue the Lord greetyng thorough the grace of GOD. It commeth in my mynde wherein I must needes admonish you that be the faythfull and beloued of the Lord how that the Councell of Constance beyng full of pride auarice and all abhomination hath condemned my bookes written in the Boheme tounge for hereticall whiche bookes they neuer saw nor neuer heard them read And if they had heard them yet they could not vnderstād the same being some Italians some Frenchmen some Britaines some Spanyardes Germaines with other people of other nations moe vnlesse peraduenture Iohn Bishop of Litomishe vnderstoode them whiche was present in that Councell and certaine other Bohemians and Priestes whiche are agaynst me and labour all they may how to depraue both the veritie of God and the honesty of our countrey of Boheme Which I iudge in the hope of GOD to be a Godly land right well geuen to the true knowledge of the Fayth for that it doth so greatly desire the word of GOD and honest maners And if you were here at Constance ye should see the greeuous abhomination of this Councell which they call so holy and such as can not erre Of the which Councell I haue heard it by the Swechers reported that the Citie of Constaunce is not able in 30. yeares to be purged of those wicked abhominations in that Coūcell committed And all be offended almost with that Councell beyng sore greeued to behold such execrable thynges perpetrate in the same When I stoode first to aunswere before myne aduersaries seyng all thynges there done with no order and hearyng them also outragiously crying out I sayd playnely vnto them that I looked for more honest behauiour and better order and discipline in that Councell Then the chief Cardinall aunswered sayest thou so but in the tower thou spakest more modestly To whome sayd I in the Tower no man cryed out agaynst me where as now all doe rage agaynst me My faythfull and beloued in Christ be not afrayde with their sentence in condemnyng my bookes They shall bee scattered hether and thether abroad like light Butterfleis and their Statutes shall endure as Spiderwebbes They went about to shake my constancie from the veritie of Christ but they could not ouercome the vertue of God in me They would not reason with the scriptures against me as diuers honourable Lordes can witnesse with me which being ready to suffer contumely for the trueth of God tooke my part stoutly namely Lorde Wenceslaus de Duba and Lorde Iohn de Clum for they were let in by king Sigismund into the Councell And when I sayde that I was desirous to be instructed if I did in any thing erre then they heard the chiefe Cardinall aunswere againe because thou wouldest be informed there is no remedy but that thou must first reuoke thy doctrine according to the determination of 50. Bachelers of Diuinitie appoynted O high instruction After like maner S. Katherine also shoulde haue denied and reuoked the veritie of God and faith in Christ because the 50. maisters likewise did withstand her which notwithstanding that good virgine would neuer doe standing in her faith vnto death But shee did winne those her maisters vnto Christ when as I can not win these my maisters by any meanes These things I thought good to wryte vnto you that you might knowe howe they haue ouercome me with no grounded Scripture nor with any reason but onely did assay with terrours and disceits to perswade me to reuoke and to abiure But our mercifull God whose lawe I haue magnified was and is with me and I trust so will continue and will kepe me in his grace vnto death Wrytten at Constance after the feast of Iohn Baptist
with Lordes and cities neither wil they begin to teach you the true foundation of the truth For they do as a dogge which as long as he holdeth a bone in his mouth and knaweth it so long he holdeth his peace cannot barcke Euen so as long as they haue this bone of pleasaunt riches it wyl neuer be well in the world Wherfore all kinges princes and imperiall Citties should doe a great worke of godlines and mercy if by them they were compelled to do this as the dog is when the boane is takeÌ„ from hym And therfore ye noble men Kinges princes Lordes imperiall Citties and all the communaltie both riche and poore if ye haue bene a sleep yet now awake and opeÌ„ your eyes and behold the subtiltie of the deuill how he hath blinded the Church of Rome and take agayne that is youres and not theirs And if you wil make a good memoriall for your soules then do as the wyse man saith Eccle. 19 Lay vp almes c. The 6. article is that they are full of pride and of high mynde which is manifestly knowne by their long costlye and superfluous garmentes wherein they walke very vnlike to Christ our Lord who had a garmeÌ„t without a seam and to the welbeloued Iohn Baptist who had a garment of Camels heare and they wyl be honoured and worshyped and they preach and say that Priesthood ought to be honoured and so it ought in deede to be but there is none that do so much sclander and abase it as they themselues with their euill works gay apparell and with their euil words wherein they passe all other men Paul sayth the i. to Tim. the 3. chapter Let the Elders that gouerne wel be honoured with double honour chiefly they that labour in the word and doctrine of the Lord. Consider that he sayth they that gouerne well The 7. article is that they are couetous from the highest to the lowest and for couetousnes they preach many folish deedes manifest lies sell the holy sacramentes whiche is a great heresie for God commaunded that they shoulde geue freely Paule writeth in the first to Timothy Couetousnesse is the roote of all mischief wherunto many haue ben geuen and therefore they are separated from the fayth and haue denyed the truth The viii article is that they commonly are called notorious whoremongers This is manifestly seene in theyr concubines and children which walke openly in all mens sight and make many mens wiues whoores or corrupte their daughters being virgins and make theÌ„ priests harlots and rybauldes The ix Article is that they are ful of deuilish enuy and especially in al Monasteries they haue great enuy and hatred amongest themselues because when any thing is geuen or disposed to one Monastery or Colledge then there are others that hate it and enuy at it and woulde more gladly haue it themselues Like as among dogs when any thing is geuen to the one and not to the other which the other seing enuyeth hys fellow the other likewise wil rather deuour all himselfe then geue any part to his fellowe Wherefore it were well that they were brought from that great sin of enuy in geuing nothing vnto theÌ„ And it were better that their possessions were takeÌ„ from them and that they should do that which the Lord spake to hys disciples saying Go ye and preach the Gospell to all men The x. article is that they are idle and chiefly the Byshops Chanons and other Prelates which wil not labor dilligently in the holy Scripture wherewith they might cure the miseries of Christendome wherto they haue bouÌ„d theÌ„selues and they eate the bread therof in idlenes because when other men watch and labour to mayntaine themselues and their little ones theÌ„ are they with their lemmons or els they walke in some Cittie carying hawkes on their fistes or els they sit at the good wyne with their Concubines and there they sing and play the Lucians eat of the best and therfore al that willingly bring and geue to them shal be made partners of that curse whiche is geuen them of God because they eate their bread vniustly whereof Paul writeth in the 2. to the Thess. the 3. chapter He that laboureth not let him not eate The 11. article is that they are notorious liers becaâ—â—e to the end that they may please men they tel many tales lies which in the holy Scripture haue no foundation nor proofe Of such wryteth Iohn in the Apoca. 21. The 12. article is that they doe not rightly giue or minister to the people the body of our Lord Iesus Christ and they geue it not as God hath instituted it and commanded This is a great a deuilish sinne and to great malapertnesse Heerein we woulde ouercome them wyth the testimonies of the Euangelistes I say we woulde ouercome the Pope and all his Priestes with the authorityes of Marke Luke and Paule Rom. 13. and we woulde suffer that Kinges Princes Lordes and all that are willing to heare should heare it The 13. Article is that they sit in spiritual iudgement and then many times they iudge according to fauour and not according to the righteousnesse of God and they take bribes giuing sentence for hym which in Gods sight hath the wrongfull cause Wo be to such senteÌ„ces as it is wrytten in Isay 5. Wo be to ye that c. The 14. Article is that they sit hearing coÌ„fessions and when there come to them vsurers raueners and theeues they take bribes of them of their ill gotten goodes to spare them and they willingly suffer them in cities and towns And likewise of adulterers and other notorious whoremongers and whores and they neuer let or stay them in their great sinnes to the end that the scripture may be fulfilled in them which sayeth Giftes and the loue of money do draw to hell and do blinde the eyes of iudges The 15. Article is that they receiue tithes of men and will of right haue them and preache and say that men are bound to giue them tithes and therin they say falsly For they can not proue by the new Testament that our Lorde Iesus Christ commanded it and his disciples warned no man to do so neither did themselues receiue them But although in the old Testament it were commanded to geue tithes yet it can not thereby be prooued that christian men are bound thereto For this precept of the olde Testament had an end in the first yeare of our Lord Iesus Christ like as the precept of CircuÌ„cision Wherfore welbeloued consider and see how your bishops seduce you and shut youre eyes with things that haue no proofe Christ sayeth in the 11. of Luke Geue almes of those thinges that remaine but he said not geue the tenth of the goodes which yee possesse but geue almes But when they heare the word they may say as the lawyer said to Christ Maister when
by his interpreter the they all should be of good cheare For the Emperours safe conduict should be obserued and kept eueÌ„ to the vttermost neither should the Patriarck nor any other once violate the libertie or take away the assurance granted by the Emperour Notwithstanding he desired the patriarche that he would call backe hys wordes agayne not to speake any more in such sort But that famous father being nothing at all moued or troubled coÌ„mitted his whole minde vnto Iohn de Bacheistein auditor of the chamber a man both graue and eloquent to be declared Who affirmed that the patriarches minde was not to threaten anye man or disturbe the libertie of the councell but to moue the fathers vnto Constancie that they should be mindefull of the reformation which they had promised vnto the whole world and not so say one thing to day an other to morrow for if they would so do it were to be feared least the lay tie seeing themselues deluded and dispayring of reformacion should rise agaynst the Clergy Therfore he monisheth the fathers to foresee and prouide for the perill that they shoulde not depart from the Councell nothing being determined or done and finally he desired pardon if in his wordes he had offended eyther agaynst the Councel PanormitaÌ„ or any other maÌ„ Wherby he declared it to be true which is commonly sayd that Humilitie is the sister of nobilitie both which did very excellently appeare in this man Yet for al this could not the humilitie of the patriark stop or staye their noyse or cryes For as often as mention was made of reading the Concor datum great noyse and rumours were stil made for to stop the same Then Amodeus archbishop of Lyons and primate of al Fraunce a man of great reuerence and authoritie being touched with the zeale of fayth whiche he sawe there to be stopped and suppressed sayd Most reuerend fathers I haue nowe a great occasion for to speake for it is now 7. yeares or more that I haue bene amongst you yet haue I neuer seene the matter at that poynt whiche it is now at most like vnto a miracle for euen presently I doe behold most woÌ„derfull signes of miracles for it is no smal matter that the lame do walke the dumme do speake and that poore men preach the Gospel Wherupon I pray you commeth this sodayne chaunge Howe happeneth it that those which lie lurking at home are now sodenly start vp Who hath geuen hearing to the deafe and speache to the dumme Who hath taught the poore men to preach the gospell I do see here a new sorte of prelates come in whiche vnto this preseÌ„t haue kept silence and now begin to speak Is not this like to a miracle I would to God they came to defend the truth and not to impugne iustice But this is more to be marueiled at then any miracle that I doe see the best learned men of all impugne our coÌ„clusions which are most certayn and true And they which now reproue them in times past allowed them You are not ignoraunt howe that Lodouicus the Prothonotarye preached these verities at Louain and at ColleÌ„ brought them from thence confirmed with the authoritie of the Uniuersities Wherfore albeit that he be now changed yet is the truth in no poynt altered And therefore I desire you beseech you all that ye will not geue eare vnto these men which albeit they are most excelleÌ„tly learned yet haue they no constancy in them which doth adorn all other vertues When he had ended his Oration Lodouicus the Prothonotary rising vp sayde It is most true that I brought those verities but you do cal them verities of fayth which addition semeth very doubtful vnto me When he had spoken these wordes Cardinall Arelatensis requred that the Concordatum of the twelue men should be read and many whispered him in the care that he should go forward and not aulter his purpose Then Panormitan as soone as the Concordatum began to be read rising vp with his companions and other Arragons cryed out with a loud voyce saying You fathers do contemne our requestes you contemne kinges Princes and despise Prelates but take heede least whilest that ye despise all men you be not despised of all men You would conclude but it is not your part for to conclude We are the greater part of Prelates we make the Councell it is our part to conclude and I in the name of all other prelates do conclude that it is to be deferred delayed With this worde there sprang suche a noyse and rumour in the Councell as is accustomed to be in battaile with the sound of Trumpets and noyse of horsemeÌ„ when as two armies ioyne Some cursing that which Panormitan went about other some alowing the same So that diuersitie of minds made diuers contentions Then Nicholas Amici a Diuine of Paris according vnto his office sayd Panormitan I appeale froÌ„ this your conclusion to the iudgement of the councell here present neither do I affirme any thinge to be ratified whiche you haue done as I am ready to proue if it shall seeme good The contrary part seemed nowe to bee in the better place for they had already concluded The other part had neither coÌ„cluded neither was it seene how they could conclude amongest so great cryes and vprores Notwithstanding amongest al this troublous noyse Iohn Segouius a singular Diuine of the vniuersitie of Salamantine lacked not audieÌ„ce for the whol couÌ„cel was desirous for to hear him wherfore al meÌ„ as soon as he rose vp kept silence he perceiuing that they were desirous to heare him speak begaÌ„ in this sort Most reuerend fathers the zeale and loue of the house of God forceth me nowe to speake and I woulde to God that I had ben either blind this day not to haue sene those thinges whiche haue happened or that I had bene deafe that I should not haue heard those words which haue bene spoken Who is it that is so stony or hard harted which caÌ„ abstayne from teares when as the authoritie of the church is so spoyled libertie taken away both from vs and the councell that there is no place geue vnto the veritie O sweet Iesu why hast thou forsaken thy spouse Behold and look vpon thy people and helpe vs if our requestes are iust We come hether to prouide for the necessitie of the Church we require nothing for our selues â—our desire is only that truth might appeare We trusted now to haue concluded vpon the verities which were sometimes alowed in the sacred deputations The Oratours of the Princes are present require the conclusions to be deferred But we be not vnmindful of those thinges which Ambrose wrote vnto Ualentinian the Emperour in this maner if we shall intreate vpon the order of the holy Scripture and auncient times past who is it that will deny but that in case of faith I
before did perturbe the reading of the concordaunces so would not the Fathers of the Councell now geue place to the reading of the protestatiō Which when Albiganensis did consider he cōmaunded the writing to be brought vnto him and as he began to speak sodenly Arelatensis rose vp with a great number of the fathers to depart which thing pleased the cardinall of Terraconia and Panormitan very well for that they hoped that they alone with theyr adherentes shoulde remayne in the Church They exhorted Arelatēsis to reuoke the conclusiō and to make another There was in that congregation in his place George the Prothonotarye of Bardaxina sitting somewhat beneath his vncle the Cardinall of Terraconia a man but yong of age but graue in wisedome and noble in humanity who as soone as he sawe the Cardinall Arelatensis rise he determined also to depart and when as his Uncle called him commaunding him to tary he sayd God forbid father that I should tary in your congregatiō or do any thing cōtrary to the othe which I haue takē By which words he declared his excellent vertue and nobility admonished our men which remained of those things which they had to do His voyce was the voyce of the holy ghost and words more necessary then could be thought For if he had not spoken that word the fathers of the Councell had peraduenture departed and gone theyr way and the other remaining in the church had made another cōclusiō which they would haue affirmed to haue ben of force because they would say the last conclusion was to be receiued But many being warned by the wordes of the Prothonatary and calling to remembraunce the like chaunce of other Councels before called backe agayne the multitude which were departing and cried vpon the Cardinall and the Patriark to sit downe agayne that they should not leaue the church voyd and quiet for theyr aduersaryes Whereupon sodenly all the whole multitude sate downe and the gates were shut agayne In the meane time Matheus Albiganensis a bishop read the protestation to none els but to himselfe alone for it could not be heard for noyse which being ended the Lombardes and the Cathelanes confirmed the protestation When the Cardinal of Terraconia sayd that he did agree to that dissension they maruelled at that saying And whē some smiled laughed at him what sayd he ye tooles do ye mocke me do not the Ambassadors of my king dissent from you What do you maruell then if I do say I cōsent vnto theyr dissention And with these wordes he and almost all the Arrgones Lombardes and Cathelanes departed all the other taryed still And albeit it was somewhat late for it was past ij at after noone Arelatensis seeing the congregation quiet commaunded the affayres of priuate persons to be read as the maner is which beynge ended he commaūded also the publicke affayres to be read willed the conclusions the forme of the decree to be red agayne There remayned in the congregation the Ambassadors of the Empyre and of Fraunce talking together of theyr affayres Notwtstanding the bishop of Turuō heard mention made of the cōclusions turning himselfe to the Bishop of Lubecke sayd lo the matters of fayth are now in hand again let vs go hēce I pray you that we be not an offence vnto others or that we be not sayd to dissent from the other Ambassadors To whom the Bishop of Lubecke aunswered tary father tary here are not the conclusions most true Why are you afrayd to be here for the truth these wordes were not heard of many for they spake them sottely betwene themselues Notwithstanding I heard it for I sitting at theyr feet did diligētly obserue what they said Arelatensis after all thinges were read which he thought necessary at the request of the deputyes concluded and so making an end dismissed the congregation Twise it is declared with how great difficulty Arelatēsis concluded forso much as neither the matter nor the forme could be cōcluded without dissension and the conclusions were miraculous and past all mens hope but were obteined by the industry of Arelatensis or rather by the speciall gift of the holy Ghost After this it was determined betwene the Lōbardes and Aragons to absteine frō the deputations for a certaine time whiche they did not long obserue notwithstanding the deputations were holdē very quietly for a certein space neither was there any thing done worthy of remembraūce vntill the 15. day of May during whiche time all meanes possible were sought to set a concorde betwene the fathers but it would not be Then Nicolas Amici promoter of the faith was called into the congregation briefly rehearsed those things which were done the dayes before and declared how that Arelatensis might poynt a Session Wherefore forsomuch as delay in matters of fayth was daungerous he required that a sessiō should be appoynted against the morow after requiring the Cardinall for his dignities sake in that he was called the principall of the church and the other bishops that as they had promised in theyr consecration they would not now shrinke from the church in these wayghty affayres and suffer the faith to be oppressed but the other inferiors he required vpon theyr othe which they had taken to shew themselues faythfull and constant herein Then againe there fell a great contention vpō these wordes for Arelatensis as he was required did appoynt a Session and exhorted all men to be there present in theyr Robes The Bishop of Lubecke rising vp made a protestation in his owne name and also in the name of his protector that he would not consent that there shoulde be any Session if it shoulde in any part derogate from the agreement had at Mentz Georgius Miles also his felow Ambassadour consented to this protestation When as the protector of the Councel appoynted by the Emperour vnderstood himselfe for to be named by the bishop of Lubecke he maruelled a while what the matter shoulde be But being certified by an enterpreter he aunswered that he would in no case consent vnto the protestation of the Bishop of Lubecke and that he did not know any thing of their doings at Mentz also that he was sent by the Emperour to the sacred Councell and hath his charge whiche he doth well remember and would be obedient therunto After whom the Bishop of Concense according to his accustomed maner made his protestatiō after him also folowed Panormitane Whose wordes before I will repeat I desire that no man woulde maruell that I make mention so often of Panormitane for it is necessary to declare the matter in order as it was done It happened in these matters euen as it doth in warlike affayres For as there suche as are most valiaunt and strong and doe most worthy feates obteine most fame as in the battell of Troy Achiles and Hector so in these spirituall warres and
wholesome and sound doctrine of our Lord Christ Iesus In summe in no case they would enter into any agreement of peace except their foure Articles which they counted for Euangelicall verities were first accepted and approued Which being obtained sayd they if they would condescend with them in the veritie of the Gospell so would they ioyne together be made one with them in the Lord. c. Ex Cochleo Hist. Lib. 7. Whē the Ambassadours saw the matter would not otherwise be brought to passe they required to haue those Articles deliuered vnto them in a certaine forme whiche they sent vnto the Councell by three Bohemian Ambassadours Afterward the Councell sent a declaration into Boheme to be published vnto the people in the commō assemblies of the kingdome by the Ambassadours which were commaunded to report vnto the Bohemians in the name of the Councell that if they would receiue the declaration of those three Articles and the vnitie of the Church there should be a meane founde whereby the matter touching the fourth Article of the Communiō vnder both kindes should be passed with peace and quietnesse They propounded in Prage in an open assembly of the Nobles and commons the declarations of the three Articles in forme folowing For somuch as touching the doctrine of the veritie we ought so to proceede soberly warely that the truth may be declared with wordes being so orderly conceiued vttered that there be no offence geuē to any mā whereby he should fall or take occasion of errour to vse the wordes of Isidore that nothing by obscuritie bee left doubtfull whereas you haue propounded touching the inhibition correction of sinnes in these wordes all mortall sinnes specially open offences ought to be rooted out punished inhibited by them whose dutie it is so to do reasonably according to the law of God here is to be marked and vnderstand that this word whose duty it is is too generall and may be an offence according to the meaning of the Scripture we ought not to lay any stombling stocke before the blinde and the diches are to be closed vp that our neighbours Oxe do not fall therein all occasion of offence is to be takē away Therfore we say that according to the meaning of the holy Scripture and the doctrine of the holy Doctours it is thus vniuersally to be holden that all mortall sinnes specially publicke offences are to be rooted out corrected and inhibited as reasonably as may be according to the law of God the institutiōs of the fathers The power to punish these offenders doth not pertaine vnto any priuate person but onely vnto them which haue iurisdiction of the law ouer them the distinction of law iustice being orderly obserued As touching the preaching of the word of God which Article you haue alledged in this forme that the word of God should be freely and faithfully preached by the fit and apt ministers of the Lord least by this word freely occasion may be taken of disordred libertie which as you haue often said ye do not meane the circumstaunce therof is to be vnderstand and we say that according to the meaning of the holy Scripture and doctrine of the holy Fathers it is thus vniuersally to be beleued that the word of God ought freely but not euery where but faithfully orderly to be preached by the Priests and Leuites of the Lord beyng allowed and sent by their superiours vnto whom that office apperteineth the authoritie of the Byshop alwayes reserued who is the prouider of all thynges accordyng to the institution of the holy fathers As concerning the last Article expressed vnder these words it is not lawfull for the Christian Cleargy in the time of the law of grace to haue dominion ouer temporall goods we remēber that in the solemne disputation holden in the sacred Councell he which was appointed by that Coūcell to dispute propounded two conclusions in this sorte First that such of the Cleargy as were not religious and had not bound thēselues thereunto by a vow might lawfully haue and possesse any temporall goods as the inheritance of his father or any other if it be left vnto him or any other goodes iustly gotten by meanes of any gift or other lawfull contract or else some lawfull arte The second conclusion The church may lawfully haue and possesse temporall goods moueable and vnmoueable houses landes townes and villages castles and Cities and in thē haue a priuate and ciuill dominion Your Ambassadour which disputed against him graunted those cōclusions saieng that they did not impugne the sence of his Article being well vnderstand for somuch as he vnderstandeth his Article of ciuill dominion formally meant Whereby and also by other things it may be vnderstand that those wordes to haue secular dominion expressed in the foresaid Article seemeth to be referred to some speciall maner or kind of dominiō But for somuch as the doctrine of the Church is not to be intreated vpon by any ambiguous or doubtfull words but fully and plainely therefore we haue thought good more plainly to expresse that which according to the law of God and the doctrine of the holy Doctours is vniuersally to be beleeued that is to say the two aforesayde conclusions to be true And also that the Cleargy ought faithfully to distribute the goodes of the Church whose administratours they are according to the decrees of the holy fathers and that the vsurpation of the administration of the Church goodes done by any other then by them vnto whome the administration is Canonically committed can not be without gilt of sacrilege Thus the sacred Councell sayd they hath diligently gone about according to the verity of the Gospell all ambiguitie set apart to expounde the true sence of the three foresayd Articles Wherefore if there do yet remaine any doubt according to the information which we haue receiued in the sacred Councell we are ready by Gods helpe who is the principall veritie to declare the truth vnto you If ye do receiue and embrace the declaration of the sayd three Articles which is grounded vpon the veritie of the holy Scripture as you are bound and will effectually haue a pure simple and perfect vnitie touching the libertie of the communion vnder both kindes which you desire and require which also you can not lawfully haue without the licence of holy Church we haue authoritie from the generall Councell by certaine meanes to intreate and conclude with you trusting that you will shew your selues as you will continue These things thus declared after the Bohemians had taken deliberation they said that they would giue no answere vnto the premisses before they vnderstoode what should be offered them as touching the Communion Wherefore it shall be necessary to declare the matter as it was written in forme following In the name of God and our sauiour Iesus Christ vpon the Sacrament of whose
and protest before God and mā that you wil be the cause of Schisme and infinite mischieues if you doe not alter change your minde and purpose Almighty God preserue your holinesse in the prosperity of a vertuous man Vnto whose feete I do moste humbly recommend me From Basil the 5. day of Iune Thus endeth the Epistle of Cardinal Iulian wrytten vnto Pope Eugenius Wherein for so much as mention is made howe that the Bohemians had promised to sende their Ambassadours vnto the Councell and as before is partly touched in the Bohemian storie their commyng into Basill and propounding of certaine articles wherein they dissented frō the Pope we doe not thinke it any thing differing from our purpose to annexe a briefe Epitome declaring the whole circumstance of their Ambassade their articles disputations and answeres which they had at the sayd councell of Basil with their petitions and answeres vnto the same Faithfully translated out of Latin by F.W. In like maner Aeneas Syluius also with his owne hand and wryting not onely gaue testimony to the authoritie of thys councell but also bestowed his labour and trauaile in setting foorth the whole storie thereof Notwythstanding the same Syluius afterward being made Pope wyth hys new honour did alter and change his olde sentence the Epistle of which Aeneas touching the commendation of the sayde Councel because it is but short and will occupy but litle roume I thought heere vnder for the more satisfying of the readers minde to inserte An Epistle of Aeneas Syluius to the Rector of the Vniuersitie of Colen TO a Christian man whiche will be a true Christian in deede nothing ought to be more desired then that the sinceritie and purenes of faith geuen to vs of Christ by our forefathers be kept of all men immaculate and if at any time any thing be wrought or attempted against the true doctrine of the Gospell the people ought with one consent to prouide lawfull remedy euery man to bring with him some water to quench the general fire Neither must we feare how we be hated or enuied so we bring the truth Wee must resist euery mā to his face whether he be Paul or Peter if he walke not directly to the truth of the Gospell which thing I am gladde and so are we all to heare that your Vniuersitie hathe done in this Councell of Basill For a certaine treatise of yours is brought hether vnto vs wherein you reprehend the rudenesse or rather the rashnesse of such which do deny the Bishop of Rome and the Consistorie of his iudgement to be subiecte vnto the generall Councell and that the supreame tribunall seate of iudgement standeth in the Church and in no one Bishop Such men as deny this you so confound with liuely reasons and trueth of the Scriptures that neither they are able to slide away like the slippery Eeles neither to cauill or bring any obiection againste you These be the wordes of Siluius Furthermore as touching the autority and approbation of the foresayd Councel this is to be noted that during the life of Sigismund the Emperour no man resisted this Councell Also continuing the time of Charles the 7. the French king the said Councel of Basil was fully wholly receiued through all France But after the death of Sigismund when Eugenius was deposed and Felix Duke of Sauoy was elected Pope greate discordes arose and much practise was wrought But especially on Eugenius part who being nowe excommunicate by the Councell of Basill to make his part more strong made 18. new Cardinals Thē he sent his Orators vnto the Germains labouring by all perswasions to dissolue the councell of Basill the Germaines at that time were so deuided that some of them did hold with Felix and the Councell of Basil other some with Eugenius and the Councell of Ferraria and some were neuters After this the French king being dead which was Charles the 7. about the yeare of oure Lorde 1444. the Pope beginneth a newe practise after the olde guise of Rome to excite as is supposed the Dolphine of Fraunce by force of armes to dissipate that Councell collected against him Who leading an army of xb. M. men in to Alsatia did cruelty waste and spoyle the countrey after that laide siege vnto Basil to expel driue out the prelates of the Councell But the Heluetians most stoutly meeting their enemies with a small power did vanquish the Frenchmen and put them to sword and flight like as the Lacedemonians onely with C C C. did suppresse and scattered all the mighty army of Xerxes at Thermopylyae Although Basil thus by the valiantnes of the Heluetians was defended yet notwithstanding the Councell thorough these tumultes could not continue by reason of the princes Ambassadours which shronke away and woulde not tary So that at lengthe Eugenius brought to passe partly through the help of Fredericke being not yet Emperor but laboring for the Empire partly by his Orators in the number of whome was Eneas Syluius aboue mentioned amongst the Germans that they were content to geue ouer both the councel of Basil and their neutrality This Fridericke of Austrich being not yet Emperour but towards the Empire brought also to passe that Felix which was chosen of the Councell of Basill to be Pope was contented to renoūce and resigne his Papacie to Nicolaus the fift successour to Eugenius of the which Nicolaus the sayde Fredericke was confirmed at Rome to be Emperour and there crowned An. 1451. As these things were doing at Basil in the meane season pope Eugenius brought to passe in his conuocation at Florence that the Emperour and the Patriarke of Constantinople wyth the rest of the Grecians there present were perswaded to receiue the sentence of the Churche of Rome concerning the proceeding of the holy Ghost also to receiue the communion in vnleauened bread to admitte Purgatorie and to yeelde them selues to the authoritye of the Romish Bishop Whereunto notwythstanding the other Churches of Grecia would in no wise assent at theyr comming home In so much that with a publike execreation they did condemn afterward al those Legates which had consented to these Articles that none of them shoulde be buryed in Christen buriall whych was Anno. 1439. Ex◠Casp. Peucer And thus endeth the storie both of the Councel of Basil and of the councel of Florence also of the Emperor Sigismund and of the schisme betwene pope Eugenius and Pope Felix and also of the Bohemians The which Bohemians notwythstanding all these troubles and tumultes aboue said did rightwel and were strong enough against all their enemies till at length through discord partly betwene the 2. preachers of the old and newe citye of Prage partly also through y◠discord of the messengers captains taking sides one against the other they made their eunemies strong and enfebled themselues Albeit afterward in processe of time they so defended the cause of their
the Tower where he beyng adiudged for a traytor was priuely drowned in a but of Malmesey What the true cause was of his death it can not certainely be affirmed Diuers coniectures and imaginations there be diuersly put forth Some partly impute it to the Queenes displeasure Other suppose it came for taking part in the cause of his seruaunt which was accused and cōdemned for poysonyng sorcery or inchantmēt An other fame there is which surmiseth the cause hereof to rise vpō the vayne feare of a foolish Prophecie commyng no doubt if it were true by the craftie operation of Sathan as it doth many tymes elles happen among infidels and gentiles where Christ is not knowen where among high Princes and in noble houses much mischief groweth first murther and parricide thereby ruine of auncient families and alteration of kingdomes The effect of this Prophecie as the fame goeth was this that after kyng Edward should one reigne whose name should begyn with G. And because the name of the Duke of Clarence beyng George began with a G. therfore he began to be feared and afterward priuely as is aforesayd was made away ¶ By these experimentes and mischieuous endes of such Prophecies and also by the nature of them it is soone to be seene from what fountaine or author they proceede that is no doubt from Sathā the auncient enemy of mākynd and Prince of this world agaynst whose deceitfull delusions Christen men must be well instructed neither to maruell greatly at them though they seeme straunge nor yet to beleue them though they happen true For Sathā being the Prince of this world in such thyngs worldly can foresee what will follow and cā say truth for a mischieuous end and yet for all that is but a Sathan So the dreame of Astiages seeing a vine to growe out of his daughter which should couer all Asia and fearing thereby that by his nephew he should lose his kingdome proued true in the sequeale thereof and yet notwithstanding of Sathan it came and caused cruell murther to folow first of the shepheards child then of the sonne of Harpagus whome he set before his owne father to eate Ex Iust. lib. 1. Likewise Cyrus was Prophetically admonished by his dreame to take him for his guide whome he first met the next morow In that also his dreame fell true and yet was not of God In the same number are to be put all the blind Oracles of the Idolatrous Gentiles which although they proceede of a lieng spirit yet sometime they hit the truth to a mischieuous purpose The like iudgement also is to be giuen of Merlynes Prophecies The Sorceresse mentioned 1. Reg. 28. raising up Samuell told Saule the truth yet was it not of God In the 16. chap. of the Actes there was a Damosell hauing the spirit of Pytho who said truth of Paule and Sylas calling them the messengers of the high God and yet it was a wrong spirit The vncleane spirits in geuing testimonie of Christ saide the truth yet because their testimony came not of God Christ did not allow it Panlus Diaconus recordeth of Ualence the Emperour that he also had a blinde Prophecie not much vnlike to this of king Edward which was that one should succeed him in the Empire whose name should begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon one Theodorus trusting vpon the prophecie began rebelliously to hope for the crowne for his labour felt the paines of a traitour Notwithstanding the effect of the prophecy folowed For after Ualence succeded Theodosius Wherfore Christen Princes and noble men all Christes faithfull people must beware learne 1. First that no man be inquisitiue or curious in searching to knowe what things be to come or what shall happen beside those things only which are promised and expressed in the word 2. Secondly to vnderstand what differēce there is and how to discerne the voice of God frō the voice of Sathan 3. Thirdly how to resist and auoide the daunger of false and diuelish prophecies Many there be which being not cōtented with things present curiously occupy their wittes to search what is to come and not geuing thanks to God for their life whiche they haue will also know what shall be chance them how when their end wil come how lōg Princes shal reigne and who after shall succeede them and for y◠same get vnto thē southsaiers astrologers sorcerers coniurers or familiars And these are not so much inquisitiue to search or aske but the deuill is as ready to aunswere them who either falsly doubleth with thē to delude thē or else telleth them truth to worke them perpetuall care sorow Thus was Pope Siluester the sorcerer circumuented by the diuell who told him that he should be at Hierusalem before he died and so it fell For as he was saieng his Masse at a chappell in Rome called Hierusalem there he fell sicke and within three daies after died vide sup pag. 167. To King Henry the fourth also it seemeth it was prophecied that he should not die before he went to Hierusalem who being brought to the Abbots chamber of Westminster and hearing the name of the chamber to be called Hierusalem knew his time to be come and dyed pag. 557. By such deceitfull prophecies it can not be lamented inough to see what inconuenience both publikely and priuately groweth to the life of men either causing thē falsly to trust where they should not or else wickedly to perpetrate that they woulde not as may appeare both by this king and also diuers moe So was Pompeius Crassus and Caesar as writeth Cicero deceiued by the false Chaldeis in declaring to them that they should not but die in their beds and with worship and in their olde age Of such false trust rising vpon false prophecies S. Ambrose in his booke of Exameron writeth speaking of rayne which being in those parties greatly desired was promised and prophecied of one certainely to fall vpō such a day which was at the changing of the new Moone but sayth S. Ambrose there fell no such raine at all till at the praiers of the Church the same was obteined geuing vs to vnderstand that raine commeth not by the word of man nor by the beginnings of the Moone but by the prouidēce and mercie of our creatour Ex Ambros. in Examer Ioan. Picus Earle of Mirandula in his excellent bookes written against these vaine startellers and Astrologers Lib. 2. writeth of one Ordelaphus a prince to whom it was prognosticate by a famous cunning man in that science called Hieronimus Manfredus that he should enioy long continuance of health and prosperous life who notwithstanding the selfesame yeare and in the first yeare of his mariage deceassed and after diuers other examples added moreouer vpon the same he inferreth also mention and the name of a certaine rich
ende and could not tell what shift to make to cloke theyr shamefull murther withall at last to blinde the ignoraunt sely people these bloudy butchers most slaunderously caused by their ministers to be bruted abroade that the foresaid Thomas Chase had hanged himselfe in prison which was a most shamefull and abhominable lit for the prison was such that a man coulde not stand vpright nor lye at ease but stooping as they do report that did knowe it And besides that this man had so many manacles yrons vpon him that he could not wel moue neither hand nor foote as the women did declare that sawe him dead in so much that they cōfessed that his bloudbolke was broken by reason they had so vily beaten him and brused him And yet these holy catholikes had not made an end of their wicked acte in this both killing and slandering of this godly martyr but to put out the remembrance of him they caused him to be buried in the wood called Norlandwood in the hie way betwixt Wooburne and little Marlow to the entent he should not be takē vp againe to be seene And thus commonly are innocent men layd vp by these clerkly clergye men But he that is effectually true of himselfe hath promised at one time or at another to cleare his true seruauntes not with lyes and fables but by his owne true word No secret faith he is so close but once shall be opened neither is any thing so hid that shall not at the last be knowne clearely Such a sweete Lord is God alwaies to those that are his true seruants Blessed be his holy name therefore for euer and euer Amen Thomas Harding being one of this company thus molested and troubled as is aforesaide in the towne of Amersham for the truth of the Gospell after hys abiuration and penaunce done was againe sought for and brought to the fire in the dayes of King Henry viu and vnder D. Langlond then Bishop of Lincolne succeeding after Cardinall wolfey Of whose death and martirdome we shall likewise record Christ willing and graunting in order when we shall come to the time and yeare of this suffering After the martirdome of these two I read also of one Thomas Norice who likewise for the same cause that is for the profession of Christes Gospell was condemned by the Bishop and burnt at Norwich the last day of March an 1507. In the next yeare folowing which was an 1508. In the consistory of London was connected Elizabeth Sampson of the parish of Aldermanberic vpon certain Articles and specially for speaking against pilgrimage adoration of Images as that Image of our Lady at Wisdome at Stanings at Crome at Walsingham and the Image of saint Sauiour of Barmondsey and against the Sacrament of the aultar and for that she had spoken these or like words that our Lady of wisdon was but a burnt arse esie and a burnt arse stocke and if she might haue holpen men women which go to her on pilgrimage she woulde not haue suffred her taile to haue bene burnt and what should folke worship our Lady of wisdome or our Lady of Crome for the one is but a burnt arse stocke and the other is but a puppit and better it were for the people to geue theyr almes at home to poore people then to go on pilgrimage Also that she called the Image of Saint Sauiour Sun Sauiour with kit lips and that she said she could make as good bread as that which the priest occupied and that it was not the body of Christ but bread for that Christ could not be both in heauen and earth at one time For these and certaine other articles she was compelled to abiure before Maister William Horsey Chancellour the day and yeare aboue written Ex Regist. Lond. ¶ Laurence Ghest LAmentable it is to remember a thing almost infinite to comprehend the names times and persons of al thē which haue bene slaine by the rigour of the Popes Cleargie for the true mainteining of Christes cause and of hys Sacraments Whose memory being registred in the booke of life albeit it neede not the cōmemoration of our stories yet for the more confirmation of the Church I thought it not unprofitable the suffering and Martyrdome of them to be notified which innocently haue geuen their bloud to be shed in Christes quarell In the Cathalogue of whom next in order cōmeth the memoriall of Laurence Ghest who was burned in Salisbury for matter of the Sacrament in the dayes of K. Denry the 7. he was of a comely tall personage otherwise as appeareth not vnfronded for the which the Byshop the close were the more lothe to burne him but kept him in prison the space of ij yeares This Laurence had a wife and vij children Wherfore they thinkyng to expugne and perswade his mynde by the stirring his fatherly affectiō toward his childrē when the time came which they appointed for his burning as he was at the stake they brought before him his wife and his foresayd vij children At the sight wherof although nature is cōmonly wont to worke in other yet in him religiō ouercōming nature made his constancie to remaine vnmoueable in such forte as when his wife began to exhort desire him to fauour himselfe he agayn desired her to be cōtēt not to be a block to his way for he was in a good course runnyng toward the marke of his saluatiō so fire beyng put to him he finished his life renouncing not onely wife children but also him selfe to follow Christ. As he was in burning one of the Byshops men threw a firebrand at his face Whereat the brother of Laurence standing by ranne at him with his dagger and would haue slayne him had he not bene otherwise stayd Testified witnessed by the credible report of one Williā Russell an aged mā dwelling of late in Colmanstreet who was there present the same tyme at the burnyng of Laurence was also himselfe burned in the cheke one of the persecuted flocke in those dayes whose daughter is yet liuing The same is confirmed also with the testimony of one Richard Web seruaunt sometyme to M. Latymer who soiournyng in the house of the sayd William Russell heard him many tymes declare the same ¶ A faythfull woman burned BUt amongest all the examples of them wherof so many haue suffered from tyme to tyme for Christ his truth I can not tell if euer were any Martyrdome more notable admirable wherein the playne demonstration of Gods mighty power and iudgement hath at any time bene more euident agaynst the persecutours of his flocke then at the burnyng of a certaine godly woman put to death in Chepingsadbery about the same tyme vnder the raigne of K. Henry the seuenth The cōstācie of which blessed womā as it is glorious for all true godly Christians to behold so agayne the exāple of the
Byshops Chaūcellour which cruelly cōdemned the innocent may offer a terrible spectable to the eyes of all Papisticall persecutours to consider and to take example which the liuing God graunt they may Amen The name of the Towne where she was martyred was as is sayd Chepyngsadbery The name of the woman is not as yet come to my knowledge The name of the Chauncellour who condēned her was called D. Whittington The time of her burnying was in the raigne tyme of K. Henry 7. orderly therfore in this place time to be inserted Wherein is to be noted moreouer the oportunitie of this present history brought to my hands that in such cōuenient season as I was drawyng toward the ende of the foresayd kynges raigne so that it may appeare to them which behold the oportunitie of things not to be without Gods holy wil prouidence that this foresayd example should not lye hid vnremembred but should come to light knowledge and that in such order of placing according as the due course of our story hetherto kept requireth After this godly woman and manly Martyr of Christ was condemned by the wretched Chaūcellour aboue named D. Whittington for the faithfull profession of y◠truth which the Papistes then called heresie and the tyme now come whē she should be brought to the place and paynes of her martyrdome a great concourse of all the multitude both in the towne and countrey about as the maner is in such tymes was gathered to behold her end Among whō was also the foresayd Doct. Whittington the Chauncellour there present to see the execution done Thus this faythfull woman and true seruaunt of God cōstantly persisting in the testimony of the truth committing her cause to the Lord gaue ouer her life to the fire refusing no paynes nor tormentes to keepe her conscience cleare vnreproueable in the day of the Lord. The sacrifice beyng ended the people began to returne homeward commyng from the burning of this blessed Martyr It happened in the meane tyme that as the Catholicke executioners were busie in slaieng this sely lambe at the townes side a certayne Butcher within the towne was as busie in slaieng of a Bull which Bull he had fast bounde in ropes ready to knocke him on the head But the butcher belike not so skilfull in his arte of killing beastes as the Papistes be in murthering Christians as he was lifting his axe to strike the Bull failed in hys stroke and smit a little too low or else how he smit I knowe not This was certayne that the Bull although somewhat greued at the stroke but yet not strooken downe put his strength to the ropes and brake lose from the butcher into the streete the very same tyme as the people were comming in great prease from the burning Who seeing the Bull comming towardes them and supposing him to be wilde as was no other lyke gaue way for the beast euery man shifting for himselfe as well as he might Thus the people geuing backe and making a lane for the Bull he passed through the throng of them touching neither man nor childe till he came where as the Chauncelour was Against whome the Bull as pricked with a sodeine vehemēcie ranne full but with his hornes and taking him vpon the paunch gored him through and through and so killed him immediately carieng his guts and trailing them with his hornes all the streete ouer to the great admiration and wonder of all them that sawe it Although the carnall sence of man be blinde in considering the workes of the Lorde imputing many tymes to blinde chaunce the thyngs which properly pertayne to Gods only praise and prouidence yet in this so straunge and so euident example what man can be so dull or ignorant which seeth not heerein a plaine miracle of Gods mighty power and iudgement both in the punishing of this wretched Chauncelour and also in admonishing all other like persecutours by his example to feare the Lord and to abstaine from the like crueltie Now for the credite of this story least I be sayde vpon mine owne head to commit to story things rashly which I can not iustifie therefore to stop such cauelling mouths I will discharge my selfe with authority I trust sufficient that is with the witnesse of him which both was a Papist and also present the same time at the burning of the woman whose name was Rowland Webbe which Rowland dwelling then in Chippingsadbery had a sonne named Richard Webbe seruant sometime to Maister Latymer who also enduring with him in time of his trouble sixe yeares together was himselfe emprisoned and persecuted for the same cause Vnto the which Richard Webbe being now aged then yong the foresaid Rowland his father to the entent to exhort him from this sect of heresie as he then called it recited to him many times the burning of this woman and withall added the story of the Bull aforesayd which he himselfe did see testifie This Richard Webbe is yet liuing a witnes of his owne fathers wordes and testimonie which I trust may satisfie all indifferent Readers except onely such as thinke no truth to be beleeued but that only which is in their Portues ¶ Verses touching the same Tho. Hatcherus MIra legis quicunque legis portenta nefandi Exitus vt poenas addita poena luat Vera legis Domini cuicunque potentia nota est Vt delinquentes ira seuera premat Saepè fit vt fusus cumuletur sanguine sanguis Saepè fit vt poenis obruatira nouis Omnia sunt Domini dextrae subiecta potenti Qui ciet arbitrio bruta hominesque suo Carnificis taurus luctando corniger ictus Euitans sracto fune repentque fugit Fortè viam quâ turba frequens confluxerat antè Faeminea vt cernat membra perire rogo Taurus ijt fertur quâ confertissima turba Laesus at ex tanta solus vnus erat Solus vnus erat rapidos qui misit in ignes Et miserè paruum sparsit ouile Dei Et quasi consultò ferretur praeterit omnes Cornibus hunc tollit proterit hunc pedibus Ille iacet madido foedatur sanguine corpus Eruta perque vias viscera sparsa iacent Quis non à Domino nutu qui temperat orbem Cogitet haec fieri non repetendo tremat Vitio terribiles comitatur iusta procellas Sera licet certis passibus illa venit And thus much concerning the state of the Churche Wherein is to be vnderstand what stormes and persecutions haue bene raised vp in all quarters against the flocke and congregation of Christ not only by the Turkes but also at home within our selues by the Byshop of Rome and his retinue Where also is to be noted in the daies and reigne of this king Henry the vij how mightely the working of Gods Gospell hath multiplied and increased and what great numbers of men and women haue suffered for the same with vs
the constitutions decretall to magnifie the Church â—â— Rome The Epistle of Caius A great part of the Epistle of Caius taken out of the Epistle of Leo to Leo the Emperour The Epistle of Marcellinus The epistle decretall of Marcellus 24. q. 1. Regamus vn fratres In what chapter or leafe in all the Byble doth the Lord commaund the sea of Peteâ— to be translated from Antioche to Rome The church of Rome â—â—â—eth to the Church of Antioche to yeld vnto her The second Epistle of Marcellus written to Maxentius The Epistle of Marcellus to Marentius blanched The church of England gouerned by the popeâ— CanoÌ„ law without sufficient ground of antiquitie The Epistles decretall of Eusebius and Miltiades Ex Epist. Decretal Miltiades A place of the third Epistle decretall of Eusebius sound vntrue Miltiades the last Byshop of Rome being in danger of persecution The end of these persecutions in all the West Churches The persecutioÌ„ vnder Licinius Hermylus Straconicus Martyrs Theodorus Captayne Martyr Milles martyr The kinges of Persia were commonly called by the name of Sapores Persecution in Persia. Acindimus Pegacius Anempodistus Epidephorus Symeon Archbishop Cresiphon Byshop Martyrs 128. Martirs in Persia. The story of Symeon Archb. of Seleucia Ex Sozom. lib. 2. cap. 8.9.10 The worthy answere of Symeon vnto the king The constancie of Simeon The fall of Vsthazareâ— The fruite of Ecclesiasticall discipline and chastisment The repentance of Vsthazares The aunswere of Vsthazares to the king Vsthazares the kinges tuâ—or condemned to be beheaded The message of Vsthazares To the king The cause openly cryed why Vsthazares was beheaded The end and martirdome of Vsthazares The martirdome of Symeon Archb. The exhortatioÌ„ of Symeon the Archbishop to the martyrs at their death when he also hymselfe should suffer Abedecalaas Ananias Martirs The story of Pusices Martyr The free speach and boldnes of Pusices The cruell martyrdome of Pusices The daughter of Pusices Martyr A cruell edict of Sapores agaynst the Christians Innumerable martyrs in Persia Azades a noble 〈◊〉 yet Martyr The proâ—â—â—â— of God 〈◊〉 the 〈◊〉 Trabula 〈◊〉 her sister martyrs Trabula 〈◊〉 sister of Symâ—â—on False accusaâ—â—on rashly beleued Trabula and her sister sawne in sâ—â—der The blinde charme of the wicked Queene Example of maydenly chastitie in Trabula Ex ecclesiast Hist. Zozom lib. 2. cap. 13. Persecution agaynst the â—â—shops and teachers of the church in Peâ—sia Acepsimas byshop Martyr Iacobus Priest Martyr Example of true Christian charitie and singuler piety in Iacobus Athalâ—â— Deacon Azadanes Deacon Abdiesuâ— Deacon Martyrs This Archimagus and magi as â—onophon sayth was as order of religion among the Persians which had the greatest strâ—ke in the land next to the king The end and martirdome of Acepsimas Byshop Athalas lost the vse of both hys armes beyng pluckt from the ioyntes of his body Ex Sozo li. â— cap. 13. ex Nicepho Lib. 8. cap. 17. Barbasimes Paulus Gaddiabes Sabinus Mareas Mocius Iohannes Hormisdas Papas Iacobus Romas Maares Agas Bochres Abdas Abiesus Ioannes Abramius Agdelas Sabores Isaac Dausaâ— Bicoâ— Maureanda with 250. other martirs The number of the martirs that suffered in Persia were 16. thousand Constantinus the Emperour writeth to the king of Persia in the behalfe of the afflicted Christians The copy and effect of the Epistle of Constantine Sapores Of this Galienus and Valerianus read the pag. 75. The generall care of godly Constantinus for all christians in all places Other forrayne persecutions in Persia. Andas Byshop martir The story of Hormisda Martyr Ex Theodor. Lib. 5. cap. 39. The faythfull constancie of Hormisda Hormisda banished the country of Persia. Suenes Martir The constancy of Suenes The story of Beniamin Deacon and Martyr Beniamin tormented The martirdome of Beniamin The martirs vnder Iulianus Apostata Aemilianus Domitius Martyrs The story of Theodorus Martyr Ruff. Lib. 5. cap. 36. Theodor. lib. 3. cap. 11. Zozom lib. 5. Cap. 10. A miracle to be noted Artemius Martyr Eusebius Nestabus brethren Nestor Martirs Eupsychius with other men of Cesarâ—a martyr Miserable crueltie agaynst the Christian virgins of Arethusia The people made to be pluckt from their olde customes though it be neuer so wicked The story of Marcus Arethusius The true conscience of Marcus Arthusius Great cruelty shewed Couetousnes the cause of cruelty A notable saying Hierony in Aba cap. 1. The wicked in this world doe most florish and preuayle Persecution commeth by no chaunce Persecution of Gods people prefigured and forewarned of God The Churche forewarned of Christ by speciall reuelation in the Apoc. The beast 〈◊〉 the Apoc. expounded 42. montheâ— in the Apoc. cap. 13. expounded The beast had power to make 42. monthes The persecuting tyme of the primitiue Church vnder the beâ—â— lasted 300. yeares The Israelites 300. yeares 1 MCCLX Reuelation 11.12 2 Three dayes and a halfe Reuela cap. 11. 3 A time tymes and halfe a time Reuela cap. 12. 4 Xlii. monethes or 3. yeares and a halfe Reuel cap. 11. Ezech. cap. 47. The persecuted Israelites bearing a figure of the persecuted Church of Christ. From the first persecution of the primitiue Church to the last persecution 294. yeares Vniuersall persecution ceaseth for a 1000. yeares in the Church Apoc. 10. From the tyme of Licâ—â—â—us to Wirkliffe 1000. yeares Sathan bound vp for a thousand yeares The time of Sathans binding opened Doxologia The good quallities of Constantinus The cause of all hys prosperous successe Constantine sometime by meanâ—s of hyâ— wife was an Idolater Euseb. lib. 4. de vita Constant. The common saying of Constantinus August contra Crescon epist. 49.50 The raygne of Constantinus The effect of some of hys constitutions Euseb. Lib. 10. cap. 5. The law of nature made perfect compared with the knowledge of God Lithernes the nurse of ignoraunce and ignoraunce the enemy to wisedome Tyranny depriueth Emperours Bloudy tyrantes make ciuile warres Apollo gaue answere out of a caue in the ground that he was disquyeted by the Christians The 〈◊〉 geuen for to be 〈◊〉 vpon malefactoâ— A great â—â—â—mendation of the christians The earth bewayled the martyr deathes The authors of all mischiefe punished Apollo lying oracles the cause of so many martirs deathes Constant. prayer Constant. Fayth confirmed by the myracles of the crosse The clemâ—â—â—cy of a good Emperour A good iudgement One religion from the beginning of the world The prayer of Constantine was fulfilled Ech thing in their creation preach the very and true God The earth stayd vp by the power of God Who they be that Constant. accompteth wise in deede Experience a tryall of the truth Constantinus neyther for feare dissembleth hys fayth neyther through pollicye defaceth Gods glory Constantinus compared to Moses in deliuiring the people and agreeing them together The letter of Constantinus to Aâ—ilinus hys captayne Another letter of Constantine to Aâ—ilinus The contempt of gods religion chiefest decay of common weales An other letter of Constantine to Miltiades Byshop of Rome The
to themselues Luke 11. 3. Interroâ— The aunswere Note a 〈◊〉 thy saying of Gregory 4. Interrogation The aunswere 5. Interrogation The aunswere 6. Interrogation The aunswere In what degree of kindred a man may marry By this rule the mariage of Kyng Henry with Queene Katherine Dowager was vnlawfull 7. Interrogation The aunswere A discrete saying of Gregory to be noted 8. Interrog The aunswere 25. q 2. cap. in Galliarum 9. Interrog The aunswere The Churching of woemen He speaketh here after the custome of the tyme. Mothers that nurse not their owne Children reprehended Gregory calleth tâ—e Emperor hys Lord. A letter 〈◊〉 Gregory to Mellitus A letter 〈◊〉 Gregoryâ— Austen A letter of Gregory to King â—thelbert An. 600. PolycroÌ„ lib. 5. ca. 9. Fab. part 5. ca. 119. Archbishops of London of York made by Austen Mellitus Byshop of London The Brittaynes and Scottes vsed not the rites of Rome Abbey of Bangor Ex libro Iornalensi Fabiano alijs Ethelfride king of Northumberland Brockmayl Consul of Chester The monastery of Bangor Galfridus Monumetensis Polychron Lib. 5. cap. 10. Liber bibliothecae lornalensis Gu Malmesâ—eriensis lib. 1. de Reg. Fabian part 5. cap. 109.120 A pittifull slaughter of vnarmed Monkes of Bangor Whether Austen or the Brittaynes in this case were more to blame Laurentius Archbish. after Austen Baptising in riuers not in footes Baptising among the old Romaines was not vsed with so many ceremonyes as since Anno. 60â— S Dauid in Wales otherwise called Dewy Computation of tyme examined Galfridus Monumetensis Anno. 610. Poly. lib. 5. cap. 10. A story of Iohn Patriarch of Alexandria Mercy may liue a mayden for no man will marry her This Iohn was so bountifull in geuing that he assayd to striue in a maner with the Lord whether the Lorde should geue more or he should distribute more of that whiche was geuen The actes of Gregory the first Whereupon the Romaine Byshop vse in their stile Seruus seruoruÌ„ Dei Sabinianus bishop of Rome Boniâ—acius 3. Byshop of Rome How Rome began first to take an head aboue other churches Phocus traitor and murderer of hys Emperour Bloud reuenged with bloud Volumus ac mandamus Statuimus ac praecipimus brought in by Boniface the third Fabian cap. 120. Ethelbert and Sigebert builders of Paules Church The Arcâ—bishop 〈◊〉 translate from London to Doroberâ—â—â— Malmesberiensis 〈◊〉 de pontifâ— H. Huntington lib 3. This Edward was the third of that name before the Conquest The Monastery of Westminster An. 616. Bloud reuenged with bloud Edwine first Christened king in Northâ—â—berland Giraldus Gambrenâ—â—â— The order and maner of the conuersion of Edwine to the faith of Christ. The trouble of Edwine The maruelous calling of Edwine Edwine miraculously deliuered W. Malmesburiensis lib. de Reg. This Queene was Edelburga daughter to King Ethelbert the Christened King of Kent God calleth commonly by affliction and trouble An other daunger of Edwyne An. 627. Polycron lib. 5. ca. â—2 Hen. Hunt lib. 3. Fabianus parte 5. A part of a trusty seruaunt Edwyne forgetteth hys promise to Christ. Prosperitie forgetfull Olde custome in matters of religion not to be followed but onely truth Old custome letteth Edwyne to be Christened A miracle of God in the conuersion of kyng Edwyne The part of a godly bish exemplified in Paulinus Edwyne baptised He was baptised in S. Peters Church at Yorke which he first caused to be made of woode which after by S. Oswald was builded of stone An. 628. Note Paulinus christened in riâ—ers What true iustice of a good Prince may do in a realme Great peace and trueth among the people in the dayes of Edwyne Anno. 634. Archbishop of Canterbury and Yorke the one ardayneth the other Ex Flor. hist. Iames a godly Deacon A Deacon then might baptise Erpwaldus otherwise naâ—named Corpwaldus Kyng of Eastangles conuerted to the fayth of Christ. S. Oswalde kyng of Northumberland Anno. 636. Galfridus Malmesberiensis Polycro Historia iornalensis Fabian Strength of prayer ouercommeth armyes Penda beaten in the field The commendation of king Oswalde King Oswaldâ— disdayned not to expound and preach the gospell to hys people The goodnes and charitie of Oswald toward the poore Historia iornalensis Polycronicon lib. 5. cap. 12. Kinigilsus King of the Westsaxons conuerted to Christes fayth Ex Polycron lib. 5. cap. 13. Fabian part 5. Landes geuen to Winchester Malmesberiensis lib. de pontifi Angl. Gestrensis lib. 5. Hist. Iornalensis Hunting lib. 3. Berinus walking on the sea with lye and al. Oswaldus godfather and sonne in lawe to Kinigilsus and all in one day Kyng Oswald slayne in the field Anno. 643. Penda King of Mercians slayne Oswy King of Northumberland The conâ—uerting oâ— the Mercâ—ans to the fayth of Christ. Wolferâ—â— first chriâ—â—â—ned king 〈◊〉 Mercia The Eastâ—angles reduced to the Chriâ—â—â—â—an fayth Oswy and Oswyne fellow kinges in Northumberland Note the worthy liberalitie 〈◊〉 the king and noâ—â—e in the birtâ—â— H Hunting de historiâ— Angloruâ— lib. 9. Example of true almoâ—e A perfect example of humilitie in a Prince Oswyne trayterously murdered An. 651. Benedictâ— Benet the bringer 〈◊〉 of Bede The vse of glasing first brought into this Realme Botulpus Aidaâ—eus Finiamâ—s Colmaâ—â—us Cutbertus Iarumannâ—â— Ceddaâ— Wilfridus O quanta mutatio Beda lib. 4. cap. 5. Hunting Polycr Iornalensis Fabia An. 664. Controuersie about Easter day Ex Beda lib. 2. cap. 23. A disputation betweene the Romayne Bishops and the Scottish bishops for the day of Easter and other ceremonyes The king beginneth Colman speaketh Wilfride replyeth Vniuersality alledged Colman agayne speaketh Wilfride replieth Why Paule circumcised Timothy Example of Peter alledged but no proofe brought thereof Peter and Iohn did not agree in the celebrating of Easter In the counsell of Nice no such matter appeareth Colman agaynâ— aunswereth Wilfride replyeth The aucthoritie of men is not to be sticked vnto for their doyng of myracles The example of them that follow not for lack of teaching excuseth not them which being taught will not follow Yea sir Suffragia ecclesiae a non numeranda sunt sed ponderanda Aug. The king concludeth Mobile mutatur semper cum principe â—ulgus Egfride or Edfride of Northumberland Malmesber Huntingt Fab. cap. 135. Wilfride Archbishop of Yorke Southsaxons conuerted to Christen fayth H Huntingt Lib. 3. The 〈◊〉 Wyghâ—â—â— conuenâ—â— to Christ Alfride Kyng of Northeâ—â— Wilfride restored â—igayne to the sea of Yorke Mercia diuided in â— v. byshopprickes The wickeâ— seâ—t of Mahumet Apoc. 13. An. 666. Ex Polycron Ex Giran Camâ—â—â—â— Ex Stepen no Calâ—â—â— riensi Theodorus Archbish. of Cant. Gis. Malmesbericir sis lib. 1. de gestis pontifi Anglorum Bede lib. 4. cap. 22. Gul. Malmosb lib. de gostes ponâ—ifo Anglorum Lib. 1. Polichron lib. 5. ca. 19. An. 680. Bede lib. 4. cap. 21. An. 705. Osredus Kenredus Osricus Kinges of Northumberland The kingdome of Brittaine ceaseth Iua or Iue King of WestsaxoÌ„s Polycron lib. 5. cap. 21. S. Cuthlake a popishe Sainct Crowland the curteous Lying
Prieste though he haue no cure of soules nor licence of his ordinary is bounde to preach the Gospel The examination of the constant seruaunt of God WilliaÌ„ Thorpe This history 〈◊〉 set forth corrected by M. W. Tyndall The preface Gods lawes must be knoweâ— and folowed Foure caused â—â— setting forth â— 13 examination The 2. 〈◊〉 Truth leaueth alwayes a sweet â—mel behinde it Godly counsell geuen if it may be followed Persecution followeth the true Church The cause why persecution is suffered to come The third cause Edification of other necessary to be considered The 4. cause The assistance of God neuer fayleth the that are persecuted Examinatió of William Thorpe before Tho. Arundell Archb. Loyteryng prelates cánot abyde trauellyng preachers The grace of God and of my Lord of Cant. be 2. thinges Your ordinaunce and why not to Gods ordinance if it please your grace 〈…〉 creaâ—â— of 〈◊〉 and 〈◊〉 â—hat is the holy church The true notes of the true church What heresie in this beliefe I pray you my Lord The old Testament and new Doctors so to be folowed as they folow the word To sweare by a booke whether it be lawfull How where and when to sweare Behold the popish procedings whereto they tende No maruell why for Christ and Antichrist how can they agree It is prety when Pharao iudgeth Moses harde hearted Where learned you my Lord to call your brother Racha He meaneth Gods Martyr WilliaÌ„ Sautrey The order and 〈◊〉 of his bringing vp Phillip Repington made bish and a persecutor Happy be 〈◊〉 that 〈◊〉 to 〈◊〉 〈◊〉 worth 〈◊〉 coueâ—â—◠〈◊〉 pitie 〈◊〉 preâ—â—â— cannot 〈…〉 popish 〈◊〉 A worthy 〈◊〉 saâ—â—â— of M. Iohn Wickliffe M. Iohn 〈…〉 Ramington 〈◊〉 Herâ—â—â— Dauy 〈◊〉 I. 〈◊〉 The testimony for Wickliffe out of the mouth of his own aduersary Many such 〈…〉 our 〈◊〉 Repington became a persâ—cutâ—r after he was made byshop The sacrament after consecration materiall bread Articles obiected against William Thorpe Holesome enough for mans soule though not for your kitchyn O Shreuesbury thouhast a cause to repeÌ„t thâ—e in that thou wouldest not recâ—iue the truth wheÌ„ it was offered thee The Romish church must be stablished by persecuting of true preachers A sure trust in Gods truth coÌ„fouÌ„deth the malice of tyranâ—es If the touchstone might try truth should be knowne The description of the right Christians in Shreuesbury The Catholikes of Shreuesbury Shreusbury except thou turne froÌ„ thy wicked wayes thou canstnot receiue the trueth Ierusalem troubled by the pâ—eaching of Christ. The worde of God ought truly to be preached If this lesson had bene well folowed the world had not bene brought to such darknes by blind dumme priestes An effectuous prayer God graunt in all ministers Why 〈◊〉 prâ—â—ched without 〈◊〉 byshops lâ—cence He answereth to 〈◊〉 question â—â—â—cerning 〈◊〉 letter of â—â—cence The incoÌ„uenienceâ— of seeking of the biâ—â—ops letter or lycence The witnes of the preachers iâ— the good life of the folowers Two mine of soueraignes He meaneth prelates that be vnuertuous Two maner â—â—â—beâ—ing 〈◊〉 folowing their doâ—â—ges and examples 2. â—â— suffering their â—ranges Wicked 〈◊〉 are not 〈◊〉 folowed in euill Well reasoâ—â— my lord 〈◊〉 lyke a 〈◊〉 Obedience 〈◊〉 be geâ—â— but in 〈◊〉 leful 〈◊〉 lawfull 〈◊〉 preâ—mption 〈◊〉 staÌ„deth 〈◊〉 your â—â—â—derfull â—â—bition 〈◊〉 in 〈◊〉 they 〈◊〉 priestâ—ood they resent to 〈◊〉 Math. 10. 〈◊〉 vlt. 〈◊〉 10. The office 〈◊〉 the 〈◊〉 of â—â—â—â—ching Priests that 〈◊〉 not 〈◊〉 of 〈◊〉 people 〈◊〉 Doctrine of 〈◊〉 Discipline of workes Priests not 〈◊〉 sent â—â— preach 〈◊〉 coÌ„manded to preach Gregorius Lincolniensu Whatsoeuer a man doth leauing that â—alone which hee is â—â—â—chieflye â—â—und to do is sinne Yet this byshop plucketh him not by the 〈◊〉 nor burneth not of his hand aâ— Boneâ— did Holychurch 2. Partes of the Church Well helpt forward M. Clark The foresayd articles renued against Thorpe The vertue of the sacrament standeth in the beliefe more then in the outward signe Material bread The papistes haue none other defence for theÌ„ but onely the Church Euery ordinance of Churchmen byndeth not our fayth The greatest Doctors of the church be Apostles S. Paule calleth it bread The CanoÌ„ of the masse calleth it bread S. AusteÌ„ calleth it bread The secreat of the masse on Christmas day nameth it a terrene substaunce My Lord can reuile apace he can declare but a little Choke him vp my Lord. To graunt the reall being of the body without bread is as much as to grauÌ„t the aâ—cident to be without the subiect Against proud Sophisters Templum domini Templum domini The church stood 〈◊〉 till the 〈◊〉 broke 〈◊〉 Transubstantiation brought in by â—â—yer Tho. Aquin. It is happy he did not flye in his face as â—â—nner did The 2. point touching Images Thorpe charged with an vntruâ—th Man a worshipfull image of God Though mâ— accept the painting of or caruing of images yet is it not the right way to learn to serue God The image of the Trinitie A similitude of the kings seale or letters to proue the worship of images No similitude to be made betwene erthly thinges spirituall namely when Gods word doth expresse to the contrary So you say my Lorde but God saith coÌ„trary in his commandemâ—ts Painters deuotion the Popes diuinitie do well agree Preparation of the painters to make a faire and a deuout Image The true â—ookes and â—alenders to â—on God â—etter â—ot my 〈◊〉 than â—â— see blind 〈◊〉 there â—â— be worâ—â—ipped The â—ight â—â—â—ice of a Câ—â—â—stian My Lord â—â—â—ryea â—â—il not â—â—â—were Gods nay Note this â—â—worshipâ—â—â—s and â—â—â—nteiners â—â— Images The Synaâ—â—â—â—e of Antichrist will haue authoritie Great miracles done by â—mages but my Lorde doth not tel by whose power Myracles importing worship to be done to Images may well be suspected not to come of Gâ—d A Christian man ought not to vow seeke nor how nor pray nor offer nor kille an Image For the vnfaithfulnes of men the deuill may worke myracles The worde of God suffiseth vs to saluation without myracles That which is of nature vnknowne cannot be resembled by any visible creature knowne Holy church of your owne building The 3. article Pilgrimage Two maner of Pilgrimages The true pilgrimage is to trauell in heauenly thinges Euery good worke is a good steppe to heauen The maner and examples of saintes Pilgrimage displeasaunt to God Goods euill bestowed in pilgrimage The incoÌ„uenieÌ„ce that commeth by pilgrimage Well spoken my Lord for Lincolnshire bagpipes And why then blamed Boner Philpot for singing in the stockes A new found way to grace of the bishops making InstrumeÌ„tes musike of the old testament how they are to be applyed and vsed in the new testament Orgaynes in the Church A fitt comparison my Lord like your selfe The saying of Ierome You sweare my Lord. The 4. article concerning priestes tithes A paradox without Gods word A difference to be put betwixt the old law and the new Priestes had the x. part of
generall councell The councell of Constance decreeth the Pope to be vnder the Councell The actes of the Apostles The cauncell of Nice The title of the Councels The constitutions of the B. of Rome are not the lawes of the church By the church the councell is vnderstand Simons obedience necessary in the Byshops of Rome The fauourers and mainteiners of the pope goe about to mainteine preferre the pleasure profit of one before a common commoditie The pope can abide no generall Councels Non obstante In the Popes Bulles The councel to be aboue the pope The full iudgemét of the church is not to be found but in the generall Councel No appealâ— to be made froÌ„ the couÌ„cel to the P. Acts 13. Gal. 2. Peter constrayned to obey the generall councell The decree of the councel of Constance The pope bound vnder the obedience of the generall Councel Diuers places rehearsed out of the Gospels and Apostles for authoritie of the Church and generall councels aboue the Pope Weight is matters intreated but onely in generall councels The Pope not sufficient of him selfe to connince or iudge heretickes The pope may erre Whether the pope may be deposed by the councell or not The places Tibi dabo claues regniâ—exlorum Pasce oues meas make nothing for the popes supremacye The Popes supremacie consuted Peter representeth the person of the church and not of the Pope The keyes geueÌ„ to the church and not to one man Pope Boniface erreth The B. of Rome vnproperly called the head of the Church The dote which say that the pope cannot be deposed for any other cause then for heresie Fruiteles braunches are to be cutt of If the pope be vnsauery salt he is to be cast away A note for all naughty prelats The wordes of â— Peter to Clement The epistle of Clement to Iames doubted The pope may and ought to be both accused punished for ill doing Whether the pope may be deposed by the counsell or no. The pope is rather to be called the vicar of the Church then of Christ. Pope Iohn 23. deposed and yet for no heresie Whether councells may be coÌ„gregated without the authority of the Pope They erre that say the Pope ought onely to appoint the councells Marke wherefore the popes will haue no generall couÌ„cell The first councell of the apostles The 2. couÌ„cell of the Apostles The 3. couÌ„cell of the Apostles The 4. couÌ„cell of the Apostles Generall councells in tymes past coÌ„gregated by Emperours not by popes If the greater part of the Church do consent a councell may be holdeÌ„ whether the Pope will or no. How the Pope is a schismaticke The Pope can not dissolue a generall councell against the will of the same The saying of Macrobius Whether the pope in certaine cases may dissolue the councell The definition of faith The definition of the catholicke faith Rom. 3. Catholicke what it is The councel of CoÌ„stance Vid. supra pag. 650. The wordes of the councel of ChalcedoÌ„ where by he is declared an hereticke that holdeth any opinion contrary to the councell Panormitan is noted and veriâ— well nipped by his owne supposition Tell the church that is to say the generall councell The Byshop of Burgen Panormitanes oration Foure thinges to be considered in euery request Panormitane would haue dignitie to be coÌ„sidered in couÌ„cell not voices Panormitane seemeth to delay the proces against the pope The 3. part of Panormitans oration Persuations of Panormitane The praise of Lodouicus the prothonotarie Bishops onely to haue determining voyce in councells It is no maruell why he alleadged no more or better matter for of noughty Lether no man can make a good shoe And note here how God with draweth his giftes when men dissemble cloke the truthe Truth seeketh no corners The patieÌ„ce and answere of Arelatensis Didimus reprehended that which was in his owne booke founde He meaneth Panormitane and Lodouicus the Prothonotary Marke O ye Bishops the couÌ„cell of Basill contendeth for you and ye will not vnderstaÌ„d it This was a â— true Cardinall out of whose mouth the veritie did speake which feared not the threatnings of princes neither sought any worldly glory or dignitie Marke what worldly pompe dignitie and wealth had brought the prelates to in those dayes Note here the great godlynes most christian saying of this good Bishop Truth many times dwelleth vnder the ragged cloke Steuen the first martir Note the finâ—etitie ritie of this good Bishop which stayed himselfe vpon the examples of the primitiue church not vpon customes popes Athanasius beeing but a priest and no Bishop vanquished an Archb. The name of priests or elders commoÌ„ both to Bishops and priests Paule Bishop of Antioch Paule the hereticke with his godly eloqueÌ„ce S. Augustines minde vpon this sentence Tibi dabo claues regni caelorum Byshops are of greater power then priests rather by custome then dispensation of truth Byshops and priestes ought to rule the church together Aeneas Siluius Note that Abbots were not instituted by Christ. Italy surmounteth all other nations in number of Byshops Note the terrible persecution of those dayes and the great constancie of the godly for the truthes sake O zeale of fayth worthie the crowne of martyrdom Eccle. 7. The bishops â—eare the earthly power but not God The bishops of the primitiue church what they were Poore men more meete to geue iudgement then riche for riches wealth and dignitie bringeth feare but pouertie causeth libertie * The Byshoppes in this age of the church what they are In matters of faith and religion there ought to be no delayes The eight yeare of the councell of Basill How subtelly they sought delayes The decrees of the councell of Constance If these thinges seeme so vntollerable what shall we say wheÌ„ as they make the Pope a God They which teach this doctrine are heretickes schismaticks but blessed are those heretickes for theirs is the kingdome of heauen A christian exhortation to constancy and martirdome This came so to passe 23. yeares after when Christendome lost Constantinople and all the east partes vnto the Turkes Examples of good men dying for their couÌ„trey The noble Laâ—cedemonians The blessed state of the life to come The worthy aunswere of Theodorus Cyrenensis No death to be feared for christs Church Example of Mariners HuÌ„ters Example of the 11. thousand virgins Iewes Patriarke of Aquileia Duke of Decke in â—weuia The Earle of Diersten The prayse of the citizens of Basill Humilitie sister to nobilitie Amodeus Archbishop of Lions Anno. 1438. Bishops that he at home haue toÌ„gue here to speake for the Pope Marke how they are turned back which somtime fauoured the truth are now become liers flatterers Constancie lacked in diuers of this councell Panormitane speaketh like himselfe Nicholas Amici a diuine of Paris The oration of Segouius Ambros. ad Valentinianum How farre wherein Bishops ought to iudge vpon Emperours He excuseth the Patriarke