King to be heâ—d of a Kingdome 4 Christ would better rule his Church by his true Apostles dispierced throughout the world without such a monstrous head I answere Albeit that Doctor doth say that the body of the Church is often without a head yet we verily beleeue that Christ is the head of euery Church ruling it without lacke or default powring on it motion and sence euen vnto the latter day then they said behold now hee prophesieth but Iohn Hus said the Church in the time of the Apostles was faâ— better gouerned then now it is 5 Peter was no vniuersall Shepheard of the shéep of Christ much lesse is the Bishop of Rome Answer It appeareth by the words of Christ that he did not limit vnto Peter for his iurisdiction the whole world no not one only Pronince nor to any other of the Apostles some walked through many regions some fewer as Paule trauailed more then all the rest and did coâ—uert more to the Faith of Christ. Wherefore it is lawfull for any Apostle or Uicar to conuert and confirme as much people and as many Prouinces as they are able 6 The Apostles and faithfull Priests of the Lord haue stoutly ruled the Church in all thinges necessary to saluation before the office of the Pope was brought into the Church and would doe so to the end of the world Then they cryed out againe Behold the Prophet Certaine other Articles which were brought vnto IOHN HVS in Prison 1 THE first Article Paul according to present Iustice was a Blasphemer and none of the Church and withall in Grace according to Predestination of eternall life Answer This proposition is not in the Booke but thus as Paul was both a blasphemer according to present Iustice and also a faithfull child of our holy Mother the Church according to Predestination So Iscariot was both in Grace according to present Iustice and withall was neuer of our holy Mother the Church because he lacked Predestination of life euerlasting 2 Christ doth more loue a predestinate Ban being sinfull then any Reprobate in what grace soeuer he be Answere The reason is because the predestinate shall haue perpetuall blessednesse and the Reprobate eternall fire therefore GOD infinitely loueth them both as his Creatures and much more because he giueth them greater graces to wit euerlasting life which is far more excellent then onely grace according to present Iustice and the predestinated cannot fall from Grace for they haue a certaine redicall grace rooted in them although they be depriued of the aboundance of grace for the time 3 All the sinfull according to present Iustice are vnfaithfull swaruing from the true Catholike faith for none can commit deadly sinne but in the point he swarueth from the faith Answer I acknowledge it to be my sentence for if they did beléeue the punishment that shall be laid vpon sinners and had faith of the diuine vnderstanding c. then they would not so offend This is verified by the Prophet Esay Thy fellows are misbeleeuers and fellowes of theeues they loue bribes and are followers of rewards so he calleth them Infidels for their offences also in the first of Titus They confesse they know God but in workes they deny him 4 Iohn 22. Math. 16. and the 18. Receiue the holy Ghost whatsoeuer you shall binde in earth shall be bound in heauen c. Many for lack of vnderstanding shal be terrified by the Priests and be deceiued presuming vpon their power and authority Answer I allow this sentence it is not possible for a Priest to binde and lose except that binding and losing be in heauen but many are made afraid thinking whether they be iust or vniust the Priests may at their pleasures bind them and the ignorant Priests presume to haue such power saying they haue such power to absolue euery man confessing himselfe of what sinne soeuer it be though many sins are forbidden theÌ„ And an Hypocrite may confesse himselfe that is not contrite for his sin whereof proofe is often found is euident because the Letter killeth but the spirit quickneth 5 The binding and losing of God is plainely the cheefe and principall Answere This is verie euident for it were a blasphemous presumption that a man may forgiue an offence to GOD hee not allowing the same for it is necessarie that GOD doe first forgiue before his Uicar can doe the same and no Article of our Faith ought to be more common and knowne to vs then this and whosoeuer granteth this authority to the Pope graunteth he is without sin and that he is God the fact of the Pope proueth this same for alwaies in his Absolutions hâ— presupposeth contrition and confession but vnto true Absolution there is required first contrition secondly the purpose to sin no more thirdly true confession fourthly stedfast hope of forgiuenes the first appeareth by Ezechiel If the wicked repent the second in the 5. and 8. of Iohn Sinne no more the third by Luke shew your selues to the Priests the fourth Christ saith My Son beleeue and thy sins shall be forgiuen 6 The Priests heap vp out of the Scriptures such things as serue the belly but such as pertaine to the imitation of Christ they reiect as impertinent to saluation Answere This Saint Augustine prooueth in his seuenteenth Homily The Haruest is great but there are few Haruest-folke and speaking that which I cannot without gréefe though there be many that would heare good things there lacks such as should declare the same vnto them The world is full of Priests yet there are few Worke-men in the Haruest of the Lord we would be willingly Priests but we do not the office of Priest-hood we are fallen into outward affaires and take vpon vs an office for honor and hire another to ease our labour we leaue preaching we are called Bishops to our paine we retaine the name of honour but not the vertue we daily call for our stipend but care not for our flocke wee gape after earthly things and glory and leaue the cause of God vndone we take vpon vs the place of holinesse and are wholy wrapped in cares and troubles And S. Barnard saith in his 33. Sermon vpon the Canonicals all are friends and all enemies all kinsfolkes and all aduersaries all of an houshold and no peace-makers they are the Ministers of Christ and serue Antichrist they goe honorably honoured with the goods of the Church and yet they do no honor 7 The power of the Pope which doth not follow Christ is not to be feared Answere Subiects are bound willingly to obay their good Rulers and those which are wicked yet if the Pope do abuse his power it is not to be feared as by bondage so his Cardinals as I suppose did not feare Gregory the 12. before he was deposed when as they resisted him saying He did abuse his power 8 A wicked Pope is not the Successor of Peter but of Iudas Answere If the Pope be humble neglecting the
childe after cruell torments he was whipped to the bones powdered with salt and vineger and â—ofled with a fire Dorotheus and Gorgonius séeing it reproued the Emperour and confessed they were Christians wherefore though they were in great authoritie they were almost tormented as he and strangled Anthonius Bishop of Nicomedia and Lucianus and a great company of â—artyrs were beheaded Dioclesian beheaded his owne wife Serena Elampia Agapen Irenea Cronia and Anastachia were burned 2000. Christians were burned in one Temple In Arabia many Martyres were slaine with â—xes Iâ— Phrigia a whole Citie of Christians compassed set on fire and burned In Melitina the Bishop and Elders were cast into prison A Sheriffe in doing execution vpon the Christians was conuerted and confessed himselfe a Christian and after diuerse strange torments was burned Eugenius Auxentius Marderius were Martyred In Egypt Pelus and Nilus Bishops were Martyred the rage was great in Alexandria the Bishop thereof and Elders Faustus Didius Ammonius Phildas Hefichius and Theodorus with many other were Martyred 6660. Souldiers being Christians vnder the Christian Captaine Mauritius lying at 〈◊〉 in Egypt refusing to worship Images died altogether constant in the Faith Ascla Phremon Apolinius with diuerse Christians were martyred at Anteno in Scilia were 79. put to death in Calcedon Euphenea was martired in Rome Iohn Crispus Priests at Babemâ— Agricola and Vitalis at Aquilia the Emperour commaunded 〈◊〉 man to kil the Christians where Felices and Fortunatus was killed Victor suffered at 〈…〉 Beluaâ—ns Lucian suffered In Spaine was great persecution as at Emerita Eulalia Adula Vincensia Sabina and Christiana suffered Leucadia virgin Augusta and 18. besides were martyred Where was such Persecution at â—reâ—â—rs by the riuer Mosella that â—he blood of Christians 〈◊〉 like a little Brooke and coloured by Riuer Horsâ—men 〈…〉 to kill the Christians Agripina and Augusta were 〈…〉 In 〈◊〉 all the Christians were destroyed no tongue 〈…〉 the deathe and 〈◊〉 that this Tyrant vsed hanging them by one hand 〈…〉 them and 〈…〉 but not to death but euery day Eusebius saith he saw the the 〈◊〉 of the pesecutors blunt with often slaughter themselues for wearinesse sit downe and 〈◊〉 but the Martyres nothing 〈◊〉 were patient for Chrâ—sts sake Miletus Bishop of 〈◊〉 gaue backe wherefore Peter Bishop of 〈…〉 so did Marcellus Bishop of Rome whâ—refore he was 〈…〉 and was Martyard In 30. dayes were 〈◊〉 17000 Martyres besides many that 〈…〉 There were Mariyâ—â—d at Alexandria 300. 〈…〉 120. more Martyres This Persecution endured vntill about the 7. yeare of Constantius at length being out of hope to exâ—inguish them the slaughter ceased yet they 〈◊〉 many and put 360. Regmus 〈◊〉 the eyes of 〈◊〉 and condemned many to the 〈◊〉 After Dioclesian and Maximiâ—anus had raigned about 〈◊〉 yeares thâ—yâ—â—â— vp the Empier and the Empire remained with Constantius and Galâ—â—ius Maxeminus Maxeminus presecuted the Persecution about 7. yeares vntâ— the years 318. but Constantius â—ather â—auoured the Christians â—and to try 〈◊〉 Courâ—iers he â—eigned in Sacrifice to 〈◊〉 and commaunced his Houshold so to dâ—e and finding a number that constantly refused â—e cherished them and 〈◊〉 them to great places and refused the backâ—â—ders Maximinus vsed great cruceltie in the East Churches 〈◊〉 God stayed his rage by sending him 〈◊〉 a bothe as puâ—â—â—fied his â—â—trals from whence came inumerable multitudes whereupon he published Edicts of Peace to the Christians and desired them to pray for him but 6. monethes after he set out conâ—rary of 〈◊〉 and 〈◊〉 them to be◠〈…〉 so Persecution rose againe as great as before Siluanus Lucianus Petrus Bishop Querinus Bishop Marcellus Tâ—mothe Victorianus Symphocrianus Castorius Castâ—us Cesarius Meâ—â—â—ous Nobilis Dorotheus Gorgamus Petâ—us vnto inumerable Martyris Iuliana Cosmus Damanus Basileus with â—eauen others Dorathca Theophilus Theodosia Vitaâ— is Agricola â—â—cha Philemon Hireneus Januarius Festus Diâ—iderius Grigorius Spolitanus Agapâ—â—s Croâ—ia Hirenea â—â—heodora with 270. others Florianus Prinius Feliciaâ—â—â— Vitus Modestus Crescentia Aâ—binus Rogatianus Donatianus 〈◊〉 Catharina Margareta Lucia 〈◊〉 Aâ—theus the King with 3700. Simplicius Faustâ—â—â—s Beatrix Panthaleon Grigorâ—ns Iustus Leocandia Anthonia with infirâ—â— Felix Victor with his parents Lucia widdowe Germinianus with 79. others Anastacia Câ—â—â—ogonus Felix Audactus Adrianus Nathalia Agnes of 13. yeares olde these 〈◊〉 many other were then Martyred The Emperour in his Edict declared what plently they enioyed when they adored their 〈◊〉 As 〈◊〉 as that Persecution began there was a miserable Fâ—mine aâ—d Pestilence wherein the Christians to their power reâ—â—ued the Gentiles whereby grewe some yeare 〈…〉 a Christian woman whose husband they had killed to satisfie the filthy desire of the Emperour shee killed her selfe rather then she would so doe He banished a Noble woman of Rome because she gaue her goods to the Church The people of Rome wearied with the vilâ—any of Maxentius â—â—quired aydâ— Constantine he gathered an Armie in Fraunce and Britaâ—ne and being in 〈◊〉 looking vp to Heauen about the going downe of the Sunne he sawe a brightnesse like acrosse with Starres of equall bignesse with this inscription In hoc vince Eusebius Pamphilus reporteth he heard Constaâ—tine often affirme it In the 〈…〉 Christ appeared vnto him with the signe of the same Crosse bâ—â—ding â—im make the figure thereof and carry it before him in his warres and he should hauâ— vâ—ctory whereupon he 〈◊〉 towards Maxâ—ntius who not being able to sustaine Constantines â—orce and 〈◊〉 â—o the Câ—tie was ouerthrowne of his horse in the floud and â—â—owned and so ended thâ— last Persecution he gaue liâ—ertie by Proclâ—mation to Christians â—o prolesse their Religion Diâ—clesian heaâ—ing herâ—of dyed for sorrâ—w some say he poysoned 〈…〉 Licinius first â—oyned with Constanâ—â—ne and â—onquâ—red Maximinus a great 〈◊〉 in the West who killed his Charmâ—rs that 〈◊〉 him â—o warre and 〈…〉 with a disease he glorified the God of the Christians and made a Lawe for their 〈◊〉 Licinius called Learning the poyson of the common wealth and said it was a 〈◊〉 for a Prince to be learned he said the Christians prayed for Constantâ—â—◠〈◊〉 and not for him therefore he persecuted them first in his owne Court them in the 〈◊〉 he rased many Churches to the ground he hanged Theodorus on a Crosse thrâ—st nayles into his aâ—me pits then strucke off his head He put to death Basilius Bishop Niclâ—olaus Bishop Grigâ—râ—us of Armenia the great Paul of 〈◊〉 whose â—ands were 〈◊〉 off â—ith a â—earing Iron in Sebastâ—a he drowned 40. Souldiers in a horse Pond the wiues of these 40. with Ammones a Deacon after inumerable torments were slaâ—â—e with thâ— sword Diuerse bâ—tâ—els were sought betwéene Licinius and Constantine first in Hungary where he was ouâ—r throwne in Macedonia where he fled and â—epâ—yred his Armâ—â— and being vanquished by Sea and Land he yeelded to Costantine and was commâ—â—â—â—dâ—â— liue a priuate life but he was killed by the Souldiers in the yeare 324. Constantius â—he father of Constantine dyed in the
more within Temples Monastâ—ries or Chappels then any where els Priests apparell ornaments of Altars Uestments Corporaces Chalices patenes and other Church-plate to serue in no steed It maketh no matter in what place the Priest consecrateth the Sacrament and that it is sufficient to vse only the Sacramental words without other superstitious ceremonies Prayers to Saints vaine they not able to helpe In saying and singing the houres and Mattens of the day the time lost A man ought to cease from his labour no day but Sunday The Feasts of Saints to be reiected coacted feasts haue no merite The truth oâ— these Articles be the lesse to be doubted being set out by a Popes pen. They being accused slaunderously by one Doctor Augustine vnto the Bohemian King gaue vp their confession with an Apology of their Faith They held Thomas Aquinas author of Purgatory Concerning the Supper of the Lord their Faith was it was to be eaten and not to be shewed and worshipped That it was for a memorial and not for a Sacrifice to serue for the present not to be reserued to be receiued at the table not to be caried out of doores according to the vse of the primitiue Church when they vsed to communicate sitting this they proued by Cronicles â— and by Origen vpon the third of Moses Doctor Austin asked them whether it were not the same Christ in the Sacrament which is in heauen else how can it be said there is but one Faith and one Christ then why he should not bee worshipped in the Sacrament as well as in Heauen They answered to this effect that the same Christ that is in Heauen is in the Sacrament but after diuerse manners in Heauen he is corporally locally with the full proportion and quantitie of the same body wherewith hee ascended and to be séene in the Sacrament he is but sacramentally to be remembred not to bee séene our bodies receiue the signe our spirit the thing signified They asked him againe whether Christ was not aswell in them that receiue the Sacrament as in the Sacrament before it was receiued and why it should not be worshipped as well in the brest of the receiuer as before it is receiued seeing â—e is in a more perfect manner in â—an then in the Sacrament in it he is but for a time not for the sacrament sâ—ke but fâ—r mans sake In man he is for his owne sake not for a time but for euer as it is written Quâ— manducat hunc panem viuat in aeternum Then they asked whether he was there wholly God and man which if hee grant it it is contrary to Nature and Faith that any creature should be changed into the Creator If he say it is changed into his body and soule and not into the Godhead then hâ—e separates the natures of Christ if hee say into the body alone and not the soule then hée separateth the Natures of the true manhoode and so cannot be the same Christ that was betrayed for vs so to what part soeuer he should answere he could not defend transubstantiation without great inconueniâ—â—ce of all sides It appeareth in a certaine Libell of Inquisition that vpon their kneâ—s with great reuerence they vsed to pray euery morning and euery euening and that they vsed to say grace before meate and after and after meate to edifie one another with some instruction They were so diligent and painefull in teaching that Reynerius an old Inquisitor against them writeth that one of them to bring another vnto the faith in the night and in winter swamme ouer the Riuer Ibis to come to him to teach him and they were so perfect in the Scripture that he heard an vnlettered man that could say the booke of Iob word by word without booke with others which had the New Testament perfectly by hart Hee writeth moreouer that none durst stop them for the number of their fauourers saying I haue often béen at their examination and there were numbred forty Churches of their opinions in sâ—much that in one parish of Cammaâ—h were ten open schooles of them and when he had spoken what he could against them he is driuen to confesse that they both liue iustly before men and beléeue all things welâ— of God and hold all the Articles contained in the Creede onely they blaspheme the Church of Rome and hate it Touching theâ—r persecution which commonly followeth true preaching they being scattered from Lions that the sound of their doctrine might gee abroad â—n the world some went as it is said into Bohemia many into other prouinces of France some into Lombardy and other places but these could not be suffered to liue at rest as may appeare by the consultations made by the Lawyers Bishops of France against them writ aboue three hundred yeares agone remaining yet in writing whereby it appeareth there were a great many in France Besides there was a Counsell kept in Tolâ—se about 355. yeares agone and all against these Waldenses they also were condemned in another Counsell at Rome before that What persecutions they had in France by three Archbishops appeareth by their writings who is such a stranger that knoweth not the condemnation of the Waldenses done so many yeeres agone so famous so publique followed vpon with so great labour expences and trauell and sealed with so many of their deaths so solemnely being condemned and openly punished wherâ— by we may know persecution to be no new thing in the church of Christ when Antichrist three hundred yéeres agone did rage against the Waldenses But there was neuer more trouble then was against them of late in the yeare â—545 in France by the French King which followeth in this booke when we come to the yeare wherein it was done where it shall be set forth more at large In which persecution is declared that in one towne Cabria by Miuerias were slayne eight hundred persons at once not respecting women children nor any age and forty women most of them great with child were thrust into a Barne the windowes kept with pikes were fired and consumed besides in a Caue not farre from Mussin were fiue and twenty persons fired and destroyed the same time the same tyrant at Merindolum seeing all the rest were fled away finding one yong man caused him to be tyed to an Oliue tree and destroyed with torments most cruel the foresaid Reynerius speaketh of a Glouer one of them in the towne of Cheron that in his time was brought to execution There is an old Monument of processes wherein appeareth 443. brought to examination in Pomarina Marchia and places there abâ—ut in the yeere 1391. thus much of the original doctrine and lamentable persecutions of the Waldenses who as it is said began about the time of Pope Alexander Now for as much as Thomas Becket happened in this Popes time let vs somewhat story of him THE HISTORY OF THOMAS BECKET Arch-bishop of Canterbury KIng Henry the second K. of England conuenting his Nobles
for the wickednesse of the people if they teach not the ignorant and blame not the sinners Christ saith He came into the world to beare witnesse of the trueth Lincolne saith That Priest that Preacheth not the word of God though he haue no other default hee is Antichrist and Satan a night theefe and a day theefe a slayer of Soules and an Angell of light turned into darkenesse Therefore I count my 〈◊〉 in damnable â—ase if I for feare neglect Preaching and so I doe them that willingly neglect Preaching and so I doe them that haue purpose or will to let any Priest of this businesse Bishop Loâ— sirs this is the businesse of this losell and such other to piâ—ke sharpe Sentences out of the Scripture and Doctors to maintaine their 〈◊〉 Thou desirest the Psalter I tooke from thée but thou shalt neâ—er haâ—e it nor none other booke vntill I know thy heart and tongue acâ—ord to be gouerned by holy Church Thorpe My will is and euer shall be to be gouerned by holy Church And hée asked me what holy Church was Christ and his Saints are holy Church though euery one in charitie be the Church yet it hath two parts the first part hath ouercome wretchednesse and raigneth in ioy with Christ the other is in earth fighting day and night against the temptations of the Feind forsaking the glory of the world and the â—usts of the flesh and which onely are the pilgrimes of Christ wandring towards Heauen by stedfast faith grounded hope and perfect charitie these will not be let from their purpose by any Doctors discording from the Scripture nor by the flouds of tribulations nor the winde of priâ—e or menasing of any creature for they are fast grounded vppon the stone Christ hearing his word louing and practising it with all their wits Bishop 〈◊〉 you not how he is indurate and trauelled with the Deuill occupying himselfe busily to aledge Sentences to maintaine his Heresie Thus he would doe all â—ay if wee would suffer him One of his Clerkâ—s â—id the Bishop appose him vpon the the points of the Certificate from Shrewsbury And he said Was it true that is certified thou diddest Preach touching the Sacrament Thorpe As I stoode in the pulpit Preaching there toled a Sacring bell and much people went from me and I said Good men you were better stand still and heare Gods word for the vertue of the Sacrament stondeth much morein the beliefe thereof that ye ought to haue in the soule then in the outward sight thereof Bishop Resteth there in the host materiall bread after consecration Thorpe Saint Paul was a great Doctor and he called it bread that he brake and in the Canon of the Masse after consecration it is called holy bread and euery Priest after he hath receiued the Sacrament saith that thing that wee haue taken with our â—â—â—thea we pray God we may take with a pure minde And Saint Augustine saith That which is seene is bread but that mens Faith asketh to bee informed of is very Christs body Fulgentius saith It is an error to say Christ is very man and not God and that hee is very God and not man so is it to say the Sacrament is but a substance Bishop I command thée answere me shortly Thorpe I vnderstand it all one to grant that there dwelleth substance of bread and that Christs body is accident without subiect your asking passeth my vnderstaâ—ding I dare not deny it nor grant it I commit this terme accidens cum subiecto to those Clerkes which delight in subtile Sophistry they determine often so difficult matters and wâ—nder so in them from argument to argument with pro contra vntill they vnderstand not themselues but the shame that proud Sophisters haue to yeelde to 〈◊〉 before men maketh them oft fooles and to bée shamefully concluded before God Bishop I will not oblige thee to the arguments of Clerkes since thou art vnable thereto but I purpose to haue thee obey the determination of holy Church Thorpe By open euidence and plaine witnesse 1000. yeares after Christ this determination which I rehearse was accepted of holy Church as sufficient to saluation but that which was brought in since the Deuill was loosed by Thomas Aquinas calling the Sacrament an accident without subiect I vtterly deny to make this Fryers sentence or any such my beliefe d ee with mee God what hee will Bishop Well well thou shalt say otherwise before I leaue thee Thou Preachest that Images ought not to be worshipped Thorpe Not so for all câ—eatures are the Images of Gods glory and a man is made after Gods Image and they are worshipfull in their â—â—nde but the 〈◊〉 or painting of Images though it be in high dignitie with man and for a Calender to lewde men that nether will nor can be learned to know God in his word nor by his creatures nor wonderfull workes yet this Imaginarie ought not to be worshipped Bishop But a Crucifixe ought to be worshipped for the Passion of Christ is painted therein and brought to our remembrance thereby so of the Image of the Trinitie and of the Uirgine Mary and of the Saints as when men receiue the Kings or their Lords Seale wheâ—ein is their Pictures or Armes in worshippe of them they put off their cappes to these Letters and since in Images we may know many things of God and his Saints shall we not worship their Images Thorpe These worldly vsages of Temporall Lords may be done but this is no similitude to worshippe Images since Moses Salomon Baâ—uch and others in the Bible forbid plainly the worshipping of such Images Bishop Lewde â—osell there was no likenesse of the Trinitie in the Old Law but since Christ became man it is lawfull to haue Images to shew his manhood though great Clarkes hold it an error to paint the Trinitie I say it is well done for it moâ—eth deuotion so doe other Images of Saints Beyond Sea are the best Painters and this is their manner before they make an Image they shréeue themselues to a Priest as if they should dâ—e and take penance and make a vowe of fasting prayer or pilgrimage praying the Priest to pray for them that they may haue grace to make a fayrâ— and deuout Image Thorpe I doubt not if the Painters truely vnderstood the Sciptures they would repent themselues of their sinfull and vaine Arte of Painting Idols and the Priests that 〈◊〉 them penance and prayed for them sinned more then the Painters for they comfort them in that which they are vnder paine of the great cursâ— of God they ought to forbid for 〈◊〉 if the word of God were truely Preached and ministers liued thereafter there would be no neede of these Images Bishop I hold thee a viâ—ieâ—s and cursed Priest for thou and such others goe about to destroy all Priests and Images of holy Church Lozell were it a faire thing to come into a Church and see neuer an Image Thorpe They that come
six women with the Lord of the place to be condemned for Hereticks because they said since Peter none was true Uicar of Christ but they onely which followed the pouerty of Christ. Hee condemned of heresie George the King of Boheme and depriued him made his whole stocke to be reiected and gaue his Kingdome to Mathias King of Panonia Pope Alexander the sixt succéeded him Hee receiued two thousand Florens for poisoning Gemen the Turkes brother at Rome Hee sent for help of the Turkes against the French King He was vngratefull to the Cardinals that chose him He commanded Marcinellus one of them to haue his hands and tongue cut off for speaking against his vices After sitting with his Cardinals and the rich Seâ—ators of Rome at dinner his man vnawares bringing a wrong Bottle vnto him he with his Cardinals about him were poisoned In his time the Angel which stood on the top of the Popes Church was beaten down with thunder which thing seemed to declare the ruine of the Pope-dome Pius the third succéeded Pope after him Iulius the second passing all other in iniquitie as he was going to warre he cast the keyes of S. Peter into the riuer Tybris saying being the keyes of Peter would not serue him to his purpose he would take himselfe to the sword of Paul By this Iulius partly with warre partly with cursings in seuen yeares 200000. Christians were destroyed he got many Citties out of Princes hands by bloudshed when he was made Pope he tooke an oath to haue a Councel within two yeares but breaking his Oath he was occupied in warres whervpon nine of his Cardinals departed from him and appointed a Councell at Pâ—sa they alledged the cause for that the Pope was forsworne and that they had diuers other crimes to accuse him of purposing to remooue him from his seate which hee had obtained through bribes and ambition Iulius commanded vnder great paine that none obeyed them the next yéere he called a Councell The French King seeing the Pope take part with the Uenetians against him called a Councell at Thurin in which Councell they agréed that the Pope ought not to war against any Prince without cause and that it was lawfull for the King to defend himselfe against him and that vniust excommunications were not to bée feared After the King sent to the Pope the decrées of the Councell who accursed the French King with all his Kingdome and the next yeare after this warlike Pope dyed The lamentable handling of RICHARD HVN who was priuily murdered in Lolards Tower in London HVN had a Child died in his house the Curate claiming the bearing-shéet for a Mortuarâ— Hun answered The Infant had no property therein whereupon he was cited to the Spirituall Court he sued the Curate in a Premunire and then the Priests of mallice accused him of heresie and brought him to Lolards Tower where he was found dead hanging by the necke in a girdle of silke The Bishop of London called Richard Fitziames and Doctor Horsey his Chancelor said â—e hanged himselfe and the Temporalty said he was murdered The Coronor summoned a Iury and viewed the body and many times they were with the Kings Councell and heard their opinions but in the mean season the Bishop burnt the dead carkase in Smithfield to the abhomination of the people but after the matter had beeâ—e heard by the Kings Iudges and after by the Kings Councell the King being present at lasâ— Doctor Horsey the Chancelor and one Charles the Bel-ringer of Pauls anâ— Ioseph the Bishops Somner were indicted of murder and the said Charles being in the Tower of London of his owne frée will said that Maister Chancelor deuised and wrote with his own hand all the heresies that were laid to Huns charge and that when Richard Hunne was slaine Iohn Bell-ringer bare vp a Waxe Candle and I went next to him and Maister Chancelor came vp last and Hunne was lying in his bed and Maister Chancelor said Lay hands on the Theefe and so all we murdered him and I put the girdle about his necke and Iohn Bell-ringer and I did heaue him vp and maister Chancelor pulled the girdle ouer the staple and so Hun was hanged The said Charles told Iulian Little his maid he killed him by putting a Wyer vp into his nose Before that time the Chanceller commaunded to be put vpon Huns necke a great coller of Iron with a great Chaine which is to heauy for any man or beast to weare and long to endure And before Huns death the Chanceller came into the Lolards Tower and kneeled downe before Hunne holding vp his hands and asked him forgiuenesse of all he had done and must doe to him And on the Sonday before the night in which he was destroyed he caused the Penitentiary of Paules to go to Hun and say a Gospell and make for him Holy Water and Holy bread and giue him which was done The Bishop did all he could by word or writing to the King and Cardinals and the Councell to smother the matter affirming that he hanged himselfe and that the Iury was forsworne and that the said Charles spoke that which he had done as before by reason of durance of imprisonment and that if the King and Councel should fauour this matter he should not be able to goe abroad for Heretickes and by the meanes of him and the spiritualty and money the Chancelor caused the Kinges Atturney to confesse on his arraignement him not to be guilty so he escaped to Excester and for shame neuer durst after come to London The Historie of Doctor VVESALIANVS THis Wesalia was complained vpon to Piorherus Archbishop of Mentz by the Thomists which is an Order holding of Thomas de Aquino The Bishop made him answer he should giue vp all his workes and writings which he had made and preached This being done they deuided them amongst themselues that euery man might finde out what errours and heresies they could His Articles and opinions were these That all men be saued fréely and through méere grace by faith in Christ Iesus frée-will to be nothing only that we should beléeue the word of God and not the glosse of any man or fathers that the word of God is to be expounded by the collation of one place with another that Prelats haue no authoritie to make lawes or expound the Scriptures by any peculiar right more then another that mens traditions as Fastings Feasts long prayers Pilgrimations and such like are to be reiected Extream vnction and confirmation to be reproued confession and satisfaction to be reprehended the primacy of the Pope he also affirmed to be nothing Upon which Articles this Wesalia by a generall assembly was condemned and his books to be burned He bring required of the Councell what he thought of the Uicar of Christ in earth He said he beléeued that Christ left no such Uicar in earth for ascending into heauen hee said Behold I am with you c. By
the Bishop of Rochester preached in the reproofe of Martine Luther and in the honour of the Pope and his Cardinals insomuch that hee forgot the Gospell he preached vpon his Sermon was much commended of the Cardinals and Bishops This yeare the New Testament was first translated into English and brought into this Realme by William Tindall This yéere the good Lodouicus King of Hungary pursued by the Turk was faine to take the Marsh where with his horse falling into a Bogge was swallowed vp and â—rowned his body afterwards found was royally buried in Uienna George Carpenter of Emering was burned in Monuchen of Bauaria for maintaining of these foure Articles First that he did not beleeue that Priests could forgiue sinnes neither that a man could call God out of heauen neither that God was in the bread that the Priests hang vpon the Altar Fourthly that the element of water in Baptisme doth not giue grace Then one asked him whether he feared not his Iudgement neither loued his Wife and Children and if he would recant he should returne to them and be pardoned Wherevnto hee answered my wife and Children are so dearely beloued vnto mee that they cannot be bought from mee for all the Duke of Bauaria his riches But for the loue of my Lord God I will willingly forsake them as hee was going to execution one bid him beleeue the Sacrament of the Altar and not to beleeue it to be onely a signe Hee answered hee beleeued the Sacrament to bee a signe of the body of Christ offered for vs Then he said why doest thou so little esteeme Baptisme beeing Christ was baptized Hee answered not the baptisme of Christ but his suffering was our Saluation Him this day will I confesse before the world Hee is my Sauiour in him I will beléeue Then one bid him put his trust in God and say if I erre truely I repent To whom hée answered God suffreth me not to erre Then one bid him not to hazard the matter but to choose some Christian brother not to confesse thy self vnto but take Councell off He said it would be too long Then one said Our Father He answered truely thou art our Father and no other this day I trust to be with thée The other said Hallowed be thy Name He answered my God how little is thy Name Hallowed in this world Then he said thy Kingdome come He said let thy kingdome come this day vnto me that I may come to the Kingdome the other said Thy will be done in earth as in heauen He said for this cause O Father I am now héere that thy will may be finished and not mine Then the other said Giue vs this day our dayly bread He said th' onely liuing bread Iesus Christ shall be my food The other said And forgiue vs our trespasses as we forgiue them that trespasse against vs He answered with a willing minde doe I forgiue all men friends aduersaries The other said Leade vs not into temptation but deliuer vs from euill He answered O my Lord without doubt then shalt thou deliuer me for I haue laid my hope onley on thee Then one said doest thou think it necessary after death to pray for thée or say Masse for thée He said so long as the soule is in my body pray for me that God would giue me grace patience with all humility to suffer death with a true faith but when my soule is from my body I haue no néed of your prayers He was desired of certaine to shew some signe of beliefe when he was in the fire Hee answered so long as I can speake I will call vpon Iesus I haue neuer séene the like constancie of a man his countenance neuer changed colour he went chéerefully to the fire and said this day will I confesse my God before the whole world when he was in the fire he stil â—ryed Iesus Iesus and so ioyfully yéelded vp his spirit Leonard Keyser of Bauaria was burned for the Gospel hâ— being a Student 〈◊〉 Wittenberge was sent for by his Brothren if euer hee would sée his father 〈◊〉 he should come with spéed and as he was comming by the commandement of the Bishop of Passaw he was taken by his Mother and Brethren His Articles were first that faith iustifieth secondly that works are the fruits of faith Thirdly that the Masse is no Sacrifice or Oblation That Confession Satisfaction the vow of Chastitie Purgatory difference of dayes for affirming onely two sacrifices and inuocation of Saints Hee maintained three kindes of Confâ—ssion the first of Faith which is alwaies necessary the second of Charitie which serueth when any one doth offend his neighbour hee ought to reconcile himselfe againe Mat. 18. The third is to aske Councell of the ancient Ministers of the Church sentence beeing giuen against him he was disgraded he was rounded and shauen clothed in a short gowne a round Cap set vpon his head all cut and iagged and so deliuered to the seculer power As hee was led to burning hee said O Lord Iesu remaine with me sustaine and help me and giue me force and power In the fire he cryed O Lord Iesu I am thine haue mercy vpon me and saue mee this was the blessed end of that good man In this yéere the Senate people of Berne which are most of power amongst the Switzers assigned a Disputation within the Citie and called vnto the same the Bishops of Constans Basil Sedâ—ne and Lozanna warning them to come themselues and bring their Diuines or else lose their possessions they appointed that the Scriptures of the Old and New Testament should onely bee of authoritie granting safe conduct to all that would come thether that there should bee no chiding that euery one should speak his minde freely and in such sort that it might be written and whatsoeuer should be there agreed vpon should be ratified and obserued throughout all their Dominions there were ten Articles to be disputed vpon as followeth 1 The true Church wherof Christ is head proceedeth of Gods Word perseuereth in the same and heareth no other man voice 2 The same Church maketh Lawes without Gods word therefore we are not bound to mens traditions but in as much as they be consonant to Gods word 3 That Christ only hath made satisfaction for the whole world to say there is â—ny other way to saluation or meanes to put away sinnes is to deny Christ. 4 That it cannot be proued by Scriptures that the body and bloud of Christ is really and corporally receiued in the Sacrament 5 The Masse wherein Christ is presented offred vnto his Father for the quick and the dead is against the scriptures a contâ—mely to the sacrifice of Christ. 6 That onely Christ is to be called vpon as Mediator to God for vs. 7 That in the Scriptures there is no place after life wherein soules should bâ— purged wherefore prayers ceremonies yearely Dyrges and obits which are bestowed vpon the dead
Touching Purgatory he neuer found any place of Scripture appliable therto then he said to Maister Iohn Lander his accuser if you haue any testimony of Scripture by which you can proue such a place shew it before this Auditory but he had not a word to say for himselfe 11 Touching the Uowes of the religious he said some be gelded by nature and some are gelded of men and some are chast for the Kingdome of Christ these are blessed but as many as haue not the guift of chastity neither haue ouercome the lusts of the Flesh for the Gospell and yet vow chastity you haue experience though I hold my peace to what inconuenience they haue vowed themselues whereat they were angry thinking better to haue ten Concubines then one Wife 12 Touching generall Councels hee said he would beléeue them no further theâ— they agréed with the word of God then one Iohn Graysend bad Iohn Landers hast to reade the rest of the Articles and not to â—arry for his answere for wée may not abide them quoth he no more then the Deuill may abide the signe of the Crosse. Then the Cardinall and Bishops pronounced their sentence definitiue against him and as he went to execution two Fryers said to him pray to our Lady that she may be a mediatrix for you to her Sonne to whom he said Tempt me not my Brethren when he came to the fire he said thrice vpon his knées O thou Father of heauen I commend my spirit into thy hands O thou swéet Sauior of the world haue mercy on me Then he said I beséech you Christian Brethren and Sisters be not offended in the word of God for the torments you sée prepared for me but loue the word and suffer for it it being your saluation and euerlasting comfort and pray them that haue heard me that they leaue not off the Word of GOD which I taught them for no persecutions for my Doctrine was no Wiues Fables after the Constitutions of men If I had taught mens Doctrine I had gotten great thankes but I suffer this for teaching the Gospell and I doe it gladly consider my visage you shall not sée me change my colour for feare of this grim fire and so I pray you for to do if any persecution come vnto you for the words sake some haue said of me that I taught that the soule of man should sléepe vntill the day of Iudgemâ—nt but I know surely my Soule shall sup with my Sauiour Christ this night within this sixe houres I beséech you exhort your Prelats to the learning of the Word of GOD that they may bee ashamed to doe euill and learne to doe good and if they will not conuert from their wicked errors the wrath of GOD shall hastily come vpon them then the Hang-man asked him foregiuenesse and he kissed him and said My heart doe thine office I forgiue thee then he was hanged by the middle and neck and burned the people pitiously mourned for his great torments Within two months after the martirdome of this blessed man George Wisehard Dauid Beaton the blooddy Archbishop and Cardinall of Scotland was by the iust iudgement of God â—laine by one Lech and other Gentlemen who suddenly brake into his Castle vpon him and murdred him in his bed crying out alasse slay me not I am a Priest and so like a Butcher he liued and eyed and he lay seauen months vnburied and at last like a Carion was buried in a dunghill ADAM WALLACE in Scotland IN the yeare one thousand fiue hundred forty nine Iohn Hamelton was made Archbishop of S. Andrews and Cardinall not inferior to his Predecessor in cruelty in the next yeare he condemned Adam Wallace and one Feane for these Articles following 1 That the Bread and Wine on the Altar are not the body and blood of Iesus Christ after consecration 2 That the Masse hath no ground in the word of God and is very Idolatry and abhominable in the sight of God 3 That the God which they worship is but Bread sowen of Corne growing out of the Earth baked of mens hands and nothing else Then hee was asked whether he would recant He said he had answered nothing but that which agréed with the Word of God so GOD iudge him and his conscience wherein hee would abide vnto death and if you condeme mee for holding Gods Word my innocent blood shall bee required at your handes then they gaue forth sentence against him the night after he spent in singing and lauding God hauing learned the Psalter of Dauid without booke being besides the fire he lifted by his eies thrée or foure times and said to the people Let it not offend you that I suffer death for the truth for the Disciple is not aboue his Maister then he said They will not let me speake so the â—ire was lighted and he departed to God constantly A schisme in Scotland for the Pater-noster ONe Richard Marshall preached at S. Andrewes that the Pater-noster should be said only to God and not to Saints the Fryers had great indignation that their old Doctrine should be repugned and stirred vp Toittis a Gray-Fryer to preach against it who preached the Lords Prayer might be offered to Saints bâ—cause euery Petition therein appertained to them as wee call an old man Father much more may we call Saints our Father and because they are in Heauâ—n we may say our Father which art in Heauen and because they are holie we may make their Names holie and say hallowed be thy Name and because the Kingdome of Heauen is theirs by possession wee may say to euery one of them thy Kingdome come and because their will is Gods will we may say thy will be done to any of them but he confessed Saints had no power to giue vs our daily bread but that they should pray to God to giue it vnto vs and so he glosed the rest to the end and he affirmed that Pauls Napkin and Peters shaddow did miracleâ— and Eliseus Cloake deuided the Waters attributing nothing to the power of God Upon this there was a dangerous Schisme in Scotland some affirming one thing and some another Whereupon rose this Prouerb To whom say you your Pater-noster and the people called the Fryer Fryer Pater-noster so that for very shame he left the Towne At length there was a disputation about it at the Uniuersitie The Popish Doctors affirmed it should be said to GOD formaliter and to Saints materialiter others Vltime non vltime Others that it should be said to GOD principaliter and to Saints minus principaliter Others that it should bee said to God primarily and to Saints secundarily Others to God it should be Capiendo strictè and to God Capiendo largè by which subtile Sophistry the people were more doubtfull then before The Doctors said because Christ who made the Pater-noster neuer came into Brittaâ—ne and so vnderstood not the English tongue therefore the Doctors concluded it should be said in
well for Paul writ to the Corinthians to haue the man excommunicated that had lien with his Fathers wife Smith As the Church of Corinth was manifest to God and Paule so is this Church in England else you could not persecute it as you do I being conuayed into the Garden Doctor Dee being one of the Bishops Chaplaines came to me and after much adoe about his God I compelled him to say that it must needs enter into the belly and so fall out â—nto the draught then hee said What derogation was it to Christ when the Iewes spit in his face and I answered If the Iewes his enemies did but spit in his face and wee being his friends throw him in the draught which of vs haue deserued the greater damnation Doctor Then he would haue Christs humanitie incomprehensible bringing to serue his turne which way Christ came amongst his Disciples the doores being close shut Smith I haue as much to proue that the doores opened at his comming as you haue to proue that he came thorow the doores for God that opened the prison doores for his Disciples was able to doe the like for Christ but that maketh not for your purpose for they saw heard and felt him and so cannot you do in your sacrament Then I was called for before Bonner and my Lord Mayor was with him and my articles were read then said Bonner Bonner My Lord they call me bloudie Bonner where I neuer sought any mans blood I haue stayed him from the Consistory this day whither I might haue brought him iustlie and heere before you I desire him to turne and I will with all spéed dispatch him out of trouble Smith Why do you put on this visard before my Lord Mayor to make him beléeue you séeke not my blood Haue not you burned my Brother Tomkins hand most cruelly and after burned his body and the bodies of a number more of Christs faithfull members Then he questioned with me about the Sacrament and I said as the body is dead if the blood be gone so their Sacrament is a dead God because they take away the blood of Christ from his body being the Cup is taken from the Layty for if the Brâ—ad be his body the Cup must bee his blood Then Bonner rose and my Lord Mayor desired me to saue my soule I said mine was saued by Christ desiring him to pittie his owne soule and remember whose sword hee carried so with many foule farewels we were sent to New-gate againe and Boner gaue the Keeper charge to lay me in Limbo The second Examination Boner THou saést there is no Catholick Church on earth I said I haue answered you the contrarie and it is written he said yea but I must aske you this Question Smith Must you begin with a lye it seemeth you determine to end with the same but no lyer shall enter into the kingdome of God I haue conâ—essed a church of God as well in earth as in heauen and yet all one Church and one mans members euen Christ Iesus Boner Well what saist thou by auricular Confession Smith It is needfull in Christs Church but if it be needfull in your Church it is to pick folkes purses and such pickâ—purse matters is the whole rabblemene of your ceremonies for all is but money matters that you maintaine he said thou maist be ashamed to say so I said I speake by experience for I haue heard seene the fruits of Confession it hath béene a betrayer of Kings secrets and others who bâ—ing glad to be discharged of their sinnes haue giuen to Priests great summes of money to absolue them and sing Masses for their soâ—les health Boner By the Masse if the Queene were of my minde you should not talke before any man but should be put in a Sâ—ck and a Dog tyed vnto the samâ— you should be throwne into the water Smith You and your predecessors haue sought by all meanes to kill Christ secretly as appeareth by Master Hunne whom your predecessor caused to be thrust into the nose with hoâ—e burning needles and then hanged him and said he hanged himselfe and another of your predecessors when he could not ouercome an innocent man by Scripture he made him priuily to be snarled and his flesh to be torne away with pincers and told the people the rats had eaten him Bonner Then came in M. Mordant and then he said How sayest thou Smith to the seuen Sacraments Smith I beleeue that in Gods Church there be but two Sacraments Baptisme and the Lords Supper as for your Sacrament of the Altar and all your other Sacraments they may well serue your Church but Gods Church hath nothing to do with them Bonner Why is Gods order changed in baptisme Smith Yes in hallowing the water in coniuring of the same in baptising children with annointing and spitting in their monthes mingled with salt and with many other lewd ceremonies then be said by the masse I was the shamelest hereticke that euer he heard speake I said well sworne my Lord you keepe a good watch Bonner Well Mâ—ister Controller you catch me at my words but I will watch thée as well I warrant you then quoth Mordant I neuer heard the like in my life I pray my Lord marke well his answer for Baptisme he disaloweth therein holiâ— oyntment salt and other lawdable ceremonies Smith It is a shamefull blasphemy against Christ to vse such mingle mangle in Baptisme Boner I beléeue if a child die without Baptisme he is damned Smith You shaâ—l neuer be saued by that beléefe I pray are we saued by water or by Christ he said by both I said then the water died for our sinnes and must you say that the water hath life and it being our seruant and created for vs it is our Sauiour This is a good doctrine is it not Bonner How vnderstand you these words Except a man bee borne of Water and the Spirit and Christ saith Suffer little Children to come vnto me and if thou wilt not suffer them to be baptised according to the lawdablâ— order thou lettest to come vnto Christ. Smith Paul to the Galathians asheth whether they recâ—iued the Spirit by the deeds of the law or by the preaching of faiâ—h and concludeth that the Holy Ghost accompanieth preaching of faith and with the word of faith entereth into the heart so if Baptisme preach vnto me the washing in Christs bloud the holy Ghost doth accompanie it and Christ saith Suffer little children to come vnto me and not vnto water then if you suffer them not to com to Christ without the necessity of water but condemne them if they die before baptisme you condemne both the merits and the words of Christ. Bonner Thou makest the water of noâ—â— effect and then thou mayest put away water Smith Peter saith It is not the washing away of the filth of the flesh but in that a good conscience consenteth vnto God and onely water bringeth not the Holy Ghost for Simon
man but consent of deeds Rid. If it were a trifling ceremonie or indifferent for the continuance of common quietnes I could be content to beare it But the Masse tendeth openly to the ouerthrow of Christs institution I ought by no meanes in word or deed consent thereto That of the Fathers is ment of them that suppose they be defiled if any secret vice be either in the Ministers or in the Communicants with them and is not ment of them which abhor Superstition and wicked traditions of men and will not suffer them to be in steede of the Gospell Lat. The Mary bones of the Masse are detestable and by no meanes to be borne with all it cannot be amended but by abolishing it for euer for if you take away â—blation and adoration which hang vpon Consecration and transubstantiation the Papists will not set a button by the Masse onely for the gaine that followeth therin for if our English Communion were a gainefull vnto them as the Masse they would striue no more for the Masse Anto If you refuse to goe to Masse you forsake the Church for the Masse is the Sacrament of vnitie without the Arke there is no saluation the Church is the Arke and Peters ship Augustine saith he shall not haue God his Father which acknowledgeth not the Church his mother And he also saith be thy life neuer so well spent out of the Church thou shalt not inherit the Kingdome of heauen Ridley The Catholick Church is the Communion of Saints the Citie of GOD the spouse of Christ the body of Christ the pillar of truth this Church I honour in the Lord but the rule of this Church is the word of God as many as walke according to this rule peace bee vpon them and vpon Israel that pertaineth to God the guide of this Church is the Holy Ghost the marks of this Church are these The preaching of Gods word due administration of the Sacraments Charitie and obseruing of Ecclesiasticall Discipline according to the word of God these are the heauenly Ierusalem which consisteth of those which are borne aboue This is the mother of vs all I will liue and die the child of this Church forth of this there is no saluation it is onely knowne by the Scriptures which is the true Church indeed the bread which we breake according to the institution of Christ is the Sacrament of the vnity of Christs mysticall body for we being many are one bread and one body because we are partakers of one bread but in the Masse the Lords institution is not obserued for there we are not all partakers of one bread but one deuoureth it all Lat Yea what fellowship hath Christ with Antichrist it is not lawful to beare the yoke with Papists Seperat your selues from them saith the Lord it is one thing to be the Church indéed and another thing to counterfet the Church not all that he couered with the Title of the Church are the Church indéed When S. Paul saith Seperate your selues from them He addeth if any man follow other doctrine he is puffed vp and knoweth nothing For it is ignorance to know many things and not Christ but if thou knowest Christ thou knowest enough though thou know no more Therefore he would know nothing but Christ and him crucified as many as be Papists and Masse-mongers may well bee said to know nothing for they know not Christ they take much away from the merite of Christ. Anto. That Church which you describe is inuisible but Christs Church is visible and knowne For hee saith tell it to the Church which is in vaine to goe to the Church if a man cannot tell which it is Rid. If we cannot see the true Church that is not the fault of the Church but either of our owne blindnes or of Satans darknes but the word is a Candle vnto vs and a light vnto our steps to shâ—w the true Church Anto. The Church of Christ is vniuersall dispersed through the whole world the great house of GOD good and euill mingled together Goates Shéepe Corne and Chaffe it is the net which gathereth all kinde of Fishes it cannot erre for CHRIST IESVS hath promised it his good Spirit to leade it in all truth and the gates of Hell shall not preuaile against it he will be with it to the end of the world What it shall binde or lose in earth shall bee ratified in Heauen it is the truth Augustine saith I beleeue the Gospell because the Church biddeth me beleeue it this Church alloweth the Masse therefore it must be followed RidI The Church is taken three manner of waies in the Scripture sometime for the whole multitude of the professors of Christ but as euery one is not a Iew which is a Iew outwardly nor all that be of Israel are counted the seede So euery one that is a Christian outwardly is not so indeede For hee that hath not the Spirit of Christ is none of his The Church that Christ Iesus is head of stands onely of liuing Stones Christians in heart and truth and not in worde onely The multitude of the good are the true Church the multitude of the euill is the malignant Church and Synagogue of Satan These be the three takings of the Church and though there be seldom mention in Scriptures in this interpretation yâ—t in the greatest assemblies of the world this Church hath borne the greatest swing But if any will affirme that vniuersalitie doth so appertaine vnto the church that Christs promises to the Church must needes bee vnderstood of that where was that vniuersall Church in the times of the Patriarks and Prophets Of Noah Abraham and Moses when they would haue stoned him of Helias of Ieremy in the times of Christ and the dispersion of the Apostles in the time of Arius When Constantius was Emperour â—and Felix Bishop of Rome succeeded Lyberius Lyra vpon Mathew saith the Church doth not stand in men by reason of their power and dignitie whether it be Ecclesiasticall or Seculer for Princes and Popes and other inferiours haue fallen away from GOD Therefore the Church consisteth in those persons in whom is true knowledge and Confession of the Faith and truth euill men are in the Church in name but not in deed Latimer Touching the vehement saying of Saint Augustine I would not beleeue the Gospel but for the Church Melancton vpon this saith the Church is not a Iudge but a witnes there were some that lightly esteemed the Iudgement of the Church and preaching and reiected the outward word and stucke onely to there inward reuelations This droue Saint Augustine into that vehemencie in which he seemeth to them that vnderstand not his meaning to prefer the Church before the Gospel and that it had authoritie ouer the same but that godly man neuer thought so Anto Generall Councels represent the vniuerfall Church and Christ hath promised to be in the middest where two or three be gathered together in his name
bee truely ministred according to Christs institution If I come in Faith that Christ was borne for me and that he suffered death for the remission of my sinnes and that I shall bee saued by his death and eate the Bread and drinke the Wine in remembrance of him Then I receiue whole Christ God and Man mystically by Faith The fat Priest What afoole thou art canst not tell what mystically is Wood. God hath chosen such fooles as I am to confound such a wise thing as you are Winch. Answere the Sacrament of the Altar whether it bee not the body of Christ before it be receiued and whether it bee not the body of Christ to whomsoeuer receiueth it tell me or else I will excommunicate thée Wood. I will not answere you you are not mine Ordinarie Then Chichester said I am not consecrated No said I yours bee all Cow Calues meaning therby that hee had not his Bull from Rome Thâ—â— they called me all to naught and said I was madde Then I said so Festus said to Paul when hee spake sober words and truth of the Spirit of God as I doe but you be your selues as you iudge mee you will all goe to hell if you condemne me if you haue not especiall grace to repent with spâ—câ— Winch. We goe about to saue thy soule if thou wilt be ruled Wood. No man can saue my soule for Christ hath saued it already euen before the foundation of the world was laid The Fat Priest Here is another heresie thou canst not tell what thou saist was the soule saued before it was Wood. I say the truth looke in the first to the Ephesians and there you shall find it where S. Paul saith God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him through loue and thereto we were predestinated The Fat Priest S Iames saith Faith without workes is dead and we haue free-will to doe good workes Wood. I doe not disallow good workes for a good faith cannot be without good workes yet not of our selues but it is the gift of God as S. Paul saith it is God that worketh in vs both the will and the deed euen of his good will VVinch Make and â—nd answere to me My Lord Cardinall hath appointed the Archdeacon of Canterbury thine Ordinary he can appoint whom he will before the Bishop is consecrated and so they all affirmed Wood. I will beleeue neuer a one of you all for you be turne coates changelings and wauering minded neither hote nor cold therefore GOD will spuâ— you out For in King Edwards time you taught the Doctrine that was set sorth then and now you teach the contrarie which words made the most part of them quake VVinch He is the naughtiest varlet and heretick that euer I knew I wil reade sentence against him but I spared them not but spake freely they that stood by rebuked me saying you cannot tell whom you speake vnto Wood. They be but men I trow I haue spoken to better men then they for anything I see except they repent with speed Then I told the Bishop of Winchester if you condemne me you will be condemned in hell if you repent not for I am not afraid to die for Gods sake Winchest For Gods sake nay for the Diuels sake neither was Iudas afraid to die that hanged himselfe as thou wilt kill thy selfe because thou wilt not be ruled How say you will you confesse that Iudas receiued the body of Christ vnworthily VVood. If you can prooue in all the Bible that any man euer eat the body of Christ vnworthily then I will be with you in all things Then a Priest said S. Paul saith in the 11. of the first to the Corinthians He that eateth this bread drinketh this cup vnworthily eateth and drinketh his own damnation because he maketh no difference of the Lords body Wood. He saith not who so eateth this body vnworthily nor drinketh this blood vnworthily But he saith who so eateth this bread and drinketh this cup vnworthily eateth and drinketh his oâ—ne damnation because hee maketh no difference of the Sacrament which representeth the Lords body and other bread and drink here good people you sée they are not able to proue their sayings true Wherefore I cannot beléeue them in any thing they do Then Winchester read sentence of excommunication against me when hee had done I would haue spoken but they cried away with him The third examination Chich. HOw say you to the Sacrament of the Altar I said he ment the Sacrament of the body and bloud of Christ and not of the Altar of stone He said yes that he did How vnderstand you the Altar otherwise Wood. It is written in the 18. of Mathew wheresoeuer two or three be gathered together in Christs name he is in the middest of them whatsoeuer they aske in earth shall be granted in heauen And in the 5. of Mat. When thou commest vnto the Altar and remembrest that thy brother hath ought against thee leaue thine offering and be first reconciled to thy brother and then offer thy gift In these two places of Scripture I proue Christ is the true Altar whereon euery one ought to offer his gifts First Christ being in the middest of them that are gathered together in his name there is the Altar so we may be bold to offer our gifts if we be in Charitie if we be not we must leaue our gift and be first reconciled vnto our Brother Some will say how shall I agrée with mine aduersary when he is not néere by 100. miles may I not pray vntill I haue spoken with him if thou presume to pray in the congregation and thinke euill vnto any thou askest vengeance vpon the selfe Therefore agrée with thine aduersarie that is make thy life agréeable to Gods Word resolue in thy heart that thou aske God the world forgiuenes intending neuer to affend them more all such may be hold to offer their gift Chichest I neuer heard any vnderstand it so no not Luther that great hereticke that was condemned by a generall Councell and his picture burned I will shew you the true vnderstanding of the Altar and the offering wee haue an Altar said Paul that you may not eat off meaning that no man might eat of that which was offered vpon the Altar but the Priest For in Pauls time all the liuing that the Priests had the people came and offered it vpon the Altar mony or other things and when the people came to offer it and remembred that they had any thing against there Brother then they left their offering vpon the Altar and went and were reconciled vnto their Brother and came againe and offered their gift and the Priest had it this is the true vnderstanding of it VVood. That was the vse of the old law Christ was the end of it and though it were offered in Pauls time that maketh not that it
them they clapped their hands for ioy ioyfully ioyed in the fire and thousands standing by cryed generally all almost the Lord strengthen them the Lord comfort them as was wonderfull to heare Iohn Thurstone HE was taken in the house of William Munt with him he died in May in Colchester castle a constant confessor of Iesus Christ. Thomas Moore HE was a Merchant dwelling in Leicester about 24. yeares olde for saying his maker was in heauen and not in the Pixe he was apprehended the Bishop said to him what is yonder aboue the altar he said I cannot tel what you would haue me to sée I sée fine clothes with golden tassels and other gay geare hanging about the Pixe what is within I cannot sée why said the Bishop doest thou not beléeue Christ to be there flesh and bone 〈◊〉 said he that I do not whereupon the Ordinary condemned him who suffâ—red a ioyfull and glorious Martyrdome for testimony of righteousnesse in Leicester George Eagles alias Trudge-ouer HE wandred abrode in diuers countries where he could finde any of his brethren did there more earnestly encourage and comfort them now tarrying in this towne and somtimes in that certaine months as occasion serued sometimes for feare lying in fields and woods who for his vnreasonable going abroade was called Trudge-ouer for thrée yeares he dranke nothing but water and when hée perceiued that his body by Gods prouidence prooued well enough therewith hée thought best to inure himselfe therewithall against all necessities when he had profited the Church of God by this going abroade a yeare or two diuers spyes were sent out for him who had in commandement to bring him quicke or dead wheresoeuer they found him but when they could not take him they sent out an Edict in the Quéenes name into foure shires promising twenty pounds to him that should take him at length he was séene at a faire in Colchester and being pursued he hid himselfe in a wood and from thence got into a corne field when they could not finde him they returned but one got vpon the top of a trée to spy if he could sée him stirre the poore man thinking all sure because he heard nothing rose vpon his knées the lurker perceiuing him came downe and tooke him and brought him to prison to Colchester notwithstanding the Iudas-knaue which had so much promised him was faine to take a little reward this George within foure dayes after was conuayed to Chelmester where he was so cruelly handled that he had but two pound of bread and a little water measured to him to serue him a wéeke together after a while hee was brought out and indicted of treason because he had assembled companies together contrary to the lawes in that case prouided to auoyde sedition that if aboue sixe should flocke together they should be attached of treason which straight law was the casting away of the good Duke of Sommerset This George was led to be hangd drawne and quartered betwixt two théeues the one of them did nothing but mocke him and the more he was rebuked the more he mocked him but when he should die he could not speake to vtter his mind nor say his prayers and one said the Pater noster to him word by word as to a childe which he could not answer but fumblingly many did wonder at the iust iudgement of God vpon him for mocking the good martyr He that apprehended the said George Eagles his name was Ralph Hardin dwelling in Colchester who in the yeare 1561. was condemned at Chelmsford to be hanged and being at the barre â—he told the Iudge and a great multitude of people this is most iustly fallen vpon me for that I betrayed the innocent blood of a good and iust man George Eagles who was condemned here in the time of Quéene Marie through my procurement who sold his blood for a little money Richard Crashfield of Wimondham HE suffered at Norwich whose examination before Downings the Chancellour written by himselfe as followeth Chanc. Do you beléeue this that aftee the consecration there is the substance of Christs body and blood in the Sacrament Crash I beléeue that Christs body was broken for me vpon the crosse and his blood shed for my redemption wherefore the bread and wine is a perpetuall memory the pledge of Christ mercie the ring or seale of his promise and a perpetual memory for the faithfull vnto the end of the world then he was commanded vnto prison and the next day he was brought forth Chanc. Cannot you find in your heart when you come to Church to knéele before the Roode and pray I answered no alledging the commandements of God to the contrary he said Haue you not read that God commanded the brazen serpent to be made I said I haue read that God commanded it to be made and likewise to be broken downe Doctor Bridges Wherfore did God command the Cherubins and Seraphins to be made I said I cannot tell I would faine learne he said can you finde in your heart to fall downe before the Roode the picture of Christ I said I feare the curse of God is yonder Roode the picture of Christ It is written God curseth the hands that made them and the hands that made the tooles which carued them Chanc. When were you confessed to a Priest I said I confesse my selfe dayly the eternall God whom I most gréeuously offend I take confession to a Priest not be good but rather wicked then he said how say yoâ— by yonder singing and playing on the Organs is it not good and godly I said I can perceiue no godlines in it he said is it not written in the Psalmes that we shall praise God with hymnes and spirituall songs I said spirituall songs must be had but yonder is of the flesh and of the spirit of errour for to you it is pleasant and glorious but vnto the Lord it is bitter and odious then he said is it not written My house is an house of prayer I said yes it is written also that you made my house of prayer a den of theeues then he said haue we done so then I was commanded to ward and the next thursday sent for againe Chanc. Are you a new man I answered I trust I am a new man borne of God God giue you grace to be so then he prayed Doctor Pore to talke with me Doctor Take eate this is my body Do you not beléeue it is Christs body what was it that Christ gaue I said Christ tooke bread and gaue thanks and gaue it and they tooke bread and did eate bread and S. Paul saith So oft as you shal eate of this bread and drinke of this cup you shall shew forth the Lords death vntill he come S. Paul doth not call it Christs body Chanc. We will haue your minde more plainely for we intend not to haue many words with you I said my faith is grounded vpon Christ the Easter lambe he hath offered his
his Papisticall trash And Driuers Wife likened Quéene Mary vnto Iezabell Whereupon Sir Clement Higham Chiefe Iudge adiudged her eares to be immediatly cut off which was done and shee ioyfully yéelded her selfe vnto the punishment and thought her selfe happy that shee was counted worthy to suffer for Christ then they were sent again vnto Melton Iayle where they were examined as followeth When Driuers Wife came before Doctor Spencer to be examined shee smiled then he said Why Woman dost thou laugh vs to scorne shee said Shee might well enough to sée what fooles you be Then he said Woman what saist thou to the Sacrament of the Altar Dost thou not beleeue that it is very flesh and bloud after the consecration Dri. I neuer heard nor read of any such Sacrament in all the Scripture I will grant you a Sacrament called the Lords Supper I pray you tell me what a Sacraments is Spens It is a Signe and Doctor Gascoyne confirmed the same that it was a signe of an holy thing Dri. It is a Signe indéede and therefore it cannot be the thing signified also Gascoyne Doe you not beleeue the omnipotence of GOD Shee answered Yes Then said he Christ said to his Disciples Take eate this is my body ergo it was his body for he was able to performe that which hee spake and God vseth not to lye Dry. Was it not Bread which he gaue them he said no it was his body then quoth she it was his body they did eate ouer night what body was it then that was crucified the next day when his Disciples had eate him vp ouer night except he had two bodies as by your Argument he had Such a Doctor such Doctrine be you not ashamed to teach the people that Christ had two bodies In the 12. of Luke he tooke bread and brake it and gaue it to his disciples saying Take c. do this in remembrance of me 1 Cor. 11. Doe this in remembrance of me and as oft as you shall do it you shall shew the Lords death vntill he come Then Gascoyne held his peace and the Chancellor commanded the Iayler to take her away Dri. Now you be not able to resist the truth you command me to prison the Lord shall iudge our cause vnto him I leaue it I wis this geare will go for no paiment the next day she came before them again and their Arguments were vnto the same effect wherefore she was condemned so went she to prison againe as ioyfull as the Bird of day praysing and glorifying the name of God Alexander Gouch was condemned for that his beléefe was that Christ is ascended into heauen and there remaineth and that the Sacrament was the remembrance of his death and for refusing the Masse and the Pope to be supreame head of the Church they were both burned at Ipswich They ended their liues with earnest zeale nothing fearing to speake their consciences when they were commaunded the contrary Sir Henry Dowell Sheriffe would not suffer them to make an end of their praiers then Gouch said take héede M. Sheriffe if ye forbid prayers the vegeance of God hangeth ouer your heads when the Iron chaine was put about Allice Driuers necke O said she here is a goodly Neckercher blessed be God for it Diuers shooke them by the hands the Sheriffe bad lay hands on them with that a great number ranne vnto the stake he seeing that let them all alone One Bate a Barber was a busie deer against them who being in a fréeze gown sold it saying it stunk of Hereticks with other foule words within thrée or foure weeks after he died miserably in Ipswich Phillip Humphrey Iohn Dauid and Henry Dauid his Brother THese were burned at Bury in the same moneth that Quéene Mary died Sir Clement Highama bout a fortnight before the Quéene died did sue out a writ for the burning of these three godly and blessed Martyrs though the Queene was then knowne to be past remedy of her sicknesse Good-wife Prest SHe was the wife of one Prest dwelling not far from Launceston in Erecester Dâ—oces She told the Bishop that she would rather die then worship that foule Idoll which with your Masse you make a God Bishop Will you say that the Sacrament of the Altar is a foule Idoll Woman Yea there was neuer such an Idoll as your Sacrament is made of your Priests and commanded to be worshipped of all men where Christ did command it to be eaten and drunken in remembrance of his Passion Bishop Dost thou not see that Christ said ouer the Bread This is my body and ouer the Cup This is my blood she said but hee meant not carnally but sacramentally if you will giue me leaue I will declare the reason why I will not worship the Sacrament Bishop Mary say on I am sure it will be good geare Woman I will demaund of you whether you can deny the Créede which saith that Christ perpetuallie sitteth at the right hand of his Father both Bodie and Soule vntill he come againe if it be so he is not in the Earth in a péece of bread If he doe not dwell in Temples made with handes but in Heauen what shall we séeke him héere If he did offer vp his body once for all why make you a new offering If with once offering hee made all perfect why doe you with a false offering make all vnperfect If he be to be worshipped in Spirit and Truth why doe you worshippe a péece of Bread If he be eaten and drunken in Faith and Truth If his Flesh be not profitable amongst vs why doe you say it is profitable both for Body and Soule rather then I would doe as you doe I will liue no longer Bish. I promise you you are a holy Protestant a foolish woman who wil wast his breath vpon thée and such as thou art but how chanceth it that you went from your husband and run about the Country like a Fugitiue Woman My Husband and my Children did persecute me for when I would haue him to leaue Idolatry and worship god in heauen hee would not heare me but he with his Children rebuked and troubled me so I went from him because I would be no partaker with him and his of that foule Idoll the Masse God giue me grace to goe to the true Church Bishop What dost thou meane by the true Church Wom. Not your Popish Church full of Idols and abhominations but where three or foure are gathered together in the name of God some perswaded the Bishop that she was out of her wits therefore they consulted that she should goe at large so the Kéeper of the Bishops prison had her home vnto his house where she fell to spinning carding and did al oâ—her worke besides as his seruant and went whether she list Diuers had a delight to talke with her and euer she would talke of the Sacrament of the Altar which of all things they could least abide Then diuers Priests
Liset Chiefe President of the said Court and one of the Authors of the said burning Chamber fell mad and was put from his office Iohn Morin after he had beene the death of many Christians was striken with a disease in his legs called the Wolues wherewith he lost the vse of them and died out of his wits denying and blaspheming God Iohn Andrew the Booke-binder of the Pallace became a spy to find out Protestants died in madnesse The Inquisitor Iohn de Roma in Prouence his flesh fel from him by péece meal and so stinking that no man might come neere him Iohn Minerius of Prouence which was the death of a great number of men women and Children at Cabriers and Merindoll died with bléeding in the lower parts the fire hauing taken his belly blaspheming and dispising of God Thus farre out of the Letter Henry the second the French King notwithstanding the aforesaid examples might giue him sufficient warning yet would he not surceaâ—e his cruell persecution against Gods Children but being at the Parliament house which was kept at the Fryer Augustines in Paris because the Pallace was a preparing â—or â—he marriages of his Daughter and his Sister and hauing heard the opinion in Religion of Anne du Bourg an eloquent and learned Councellor he caused him and Loys du Faur another Councellor to bee committed Prisoners vnto the Count Mongomery The King said to the said Anne du Bourg These eyes of mine shal sée thee burned and a day was appointed for the hearing the cause at which day the King employed all the morning in examining as wel the Presidents as Councellors of the said Parliament against the Prisoners and other their Companions that were charged with the same Doctrine then they went to dinner after dinner the King went to running at the Tilt and brake many staues as well as could be whereupon he was highly commended of the Lookers â—n and being inflamed with hearing his yraise he would néedes runne with Montgomery who knéeled downe and asked pardon not to runne with him the King commaunded him vpon his Alleagiance to runne and himselfe put his staffe into his hand and as the King and he met the vizard of his helmet suddenly fell downe whereby the King was stricken in one of his eyes so that his braines perished and it so â—estered that no remedy could be found so that the eleauenth day after hee dyed He said he feared he was stricken for casting poore Christians wrongfully in Prison but Cardinall Lorraine said that it was the enemy that tempted him to think so By this meanes the hall that was prepared for a place of ioy and gladnes was now a place to keepe the dead Corps beeing hanged with mourning-cloath and there was heard mourning for the space of forty daies In the yeare 1561. there were certaine Gentlemen put to death at Amboyse for taking â—rmes against the house of Guise The last that was put to death thrust his hands into the blood of the others which were beheaded and lifting them vp vnto heauen cryed with a loud voyce Lord behold the blood of thy Children thou wilt in time and place reuenge it Not long after Councellor Oliueâ— the condemner of them through great remorce of conscience fell sicke and shriked vpon a suddaine with an horrible cry and said to the Cardinall of Lorraine O Cardinall thou wilt make vs all to be damned and shortly after died Francis the second succéeded his Father Henry the second in the Kingdome of France he at the perswasion of the Cardinall of Lorraine and others assembled the Estates of the Realme in Orleance to maintaine the Papall Sea to the ouerthrow of those that should liue after the Gospell but being sicke of a Feauer thorow an Impostume in his left care he died The Emperor Charles the fift being an enemy and a great terror vnto the Gospell was cut off from doing any more hurt vnto the Church Anno 1558. but thrée months before the death of Quéene Mary and ten months before the death of Henry the second Not long after Anne du Bourgs death the President Minard who was a sore Persecutor and the Condemner of the said Anne du Bourg as hée returned from the Councell Chamber vnto his owne house was flaine with a Dagge and it was neuer knowne who did it The King of Nauarre Brother vnto the Prince of Condie after a while maintained the Gospell hee was perswaded by the Duke of Guise and the Cardinall of Lorraine his Brother in hope to haue his Lands restored againe which the King of Spaine detained from him to be â—entented to alter his Religion and to ioyne side with the Papists and being in Campe with the Duke of Guise at the siedge of Roane he was shot in with a Pellet after which wound he did vehemently repent his back sliding from the Gospel promising earnestly vnto God that if he might escape that hurt hee would bring to passe that the Gospell should be preached freely throughout al France notwithstanding within fiue or six daies he dyed And the Duke of Guise himselfe the great Arch-enemy of God and his Gospell with the whole Triumuirat of France that is three the greatest Captaines of Popery were cut off for doing any more hurt The Duke of Guise before Orleance the Constable of France before Paris the Marshall of Saint Andrew before Drewx THE ABRIDGEMENT OF A Christian Dialogue called PASQVINE in a Trance THE Author of this Treatise was called Caelius Secundus Curio an Italian a zealous godly learned man by whom vnder the witty and pleasant inuention of Pasquines going to Heauen Purgatorie and Hell the whole packe of the Popes pedlary wares is laid open that we may sée what stuffe it is It was written in the time of pope Paule the third the cheefe substance whereof breefely followeth Superstition and Hypocrisie are the diuels Rhetorick by which Friers make the world beleeue so many falsehoods and toyes for by nothing else can Faith so easily be ouerthrowne The apparell of the Fryers was deuised of the Deuill that by these shéeps skins they might not séeme Wâ—olues but by the strangenesse thereof to make the simple people to thinke them holy Their Monasteries are a true representation of the qualities of the World their raigneth nothing but passions in euery one to aduance themselues and driue out others their pictures of Saints being Gods of stone very much differ from that which they were when they were vpon earth The Uirgin Mary was not honored with so many chaines bracelets perfumes gold siluer and wax as she is now vpon the Altar with paintings on her face and on her head crownes full of Iewels She is attired with costly and many sorts of garments like a yong gyrle they make her most couetous and niggardly and to giue nothing to the poore but to bestow all that is giuen her which is aboundance vpon Cardinals and Hipocrites to be bestowed vpon Whores Dogs and Horses The
which the Lord hath appointed him supreme head next vnder his Sonne Iesus Christ ouer all causes spirituall and temporall being that he maintaineth and defendeth the very same Doctrines and no other which Christ the Apostles and the Priâ—â—itiue Church taught as the Lord hath most wonderfully blessed and pâ—ospered them by the hands of Queen Elizabeth and his Maiestie this many yéeres so vndoubtedly his wings of most safe preseruation shall be still ouer this realme so long as no Idolatry is in Israel I meane maintained by the Lawes of the Realme For though there bee many Idolatrous Papists yet the Law is against them and though there bee many sinnes and wickednesses in England yet the Lawes of the Realme are most strict against them therefore the Realme is holy and righteous because the lawes bee holy and righteous and although there bee aboundance of wicked and abhominable people in this Realme yet there bee as many both holy and righteous men and women as euer were in them Therefore certainely the LORD will not destroy or plague this Realme for their sakes that bee wicked and prophane iâ— them but most surely still blesse and preserue them for their sakes that be righteous and holy therein as hetherto hee hath done wherefore vnto him bee all honour praise glory power and Dominion of all the inhabitants of this Realme and of all his Church world without end The last but not the least vse of these precedent Stories is therein diligently to mark the vnspeakeable cruelty tyranny and most subtill and wicked practises of Papists in many ages before Queen Mary but then it was at the heigth and then papists shewed their hearts truely without dissimulation and from them haue come all the treacherous practises against Queene Elizabeth and all the treacherous practises against our dread Soueraigne K. Iames onely Gowries treason excepted but they neuer deuised a more vngodly and inhumane tragedy most abhominable to God and odious in the iudgment of all men as their most diuellish practise to blow vp the Parliament house with Gunpowder to the destruction of his Maiestie his Queene and all his Royal issue with all the Nobilitie Bishops Iudges and chiefe of the Commons of this Realm with many thousands besides to the vtter vndoing of this most noble Kingdome Their cruelty in Spaine LIkewise of this their cruelty which no tongue is able to expresse sufficient testimony would appeare by the most cruell murders vpon Gods Saints committed from time to time in innumerable abundance both vpon our country men there own and others by the most diuelish and cruell inquisitoâ—s of the Spaniards but these serpents are become so wise and subtill that there is no certaine record to bée found in any writer of their doings therein since the booke of Martyrs but for all their subtilty they cannot hide it from Christ Iesus at the day of Iudgement The cruell practises of the Papists in France LIkewise there helâ—ish cruelty hath been declared in no place in the world so plainely as it hath been in France by the innumerable massacres and murders of Gods Saints that they haue there committed I will onely recite one massacre and the death of their two last Kings of France for by these and other such like crueltyes alreadie declared out of the Booke of Martyrs it is easily séene that they are the Brothers of Caine and Children of the Deuill In the yeare one thousand fiue hundred seauenty two the Duke of Guise by the aduice of the French King Charles the ninth came with a great company of Souldiours at midnight into the stréetes of Paris to massacre the Protestants the marke of the Executioners should be a hankerchéefe tyed about their Armes with a white Crosse in their Hats and the Pallace Bell ringing at the breake of the day should giue the Signall they beganne by knocking at the Admirals Gate who was a Protestant they stabbed him that came to open the Gate then they entred the Admirals Chamber one thrust him through the body and striketh him on the head another shot him thorough with a Pistoll another wounded him in the legs and euery one of them giue him a blow then the Duke of Guise commanded them to cast him to him out of the Widdow then the Duke spurned him with his foote and going into the stréete said Courage Companions we haue begunne happily let vs procéede to the rest the King commaunds it One carried the Admiralls head vnto the King and Queen his Mother who sent it imbalmed vnto the Pope and the Cardinall of Lorraine for assurance of the death of their Capitall enemy one cut off his head another his priuy members and three daies they dragged his carkase with all indignity thorough the streetes then they hanged it vppe by the feete They murdered all his Seruants and Gentlemen in his quarter with like fury they murdred all the other Protestants throughout the Citty and Subburbs of all ages conditions and Sexes Men Women and Children rich and poore There was heard in Paris a lamentable cry of people going vnto death a pittifull complaint of such as cryed for mercy the streete were strewed with carkases the pauements market place and riuer was died with blood they destroyed that day aboue ten thousand of innocent Protestants Henry the Third HENRIE the third King of France of the house of Valois a milde and tractable Prince courteous wittie eloquent and graue but of easie accesse deuout louing learning aduancing good wits a bountifull rewarder of men of merit a friend to peace and a Prince who deserued to be placed amongst the worthiest of that Monarchy was trayterously murdered by a deuillish Monke on this manner When as the Suisses and Lansquenets of Sansie and Pontoise were by force reduced to the Kings obedience The Duke of Longuevill gathered an Army of twenty thousand men and ioyned with them Whereupon the Kings forces being about fortie thousand men lodged about Paris and tooke Saint Cloud and made the Parisians ready to yeelde Whereat the Popish Monkes and Priests of that Citty were so much displeased that they vowed reuenge thereof And one Iames Clement a Monke an excrament of hell a Iacobine by profession of the age of twenty two or twenty thrée years old vowes to kill the Tyrant and to deliuer the Citty besiedged This damnable proiect he imparts to Doctour Bourgâ—ing Prior of his Couent to Father Commolet and other Iesuits and to the heads of the League to the cheefe of the sixeteene and to the forty Councellors at Paris All encourage him to doe this happy designe they promise him Abbaies and Byshopprickes and if hee chance to be made a Martyr no lesse then a place in heauen aboue the Apostles They caused the Preachers to perswade the people to patience seauen or eight daies for before the end of the weeke they should see a notable accident which should set all the people at libertie The Priests of Orleance Rouan and Amiens
therefore there bee so fâ—w to learne the word of GOD to be Preachers because there is no gaines therein Chrysostome saith Parents care for the bodies of their Childrenâ— but not for their soules they desire their welfare in this world but they passe not what they shall suffer in another they will sore bewaile the hurt of their bodies but they reckon not much of the health of their soules they are moued for their pouerty but not for their sin hereby they shew that they begot the bodies but not their soules To returne to Priests there is now great abhominations in the Church Priests come into Christs fold not at his calling but to make themselues rich which is cause of many errors In the Booke of mourning the Prophet saith The enemy hath put his hand to all things he would for he hath seene a lawlesse people in the Sanctuary of which thou saidst they should not enter The enemy is Sathan for in what plenty is pride enuy wrath and couetousnesse and wherefore but because such are entred into the Temple which cannot kéepe the Law of God themselues nor teach others And Osea saith to them Because thou hast put away the knowledge of Gods will I haue put thee away from vsing Priest-hood to me The second question how hast thou ruled Gods flock committed to thy cure for the good of the sheep or for hire as a father or a wolfe whom hast thou turned from their cursed liuing by thy preaching and good example whom hast thou taught the law of God he that is ignorant the fatherlesse Children and thy flocke shall greeuously accuse thee that thou hast liued by their labour and done nothing therefore but let them go astray S. Barnard saith Priests be in place of Saints and they doe wickedly not being content with necessary wages but ouer-plus that the needy should liue by they wast in houses of pride and lechery beware thou shalt giue an account to the last farthing thinkest thou that thou shalt not be disalowed for nourishing young men idly taught as in a schoole to blaspheme God in all euill liuing for féeding of fat palfries of hounds and of haukes and of lecherous women Heare what is said of such they lead their daies in vanity and wealth and in a moment go downe to hell The third question what light hast thou shewed and what myrror hast thou béen vnto the people in thy liuing It is wonder to sée how the life of Priests is changed they be cloathed like Lords they speake as dishonestly as any Ribold or Harlet No Marchant more couetous for gaine they ride like Princes and all is of poore mens goods they be blinded with to much shining of riches they make houses as bigge as Churches superfluously abounding with all things they paint their Chambers with pictures and cloath their Images with Silkes of diuers colours but the poore for want of cloathing and with an empty womb cryeth at their doores and oftentimes the poore be robbed to cloath stockes and siones thou occupiest the place of Peter and the Apostles no otherwise then Iudas and Simon Magus as a candle newly quenched that stinketh ouer the house in stead of light and as smoake that blinds ones eyes in stead of fire they shall haue an hard iudgement because they haue misentred and harder because they haue misruled and the hardest because they haue cursedlie liued The second that shall make account for himselfe and others is Kings and other temporall rulers Hast thou entred thine office to profit the people to destroy sinne and further the truth or for worship and riches Some desire such estate to be rich aâ—d to oppresse such as they hate and to take bribes for sparing to punish sinne and make themselues partners of other sinnes and for bribes worke all things Many in high office thinke they are of higher kind of nature then others not knowing they are poore mens brethren and seruants for the good of the Common-wealth and that their glory is vanity Of whom the Prophet Osea saith They haue raigned but not by me so was Roboam when he answered the people My little finger is bigger then my Fathers Rib-bone my Father greeued you somewhat but I will adde more which made the people rebell and the kingdome neuer came wholy together again wherefore it is good for Rulers to take sober councell to eschew eare-rounders and to haue an eye of loue vnto the Commons for be they neuer so high they shall come before an higher Iudge to giue a reckoning The second question how hast thou ruled Hast thou not beene the harder to the poore for his pouerty nor fauored the rich for his riches what abuse is now amongst Officers if a rich man plead with a poore euery Officer is ready to further the rich man and the poore man shall haue so many delaies that though his right be neuer so good for default of spending hee shall be constrained to let his cause fall And I haue heard say of them that haue proued both Courts that the Court that is called most Spirituall is most cursed therefore it is truly said a guift out of the bosome subuerts right Iudgement but the words of Christ be to be feared As you iudge you shall be iudged The third question how hast thou liued Thou that punishest other for sinne must not sinne thy selfe else thou condemnest thy selfe in doing the thing thou damnest in others and when any standeth before him in Iudgement hee must take héede before what Iudge hee must stand himselfe but it is to be feared that it fareth with some as with the two false Priests that would haue put Susanna to death because shâ—e would not consent to their Lechery and of the most worthy to bee hanged damne the lesse worthy Socrates being demaunded why hee laughed saide Because I sée great Théeues lead a little Theese to hanging who is the greater Theefe he that taketh House and Land from one and his Heires or he that stealeth a Sheepe The third Bayly is euery Christian that shall reckon to God for the goods he hath had of him First how haue you entred heere to your goods if by extortion stealth vsury or deceit woe shall it be to you at this dreadfull day as S. Augustine saith if hee shall be in hell that hath not giuen of his goods well gotten what shall become of him that stealeth others goods desire of honour and feare of pouerty be the causes that maâ—e men liue by the rape of other mens goods the vengeance of this couetousnes is discribed by the pot in the sixt of Zachary wherein sat a woman named Impiety into which the Angell threw a waight of Lead and two women like Spirits with winges carryed it betwixt Heauen and Earth vnto the Land of Sinear as a pot with a wide mouth so Couetousnesse gapeth for riches and honour and as liquor in a pot profiteth not the pot but them that draw it out so
worldly goods profit not the Getters but others that comes after as Owles see better by night then by day so the couetous are blinde in heauenly matters and quicke-eyed in earthly matters The Lead is obstinacy the Woman is called Impietie because Piety is lost by Auarice the Pot is couered with Lead which stoppeth in Impiety to shew that Couetousnesse hardeneth the heart that Impiety cannot goe out by repentance the two Woemen that bare the Pot are Pride and Lust of the Flesh which in Scripture are called the two Daughters of the Water each crying bring bring The first Winge is Pride of Spirituall guifts The second Wing Pride of Temporall guifts The Winges of the second Woman be Gluttony and Sloth Doctor Gregorie speaking of Gluttony when the belly is filled the prickes of Lecherie are stirred And of Sloath Doctor Augustine saith Lot was a good man whilst he was in businesse in Sodome when hee was idle in drunkennesse he lay with his Daughters Saint Augustine saith rauening Fishes when they are full be satisfied but onely couetous men cannot bee satisfied he is not affraid of GOD nor ashamed of Men he spareth not Father nor Mother Brother or Friend oppresseth the Widdow and motherlesse Children hee maketh frée men bond hee bringeth forth false Witnesse and occupyeth dead mens goods What madnesse is this to looselife and grace to win damnation and to loose Heauen to win Goâ—d And Innocentius saith how many hath Couetousnesse deceiued for Balacks rewards Balaam would haue cursed Gods people notwithstanding his Asse reproued him Couetousnes made Achan steale the accursed things to the destruction of him and his house Gehesie was stricken with Leprosie for selling a mans health that came by the grace of God Iudas for couetousnes sold Christ and after hanged himselfe Couetousneâ— was the cause of the lying and sudden death of Ananias and Saphira If a rich man haue a whole streete or a great field and a poore man haue an Acre of Land or but one House neere eyther by intreaty or pursuing hee neuer ceasâ—th vntill he hath gotten the poore mans House and Land as Achab and Iezabell sâ—â—w Naball for his Uineyard Saint Ambrose saith to the rich how long will you scratch out your couetousnes will you dwell alone and haue no poore dwell with you why put you out your kinde and challenge the earth which Nature hath made common to poore and rich Nature bringeth forth all men poore naked and needy of meate and drinke without riches or gay clothes and the earth taketh vs naked againe and closeth none of our riches he that maketh difference betwixt poore and rich when they haue lien a little in the graue looke vpon them who was poore and who was rich and thou shalt seâ— no difference in their bones except there be more clothes rotten with the rich then the poore which is a hurt to the liuing and no good to the dead of such extortioners it is written they reape other mens fields and they pluck away the Grapes of the vine of the oppressed they pluck away their clothes and leaue them naked and in that the aforesaid pot was lift vp betwixt heauen and earth sheweth that couetousnesse hath no Charitie to God or Man and they carry the pot to the Land of Synear that is the land of stench or Hell Héere wee should aske how thou hast gouerned thy Wife thy Children and seruants whether thou hast brought them vp in Gods Lawes and continued them therin according to thy power otherwise thou shalt giue an account and to auoide these hard accounts I councell euery one to trust in the mercy of God through Christs demerites with a liuely Faith and repenting heart of thine iniquities and Amend else who shall graunt thee pardon and release of thy accounts Now we will consider who shall call vs to this reckoning before whom and what punishment to the wicked and what reward to the faithfull there bee two Iudgements one at separation of body and soule which is the particular doome and the second at the generall resurrection that is vniuersall to the first we shall be called one after another to the second we shal come altogether in the twinckling of an eye we are called to the first by thrée summons sicknes age death the first warneth the second threatneth the third taketh some are slayne without sicknes or age and the most part without age and there is a sicknes that makes the body feâ—ble and a sicknes of the soule which is generall to all men and the continuance therof is cause of corruption if a man cast all worldly things out of his minde yet can he scantly thinke onely of God a Pater-noster while O God what a sicknes is this to the sonnes of Adam of this sicknes spake S. Paul I see another Law of my members rebelling against the Law of my Spirit as a man looking on the Sunne cannot long indure yet the fault is not in the Sunne for it is most cleere but in the féeblenes of mans eyes so since Adam was put out of Paradice all his off-spring haue been thus sickâ— the second sicknes is of the body as hunger thirst cold heat sorrow wearinesse and many others as Iob saith A man borne of a woman is full of many miseries and is but for a little time there be other sicknesses that happen to some as Feuers Dropsie Blindnes and such like as it is said of the Israelites if thou keep not the comman dements of God I shall increase the sorrows and sicknesses of thy seed but God sendeth such sicknesses sometimes to good men and tribulations for two causes First to know that it is of God and to increase in méekenes of this saith Saint Paul least my great reuelations should extoll me in pride to mee is giuen the pricke of the flesh I three times prayed God it should goe from me he answered my grace is sufficient for my power is manifested in weaknes the Diuell asking Iob to be tempted was heard and not the Apostle asking his temptation to be remooued he heard the damned and heard not him that should bee saued also God sendeth sometime his Saints to giue vs sinners example of patience being we haue deserued much more as Toby came from the Charitable worke of burying the dead Swallowes were suffered to dung in his eyes being asleepe and make him blind it is written that it was for an example of patience to them that should come after and though he euer feared God he was not agreeued with God but feared him still and thanked him alwaies and the sicknesses of wicked men be for two causes first that they should leaue their sinnes and loue God we see often men in sicknesses know God that neuer would turne to him whilst they were whole Also God sendeth sicknes and troubles often to the wicked to make others afraid to folow their sinnes as Antiochus wormes crauled out of his body whilst he