Bishops this wicked vse and custome grew that vnlesse the Emperours elect crowned would geue vnto thē such like great and large giftes they could not obtayne of them their consecration or confirmation which for that intent they deuised Furthermore Fredericke the Emperour willing to shew himselfe more bountifull and liberall to the Church neyther yet to restraine any priuiledge that might benefite the same gaue admitted those cōstitutiōs which the pope hymselfe woulde desire and are yet extant in theyr ciuill Law By which hys doyngs he deliuered to their hands a sworde as it were to cut his owne throte For the bishops of Rome now hauing euen what they lifted all in theyr owne handes might by the payne of proscription bryng what Emperour or king vnder coram nobis that them listed and keepe them by their owne lawes as if it were bound in a certain bands out of the which they might not start For whatsoeuer he were whiche for the diminution of the liberties of the Church were excommunicate and so continued a yeares space then he should be within the dāger of this proscript and shoulde not be released before he had made satisfaction and were admitted by the Pope to the Church and congregation of good men agayn wherby it came to passe that whatloeuer Emperour in the gouernement of hys dominions shoulde in any poynt displeased or doe contrary to the lust of the Bishop of Rome he then as enemy to the church was excommunicate And vnlesse within a yere he were reconciled to them again by this their principal law he was in the proscript And often it chaunced that Princes to auoyde the payne of this proscript were ready to do what soeuer the pope would haue them and commaund them to doe After the consecration of Fredericke was with great solemnitie finished and that the pope Churche of Rome in all ample maner as is partly described were gratified and yet larger constitutions to them confirmed he departed from Rome and went into Italy there to set in order and stay the Citties and great townes for the better tranquillitie of himselfe and safety of his subiectes and from thence into hys owne prouinces and dominions where he heard of certayne that began to rayse and make newe factions agaynst him Amongst whom were found Thomas and Richard the brethren of Innocentius the thyrd Earle of Anaquinos that held certayn castles in the kingdome of Neopolitanes from him by force whiche castles he besieged and beate downe and tooke from them al that he in them found Richard he tooke and sent as a prisoner into Sicilia but Thomas escaped and came speedely to Rome whither also repayred certayn bishops and others that were conspiratours against Frederick as also such other as the feare of the Emperours lawes and their own gilty consciences caused to flye and were that notwithstāding of this Bishop of Rome Honorius the 3. to gratifie agayne the liberalitie of the Emperour bestowed vpon him vnder hys nose succored mayntayned and defended Which thing when Fredericke vnderstode he began to expostulate with the Byshoppe considering the vnseemlinesse of that his fact Agaynst whom the Pope on the other side was so chased vexed that he immediatly without farther delay thundereth out agaynst him like a tyrant his curses and excommunications Thomas Fazellus declareth the detestation or defiance to happen betweene thē somewhat otherwise There were sayth he amongst those which were found traytours to the Emperour certayne Byshops whiche fleyng to the pope requested his ayd whereupon the pope sent his Legates to the Emperour and requested him that he would admit and receaue to sauour those Byshops which he had banished and put frō their offices and that he woulde not intermedle with any Ecclesiasticall charge wherewith he had not to doe And sayd further that the correction and punishment of such matters pertayned to the Byshop of Rome and not to him and moreouer that the ouersight of those Churches in that kingdome from the whiche he had expelled the Byshoppes pertayned and belonged to hym Wherunto Frederick thus replyeth That for as much as now 400. yeares and more from the tyme of Carolus Magnus all Emperours and kinges in their dominions might lawfully commit to apt and fit mē for the same such Ecclesiasticall functions and charges as within their territoryes and kingdomes fell That he looked to haue the like priuiliege authoritie also that other his predecessors before hym had And farther sayd that he had the same and like authoritie in the Empire that his father Henry Fredericke his graundfather and other his predecessours be-before them had neyther had he so deserued at the handes of the Church of Rome eyther of Honorius himselfe to be depriued of those priueledges whiche his auncesters before him had had and kept And further Friderick being chafed and moued with these demaundes of the Pope breaketh forth and sayth how long will the Bishop of Rome abuse my patience when will his couetous hart be satsfied whereunto wil this ambitious desire grow with such like wordes more repeating certayn iniuries and conspiracies both agaynst him and his dominions as well by Honorius as Innocentius 3. his predecessour as also other like iniuries of Pope to hys auncetours practised what man sayth he is able to suffer and beare this so incredible boldnes and intollerable insolency of so proud a Byshop Boe sayth he vnto the Legates and tell Honorius that I will hazarde both the seignory of my Empire and crowne of my kingdome rather then I will suffer him thus to diminish the authoritie of our maiesty Thomas Fazellus Lib. 8. Nowe because much disquictnes and controuersie hath arisen for the most part through all Christendome in euery kingdome and realme seuerally for and about the authoritie of chusing and depriuing of Byshops as may be seene by the example of this Fridericke which the pope onely and arrogantly challengeth to himselfe and not to appertayne to an other I thought good not with silence to ouer passe but somewhat to say and to proue the authoritie of Christen kings princes in this behalfe to be both sufficient good which thing not onely by the holy scriptures is right easie to be done but also by Synodall decrees councels diuers and sondry to be established and confirmed may easly be proued as also by the auncient custome and maner of the primitiue Church may further be corroborated and made good Whereunto appertayne certayne places collected and gathered out of the decrees by Gratianus specially in these canons 12 13 14 26 27 32 and 63 distinction Farthermore when Christen kings and princes began to embrace Christ his religion both for honor and orders sake it was graunted that when the people desired such ministers as were cōuenient by them thought meet that they whiche were then in the ecclesiasticall functiou and chiefest in authoritie shuld either confirme such as were
in Ecclesiasticall matters as in callyng the people to Gods seruice in cutting down groues in destroying images in gathering tithes into the Lordes house in dedicating the teÌ„ple in blessing the people in castyng downe the brasen SerpeÌ„t within the teÌ„ple in correcting deposing Priestes in coÌ„stituting the order offices of Priestes in commaundyng such thynges as pertained to the seruice worshyp of God in punishyng the contrary c. And in the new Testament what meaneth the exaÌ„ple of Christ himselfe both geuing teaching tribute to be geuen to Caesar to Caesar I say not to the high Priest What meaneth his wordes to Pilate not denying power to be geuen to him from aboue And agayne declaryng the kynges of nations to haue dominioÌ„ ouer theÌ„ willing his Disciples not so to do geuyng vs to vnderstaÌ„d the difference betwene the regimeÌ„t of his spirituall kingdome of the kingdome of this world willyng all worldly states to be subiect vnder the superiour rulers Magistrates in whose regiment is dominioÌ„ and subiectioÌ„ not in the other Whereunto accordeth also the doctrine of S. Paule where it is written let euery soule be subiect to the higher powers vnder whose obedience neither Pope Cardinall Patriarch Byshop Priest Frier nor Monke is excepted nor exempted as Theophilactus expouÌ„dyng the same place declareth sayth Vniuersos erudit siue sacerdos sit ille siue monachus siue Apostolus vt se principibus subdant that is he teacheth all sortes whether he bee Priest or Monke or els Apostle that they should submit themselues vnder their Princes c. And S. Augustine writyng ad Bonifacium sayth in much like sort Quicunque autem legibus imperatoris quae pro Dei veritate feruntur obtemperare non vult acquirit grande supplicium that is whosoeuer refuseth to obey the lawes of the Emperor which make for the veritie of God incurreth the daunger of great punishmeÌ„t c. Also in an other place writyng coÌ„â—ra Cresconium hath these words In hoc enim reges sicut eis diuiniâ—us praecipitur Deo seruiunt in quantum reges si in suo regno bona iubeant mala prohibeant non solùm quae pertinent ad humanam sâ—cietarem verumetiam quae ad diuinam religioné c. that is Kynges accordyng as it is inioyned them of God do serue God in that they are kynges if they in their kyngdome commaunde those thynges that be good forbid thynges that be euill such as appertaine not onely to humaine societie but also to Gods Religion c. And yet to come more neare to the Popes owne Doctours Thomas Aquine not much discrepant from the iniunction of the Apostle aboue alledged thus describeth the office of a kyng Hoc inquit officium rex se suscepisse cognoscat vt sit in regno sicut in corpore anima sicut Deus in mundo c. Let a kyng sayth he vnderstand that he hath taken this office vpon him to be as the soule within the body and as God in the world In like agreemeÌ„t with the holy Apostle S. Paule ioyneth also S. Peter be you subiect sayth he to euery humaine creature whether it be to the king as most preeminent or to other set ouer you c. Where the common Glose addeth thereto to obey the same whether they be good or euill These places rightly pondered let any maÌ„ now iudge whether the Pope hath done open wrong to the Emperour in surprising aboue the iurisdiction of his lawfull Prince and Magistrat notwithstaÌ„dyng whatsoeuer his owne Canon law sayth to the contrary And as it is sufficiently hetherto proued by Gods law that all Ecclesiasticall persons owe their due subiection to their lawfull Princes in matters as well teÌ„porall as spirituall so no lesse euideÌ„ces may also be inferred out of maÌ„s law and examples of the oldest fathers to proue the same And first to begyn with the example of Gregory the great who in his Epistle to Mauritius writeth thus Dominus meus fuisti quando adhuc Dominus omnium non eras Ecce per me seruum vltimum suum vestrum respondebit Christus c. that is You were theÌ„ my Lord wheÌ„ you were not the Lord of the whole Empire behold Christ him selfe shall make you auÌ„swere by me which am his most simplest seruauÌ„t and yours c. And before him Eleutherius his predecessour Byshop of Rome writyng to Lucius kyng of this Realme calleth him by the name of Christes Uicare But what needeth much confirmation of this matter wheÌ„ the Popes decrees Canons be full of recordes hereof testifiyng how the auncient Church of Rome not onely receaued but also required of the Emperours lawes coÌ„stitutions to be made touchyng not onely such causes but also such persons as were Ecclesiasticall And here to omit by the way the chap. Principes seculi also cap. Administratores 23. q. 5. with diuers other beside I will recite out of the Epistle of Boniface the 1. to the Emperour Honorius so much as serueth for our purpose written dist 92. cap. Ecclesiae cap. Victor Where it is mentioned that the sayd Bonifacius Byshop of Rome sent an huÌ„ble supplication to the forenamed Emperour desiryng him by his authoritie to prouide some remedy against the ambitious coÌ„tentions of the clergie concerning the bishoprike of Rome Which Emperor Honorius incontinent at his request directed stablished a law that none should be made Byshop of Rome through ambitioÌ„ charging all Ecclesiasticall Ministers to surcease froÌ„ ambition appointyng moreouer that if two were elected together neither of them both should be takeÌ„ but the election to proceed further to an other to be chosen by a full consent of voyces as is expressed Dist. 79. cap. Si duo To this I adioyne also the law constitution of Iustinian the Emperour ratified and renued afterward in the counsell of Paris in tyme of king Ludouicus Pius Where all Byshops Priestes be expresly forbiddeÌ„ not to excommunicate any maÌ„ before his cause was knowen proued to be such as for the whiche the auncient Canons of the Church would him to be excoÌ„municate And if any should otherwise proceede coÌ„trary to the same theÌ„ the excoÌ„municate person to be absolued by the authoritie of an higher degree the excoÌ„municate to be sequestred froÌ„ the communioÌ„ so long as should seeme conuenieÌ„t to him that had the executioÌ„ therof as is expressed 24. q. 3. De illicita The same Iustinian moreouer in his lawes coÌ„stitutions how many thynges did he dispose ordeine in Church matters as to haue a determinate number of Churchmen or Clerkes in Churches coÌ„st 3. Also coÌ„cerning Monasteries MoÌ„kes const 5. how Byshops Priestes should be ordeined coÌ„st 6. concerning remouyng of Ecclesiasticall persons froÌ„ one Church to an other Also concernyng the constitution of the Churches in Affrike And that the holy misteries should not
long agone we weying with our selues that the libertie and freedome of religion ought not in any case to be prohibited but that free leaue ought to be geuen to euery man to doe therein according to his wil and minde we haue giuen commandement to all men to qualifie matters of religion as they themselues thought good and that also the Christians shoulde keepe the opinions and faith of their religion But because that many sundry opinions by the same our first licence spring and increase through such libertie graunted we thought good manifestly to adde thereunto and make plaine such things wherby perchance some of them in time to come may from such their obseruaunce be let or hindered When therfore by prosperous successe I Constantinus Augustus and I Licinius Augustus came to Mediolanum and there sate in councell vpon such thinges as serued for the vtilitie and profit of the common weale these things amongst others we thought woulde be beneficiall to all men yea and before all other things we purposed to establish those things wherin the true reuerence and worship of God is comprehended that is to geue vnto the Christians free choise to followe what religion they thinke good and whereby the same sinceritie and celestiall grace which is in euery place receaued may also be embraced and accepted of all our louing subiects According therefore vnto this our pleasure vpon good aduisement and sounde iudgement we haue decreed that no man so hardy be denied to chuse and followe the Christian obseruance or religion But that this libertie be geuen to euery man that he may apply his minde to what religion he thinketh meete himselfe whereby God may performe vpon vs all his accustomed care and goodnesse To the intent therefore you might knowe that this is our pleasure wee thought it necessary this to wryte vnto you whereby all such errours and opinions being remooued which in our former letters being sent vnto you in the behalfe of the Christians are conteyned and which seeme very vndiscreete and contrary to our clemēcy may be made frustrate adnihilate Now therfore firmly and freely we will and commaunde that euery man haue a free libertie to obserue the Christian religion and that without any griefe or molestation hee may be suffered to doe the same These things haue we thought good to signifie vnto you by as plaine wordes as we may that we haue geuen to the Christians free and absolute power to keepe and vse their religion And for as much as this libertie is absolutely geuen of vs vnto them to vse and exercise their former obseruance if any be so disposed it is manifest that the same helpeth much to establishe the publike tranquillitle of our time euery man to haue licence and libertie to vse and chuse what kinde of worshipping he list himself And this is done of vs onely for the intent that we woulde haue no man to be enforced to one religion more then an other And this thing also amongst others we haue prouided for the Christians that they may haue againe the possessiō of such places in which heretofore they haue bene accustomed to make their assemblies so that if any haue bought or purchased the same either of vs or of any other the same places without either mony or other recompence forthwith and without delay we will to be restored againe vnto the sayd Christians And if any man haue obtained the same by gift from vs and shall require any recompence to be made to them in that behalf Then let the Christians repaire vnto the President being the iudge appoynted for that place that consideration may be had of those mē by our benignitie al which things we will and commaunde that you see to be geuen and restored freely and with diligence vnto the societie of the Christians all delay set apart And because the Christians themselues are vnderstoode to haue had not onely those places wherein they were accustomed to resort together but certaine other peculiar places also not being priuate to any one man but belonging to the right of their congregation and societie you shall see also al those to be restored vnto the Christians that is to say to euery fellowship and company of them according to the decree whereof we haue made mention all delay set apart Prouided that the order we haue taken in the meane time be obserued that if any taking no recompence shall restore the same lands and possessions they shall not mistrust but be sure to be saued harmelesse by vs. In all these things it shall be your part to employ your diligence in the behalfe of the foresayde companie of the Christians whereby this our commaundement may speedely be accomplished and also in this case by our clemencie the common and publike peace may be preserued For vndoubtedly by this meanes as before we haue sayde the good will and fauour of God towardes vs whereof in many cases we haue had good experience shall alwayes continue with vs. And to the intent that this our constitution may be notified to all men it shall be requisite that the copie of these our letters be set vp in all places that men may reade and knowe the same least any should be ignorant thereof By these hystories I doubt not good reader but thou doest right well cōsider and behold with thy selfe the marueilous working of God his mighty power to see so many Emperours at one time conspired and confederate together against the Lord and his Christ annoynted whose names before we haue recited as Dioclesian Maximinian Galerius Maxentius Maximinus Seuerus Licinius who hauing the subiection of the whole world vnder their dominion did bende and extende their whole might and deuises to extirpate the name of Christ and of all Christians Wherein if the power of man could haue preuailed what coulde they not doe or what coulde they doe more then they did If policie or deuises could haue serued what policie was there lacking If torments or paines of death could haue helped what cruelty of torment by man could be inuented which was not attempted If lawes edictes proclamations wrytten not onely in tables but ingrauen in brasse could haue stande all this was practised against the weake Christians And yet notwithstanding to see howe no counsaile can stand against the Lorde note heere how all these be gone and yet Christ and his Church doth stande Fyrst of the taking away of Maximinian you haue heard also of the death of Seuerus of the drowning moreouer of Maxentius inough hath bene sayde What a terrible plague was vpon Galerius consuming his priuie members with Lice hath bene also described Howe Dioclesian the quondam being at Salona hearing of the proceedings of Constantinus and this his Edict either for sorrow died or as some say did poyson himselfe Onely Maximinus now in the East partes remained aliue who bare a deadly hatred against the Christians and no lesse expressed the same wyth
vs leaue vs there where they had vs that is let them suffer vs to stand content with that faith and religion which then was taught brought from Rome by Eleutherius as nowe we differ nothing frō the same and we wil desire no better And if they wil not then let the wise Reader iudge where the fault is in vs or them which neither themselues will persist in the antiquitie of the Romish religion whych they so much bragge of neither will they permit vs so to do And thus much by the way to satisfie the foresayd obiection whereby we may haue now a more ready passage into the order and course of the Hystorie Beyng therefore graunted vnto them whych they so earnestly sticke vpon that the Christian faith and Religion of this Realme was brought from Rome first by Eleutherius then afterwarde by Austen thus wryteth the Chronicles of that matter About the time and yeare of the Lord. 180. king Lucius sonne of Coilus which builded Colchester king of the Britaines who then were the inhabiters possessors of thys land which now we Englishmen call England hearing of the myracles wonders done by the Christians at that time in diuers places as Monumetensis wryteth directed hys letters to Eleutherius Byshop of Rome to receaue of him the Christian faith Although about the computation of the yere and time great difference there is in authours when this shoulde be Nauclerus sayth it was An. 156. but that cannot be forsomuch as Eleutherius was not yet Byshop by the space of 20. yeres after that Henricus de Erfordia sayth it was An. 169. in the 19. yere of Verus Emperor but that agreeth not with approued hystories which all consent that Verus raigned not 19. yeres and if he had yet that yeare commeth not to the yere of our Lord. 169. but to the yere 181. Some other say that Eleutherius was made Byshop in the 6. yeare of Commodus which was the yeare of our Lorde 186. but that seemeth to goe to farre but let the authours agree as they can Let vs returne to Eleutherius the good Byshop who hearing the request of thys king glad to see the godly towardnes of his wel disposed mind sendeth him certaine teachers preachers called Fugatius or by some Faganus and Damianus or Dimianus which conuerted first the king and people of Britaine and Baptised them with the Baptisme and Sacrament of Christes faith The Temples of Idolatry and all other Monuments of Gentilitie they subuerted conuerting the people frō theyr diuers many gods to serue one liuing God Thus true religion with sincere faith increasing superstition decaied with al other rites of Idolatrie There were thē in Britaine 28. head Priestes which they called Flamines 3. Archpriests among them which were called Archflamines hauing the ouersight of their maners as Iudges ouer the rest These 28. Flamines they turned to 28. Bishops And the 3. Archflamines to 3. Archbyshoppes hauyng then theyr seates in three principall Cityes of the Realme that is in London in Yorke and in Glamorgantia videlicet in Vrbe legionum by Wales Thus the Countreys of the whole Realme being deuided euery one vnder his owne Bishop and all things setled in a good order the foresaide king Lucius sent againe to the sayd Eleutherius for the Romane lawes thereby likewise to be gouerned as in Religion nowe they were framed accordingly Unto whome Eleutherius againe writeth after the tenour of these words ensuing The Epistle of Eleutherius Bishop of Rome sent to king Lucius ANno 169. a Passione Christi scripsit Dominus Eleutherius Papa Lucio Regi Britanniae ad correctionem Regis procerum regni Britanniae and so foorth as foloweth in English Yee require of vs the Romane lawes and the Emperours to be sent ouer to you which you may practise put in vre wythin your Realme The Romane lawes the Emperours we may euer reproue but the lawe of God we may not Yee haue receaued of late through Gods mercie in the realme of Britaine the lawe and faith of Christ ye haue with you within the Realme both the parties of the Scriptures Out of them by gods grace with the Coūcel of your realme take ye a law and by that lawe through gods sufferance rule your kingdome of Britayne For you be Gods Vicare in your kingdome according to the saying of the Psalme Deus iudicium tuum Regi da c. That is O God geue thy iudgement to the King and thy righteousnes to the kings sonne c. He sayd not the iudgement righteousnes of the Emperor but thy iudgement and iustice that is to say of God The kinges sonnes be the Christian people folke of the Realme which be vnder your gouernement and liue and continue in peace within your kingdome as the Gospel sayeth like as the henne gathereth her chickēs vnder her wings so doth the king his people The people and folke of the Realme of Britayne be yours whome if they be deuided ye ought to gather in concord and peace to call them to the faith and lawe of Christ and to the holy church to cherish and maintaine them to rule and gouerne them and to defende them alwaies from such as would do them wrōg from malicious men and enemies A king hath his name of ruling and not of hauing a Realme You shal be a king while ye rule wel but if you do otherwise the name of a king shall not remaine with you you shall lose it which God forbid The almightie God graunt you so to rule the Realme of Britayne that you may raigne wyth him for euer whose Vicar ye be in the Realme After this maner as you haue heard was the Christiā faith either first brought in or els confirmed in this realme of Britayne by the sending of Eleutherius not with any crosse or procession but onely at the simple preaching of Fagane and Damian through whose ministerie this realme Ileland of Britaine was eftsoones reduced to the faith lawe of the Lord according as was prophecied by Esay as wel of that as other Ilelands mo where he sayth chap. 42. he shall not faint nor geue ouer till hee hath set iudgement in earth and Ilelands shal waite for hys lawe c. The faith thus receiued of the Britaynes cōtinued among them and florished the space of 216. yeres till the cōming of the Saxones who then were Paganes whereof more followeth hereafter to be sayde the Lorde Christ assisting thereunto In the meane time somthing to speake of this space before which was betwixt the time of Lucius and the first cōming in of the Saxones first is to be vnderstanded that all this while as yet the Emperors of Rome had not receiued the faith what time the kings of Britaine the subiects therof were cōuerted now as is sayd to Christ for the which cause much trouble and perturbation was sought
for virgins from Britaine to the number of xi M. who with Vrsula the Prince Dionets daughter being shypped ouer many perished in the sea some were taken of the infidels marching vppon the borders wyth whome because they wold not be polluted all were destroyed being miserably dispersed some one way some an other so that none escaped Thus poore Britayne being left naked and destitute on euery side as a maimed body wtout myght or strength was left open to hys enemyes not able to succour it selfe without helpe of forreine friendes To whome they were then constrained to flie especially to the Romains to whō the Britaynes sent this worde or message Aetio ter Consuli gemitus Britannorum Repellunt nos Barbari ad mare Repellit nos mare ad Barbaros Hinc oriuntur duo sunerum genera quia aut iugulamur aut submergimur But the Romains then began to forsake them whereby they were in nearer danger to be oppressed by Gwanus and Melga had not Gwetelinus the Archbyshop of London made ouer to lesser Britayne and obtayning theyr helpe had brought Constantinus the kings brother to rescue his countrey against the infidels Thys Constantinus was brother to Aldroenus king of litle Britayn and father to Constans Aurelius Ambrosius Vter who after raigned kings in Britayne Thus by the meanes of the good Archbyshop and Constantinus the state of the Religion and Realme of Britayne was in some meane quiet safetye during the time of the sayd Constantine and of the good Archbishop But as the Realme of Britayne almost from the beginning was neuer without ciuill warre at length came wicked Vortigerne who cruelly causing Constans his Prince to be murdred ambitiously inuaded the crowne who then fearing the other two brethren of Constans whych were Aurelius Vter being then in litle Britayne did send ouer for the aide of the Saxons being then infidels and not onely that but also maried with an infidell the daughter of Hengist called Rowen Whereupon the sayde Vortigerne not long after by the sayd Hengist and the Saxones was with like trayterie dispossessed of his kingdome the people of Britayne driuen out of their countrey after that the Saxons had slaine of their chiefe Nobles Barons at one meeting ioyning together subtiltie with crueltie to the number of CC.lxxi some stories say CCCC lx This wicked acte of the Saxones was done at Almisbury or at a place called Stonehenge by the monument of which stones there hanging it seemeth that the noble Britaynes there were buried This fabulous Storie of the Welshemen of brynging these stones from Ireland by Merlyn I passe ouer Some storyes record that they were slaine being bid to a banket other do say that it was done at a talke or assembly where the Saxons came with priuie kniues contrary to promise made with the which kniues they geuing a priuie watch-word in their Saxones speache neme your sexes slewe the Britaynes vnarmed and thus farre concerning the historie of the Britaynes As this great plague could not come to the Britaynes without Gods permissiō so Gildas sheweth in hys Chronicle the cause thereof wryting thus Quòd Britones propter auaritiam rapinā Principum propter iniquitatem iniustitiam Iudicum propter desidiam praedicationis Episcoporum propter luxuriam malos mores populi patriam perdidisse c. A description of England as it was deuided in the Saxones time into vij kingdomes The entring and raigning of the Saxons THis was the comming in first of the Angles or Saxones into this realme being yet vnchristened and infidels which was about the yeare of our Lord as William Malmesbury testifieth CCCC lxix the Captaines of whō were Hengistus and Horsus Although the sayd Hengist and Saxones at their first comming for all their subtile working and cruell attempt had no quiet setling in Britayne but were driuen out diuers times by the valiantnesse of Aurelius Ambrosius and his brother Vter aboue mētioned who raigned after that among the Britaynes yet notwtstanding they were not so driuen out but that they returned againe and at length possessed all driuing the Britaynes such as remained into Cambria whych we call nowe Wales Hengistus as some Chronicles recorde reigned 43. yeares and died in Kent Galfridus in suo Britannico sayeth that he was taken in warre by Aurelius Ambrosius and beheaded at Coningesburgh after he had raigned xxxix yeare After the death of Hengist hys sonne Osca raigned xxiiij yeres leauing his sonne Octa to whose reigne with hys sonne Ymenricus hystories doe attribute liij yeares who also were slaine at length by Vter Pendragon Polichroni Lib. 5. cap. 4. The Saxones after they were setled in the possession of England distributed the Realme among themselues first in seuen partes euery part to haue his king that is The first to be the king of Kent The second to be king of Sussex and Southerye holding hys Palace at Cicester The thirde king was of Westsexe The fourth king of Essex The fift king was of the Eastangles that is of Cambridgeshire Northfolke and Southfolke The vj. king of Merceland or Mercia and in his kingdome were cōteined the Countesses of Lincolne Leycester Huntyngdon Northampton Orford Darby Warwike c. The vii king had all the countries beyond Humber and was called king of Northumberland Of these seuen kingdomes although they continued not long but at length ioyned all in one comming all into the possession subiection of the Westsaxons yet for the space they cōtinued which was with continuall trouble warres among themselues thys is the race and order of them as in this Table particularly followeth to be seene A Table describing the seuen kingdoms of the Saxons raigning here in England IN the tyme of Vortiger aboue mentioned began the raigne of the Saxons in this land the which comming out of 3. sortes of the Germaine people to witte the Saxons the Intes and Angles replenished the land of them called now Anglia Of whom first Hengistus raigned in Kent which countrey of Kent he had obtayned by Rowen his daughter of king Vortiger which was about the yeare of our Lord as some doe count 476. or as I finde in the computation of our English Tables 456. in some 463. After Hengist came in Octha with Eosa or Ysse his kinsman who afterward succeeded the sayd Hengist in Kent Not long after came in an other company of the Saxons with Elle their Captaine which planted themselues in Southsexe And after them agayne an other garrison of the Saxons with Cerdice their Captain which did occupy the West part of the land called by them Westsaxon And so likewise the other multitude of the Saxōs after them which as yet beyng vnchristened and Infidels deuided the whole land among themselues into vij kingdoms as in this Table followeth 456. ¶ The Kings of Kent with the yeares how long they raigned Kent Hengistus slaine 31   Eosa or Ysse 24
thinges whether they pleased or displeased God they regarded alyke And not secular men onely did this but also the congregation of the Lorde and their Bishops and teachers without any difference at all Therefore it is not to be marueiled that such people so degenerating and going out of kinde should lose that countrey which they had after this maner defiled And thus much hetherto concerning the history of the Britaines till by the grace of Christ the order of time shal bring vs heereafter to the treatise of Cedwalla and Calwalladrus Nowe remaineth in returning againe to the matter of the Saxons to discourse particularly that which before in the table aboue we haue sommarely comprehended In this order and rase of the Saxon kings aboue specified which had thus thrust out the Britones now deuided their land in seuen kingdomes as there were many noughty and wicked kings whose pernicious examples being all set on warre and bloudshed are greatly to be detested and eschued of all true godly Princes so some there were againe although but fewe very sincere good But none almost from the first to the last which was not either slaine in warre or murdered in peace or els constrained to make him selfe a monke Such was the rage then and tyranny of that time Whether we shuld impute it to the corruption of mans nature or to the iust iudgement of Gods hand so disposing the matter that as they had violently falsely dispossessed the Britons of their right so they most miserably were not onely vexed of the Danes and cōquered at last by the Normās but also more cruelly deuoured them selues one warring still agaynst an other till they were neyther able to helpe themselues nor yet to resist others Of thē which are noted for good among these Saxon kings the first and principal is Ethelbertus or Ethelbrict the first king of Kent aboue specified who by the meanes of Austen and partly through hys wife named Berda firste receiued and preferred the Christian faith in al this land of the English Saxons wherof more foloweth hereafter to be said the Lorde so permitting as place and oportunitie shall require The next place I geue to Oswaldus of Northumberland who not onely did hys endeuour in furthering the faith of Christ amongst his people but also being king disdained not himselfe to stande vp and interprete to his nobles subiectes the preaching of Aidanus preaching Christ to them in his Scottish language In the same cōmendation also like as in the same line commeth hys vncle Edwin king of Northumberlād a good Prince and the first receauer of Christes faith in that land by the meanes of his wife and Paulinus Byshop Adde to these also Sigebert first Christened king of the Eastangles Sebert first Christened king of Essex of whome the one was a great furtherer of Religion setter vp of scholes the other which is Sebert or Sexbrieth was neuew to Ethelbert of Kent vnder whom he ruled in Essex By the which Ethelbert in the time of the sayd Sebert the Church of Paules was builded at London and Christian faith much enlarged c. Of the same name there was also an other Ethelbert King of the Eastangles a good Prince who by the aduise of his counsaile perswaded to mariage though against his wil went peaceably to King Offa for despousage of Athilride hys daughter wher the good king meaning innocētly through the sinister and deuilishe counsaile of king Offa hys wife was secretely beheaded and made away Whereupon Offa through repentance thereof made the first Peter pence to be geuen to S. Peters church in Rome In the Cathologue of these good kinges is also to be numbered Kenelmus king of the Mercians and Edmundus king of the Eastangles of the which ij the first was falsely abhominably circumuented beheaded by the meanes of his cruell sister and hys tutor as he was in his hunting at Corfcastle The other whych is called king Edmund the Martyr was slaine at Bury or as some wryte at the Castle of Halesdon by the Danes vpon what occasion histories do vary The author of Flores Historiarū sayeth it was by reason of one Lothebrocus a Dane who being of the kings bloud being with his Hawke on the sea side in a litle boat was driuen by force of weather into the coast of Northfolke wher he being presented to king Edmūd was retained in his Court with great fauour til at length one Bericke the kings Fawkner enuying and despiting hym for his great dexteritie in that facultie priuily did murder him in a wood This being at last spied as murder lightly will come out Bericke was set in Lothbrockes boate alone without all tackling to be cōmitted vnto the Sea and as it chāced so was driuen into Denmarke who there being seene in Lothbrockes boate was straitly examined of the partie He then to excuse himselfe falsly sayd he was slaine by the cōmandement of the king Upō the occasion wherof Inguar and Hubba sonnes to the sayde Lothebroke gathering an army of Danes inuaded first Northūberland after that bursting into Northfolke on euery side sent thys message to king Edmund after this tenor Signifying that king Inguar the victorious Prince dreade both by sea and lande as he had subiect diuers other landes vnder him so arriuing now to the coasts of Northfolke where he intēdeth to winter chargeth and commaundeth him to deuide with him his olde treasures and his fathers riches and so to rule vnder him which if he would not do but wold cōtemne his power so strōgly furnished wyth such an army he should be iudged as vnworthy both of kingdom life c. The king hearing this message not a little astonyshed therat calling his coūsaile about hym consulted with them especially with one of his Bishops being then his Secretarie what was best to be done who fearing the kinges life exhorted him by wordes diuers examples to agree to the message At this a while the king holding his peace at length thereto made aunswere againe in these wordes saying Go saith he tel your Lord and let him know that Edmundus the Christened King for the loue of this temporal life wil not subiect him selfe to a Pagane Duke vnles before he become a Christiā c. The messenger taking his answere was not so soone out of the gates as Inguar meeting him and bidding him to be short in declaring hys answere caused all the kings garrison to be set round about Some say that the king flying to Thetforde there pitcht a field with the Danes but the Danes preuailing the good king from thence did flie to the Castle of Halesdon aboue mentioned where he beyng pursued of the Danes was there taken and at length being bounde to a stake there of the raging Danes was shot to death And thus much for the good kings Now as concerning those kinges which made them selues Monks which in number be vij or viij
as is sayde in the North came the Earle of Northumberland Lord Henry Percy and Henry his son the Earle of Westmerland Lord Radulph Neuile and other Lordes moe to a great number so that the multitude rose to 60000. able souldiours Who first making towarde the Castle of Bristow tooke the foresayd Busshey Grene Scroupe and Bagot of whom three incontinent were beheaded Bagot escaped away and fled away to Ireland The king in this meane while lying about Wales destitute and desolate without comfort or counsayle who neither durst come to London neyther would any man come to him and perceauing moreouer the commons that were vp in such a great power agaynst hym would rather dye then geue ouer that they had begunne for feare of themselues Seing therforeno other remedy called to him L.T. Percye Earle of Worcester and stewarde of hys household willing him with other of hys family to prouide for themselues in tyme. Who then openly in the hall brake his white rod before them all commaunding euerye man to shift for himselfe Although Fabian and some other say that he did this of hys owne accord contrary to his allegeance The king compassed on euery side with miseryes shifted from place to place the Duke still following him tyll at length being at the Castle of Conewey the king desired to talk with Tho. Arundell archb and the Earle of Northūberland To whom he declared that he woulde resigne vp hys crowne in condition that an honourable liuing might be for hym prouided and life promised to 8. persons such as he would name Which being graunted and ratified but not performed he came to the Castle of Flint where after talke had with the Duke of Lācaster he was brought the same night by the Duke and his armye to Chester And from thence was conueyed secretly into the Tower there to be kept till the next parliament By the way as he came neare to London diuers euil desposed men of the city being warned thereof gathered themselues thinking to haue slayne hym for the great cruelty he had vsed before toward the Citty But by the pollicies of the Mayor and rulers of the Cittie the madnes of the people was stayd Not long after followed the Duke and also began the parliament In which Parliament the Earle of Northumberland with many other Earles and Lords were sent to the king in the Tower to take of him a full resignation according to hys former promise and so they did This done diuers accusations and articles were layd and engrossed agaynst the sayd King to the number of 33. some say 38. which for the matter not greatly materiall in them contayned I ouerpasse And that next yeare after was had to Pomferr Castle and there famished to death King Henry the fourth ANd thus King Richard by common assent being deposed from his rightfull crowne The Duke of Lancaster was led by Thomas Arundell the Archbishop to the feat royall who there standing vp and crossed himselfe on the forehead and the brest spake in wordes as followeth ¶ In the name of God Amen I Henry of Lancaster clayme the Realme of England and the crowne with all the appurtenaunces as I that am descended by right lyne of the bloud comming from that good Lord King Henry the 3. And thorough the right that God of his grace hath sent to me with the helpe of my kinne and of my frendes to recouer the same which was in poynt to be vndone for default of good gouernance and due iustice c. ¶ After which wordes the Archbishop asking the assent of the people being ioyfull of theyr new king took the Duke by the hād placed him in the kingly throne which was an 1399 and shortly after by the foresayd Archbishop he was crowned also for king of England Ex Chron. De Alban The next yeare after followed a Parliament holden at Westminster in which Parliament one will Sautre a good man and a faythfull priest inflamed with zeeale of true Religion required he might be heard for the commoditie of the whole realme But the matter being smelt before by the Byshops they obtayned that the matter should be referred to the conuocation Where the sayd William Sautre being brought before the Byshops and Notaries thereunto appointed the conuocation was differred to the Saterday next ensuing When Saterday was come that is to say the 12. day of February Thomas Arundell Archbishop of Caunterbury in the presence of his Counsayle prouinciall being assembled in the sayd Chapter house agaynst one fyr William Sautre otherwise called Chatris Chaplayne personally then and there appearing by the commaundement of the foresayd archbishop of Caunterbury obiected that the sayd sir William before the Byshop of Norwiche had once renounced and abiured diuers and sondry conclusions heretical and erroneous and that after such abiuration made he publiquely and priuily helde taught preached the same conclusions or els such like disagreeing to the catholique fayth and to the great perill and pernitious example of others And after this he caused such like conclusions holden and preached as is sayd by the sayd Syr William without renunciation then and there to be read vnto the sayd Archbishop by maister Robert Haull Chācellor vnto the sayd byshop in a certayne scrole written in tenour of wordes as followeth Syr William Chatris otherwise called Sautre parish Priest of the Churche S. Scithe the Uirgine in London publiquely and priuily doth holde these conclusions vnder written ¶ In Primis he sayth that he will not worship the crosse on which Christ suffered but onely Christ that suffred vppon the Crosse. 2. Item that he would sooner worship a temporal king then the foresayd wodden crosse 3. Item that he would rather worship the bodyes of the Saintes then the very crosse of Christ on which he hong if it were before him 4. Item that he woulde rather worship a man truely contrite then the crosse of Christ. 5. Item that he is bound rather to worship a man that is predestinate then an aungell of God 6. Item that if any man would visite the monumentes of Peter and Paule or go on Pilgrimage to the Toumbe of S. Thomas or els any whether els for the obtayning of any temporall benefite he is not bounde to keepe hys vowe but that he may distribute the expences of his vowe vpon the almes of the poore 7. Item that euery priest and Deacon is more bound to preach the word of God then to say the canonical houres 8. Item that after the pronouncing of the Sacramental wordes of the body of Christ the bread remayneth of the same nature that it was before neyther doth it cease to be bread To which conclusions or articles being thus read the Archbish. of Caunterb required the same Syr William to aunswere And then the sayd William asked a copy of such articles or conclusions and a competent space to answere vnto the same Whereupon the
strong agaynst all daūger of iust reprehension Who being as ye haue heard so faythfull and obedient to God so submisse to his king so soūd in hys doctrine so constant in his cause so afflicted for the trueth so ready prepared to death as we haue sufficiently declared not out of vncertayne doubtful chronicles but out of the true originals instrumēts remaining in aūcient records What lacketh now or what should let to the contrary but that he declaring himself such a martyr that is a witnes to the verity for the which also at last he suffred y◠fire may therfore worthily be exorned with the title of a martir which is in Greek as much as a witnes bearer But here nowe steppeth in Dame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with her cosē scold Alecto c. who neither learning to hold her coūg nor yet to speak wel must needs find here a knot in a rush and beginning now to quarrell inferreth thus But after sayth he that the Lord Cobham was escaped out of the tower his felowes and confederates conuēted themselues together seditously agaynst y◠king against their coūtry A great crime no doubt M. Cope if it be true so if it be not true the greter blame returneth vnto your self so to enter this action of such slaunder vnles the ground wherupō ye stand be sure First what felowes of the L. Cobhā were these you meane of Sir Roger Acton ye say maister Brown Iohn Beuerley with 36. other hanged and burned in the sayd field of S. Biles A maruellous matter y◠such a great multitude of 20000. specified in story shoulde rise against y◠king yet but 3. persons only known and named Thē to proceed further I would aske of maister Cope what was the end of this conspiracy to rebell against the king to destroy their country and to subuert the Christian fayth for so purporteth the story As like true the one as the other For euen as it is like that they being Turkes went about to destroy the fayth of Christ wherin they died and to subuert their country wherin they were bred euen so like it is that they went about to destroy the king whom God and their conscience taught to obey Yet further proceedeth this fumish promoter in his accusation sayth moreouer that these foresayd felowes and adherentes of the Lord Cobham were in the field assēbled and there incamped in a great number agaynst the king how is this proued by Robert Fabian which appeareth to be as true as that which in the sayde Robert Fabian followeth in the same place where he affirmeth that Io. Cledon and Richard Turmin were burnt in the same yere being 1413. When in deede by the true Registers they were not burnt before the yere of our lord 1415. But what wil maister Cope say if the originall copy of the inditemēt of these pretensed conspirators doe testify that they were not there assembled or present in the field as your accusation pretendeth But they purposed will you say and intended to come The purpose and intent of a mans mind is hard for you and me to iudge where as no fact appereth But geue their intēt was so to come yet might they not come to those thickets neare to the fielde of Saint Biles hauing Beuerley theyr Preacher with them as ye say your self as well to pray to preach in that woody place as wel as to fight Is this such a straunge thing in the church of Christ in time of persecution for christians to resort into desolate woods and secrete thickets from the sight of enemies when they would assemble in praying and hearing the word of God In Queene Maryes tyme was not the same coulour of treason obiected agaynst George Egle and other moe for frequenting and vsing into backsides and fields and suffered for that whereof he was innocent guiltlesse Did not Adam Damlipe dye in like case of treason for hauing a French crowne geuen him at his departure out of Rome by Cardinal Poole What can not cankred calumnia inuēt when she is disposed to cauill It was not the Cardinals crowne that made him a traytour but it was the hatred of his preaching that styrred vp the accuser In Fraunce what assemblyes haue there beene in late yeares of good and innocent christiās congregating together in backfieldes couertes in great routes to heare the preaching of Gods holy word to pray yea and not with out their weapon also for their owne safegard yet neuer intēded nor minded any rebelliō against their king Wherfore in cases of Religion it may doth happē many times that such congregations may meete without intent of any treason ment But howsoeuer the intent and purpose was of these fore said cōfederats of the Lord Cobham whether to come or what to do seing this is playne by recordes as is aforesaid that they were not yet come vnto the place how will M. Cope now iustify his wordes so confidently affirming that they were there assembled seditiously together in the field of S. Biles agaynst the king And marke here I besech thee gentle Reader how vnlikely and vntidely the poynts of this tale are tide and hang together I will not say without all substaunce or truth but without all fashion of a cleanly lye wherin these accusers in this matter seeme to me to lacke some part of Siuons Arte in conueiing their narration so vnartificiallye First say they the king was come first with his garrison vnto the field of S. Biles And then after the king was there incamped cōsequently the fellowes of the Lord Cobham the Captayne being away came were assembled in the said field where the king was against the king yet not knowing of the king to the number of xx thousand and yet neuer a stroak in that field geuen And furthermore of all this xx thousād aforesayd neuer a mans name knowne but onely three to witte sir Roger Acton sir Iohn Browne and Iohn Beuerley a preacher How this gear is clamperd together let the reader iudge and beleue as he seeth cause But geue all this to be true although by no demōstration it can be proued yet by the Popes dispensation which in this earth is almost omnipotent be it graunted that after the king had take S. Biles field before the cōpanions of the Lord Cobham afterward comming and assembling in the thickets neare to the sayd field to fight seditiously agaynst the king agaynst their country agaynst the fayth of Christ to the nūber of xx thousand where no stroke being geuen so many were takē that al the prisons of London were full and yet neuer a mans name knowen of all thys multitude but onely three All this I say being imagined to be true the foloweth to be demaūded of M. Cope whether the Lord Cobham was here present with this company in the field or not Not
price dignity of the thing that is bought what reason is it seing the sancting of a king beareth a bigger sale then the sancting of any Pope in heauen but that Kings should be aboue Popes also vpon the earth Sed extra iocunt◠as I do not doubt but that K. Henry was a good a quiet prince if he had not otherwise bin abused by some so touching the ruine of his house I thinke not contrary but it came not without the iust appointmēt of the Lord either for that Henry of Lancasters house were such enemies to Gods people for the burning of the Lord Cobham and many other or else for the vniust displacing of King Richard 2. or else thirdly for the cruell slaughter of Humfrey the good Duke of Gloucester his vncle whereof sufficiently hath bene said before During the time of these doings being about the yeare of our Lord 1465. There was here in England a certaine Frier Carmelite who about the tearme of Michaell the Archangel preached at Paules in London that our Lord Iesus Christ being heere in this present worlde was in pouertie and did beg To whose opiniō and doctrine the prouinciall of that order semed also to incline defending the same both in his reading and preaching with other Doctours moe and brethren of the same order vnto whom also adioined certaine of the Iacobites and stifly did take their partes On the cōtrary side many doctours also lawyers both in their publicke lectures preaching to the vttermost of their cunning did withstād their assertion as being a thing most pestiferous in the Church to be heard Such a bitter cōtention was among them that the defendent part was driuen for a while to keepe silence Much like to those times I might well resemble these our dayes now present with our tumultuous contention of formes and fashions of garments But I put my selfe here in Pythagoras schoole and keepe silence with these Friers In the story moreouer it foloweth that this beggerly questiō of the begging Friers whether Christ did begge or no went so far that at length it came to the Popes eares Paulus 2. who was no beggar ye may be sure After that the fame of this doctrine mounting ouer the Alpes came flieng to the court of Rome which was about the Assumption of the virgin Mary that yeare next folowing an 1465. it brought with it such an euill sinell to the fine noses there that it was no neede to bid them to stirre for begging to them was worse thē hie heresie Wherfore the holy father pope Paulus the 2. to represse the sparkles of this doctrine which otherwise perhaps might haue set his whole kitchin on fire taketh the matter in hand estsoones directeth downe his Bull into England insinuating to the Prelates here Haeresim illam pestiferè asserentem quod Christus publice mendicauit esse antiquitus a Romanis pontificibus cum suis Concilijs damnatam eam pro damnata vndique declarandam conculcandam c. That is that this heresie which pestiferously doth affirme that Christ did openly begge was condemned of old time by the Bishops of Rome and his Councels and that the same ought to be declared in all places for a damned doctrine and worthy to be troden downe vnder all mens feete c. This was in the same yeare when Prince Edward King Edwards sonne was borne in the Sanctuary at Westminster an 1465. As touching the rest of the doings and affaires of thys king which had vāquished hetherto ix battailes himselfe being present how afterward he through the incitemēt of Charles duke of Burgoine his brother in law vētred into France with a puissant army how the Duke fayled him in his promise also how peace betwene the two kings was at length cōcluded in a solēne meeting of both the sayd kings together which meeting is notified in stories by a white doue sitting the same day of meeting vpō the top of king Edwards tent also of the mariage promised betwene the yong Dolphin Elizabeth K. Edwards eldest daughter but afterward broken of the French kings part moreouer as touching the death of the duke of Burgoine slaine in war of his daughter Mary neece to King Edward spoiled of her lands possessions wrōgfully by Lewes the French king maried after to Maximilian furthermore as touching the expeditiō of king Edward into Scotlād by reason of King Iames breaking promise in marieng with Cecilie the ij daughter of king Edward of driuing out his brother how the matter was composed there of the recouery againe of Barwicke of these I say such other things mo partly because they are described sufficētly in our cōmon english stories partly also because they be matters not greatly perteining to the Church I omit to speake making of thē a supersedeas Two things I finde here among many other specially to be remembred The first is concerning a godly and constant seruant of Christ named Iohn Goose which in the time of this king was vniustly condemned and burnt at the tower hill an 1473. in the moneth of August Thus had England also his Iohn Hus as well as Boheme Wherein moreouer this is to be noted that since the time of King Richard 2. there is no reigne of any King to be assigned hetherto wherin some good mā or other hath not suffred the paines of fire for the Religion true testimonie of Christ Iesus Of this said Iohn Goose or Iohn Hus this moreouer I find in another English monumēt recorded that the sayd Iohn being deliuered to Robert Belisdone one of the Shiriffes to see him burnt the after noone the Shiriffe like a charitable man had him home to his house and there exhorted him to deny sayth the story his errours But the godly man after long exhortation heard desired the Shiriffe to bee content for he was satisfied in his conference Notwithstādyng this he desired of the Shiriffe for Gods sake to geue him some meate saying that he was very sore hungered Then the Shiriffe commaunded him meate whereof he tooke and did eate as he had bene toward no maner of daunger and sayd to such as stoode about him I eate now a good and a competent dinner for I shall passe a litle sharpe shower ere I goe to supper And when hee had dyned he gaue thankes and required that he might shortly be lead to the place where hee should yeld vp his spirite vnto God Ex Polychron ¶ The burnyng of Iohn Goose. The second thyng herein to be noted is the death of George Duke of Clarence the kynges second brother Of whom relation was made before how he assisted K. Edward his brother agaynst the Earle of Warwicke at Barnet field and helped him to the crowne and now after all these benefites was at lēgth thus requited that for what cause it is vncertaine he was apprehended and cast into
preached After theyr death and Martyrdom it pleased the Lord to prouide a generall quietnes to his Church wherby the number of hys flocke began more to encrease In this age then followed here in the sayd land of Britayne Fastidius Niuianus Patricius Bacchiarius Dubricius Congellus Kentigernus Helmotus Dauid Daniell Sampson Elnodugue Asaphus Cildas Heulanus Elbodus Dinothus Samuell Niuius and a great sort moe whiche gouerned the Churche of Britayne by Christen doctrine a long season albeit the ciuil gouernours for the tyme were then dissolute careles as Gildas very sharply doth lay to theyr charge and so at length were subdued by the Saxons All this while about the space of foure hundred yeares Religion remayned in Britayne vncorrupt and the word of Christ truely preached till about the comming of Austen and of hys companions from Rome many of the sayd Britayne preachers were slayne by the Saxons After that began Christen fayth to enter spring among the Saxons after a certayne romish sort yet notwithstanding some what more tollerable thē were the times which after folowed through the dilligent industry of some godly teachers which then liued amongest them as Aidanus Finianus Coleman Archbishop of Yorke Beda Iohn of Beuerlay Alcuinus Noetus Hucharius Serlo Achardus Ealredus Alexander Neckam Negellus Fenallus Alfricus Sygeferthus such other who though they erred in some few thinges yet neither so grossely nor so greatly to be complayned of in respect of the abuses that followed For as yet all thys while the error of Transubstantiation and leuation with auriculer confession was not crept in for a publicke doctrine in Christes Church as by theyr owne Saxon Sermon made by Aelfricus set out in the second Volume of this present history may appeare pag. 1114. During the which meane time although the Bishops of Rome wer had here in some reuerēce with the Clergy yet had they nothing as yet to do in setting lawes touching matters of the Church of England but that only appertayned to the kings and gouernours of the land as is in this story to be seene pag. 754. And thus the Church of Rome albeit it began then to decline a pace frō God yet during all this while it remayned hitherto in some reasonable order till at length after that the sayd Bishops began to shout vp in the world through the liberalitie of good Princes and especially by Mathilda a noble Duches of Italy Who at her death made the Pope heyre of all her landes and indued his sea with great reuenewes Then riches begot ambition Ambition destroyed Religion so that all came to ruine Out of this corruption sprang forth here in Englād as did in other places more an other romish kind of Monkery worse then the other before being much more drowned in superstition and ceremonies which was about the yeare of our Lord. 980. Of this swarme was Egbertus Aigelbert Egwine Boniface Wilfrede Agathon Iames Romayne Cedda Dunstane Oswold Athelwold Athelwine Duke of Eastangles Lanfrancke Anselme and such other And yet in this tyme also through Gods prouidence the Churche lacked not some of better knowledge and iudgement to weigh with the darcknes of those dayes For although king Edgar with Edward his base sonne being seduced by Dunstane Oswold and other Monkish Clerkes was thē a great author and fautor of much superstition erecting as many Monasteries as were Sondayes in the yeare yet notwithstanding this continued not long For eftsoones after the death of Edgar came king Ethelrede and Queene Elfthred his mother with Alferus Duke of merceland and other peeres and nobles of the Realme who displaced the Monkes againe and restored the maryed Priests to their old possessions and liuings Moreouer after that followed also the Danes whiche ouerthrew those Monkish foundations as fast as king Edgar had set them vp before And thus hetherto stode the condition of the true Church of Christ albeit not without some repugnance and difficultie yet in some meane state of the truth veritie till time of pope Hildebrand called Gregory 7. which was nere about the yeare 1080. And of Pope Innocentius 3. in the yeare 1215. By whome altogether was turned vpside downe all order broken dissipline dissolued true doctrine defaced Christian faith extinguished Instead whereof was set vp preaching of mens decrees dreames and idle traditions And whereas before truth was free to be disputed amongest learned men now libertie was turned into law Argument into Authoritie Whatsoeuer the Byshoppe of Rome denounced that stode for an oracle of all men to be receaued without opposition or contradiction whatsoeuer was contrary ibso facto it was heresie to be punished with fagot and flaming fire Then began the sincere fayth of this English Church which held out so long to quayle Then was the clerre sunne shine of Gods word ouershadowed with mistes and darcknes appearing like sacke-cloth to the people which neither could vnderstand that they read nor yet permitted to read that they could vnderstand In these miserable dayes as the true visible Church beganne now to shrinke and keep in for feare so vpstart a new sort of players to furnish the stage as schole Doctours Canonistes and foure orders of Friers Besides other Monasticall sectes and fraternities of infinite variety Which euer since haue kept such a stirre in the Church that none for them almost durst rout neyther Caesar king nor subiect What they defined stode What they approued was Catholicke What they condemned was heresie whom soeuer they accused none almost could saue And thus haue these hetherto continued or raigned rather in the Church the space now of foure hundreth yeares and odde During which space the true Church of Christ although it durst not openly appeare in the face of the world oppressed by tyranny yet neyther was it so inuisible or vnknown but by the prouidence of the Lord some remnaunt alwayes remayned from tyme to time which not onely shewed secret good affection to sincere doctrine but also stode in open defence of truth agaynst the disordered Churche of Rome In which Catalogue first to pretermit Barthramus and Barengarius which were before Pope Innocent 3. a learned multitude of sufficient witnesses here might be produced whose names neyther are obscure nor doctrine vnknowne as Ioachim Abbot of Calabria Almericus a learned Byshop who was iudged an hereticke for holding agaynst Images in the time of the sayd Innocentius Besides the Martirs of Alsatia of whome we read an hundred to be burned by the sayd Innocentius in one day as writeth Hermanus Mutius Adde likewise to these Waldenses or Albigenses which to a great number segregated themselues from the Church of Rome To this number also belonged Reymundus Earle of Tholose Marsilius Patiuius Gulielmus de S. Amore Simon Tornacensis Arnoldus de noua villa Ioannes Semeca besides diuers other preachers in Sueuia standing agaynst the Pope Anno. 1240. Ex Cranz Laurentius Anglicus a Mayster of
And as these suffered to in Asia so in Rome suffered Felicitas with her 7 children who vnder this M. Antoninus Verus sustayned also the cruelty of this persecution The names of whose children Bergomensis and other histories doe thus recite Ianuarius Felix Philippe Siluanus Alexander Vitalis Martialis Of whom her first and eldest sonne Ianuarius after he was whipped and scourged with roddes was prest to death with leaden waightes Felix and Phillippe had their braynes beaten out with maules Siluanus was cast downe headlong and had his necke broken Furthermore Alexander Vitalis and Martialis was beheaded Last of all Felicitas the mother otherwise then the accustomed maner was for such as hadde borne Children was slayne with the sword Ex Supplem In the rage of this fourth persecution vnder the raigne of Antonius Pius suffered also good Iustinus a man in learning and Philosophy excellent a great defender of Christian Religion Who first exhibited unto the Emperour to the Senate a booke or Apologie in the defence of the Christians and afterward himselfe also dyed a Martyr Of whom in the history of Euseb. Lib. 4. cap. 16. it is thus recorded That about what tyme or a little before that Polycarpus with other diuers Sainctes suffered Martyrdome in Pargamopolis a Cittie of Asia this Iustinus as is aforesayd preâ—ented a booke in defence of our doctrine to the Emperour to wit vnto Antonius and to the Senate After which he was also crowned with like Martyrdome vnto those whome he in his booke had defended through the malicious meanes and crafty circumuention of Crescens This Crescens was a Philosopher confirming hys lyfe and maners to the Cynical sect whom for because this Iustinus had reproued in open audience and had borne away the victory of the trueth which he defended he therefore as much as in him lay did worke procure vnto him this crowne of Martyrdome And this did also Iustine him selfe a Philosopher no lesse famous by hys profession foresee and declare in hys foresayd Apology telling almost all those thinges before hand which should happen vnto him by these words saying And I looke after this good turne that I be slayne goyng by the way eyther of some of those whom I haue named and to haue my braynes beaten out with a bat or els of Crescens whom I cannot call a Phylosopher but rather a vayne boaster For it is not conuenient to call him a Philosopher whiche openly professeth thinges to him vnknowne and whereof he hath no skil saying and reporting of vs that the Christians be vngodly irreligiouse And all to please and flatter them which are reduced by errour For whether he obiecteth against vs the doctrine of the Christians whiche he hath not read yet is he very malicious and worse then the vnlearned ideotes who for the most part vse not to dispute or iudge of thinges they know not and to beare witnes of the fame Or put case that he had read them yet vnderstandeth he not the maiestie of the matters therein conteined or if peraduenture he vnderstandeth them and doth it for thys purpose that he would not be counted as one of them then is he so much the more wicked and malicious and the bondslaue of vyle beastly both fame and feare For this I testifie of him geuing you truely to vnderstand that for a truth which I declare vnto you how that I haue apposed him and haue put vnto him many questions whereby I know and perceaue that he vnderstandeth nothing But if so be that this our disputatioÌ„ with him hath not come vnto your eares I am ready to communicate vnto you agayn those questions which I demaunded of him whiche things shall not be vnfit for your Princely honour to heare But if ye knowe and vnderstand both what thinges I haue examined him of as also what aunswere he hath made it shal be apparant vnto you that he is altogether ignoraunt of our doctrine and learning or els if he knoweth the same he dare not vtter it for feare of hys auditors which thing as I sayd before is a proofe that he is no Philosopher but a slaue to vayne glory which maketh none accompt of that which his own Mayster Socrates had in so great estimation And thus much of Iustine out of Iustine himselfe Now to verifie that which Iustine here of him selfe doth prophecie that Crescens would and did procure his death Tacianus a man brought vp of a childe in the institutions of the Gentiles and obtayned in the same not a little fame and which also left behinde him many good monumentes and Commentaries writeth in hys booke agaynst the Gentiles in this sort And Iustine sayth he that most excellent learned man full well spake and vttered his minde that the afore recited men were lyke vnto theeues or lyers by the high way side And in the sayd book speaking afterward of certaine Philosophers the sayd Tacianus inferreth thus Crescens therefore sayth he when he came first into that great Cittie passed all other in the vicious loue of children and was very much geuen to couetousnes and where he taught that men ought not to regard death he himself doth feare death that he did all his indeuour to oppresse Iustine with death as with the most greatest euill that was and all because that Iustine speaking trueth reproued the Philosophers to be men onely for the belly and deceauers and this was the cause of Iustines Martyrdome Hierome in his Ecclesiasticall Catalogue thus writeth Iustine when in the Cittie of Rome he had his disputations and had reprooued Crescens the Cinike for a great blasphemer of the Christians for a bellygod and a man fearing death and also a follower of lust and lechery at the last by his indeuour and conspiracie was accused to be a Christian and for Christ shed his bloud in the yeare of our Lord. 154. vnder Marcus Antonius as the Cronicles doe witnes Abb Vrsperg and Eusebius in his Cronicle in the xiii yeare of the Emperour Antoninus Among these aboue recited is also to be numbred Praxedis a blessed virgine the daughter of a Citizen of Rome who in the tyme of Anicetus there Byshop was so brought vp in the doctrine of Christ and so affected to hys religion that she with her sister Potentiana bestowed all her patrimony vpon the relieuing of poore Christians geuing all her time to fasting and prayer and to the burryng of the bodyes of the Martyrs And after she had made free all her famelie with her seruauntes after the death of her sister she also departed and was buryed in peace Under the same Antoninus also suffered Ptolomeus and Lucius for the confession of Christ in a Cittie of Egipt called Alexandria whose history because it is described in the Apology of Iustinus Martyr I thought therefore so to set forth the same as it is alledged in Eusebius declaring the manner and occasion
not the death of a sinner but is mercifull to the penitent came of their own accorde to the iudgement seate againe that they might bee examined of the Iudge And for that the Emperour had written backe againe to him that all the confessors should be punished and the other let go and that the Sessions or Sises were now begun which for the multitude that had repayre thether out of euery quarter was marueilous great he caused all the holy martirs to be brought thether that the multitude might beholde them once againe examined them and as many of them as he thought had the Romane fredome he beheaded the residue he gaue to the beastes to be deuoured And truely Christ was much glorified by those which a little before had denied him which againe contrary to the expectation of the Infidels confessed him euen to the death For they were examined a part froÌ„ the rest because of their deliuery which being found Confessours were ioined to the company of the martirs had with them their part But there were then abroade which had no saith at all neither yet so much as the feeling of the wedding garment nor any cogitation at all of the feare of God but blasphemed his waies by the lewd conuersatioÌ„ of their life euen such as were the children of damnation Al the residue ioined theÌ„selues to the congregation which wheÌ„ they were examined one Alexander a phrigian borne and a Phisition which had dwelt long in Fraunce and knowen almost of euery man for the loue he had to God boldnes of speaking neither was he voide of the Apostolicall loue this Alexander standing somewhat neare to the barre by signes and beckes perswaded such as were examined to confesse Christ so that by his countenaunce somtime reioising and some other while sorrowing he was descryed of the standers by The people not taking in good part to see those which now recanted by and by againe to sticke to their first confession they cried out against Alexander as one that was the cause of all this matter And when he was inforced by the Iudge and coÌ„maunded what Religion he was of he aunswered I am a Christian. He had no sooner spoken the worde but he was iudged to the beastes of them to be deuoured The next day following Attalus of whome I made mention a litle before and Alexander were brought foorth together for the gouernour graunting Attalus vnto the people was baited againe of the beasts When these men were brought to the scaffold and had taken a tast of all the instruments that there were prepared for their execution and had suffered the greatest agonie they could put theÌ„ to were also at the length slaine Of whome Alexander neuer gaue so much as a sigh nor held his peace but froÌ„ the bottome of his hart praised and praied to the Lorde But Attalus when he was set in the yron chaire and began to frye and the frying sauour of his burning body began to smell he spake to the multitude in the Romane language Behold sayth hee this is to eate mans flesh which you doe for we neither eate men nor yet coÌ„mit any other wickednes And being demaunded what was the name of their God our God saith he hath no such name as men haue Then said they now let vs see whether your God can helpe you and take you out of our handes or not After this being the last day of the spectacle Blandine againe one PoÌ„ticus a child of xv yeare old was brought forth and this was euery day to the intent they seing the punishment of their fellowes might be compelled thereby to sweare by their Idoles But because they constantly abode in their purpose defied their idols the whole multitude was in a rage with them neither sparing the age of the child nor fauoring the sexe of the woman but put them to all the punishment and paine they could deuise often times inforced them to sweare yet were not able to coÌ„pel them therevnto For Ponticus so being animated of his sister as the Heathâ—ikes standing by did see after he had suffered all torments and paynes gaue vp the ghost This blessed Blandina therefore being the last that suffered after she had like a worthy mother giuen exhortations vnto her children and had sent them before as conquerours to their heauenly kâ—ng and had called to her remembrance al their batels conflicts so much reioiced of her childrens death so hastened her owne as though she had bene bidden to a bridall not in case to be throwne to the wilde beastes After this her pittifull whipping her deliuery to the beasts her tormentes vpon the gridiron at the length she was put in a net and throwne to the wild Bull and when she had bene sufficiently gored wounded with the hornes of the same beast felt nothing of all that chaunced to her for the great hope and consolation she had in Christ heauenâ—y thinges was thus slaine insomuch that the verye Heathen men themselues confessed that there was neuer woman put to death of them that suffered so much as this woman did Neither yet was their furious crueltie thus asswaged against the Christians For the cruel barbarous people like wilde beastes when they be moued knew not when the time was to make an ende but inuented new sundry torments euery day against our bodies Neyther yet did it content theÌ„ when they had put the Christians to death for that they wanted the sense of men for which cause both the magistrate people were vexed at the very harts that the scripture might be fulfilled which saith he that is wicked let him be wicked stil and he that is iust let him be more iust For those which in their prisons they strangled they threw after to the dogs setting keepers both day and night to watch them that they shoulde not be buryed and bringing forth the remnaunt of their bones bodies some halfe burnt some left of the wilde beasts some al â—o be mangled also bringing forth heads of other which were cut of and like maner committed by them to the charge of the keepers to see them remaine vnburied The Gentiles grinded gnashed at the Christians with their teeth seeking which way they might amplifie their punishment some other flouted and mocked them extolling their idoles attributing vnto them the cause of thys crueltie and vengeaunce shewed to vs. Such which were of the meeker sort and seemed to be moued with some pyty did hit vs in the teeth saying where is your God that you so much boast of what helpeth this your religion for which you giue your liues These were the sundrye passions and affects of the Gentiles but the Christians in the meane while were in great heauines that they might not burye the bodies and reliques of the holy Martirs Neither could the dark night serue them to that purpose nor any
among vs of this age of the Church but also among the Auncient fathers Whereof S. Austen speaking of his commendation sayth Ego inquit literas Cypriani non vt canonicas habeo sed eas ex canonisis considero quod in eis deuinarum Scripturarum autoritati congruit cum laude eius accipio quod autem non congruit cum pace eius respuo c. By which words it may appeare that Austen although he did not repute y◠bookes and writings of Cyprian to be equiualent with the holy Scripture yet notwithstanding next after the scriptures he had the same in great admiration Vincentius and Laziardus Celestinus recyting the names of dyuers bookes bearyng the tytle of Cyprian moe perchaunce then be truly his do collect out of them a certaine extract of his most pithy sentences al which here to repeat were to tedious To giue a tast of the speciall I thought it not impertinent As where he speaking of the treasures of a rich man exhorteth saying Ne dormiat in thesauris tuis quod pauperi prodesse potest◠i. Let it not sleepe in thy treasures that may profite the poore Duo nunquam veterascunt in homine cor semper nouas cogitationes machinando lingua cordis vanas conceptiones proferendo i. Two things neuer waxe old in man the hart euer in imagining new cogitations the toung euer in vttering the vaine conceptions of the hart Quod aliquando de necessitate amittendum est sponte prodiuina remuneratione distribuendum est .i. That which a man must needes forgo of necessitie wisedome it is a man to distribute so that God may euerlastingly reward him Disciplina est morum praesentium ordinata correctio malorum praeteritorum regularis obseruatio i. Discipline is an ordinate amendment of maners present and a regular obseruation of euils past Integritas ibi nulla esse potest vbi qui improbos damnent desunt soli qui damnentur occurrunt There can be no integrity wheras they which should condemne the wicked are euer wanting and they only which are to be condemned are euer present Auari ad hoc tantum possident quae habent vt ne alteri possidere liceat A couetous man onely possesseth his goodes for this because an other should not possesse them Sericum purpurum indutae Christum induere non possunt Wemen that aduaunce themselues in putting on silks and purple cannot lightly put on Christ. Foeminae crines suos inficiunt malo praesagio Capillos enim sibi flammeos auspicari non metuunt They which colour their lockes with red and yealow beginne betime to prognosticate of that colour theyr heades shall be in hell Qui se pingunt in hoc seculo aliter quam creauit Deus metuant ne cum resurrectionis venerit dies artifex creaturam suam non recognoscat They which loue to paynt themselues in this world otherwise then God hath created thē let them feare least when the day commeth of resurrection the creator will not know them Qui pauperi eleemosinam dat Deo suauitatis odorem sacrificat He that gyueth an almes to the poore sacrificeth to God an odour of swete smell Contemnenda est omnis iniuria praesentium molorum fiducia futurorum bonorum All iniurie of euils presēt to be neglected for the good hope of good thinges to come Nihil prodest verbis proferre virtutem factis destruere To set out vertue in wordes and to destroy the same in factes is nothing worth Quo plures domi sint tibi liberi hoc plus tibi non recondendum sed erogandum est quia multorum iam delicta redimenda sunt multorum purgandae conscientiae The mo children and greater houshoulde thou hast at home the more cause thou hast not to horde vp but to disperse abroode for that many sinnes are to be redeemed many consciences are to be purged ¶ Moreouer least the Papists here should take an occasion by this text grounded vpon the text of Tobi cap. 4. Almose saith he deliuereth from al sinne and death to build vp the workes of satisfactiō the said Cyprian Lib. 4. Epist 2. more plainely expoundeth both himselfe and that place of Scripture writing in these wordes Quia scriptum est Eleemosina ab omni peccato morte liberat Yob 4. non vtique ab ea morte quam semel Christi sanguis extinxit a qua nos salutaris Baptismi tedemptoris nostri gratia liberauit sed ab illa quae per delicta postmodum serpit c. That is Almose doth deliuer from all sinne and from death Yob 4. not from that saith Cyprian which the bloude of Christ hath once extincted and from which the wholsome grace of our Baptisme and of our redeemer hath deliuered vs but frō that death which afterward creepeth in by sinne c. Cyprian Lib. 4. Epist. 2. by which words it is apparant that Cyprian meaneth this deliueraunce which commeth by almose gyuing from death and sinne not to be expounded nor to be taken for death euerlasting from which only the bloude of Christ doth saue vs but for temporall or transitory punishment which is wont to be inflicted in this body of sin For so it is nothing repugnaunt but that temporall vertues may haue their temporall rewards in this life likwise sinnes committed may haue temporal punishments both of vs and in our families our eternal saluation standing euermore firme in Christ yet notwithstanding The foresaide Vincentius moreouer speaking of an other booke of Cyprian although the said booke be not numbred in the Catalogue of his workes maketh mention of xij abuses or absurdities in the life of man which in order be these 1. Sapiens sine operibus A wise man without good workes 2. Senex sine religione An old man without religion 3. Adolescens sine obedientia A young man without obedience 4. Diues sine eleemosina A rich man without almose 5. Foemina sine pudicitia A woman shameles 6. Dominus sine virtute A guide without vertue 7. Christianus contentiosus A Christian man contentious 8. Pauper superbus A poore man proude 9. Rex iniquus A king vnrighteous 10. Episcopus negligens A byshop negligent 11. Plebs sine disciplina People without discipline 12. Populus sine lege Subiectes without law As I haue hetherto set forth the commendation of Cyprian this blessed Martyr so must we nowe take heede againe that we do not here incurre the old common daunger whiche the Papystes are commonlye accustomed to runne into whose fault is alwayes almost to be immoderate and excessiue in their procedings making to much almost of euery thing So in speaking of the holye Sacraments they make more of them then doth the nature of Sacraments require not vsing them but abusing thē not referring or applying them but adoring them not taking thē in their kind for thinges godly as they are but taking thē for God himselfe turning religion into
also Nicephorus for his myracles calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Galienus the foresayd Emperour raygned as is declared with his father Valerian vij yeares after whose captiuitie he ruled the Monarchie alone about ix yeares with some peace and quietnes graunted to the Church The daies of this Galienâ—s being expired followed Claudius a quiet Emperour as most stories do record Although Vincentius affirmeth that he was a mouer of persecution against the ChristiaÌ„s maketh mention of 262. Martyrs which in his time did suffer but because no such record remaineth to be found in Eusebius who woulde not haue omitted some memoriall thereof if it had bene true therefore I referre the same to the free iudgement of the Reader to finde such credite as it maye This Claudius raigned but two yeares after whome came Quintilianus his brother next Emperor a quiet Prince who coÌ„tinued but onely xvij daies and had to his successor Aurelianus vnder whome Orosius in his seuenth booke doth number the ix persecution against the Christians The ix Persecution HEtherto from the captiuitie of Ualerian the Church of Christ was in some quietnes till the death of Quintilianus as hath beene declared After whom Aurelianus the next successor possessed the crowne who in the first beginning of his raigne after the common maner of al princes shewed himselfe a Prince moderate and discrete much worthy of commendation if his good beginning had continued in a constant course agreeing to the same Of nature he was seuere rigorous in correcting dissolute in manners in so much that it was said of him in a vulgare prouerbe that he was a good phisition sauyng that he gaue to bitter medicines This Emperour being sicke neuer sent for Phisition but cured himselfe with abstinence And as his beginning was not vnfruitefull to the common wealth so neither was he any great disturber of the christians whom he did not onely tolerate in their religioÌ„ but also in their counsell beyng the same tyme assembled at Antioche semed not to be against them Notwithstanding in continuance of time through sinister motion and instigation of certaine about him as commonly such are neuer absent in al places from the eares of princes hys nature somewhat inclinable to seueritie was altered to a playne tyranny which tiranny first he shewed beginnyng with the death of his owne sisters sonne as wytnesseth Eutropius After that he proceeded either to mooue or at least to purpose persecution against the Christians Albeit that wicked purpose of the Emperour the mercifull working of God his hand did soone ouerthrow For as the edict or proclamation should haue beene denounced for the persecuting of the christians and the emperour now ready to subscribe the edict with his hande the mighty stroke of the hand of the lord sodainly from aboue did stop his purpose binding as a man might say the Emperours hands behinde him declaryng as Eusebius saieth to all men how there is no power to worke any violence against the seruauntes of God vnlesse his permission do suffer them and gyue them leaue Euseb. Lib. 7. cap. 30. Eutropius and Uopiscus affirme that as the said Aurelianus was purposing to rayse persecutioÌ„ against vs he was sodainly terrified with lightning and so stopped from his wicked tyranny Not long after about the fifte or sixt yeare of hys rayne he was slaine betwene Bizance and Hieraclea an 278. Thus Aurelianus rather intended theÌ„ moued persecution Neither is there any more then this founde coÌ„cerning this persecution in auncient histories and records of the Church Wherfore I maruell the more that Vincentius collecting out of the Martyreloges hath comprehended such a great Cataloge of so manye martirs whiche in Fraunce and in Italye sayeth he suffered death and torments vnder this Emperour Aurelianus Wherunto Orosius also seemeth to agree in numbring this to be the ninth persecution vnder the sayd Aurelian Next after Aurelianus the succession of the impery fell to Publius Annius Tacitus who raigned but vj. monethes Him succeded his brother Florianus who raigned but lx dayes And after him followed Marcus Aurelius surnamed Probus Of whome more hereafter God willing shal appeare In the meane time within the compasse of these Emperours â—â—lleth in a story recorded of Eusebius and not vnworthy here to be noted whereby to vnderstand the faithfull diligence of good Ministers what good it may doe in a common wealth Mention is made before of Eusebius the Deacon of Dyonisius whom God stirred vp to vnite and comfort the saintes that were in prison and bandes and to burye the bodies of the blessed Martyrs departed not without great perill of his owne life and after was made bishop as is sayde of Laodicea But before he came to Laodicea to be bishop there it chaunced the sayde Eusebius remaining as yet at Alexandria the citie to be besieged of the Romaines Pyruchius being there captaine In the which siege halfe of the citie did hold with the Romaines the other half withstoode them In that part which went with the Romaine captaine was Eusebius being also in great fauour with the captaine for his worthy fidelitie and seruice shewed With the other halfe that resisted the Romains was Anatholius gouernour or moderator then of the schole of Alexandria who also was bishop after the sayde Eusebius of Laodicea This Anatholius perceiuing the citizens to be in miserable distresse of famine and destruction by reason of penury and lacke of sustenance sendeth to Eusebius beeng then with the Romaines and certifieth him of the lamentable penurie and perill of the citie instructing him moreouer what to do in the matter Eusebius vnderstanding the case repaireth to the captaine desiring of him so much fauoure that so many as would flee out of the citie from their enemies might be licenced to escape and freely to passe which was to him eftsoones graunted As Eusebius was thus labouring with the capitaine on the other side Anatholius for his part laboured with the Citizens moouing them to assemble togither and perswading them to geue themselues ouer in yeelding to the force and might of the Romaines But when the Citizens could not abide the hearing therof yet sayde Anatholius this I trust you will be conâ—ented if I shal couÌ„saile you in this miserable lacke of things to auoide out of your citie all such superfluities and vnnecessary impedimentes vnto you as olde women yong children aged men with such other as be feeble and impotent not to suffer them here to perish with famine whose presence can do no stead to you if they dy lesse if they liue for spending the victuals which otherwise might serue theÌ„ that be more able to defend the Citie The Senate hearing this sentence vnderstanding moreouer the graunt of the captaine promising them their safetie were well coÌ„senting therevnto Then Anatholius hauing a speciall care to them that belonged to the Church of Christ calleth them together
miraculous vision to be true for the more credite Eusebius Pamphilus in hys first booke De vita Constantini doeth witnesse moreouer that hee had hearde the sayde Constantinus himselfe oftentimes reporte and also to sweare this to be true and certaine which hee did see with his owne eyes in heauen and also his souldiours about him At the sight wherof when he was greatly astonied and consulting with his men vpon the meaning thereof behold in the night season in his slepe Christ appeared to him with the signe of the same crosse which he had seene before bidding him to make the figuration therof and to carie it in hys warres before him and so shoulde he haue the victorie ¶ Wherin is to be noted good Reader that this signe of the Crosse and these letters added withall In hoc vince was geuen to him of God not to induce any superstitious worship or opynion of the Crosse as though the crosse it self had any such power or strength in it to obtaine victorie but onely to beare the meaning of an other thing that is to be an admonition to him to seeke and aspire to the knowledge and faith of him which was crucified vppon the crosse for the saluation of him and of all the world and so to set forth the glory of his name as afterwarde it came to passe This by the way now to the matter The next day following after this nights vision Constantinus caused a crosse after the same figuratiō to be made of golde and precious stone and to be borne before him in steade of his standard and so with much hope of victory great confidence as one armed from heauen spedeth himselfe towarde his enemie Against whom Maxentius being constrained perforce to issue out of the Citie sendeth al his power to ioyne with him in the fielde beyonde the riuer of Tybur where Maxentius craftely breaking down the bridge called Pons Miluius caused an other deceitfull bridge to be made of boates and whirries being ioyned together and couered ouer with boordes and planckes in maner of a bridge thinking therwith to take Constantine as in a trap But here it came to passe which in the 7. Psalme is writtē He digged a pit and fell therein himselfe Let his working returne vpon his owne head and his vnrighteousnesse vppon hys owne pate which heere in this Maxentius was rightly verified For after the two hostes did meete hee being not able to sustaine the force of Constantine fighting vnder the crosse of Christ against hym was put to such a flight and driuen to suche an exigent that in retyring backe for hast thinking to get the Citie vppon the same bridge which he did lay for Constantine was ouerturned by the fall of hys horse into the bottome of the floude and there with the waight of his armour he with a great part of his beatē men were drowned Representing vnto vs the like example of Pharao his host drowned in the red sea Who not vnaptly seemeth to beare a Propheticall figuration of this Maxentius For as the children of Israel were in long thraldome and persecution in Egypt vnder tyrantes there til the drowning of this Pharao theyr last persecutour so was this Maxentius and Maximinus and Licinius the last persecutours in the Romane Monarchie of the Christians whome thys Constantinus fighting vnder the crosse of Christ did vanquishe and set the Christians at liberty who before had bene persecuted nowe 300. yeares in Rome as hath bene hetherto in this historie declared Wherefore as the Israelites with their Moses at the drowning of their Pharao song gloriously vnto the Lorde who myraculously had cast downe the horse and horsemen into the sea So no lesse reioycing and exceeding gladnesse was heere to see the gloryous hande of the Lorde Christe fighting with his people and vanquishing hys enemyes and persecutours In histories we read of many victories and great conquests gotten yet we neuer read nor euer shal of any victory so wholsom so commodious so opportune to mākind as this was which made an ende of so much bloudshed obtained so much libertye life to the posterity of so many generations For albeit that some persecutiō was yet stirring in the East countreys by Maximinus and Licinius as shall be declared Yet in Rome and in all the West partes no martyr died after this heauēly victory gotten And also in the East partes the said Constantinus with the said crosse borne before him consequently vpon the same so vanquished the tyrants and so established the peace of the church that for the space of a iust M. yeares after that we reade of no set persecution against the Christians vnto the time of Iohn Wickliffe when the bishops of Rome began with fire to persecute the true members of Christ as in further processe of thys historie Christ graunting shall appeare So happie so glorious as I sayde was this victorie of Constantine surnamed the great For the ioy gladnes wherof the Citizens who had sent for him before with exceding triumph brought him into the citie of Rome where he with the crosse was most honourably receiued and celebrated the space of vij dayes together hauing moreouer in the market place his image set vp holding in his right hande the signe of the crosse with this inscription Hoc salutari signo veraci fortitudinis indicio ciuitatem nostram iugo tyranni ereptam liberaui That is with this wholesome signe the true token of fortitude I haue rescued and deliuered our Citie from the yoke of the tyrant Euseb lib. 9. cap 9. By this heauenly victorie of Constantinus and by the death of Maxentius no little tranquillity came to the church of Christ. Although notwithstāding in the East churches the storme of this tenth persecutiō was not yet altogether quieted but that some taile thereof in those partes remained for the space of ij or iij. yeare But of this we minde to speake Christ willing hereafter In the meane season to returne againe to the West partes here in Europe where Constantinus then had most to doe great tranquillitie followed and long cōtinued in the church without any open slaughter for a thousande yeares together to the time of Iohn Wickliffe and Waldenses as is before touched by the meanes of the godly beginning of good Constantinus who with his fellow Licinius being now stablished in their dominion eftsones set foorth their generall proclamation or edict not cōstraining therein any man to any religion but geuing liberty to all men both for the Christians to persist in their profession without any danger and for other men freely to adioyne wyth them whosoeuer pleased Which thing was very wel taken and highly allowed of the Romaines and al wise men The copie of the Edict or constitution here ensueth The copie of the Imperial constitution of Constantinus and Licinius for the establishing of the free worshipping of God after the Christian religion NOt
mortall persecution to whome Constantine and Licinius caused this constitution of theirs to be deliuered at the sight whereof although hee was somewhat appaled and defeated of his purpose yet forasmuch as he saw himselfe too weake to resist the authoritie of Constantinus and Licinius the superiour Princes Hee dissembled his counterfet pietie as though hee himselfe had tendered the quiet of the Christians directing downe a certaine decree in the behalfe of the Christians wherein hee pretendeth to wryte to Sabinus afore mentioned first repeating vnto him the former decree of Dioclesian and Maximinian in few wordes with the commandement therein contained touching the persecution against the Christians After that hee reciteth the Decree which he himselfe made against them when he came first to the imperiall dignitie in the East part ioyned wyth Constantius Then the Countermaund of an other Decree of his agayne for the rescuing of the Christians wyth such fayned and pretensed causes as is in the same to be seene After that declareth howe he comming to Nicomedia at the sute and supplication of the Citizens which he also fained as may appeare before he applying to their sute reuoked that his former Edict and graunted them that no Christian should dwell within their Citie or territories Upon which Sabinus also had geuen foorth his letters rehearsing withall the generall recountermaunde sent forth by him for the persecution againe of the Christians Last of all nowe hee sendeth downe againe an other Surrecountermaund with the causes therein conteyned touching the safetie of the Christians and tranquillitie of them Commaunding Sabinus to publish the same Which edict of his is at large set foorth of Eusebius lib. 9. cap. 9. But this Surrecountermaunde hee then dissimuled as he had done in the other before Howbeit shortly after he making warres and fighting a battaile with Licinius wherein hee lost the victory comming home againe tooke great indignation against the Priestes and Prophetes of his Gods whom before that time he had great regard vnto and honored vpon whose answers he trusting depending vpon their enchantments began hys warre against Licinius But after that he perceaued himselfe to be deceaued by thē as by wicked enchaunters and deceauers and such as had betrayed hys safety and person he kylled and put them to death And hee shortly after oppressed with a certaine disease glorified the God of the Christians and made a most absolute law for the safety and preseruation of them wyth fraunchise and liberty the copy wherof ensueth Imperator Caesar Gaius Valerius Maximinus Germanicus Pius Fortunatus Augustus It is necessary that we alwaies carefully prouide and see vnto the benefite and commoditie of such as be our subiects to exhibit such things vnto them wherby they may best obtaine the same But we suppose that there are none of you so ignorant but knowe and vnderstand what things make best for the profite commoditie of the common weale best please euery mans disposition But it is meete and conuenient that euery man haue recourse to that which they haue sene done before their eyes and that all sortes of men consider the same beare it in their mindes When therfore and that before this time it came vnto our knowledge vpon the occasion that Dioclesianus and Maximinianus our progenitours of famous memorie commaunded the assemblies and meetings of the Christians to be cut of there were many of them spoyled and robbed of our Officials which thing we also perceiue is now put in practise against our subiects that they in like case may be spoyled of their goods and substance which thing chiefly to preuent is our onely indeuour By our letters sent to the gouernours of euery prouince the yere past we ordeined that if any man were disposed to leane vnto the Christian religion that he might without any iniury done vnto him accomplish his desire neither to be of any man either let or molested and that he might without any feare or suspition do whatsoeuer he therein thought good But now also we vnderstand that there be certaine iudges which haue neglected our commandemēt and haue put our subiects in doubt whether that hath ben our pleasure or not which thing they did that such men might be the better aduised how they entred into such religion wherein they followed their owne phantasie To the entent therfore that after this all suspition doubt and feare may be taken away we haue thought good to publish this our edict whereby it may be made manifest to euery man that it shal be lawfull for all such as will follow that religion by the benefit of this our graunt and letters patents to vse what religion they like best And also hereby we graunt vnto them licence to build them Oratories or Temples And furthermore that this our graunt may more amply extende vnto them we vouchsafe to appoynt and ordaine that whatsoeuer landes and substance before belonging and appertaining to the Christians and by the commandement of our predecessors were transposed to our reuenew and exchequer or els be in the possession of any Citie by meanes of the franchises of the same or els otherwise sold or geuen to any man all and euery parcell thereof we commaund shall be restored vnto the proper vse of the Christians againe whereby they may all haue in this matter more experience of our godly deuotion and prouidence Euseb. lib. 9. cap. 10. Maximinus thus being conquered of Licinius and also plagued wyth an incurable disease in the guts sent by the hande of God was compelled by torments and aduersitie to cōfesse the true God whom before he regarded not and to write thys Edicte in the fauour of those Christians whom before he did persecute Thus the Lord doth make many times hys enemyes be they neuer so sterne stout at length to stoupe mauger their harts to confesse him as this Maximinus here did who not long after by the vehemencie of his disease ended his life Whereby no mo tyrauntes nowe were left aliue to trouble the Church but onely Licinius Of which Licinius and of hys persecutions stirred vp in the East partes against the Saints of God now remaineth in order of story to prosecute This Licinius being a Dane borne and made first Caesar by Galerius as is aboue specified was afterward ioyned with Constantinus in gouernement of the Empyre and in setting foorth the Edicts which before we haue described although it seemeth all this to be done of him with a dissembling minde For so is he in all hystories described to be a man passing all other in desire of vnsatiable riches geuen to lechery hasty stubburne and furious To learning hee was such an enemie that he named the same a poyson and a common pestilence and especially the knowledge of the lawes Hee thought no vice worse became a Prince then learning because hee him selfe was vnlearned Eutropius Letus Ignatius Euseb. Lib. 8.
counted for great holinesse Men therefore either to winne publique same with men or merites with God gaue themselues to lead a straite life thinking thereby the stranger their conuersation was and farther from the common trade of vulgar people the more perfect to be toward God and maÌ„ There was at that time and before that a monastery in France named Floriake after the order and rule of Benedict from the which Monasterie did spring a great part of our english moÌ„ks Who being there professed and afterward returning into England did coÌ„gregate men daily to theyr profession And so partly for strangenesse of theyr rule partly for outwarde holinesse of their strait life partly for the opinion of holinesse that many had of them were in great admiration not onely with the rude sort but with kinges and princes who founded their houses maintained their rules and enlarged them with possessions Among the which order of monks comming from Floriake especially was one Oswaldus first a monke of Floriake then bishop of Wirceter and of Yorke a great patrone and setter vp of monckery Touching the which Oswaldus William in his booke De pontific writing of his historie hath these woordes Familiaris per id temporis Anglis consuetudo fuit vt si qui boni afflati essent desiderio in beatissimi Benedicti monasterio caenobialem susciperet habituÌ„ a quo religionis huiusce manauit exordium c. That is It was a common custome at that time amoÌ„g English men that if any good men were well affected or minded toward religioÌ„ they went to the Monasterie of blessed S. Benedict in France and there receiued the habite of a Monke Wherupon the first origine of this religion began c. But of this Oswald bishop of Yorke and Dunstane bishop of Canterburie and Ethelwold bishop of Winchester howe they replenished diuers Monasteries Cathedral Churches with Monkes and howe they discharged maryed Priestes and Chanans out of their houses to plante in Monkes in their celles more shall be spoken by the grace of Christ heereafter Nowe let vs returne againe to the matter where we left of king Edmund who besides his noble victories against his enemies and recouering the Cities aboue expressed into his own haÌ„ds did also subdue the prouince of Cumberland And after he had put out the eyes of the two sonnes of Dunmail king of Cumberland he committed the gouernance therof to Malcolinus king of Scots vpon promise of his trustie seruice obedience when the king should stande in any neede of him In the time of this king Dunstane was not yet Archbi of Canterbury but onely Abbot of Glastenbury of whom many fabulous narrations passe among the wryters importing more vanity then verity Wherfore this is one of the first what time Edgarus called Pacificus was borne Dunstane being the same time Abbot of Glastenbury as the monkish fables dreame heard a voyce in the ayre of certaine Angels singing after this tenour and saying Nowe peace commeth to the church of England in the time of this child and of our Dunstane c. This I thought to recite that the christian reader might the better poÌ„der wyth himselfe the impudent and abhominable fictions of this Romish generation Out of the same mint also haue they forged how the sayd Dunstane should heare the aungels sing the Kyrieeleyson vsed to be song at euensong in the church Guliel de pontif lib. 1. Which is as true as that the Harpe hanging in a womans house played by it selfe the time of the Antheme called Gaudent in coelis c. What would not these deceiuers faine in matters something likely whych in thinges so absurde and so inconuenient shame not to lie and to forge so impudently also so manifestly Through the motion of this Dunstane King Edmund builded and furnished the monasterie of Glastenbury made the sayd Dunstane Abbot thereof Concerning the ende and death of this King sundrye opinions there be Alfridus and Marianus say that while this King Edmund endeuored hymselfe to saue his sewer from the daunger of his enemies which would haue slaine him at Pulcherchurch the king in parting of the fray was wounded and died shortly after But Guliel de Regibus lib. 2. sayeth that the king being at a feast at Pulcherchurch vpon the day of S. Augustine espied a fellon sitting in the hall named Leof whom he before for his fellony had exiled And leaping ouer the table did flie vpon him plucked the thiefe by the haire of the head to the ground In which doyng the fellon with a knife wounded the king to the death and also with the same knife wounded many other of the kings seruants and at length was all to hewen and died forthwith By the lawes of king Edmund ordeyned and set forth as well for the redresse of church matters as also of ciuile regiment it may appeare that the state both of causes temporal likewise spiritual appertained then to the kings right the false pretensed vsurpatioÌ„ of the bishop of Rome notwithstanding as by these lawes is to be seene where he by the aduise of his lordes and bishops did enact determine concerning the chastitie pure life of ecclesiastical ministers and such as were in the orders of the Church with the penalties also for them which transgressed the same Item for tithes to be payd of euery christian man and for the church fees and alme fees c. Item for deflouring of womeÌ„ professed which we call Nunnes c. Item for euery bishop to see his churches repaired of his owne proper charge and boldly to admonish the king whether the houses of God were well maintayned c. Item for flying into the church for sanctuary c. Item concerning cases and determinations spousall or matrimoniall c. All which constitutions declare what interest kings had in those days in matters as wel ecclesiastical as other within their dominion and that not only in disposing the ordinances and rites such as appertained to the institutioÌ„ of the church but also in placing and setting Bishops in their sens c. In the tyme of this Edmund was Ulstanus Archb. of Yorke and Odo Archbishop of Canterbury which Odo beyng a Daâ—e borne as is before touched was promoted to that sea by king Ethelstane for that as they say hee being first bishop of Witone present with kyng Ethelstane in the field against Analafus before mentioned what time the said Ethelstane had lost his sword he thorough his intercession vp to heauen did see a sworde from heauen come downe into the sheath of the kyng Whereof relation beyng made to the kyng by the foresayd Byshop Ethelstane vpon the same was so affected toward Odo that not onely he counted him for a Patrone of his life but also made him Primate of Canterbury after the decease of Ulfelmus This Odo was the first from the commyng of the Saxons till his
made before to Molde the Empresse had taken vpon hym the crowne as is abouesayd he sware before the Lordes at Oxford that he would not hold the benefices that were voyded and that he would remit the Danegelt with many other things which after he little performed Moreouer because he dread the comming of the Empresse he gaue lisence to his Lordes euery one to build vpon theyr owne ground strong castles or sorcresses as them liked All the tyme of his raigne he was vexed with warres but especially with Dauid King of the Scottes with whom he was at length accorded but yet the Scottish king did hym no homage because he was sworne to Mande the Empresse Notwithstanding yet Henry the eldest sonne to king Dauid did homage to king Stephen But he after repentyng therof entred into Northumberland with a great host burnt and New the people in most cruel wyse neither sparing man woman nor chylde Such as were with chylde they ript the children they tost vpon their speare pointes and laying the priests vpon the altars they mangled and cut them all to pieces after a most terrible maner But by the manhood of the English Lordes and souldiours and through the meanes of Thurstine Archbishop of Yorke they were met withall and slaine a great number of them and Dauid their king cōstrained to geue Henry his sonne hostage for suretie of peace In the meane tyme king Stephen was occupied in the South countreys besieging diuers castles of diuers Bishops other Lordes and tooke them by force and fortified them with his knights and seruants to the entent to withstand the Empresse whose cōming he euer feared About the vi yeare of his raigne Maud the Empresse came into England out of Normandy by the aid of Robert Earle of Gloucester and Ranulph of Chester made strong warre vpon kyng Stephen In the ende whereof the kings partie was chased and himselfe taken prisoner sent to Bristow there to be kept in sure hold The same day whē kyng Stephen should ioyne his battayle It is sayd in a certaine old Chronicle before inyuded that he beyng at the Masse which then the bishop of Lincolne sayd before the kyng as he went to offer vp his taper it brake in two pieces And when the masse was done at what time the kyng should haue bene houseled the Rope whereby the pyxe did hang did breake and the pixe fell down vpon the aultar After this field the Queene king Stephens wyfe lying then in Kent made great labour to the Empresse and her counsail to haue the kyng deliuered and put into some house of religion but could not obtayne Also the Londiners made great sure to the sayd Empresse to haue and to vse agayne S. Edwardes lawes and not the lawes of her father which were more straight and strange to them then the other which when they could not obtayne of her and her counsaile the citizens of London beyng therwith discontented would haue taken the Empresse But she hauing knowledge therof fled priuily from London to Oxford But then the Kentishmen and Londiners taking the kings part ioyned battaile against the Empresse there the foresayd Robert Erle of Glocester and base brother to the Empresse was taken And so by exchange both the King and Erle Robert were deliuered out of prison Then Stephen without delay gatheryng to hym a strong army straightly pursued the foresaid Matild or Mauld with her friendes besieging them in the Castell of Oxford In the siege wherof fell a great snow and frost so hard that a man well laden might passe ouer the water Upon the occasion wherof the Empresse bethinking herself appointed with her friends retinue clothed in white shectes so issuing out by a postern gate went vpō the I se ouer Thames and so escaped to Wallingford After this the king the castle beyng gotten when he found not the Empresse was much displeased and molested the countrey about diuer's wayes In conclusion he pursued the empresse her company so hard that he caused them to flee the realme which was the vi yeare of his raigne The second yeare after this which was the viii yeare of his raigne there was a parliament kept at Londō Unto the which all the Bishops of the Realise resorted and there denoūced the kyng accursed and all them with him that did any hurt to the Church or to any minister therof Wherupon the king began somwhat to amend his conditions for a certain space but afterward as my story sayth was as euil as he was before but what the causes were myne author maketh no relation therof c. To returne agayne to the story the Empresse compesled as is sayd to flee the realme returned againe into Normandy to Geffrey Plantagenet her husband Who after he had valiantly wonne and defended the Duchy of Normandy agaynst the puissance of king Steuen a long tyme ended his lyfe leauing Henry his sonne to succeed him in that dukedom In the meane while Robert Earle of Gloucester and the Earle of Chester who were strong of people had diuers conflictes with the king In so much that at a battayle at Wilton betwene them the king was well nere taken but yet escaped with much payne It was not long after but Eustace sonne to king Stephen who had maried the French kings sister made war vpon duke Henry of Normādy but preuailed not Soone after the sayd Henry Duke of Normandy in the quarell of his mother Maude with a great puissance entred into England and at the first wan the castle of Mahnesbury then the Tower of London and afterward the towne of Notingham with other holdes and castles as of Walynford and other mo Thus betwene him and the king were foughten many battayles to the great annoyaunce of the realme During which tyme Eustace the kings sonne departeth Upon the occasion wherof the king caused Theobald which succeeded next after W. above mentioned Archbishop of Canterbury to make meanes for the Duke for peace which vpon this condition betwene them was concluded that Steuen during his life tyme should holde the kingdome and Henry in the meane tyme to bee proclaimed heyre apparant in the chiefe cities throughout the Realme These things thus concluded Duke Henry taketh his iourney into Normandy king Steuen and hys sonne William bringing him on his way where William the kings sonne taking vp his horse before his father had a fall and brake his leg and so was had to Canterbury The same yere king Stephen about October as some say for sorow ended his life after he had raigned 19. yeres periuredly As Theobald succeeded after William Archbishop of Canterb. so in Yorke after Thurstine succeeded William which was called S. William of Yorke who was poysoned in his chalice by his chaplaines In the tyme of this kyng which was the xvi yeare of his raigne Theobaldus Archbishop of Cant. and Legate to
desired the pope it might be abolished for that it should be no cause of any dissention hereafter The Pope vnderstanding the intent of the Emperor how loth he was to come vnder subiectiō to his see deuised by all crafty wayes to bring it to passe And first taking his occasion by the bishop of Laodicea beyng thē detained in custody I cannot tell by whom sent diuers and sharpe letters vnto him And yet not so sharpe as proud disdainfull Wherin the first saluration by his legates was this in Latine Salutat vos beatissimus pater noster Papa vniuersitas Cardinalium ille vt pater hij vt fratres That is our most blessed father the Pope greeteth you and the vniuersall company of the Cardinals he as your father they as your brethren Meaning therby that he should vnderstād himselfe to be subiect and vnderlyng to the Pope no lesse then the Cardinals were Moreouer in his letters obiecting diuers things against him reciteth how many and great benefites he had receiued of the church of Rome by the which church he had obteyned the fulnesse of his honor and dignity c. The Emperour with his princes perceiuing whereunto the Pope by his Legates did shoot beyng a prince of courage could not abide such intollerable presumption of a proud message whereupon much contention fell betwene the Legates and the Princes And of whom then say the Legates receyueth Cesar the Emperie if he take it not of the Pope with the which word the Germaine princes were so much offended that had not the Emperour stayed them with much ado they would haue vsed violence against the Legates But the Emperour not permitting that commaūded the Legates away straightly charging them to make no turne by the way to any person or persons but straight to depart home And he to certifie the whole state of the Empire of the truth of the matter direcreth forth these letters that follow The tenour of the Emperours letter sent through all his Empire FOrasmuch as the prouidence of God whereof dependeth all power both in heauen and earth hath committed to vs hys annointed this our regiment and Impery to be gouerned and the peace of his Churches by our Imperiall armes to bee protected we cannot but lament and complaine to you with great sorrow of heart seyng such causes of dissention the roote and fountaine of euils and the infection of pestiferous corruption thus to rise from the holy church imprinted with the seale of peace and loue of Christ. By reason wherof except God turne it away we feare the whole body of the church is like to be polluted the vnitie thereof to be broken and a schisme and deuision to be betwixt the spirituall and temporall regiment For we beyng a late at Bisunze there intreating busily of matters pertaining as well to the honor of our Empire as to the wealth of churches there came Embassadors of the see Apostolicall declaring they brought a legacie to our maiestie of great importaunce redounding to no small commoditie of our honour and Empire Who then the first day of their comming beyng brought to our presence and receyued of vs as the maner is with honour accordingly audience was geuen them to heare what they had to say They forthwith brusting out of the Mammon of iniquitie hautie pride stoutnesse and arrogancie out of the execrable presumption of their swelling hart did their message with letters Apostolicall whereof the tenor was this That we should alwayes haue before our eyes how that our soueraign lord the Pope gaue vs the Imperiall crowne and that it doth not repent him if so be it we haue receiued greater benefites at his hand And this was the effect of that so sweete and fatherly legation which should nourish peace both of the church and of the Empire to vnite thē fast together in the band of loue At the hearing of this so false vntrue and most vaine glorious presumption of so proud a message not only the Emperors maiestie conceiued indignation but also all the Princes there present were mooued with such anger and rage the reat that if our presence and request had not stayed them they could not haue held their hands from these wicked priests or els to haue proceeded with sentence of death against them Furthermore because a great number of other letters partly written already partly with seales ready signed for letters to be written according as they should thinke good to the Churches of Germany were found about them whereby to worke their conceiued intent of iniquitie here in our churches to spoile the aultars to cary away the iewels of the church and to fley the limmes and plates of golden crosses c. To the intent their auaricious meaning should haue no further power to raigne we gaue them commaundement to depart the same way they came And now seyng our raigne and Empery standeth vpon the election of Princes from God alone who in the passion of his sonne subdued the world to be gouerned with two swords necessary And againe seyng Peter the Apostle hath so informed the world with this doctrine Deum timete Regem honorificte that is Feare God honour your king Therfore who so sayth that we haue possesse our imperiall kingdom by the benefite of the Lord Pope is contrary both to the ordinance of God and to the doctrine of Peter and also shal be reproued for a lyer Therfore as our endeuour hath bene heretofore to helpe and to deliuer the seruile captiuitie of churches out of the hand and from the yoke of the Egyptians and to maintayne the right of their liberties and dignities we desire you all with your compassion to lament with vs this slaundrous and ignominie inferred to vs and our kingdome trusting that your faithfull good wil which hath bene euer trusty to the honour of this Empire neuer yet blemished from the first beginning of this citie and of religion will prouide that it shall haue no hurt through the strange noueltie and presumptuous pride of such Which thing rather than it should come to passe know you this for certaine I had rather incurre the danger of death then to suffer such confusion to happen in our dayes This letter of Cesar fretted the Pope not a little who wrote again to the bishops of Germany accusing the emperor and willing them to worke against him what they could they answer againe with all obedience to the Pope submitting themselues and yet excusing the emperor and blaming him rather And exhorted him henceforth to temper his letters and legacies with more gentlenes and modestie the which counsaile he also followed perceiuing otherwise that he could not preuayle Much trouble had good Fridericus with this Pope but much more with the other that followed For this Pope continued not very long the space only of 4. yeres odde months About whose tyme rose vp the order of the Hermites by one William once duke of
some they slew and some they left for dead There was amongst this number of the Iewes one which was called the blessed Iew of Yorke which was so fore wounded and beaten with the rest that for feare of his lyfe-he sayd he would become a christian and was in deed of Williā the Prior of the church of S. Mary of York baptised whereby he escaped the great perill of death he was in and the persecutors hands In the meane whyle there was a great tumor spred throughout all the City of London that the king had cōmaunded to destroy all the Iewes Whereupon as well the Citizens as innumerable people more being assembled to see the kings coronation armed themselues and came together The Iewes thus being for the most part stayn the rest fled into their houses where for a time through the strōg and sure building of them they were defēded But at length theyr houses were set on fire and they destroyed therein These thinges being declared to the king whilest he with his nobles and Barons were at dinner he sendeth immediately Ranulph de Glanuile the Lord high Stuard of England with diuers other noble men to accompany him that they might fray and restrayne these so bold enterprises of the Londiners but all was in vayne For in this so great a tumult none there was that either regarded what the nobility sayd or els any whit reuerēced theyr personages but rather with sterue looks and threatning wordes aduised them and that quickely to depart Whereupon they with good deliberation thinking it the best so to do departed the tumult and insurrection continuing till the next daye At which time also the king sending certayne of his officers into the Citty gaue them in commaundement to apprehend and present some such as were the chiefest of the malefactours of the which three were condemned to be hanged and so were The one for that he had robbed a Christiās house in this tumult and the other two for that they fired the houses to the greate daunger of the City After this the king sent for him that from a Iew was conuerted to Christiannitye and in the presēce of those that saw where he was baptised the king asked him whether he was become a Christian or not He aunswering the king sayd no but to the intent he might escape death he promised to do whatsoeuer the christians would haue him Then the king asked the Archbishop of Caunterbury other Archbishops and Byshoppes being present what were best to be done with him who vnaduisedly aunswering said If he will not be a man of God let him be a man of the deuill and so reuolted he agayne to Iewdaisme Then the king sent his writs to the shiriffes of euery country to enquire for the authors stirrers of this outrage Of whom 3 were hanged diuers were imprisoned So great was thē the hatred of Englishmen agaynst the Iewes that as soone as they began to be repulsed in the court the Londiners taking example thereof fell vpon them set theyr houses on fyre and spoyled theyr gooddes The country agayne following the example of the Londiners semblably did the like And thus the yeare which the Iewes tooke to be theyr Iubily was to them a yeare of confusion In so much as in the city of Yorke the Iewes obtayning the occupying of a certayne Castle for theyr preseruation and afterward not willing to restore it to the Christians agayne when they saw no other remedye but by force to be vanquished first they offered much mony for theyr liues when that would not be taken by the counsell of an olde Iew among them euery one with a sharpe razer cut an others throate whereby a thousand fiue hundred of them were at that present destroyd Neither was this plague of theyrs vndeserued For euerye yeare commonly theyr custome was to get some christen mans childe from the parentes and on good Fridaye to crucify him in despite of our religion Ex chron Westm. King Richard after the death of his father comming to remembraunce of himselfe and of his rebellion against hys father sought for absolution of his trespasse and in part of satisfaction for the same agreed with Phillipp the French King about Easter next ensuing to take his voyage with him for the recouerye of Christes patrimonye which they called the holy land Whereupon the sayd king Richard immediatly after his coronation to prepare him selfe the better toward his iourny set to sale diuers of his manors Wherof Godfrey Lucy then B. of Wint. bought a couple for 2. M. markes to witee Wergraue and Melenge The Abbot of Bury bought another for a M. markes called Middlesaie Hugh Pusaz B. of Durhā bought the Lordship of Seggesfield or Sedberga with the wapintake and all the appertenaunce thereto belonging He bought also the Earledome of Northumberland Whome When the king should solemnize after the maner of secular Earles merily with a mocking iest loe sayd he of an olde Byshop I haue made a young Earle And because the sayd Bishop had professed before by a solemme vow to visite the holy land to be released of his vow he compoūded with the Pope for a great summe of mony therefore and moreouer gaue to the King a thousand Marks to remayne at home as chiefe Iustice of England Ouer and besides the King set out all that he had to sale wooddes castles townships Lordships Earledoms Baronages c. ordayning also diuers new Byshops not without some aduantage as appeared to his purse fayning moreouer his olde seale to be lost that they which had landes to hold might be driuen to renew their writinges agayne by the new seale wherby great substaunce of mony was gayned Aboue all this by the commaundement of Pope Clement 3. a tenth also was enacted of the whole Realm in such sort as the Christians should make to the king 70000 pound the Iewes 6000. Ex Geruas fol. 134. King Richard after his coronation sent certayne Earles and Barons to Phillip the French King in the tyme of his parliament at S. Denis desiring him to remember his promise made for the recouery of Christes holy patrimony out of the saracens handes Unto whom he sent word agayne in the moneth of December certifying him how he had bound himself by solemne othe deposing vpon the Euangelists that he the next yeare following about the time of Easter had certaynly perfixed to addresse himselfe toward that iourney requiring him likewise not to fayle but to be redy at the terme aboue limitted appoynting also the place where both the Kinges should meet together The next yeare then ensued which was 1190 in the beginning of which yere vpon I welfe euen fel a foule northren brawle which turned welnere to a fray betweene the Archbyshop new elected of the Church of Yorke and his company on the one side and Henrye Deane of the sayd Church with his Catholicke partakers on
keping of Kaira Babylonia It folowed now after the taking of Diamata that the soldan of Babylon accused the Prince which had the custodie thereof before his nobles of prodition as giuing the Citie vnto the Christians Who notwithstanding in indgement did sufficiently cleare himselfe declaring how he was certified that the king would land at Alexandria and therfore bent all power to preuent the kings ariuall there But by distresse of weather he missing of his purpose and the king landing about Damiata by reason therof the city was taken vnprouided he notwithstanding with his company resisting as well as they might till they could no longer and so departed out cursing said he Mahomet his law At which wordes the Soldan being offended commanded him to be had away as a traytor and blasphemer and to be hanged albeit he had sufficiently purged himselfe by the iudgement of the court His brother which was the keper of Kayra and Babylonia being therewith not a litle agrieued and bearing a good minde to the Christian religion deuised in him selfe bow to giue the said city of Kayra with Babylonia to the French king so in most secrete wise sent to the king shewing his ful purpose and what had happened and furthermore instructing the king in all things how and what he should do moreouer requiring the SacrameÌ„t of baptisme meaning in deede good sayth and sending also away all the Christian captiues which he had with hym in prison The king being glad hereof sent in al hast for william Longspath promising a full redresse of all iniuries past who vpon hope of some good lucke towardes came at the kings request and so ioyned with the French power agayne * The lamentable ouerthrow and slaughter of the French armey fighting agaynst the Infidels through the sinister councell of the Popes Legate TO make the story short the king setting forward from Damiata directed his iourny toward Kayra slaying by the way such Saracens as there were set to stop the vitailcs from Damiata The Soldane in the meane tyme hearing of the couragious comming of the French host as beyng in great hope to conquere all sent vnto the king by certayne thrt were next about him offering to the Christians the quyet and full possession of the holy land with al the kingdome of Ierusalem and more besides other infinite treasure of gold and siluer or what els might pleasure them onely vpon this condition they would restore again Damiata with the captiues there and so would ioyne together in mutuall peace and amitie Also they should haue all their Christian captiues deliuered home and so both couÌ„tries should freely passe one to an other with their wares and traficke such as they lifted to occupy Furthermore it was also firmly affirmed spokeÌ„ that the Soldan with most of hys nobles were minded no lesse then to leaue the filthy law of Mahomet and receaue the fayth of Christ so that they might quietly enioy their landes and possessions The same day great quietnes had entred no doubt in all Christendome with the end of much bloudshed and misery had not bene for the pope and hys Legate who hauing commaundement from the Pope that if any such offers should come he shoulde not take them stoutly frontosè as the words be of the story coÌ„tradiceÌ„s in no wyse would receaue the conditions offered Parisiens fol. 233. Thus while the Christians vnprofitably lingered the tyme in debating this matter the Soldan in the meane tyme got intelligeÌ„ce of the compact betwene the Tribune of Kayra and the French king whereupon he sent in all hast to the Citty of Kayra to apprehend the Tribune till the truth were fully tryed which seemed to him more apareÌ„t for that the Christian prisoners were already deliuered Hereupon the Soldan being in some better hope and lesse feare refused that which before he had offered to the Christians albeit they with great instaunce afterward sued to the Soldan and could not obteine it Then the Soldan beyng wholy bent to try the matter by the sword sent to the East partes for an infinite multitude of souldiours geuing out by Proclamation that whosoeuer could bring in any Christen mans head should haue x. talentes besides his standing wages And whosoeuer brought his right hand should haue fiue He that brought his foote shoulde haue 2. talentes for his reward After these thiuges thus prepared on both sides to the necessitie of warre the king commeth to the great Riuer Nilus hauing gotten together many boats thinking by them to passe ouer as vpoÌ„ a sure bridge On the other side the Soldan pitcheth himselfe to withstand his comming ouer In the meane tyme happened a certayne feast amongst the Saracens in which the Soldan was absent leauing hys tentes by the water side Whiche beyng foreseene by a certayn Saracen lately conuerted to Christ seruing with the Earle Robert the kings brother and shewing them withall a certayne shalow foorde in the Riuer of Nilus where they might more easily passe ouer the sayd Earle Robert the Mayster of the Temple with a great power esteemed to the third part of the armey issued ouer the Riuer after whome also followed William Longspath with hys band of English souldiours These beyng together ioyned on the other side of the water encountered the same day with the Saracens remayning in the tents and put them to the worse After this victorye gotten the FreÌ„ch Earle surprised with pride and triumph as though he had conquered the whole earth would needes forward deuiding hymselfe from the mayne host thinking to winn the spurres alone To whome certayne sage men of the Temple geuing contrary counsell aduised him not so to do but rather to returne and take their whole company with them and so should they be more sure agaynst all deceites and daungers which there might be layd priuely for theÌ„ The maner of that people they sayd they better knewe and had more experience therof then he Alledgists moreouer their weryed bodyes their tyred horses their famished souldiours the insufficiency also of their number which was not able to withstand the multitude of the enemies especiall at this present brunt in whiche the aduersaries did well see the whole state of their dominion now to consist eyther in winning all or losing all with otâ—er such like wordes of perswasion Which when the proud Earle dyd heare being inflated with no lesse arrogance then ignoraÌ„ce with opprobrious tauntes reuiled them calling them cowardly bastardes and betrayers of the whole countrey obiecting vnto them the common report of many whiche sayd that the land of the holy Crosse might be wonne to Christendome were it not for the rebellious Templarics with the Hospitalaries and their fellowes c. To these contumelious rebukes when the Maister of the TeÌ„ple answered againe for him and his felowes bidding him display his ensigne when he would where be
CaÌ„terbury being vacant but that all things appertayning to that Church ought to be reserued whole to the consecratioÌ„ of the new Archb. therefore for the state both of hym and of hys Church he appealed vp also vnto Rome But to returne to the archbishop agayne The second yeare after Adam Chelindon the foresayde Archb. elect remayning all this while at Rome at last resigned vp hys election to the popes hand beyng Breg 10. who then gaue the same to Rob. Kilwarby Who then coÌ„ming to Douer restored agayn the Prior of that house being before excluded vpon certain causes By these coutentions iudge good reader of the religion of these men and of these tunes And now to returne to our former story About whiche tyme came out the great concordaunces by an Englishe Frier called Iohn Dernington Ex Eulogio It was aboue declared how a generall voyage beyng proclaymed to warre agaynst the Turkes and a subsidie beyng collected in EnglaÌ„d vpon the same prince Edward with other was appoynted to take theyr voyage nowe were onward in theyr iourny Who at Michelmas following with hys company came to Egermorth whiche is from Marsilius 8. leagues westward there taking ship agayne hauing a mery winde and prosperous within x. dayes ariued at Sunes at Tunicium where he was wyth great ioy welcommed entertayned of the Christian princes that there were to this purpose assembled as of Philip the French king whose father Ludouicus died a little before of Carolus the king of Sicilia and the two kinges of Nauarre and AragoÌ„ And as the Lord Edward came thither for hys father the king of England thither came also Henry the sonne of the king of Almaine for his father who at hys returne from the voyage was slayne in a chappell at Uiterbium hearing masse by the Lord SimoÌ„ and Buido the sonnes of the Lord Simon Mountfort Earle of Leicester When Prince Edward demaunded of these kings and Princes what was to be done they answered him agayne and sayd The Prince of this Cittie sayd they and the prouince adioyning to the same hath bene accustomed to pay tribute vnto the king of Sicile euery yeare And nowe for that the same hath bene for the space of vii yeares vnpayed and more therefore we thought good to make inuasion vpon hym But the king knowing the same tribute to be but iustly demaunded hath now according to our owne desires satisfied for the tyme past and also payed his tribute before hand Then sayde he My Lordes what is this to the purpose Are we not here all assembled and haue taken vpon vs the Lordes Character to fight against the Infidels and enemies of Christ what meane you then to conclude a peace with them God forbid we should do so for nowe the land is playne and hard so that we may approch the holy Citty Ierusalem then sayd they nowe haue we made a league with them neither is it lawfull for vs to breake the same But let vs returne agayne to Sicilia and when the wynter is past we may well take shipping to Acra But this counsaile nothing at al liked him neither did he shew himselfe wel pleased therwith But after that he had made them a princely banquet he went into hys closet or priny chamber from amongst them neither woulde be partake â— of any of that wicked mony which they had taken They notwithstanding continuing their purpose at the next mery wynd took shipping and for want of ships left CC. of theyr men a shore crying out piteously lamenting for the perill hazard of death they were in wherewith Prince Edward being somewhat moued with compassion came backe agayne to the land and receiued and stowed them in his own shippes being the last that went aborde within 7. dayes after they arriued in the kingdome of Scicilia ouer agaynst the Citty Trapes casting theyr anchors a league from thence within the sea for that their ships were of great burden throughly fraught And fâ—oÌ„ the hauen of the Cittie they sent out varges and boates to receiue and bring such of the Nobilitie to land as would but for theyr horses for the most part and all their armour they kept stil within bourd At length towardes the euening the sea began to be rough encreased to a great tempest a mighty In so much that their ships were beaten one against an others sides and drowned there was of them at that reÌ„pest lying at anchor more then 120. with all their armour and munition with innumerable soules besides and that wicked mony also which they had taken before likewise perished and was drowned But the tempest hurt not so much as one ship of Prince Edwardes who had in number 13. nor yet had one man lost thereby for that as it may be presupposed he consented not to the wicked counsaile of yâ— rest When in the morning the Princes and kinges came to the sea side and saw al theyr shyps drowned and saw their men and horses in great number cast vpon the land drowned they had full heauy heartes as well they might For of all theyr shyps and mariners whiche were in number a 1500. besides the common souldiours there was no more saued then the Mariners of one onely Shyp and they in this wise There was in that ship a good and wise Matrone a Countesse or an Earles wife perceiuing the tempest to grow and fearing her self called to her the Maister of the ship asked whether in attempting to the shore it were not possible to saue themselues who answered that to saue the ship it was impossible howbeit the men that were therein by Gods help he doubted not Then sayd the Countesse for the ship force no whit saue the soules therein and haue to the double the valure of thy ship who immediately hoysing the sayles with all force ran the ship a groundso neare the shore as possible was Thus with the vehemency of the weather and force he came withall brast the ship and saued all that was within the same as the matter had shewed and sayd before Then the kinges and princes altering theyr purpose after this so great a shypwrack returned home again eueuery one vnto their own lands Onely Edward the kings sonne remayned behinde with his men and ships which yâ— Lord had saued and preserued Then Prince Edward renouating hys purpose tooke shipping agayn and within 15. dayes after Easter arriued he at Acra and went a land taking with hym a thousand of the best souldiours most expert taryed there a whole month refreshing both hys men and horses and that in this space he might learne and know the secretes of the land After this he took with hym 6. or 7. thousand souldiours and marched forward twenty myles from Acra and tooke Nazareth and those he there found he slew and afterward returned again to Acra But their enemies following after them thinking to haue set vpon
leue not his sinne amend him before witnes and gif he ne amendeth not men should tel to the church and gif he ne amendeth not than men shuld shone his company as a publicane or a man that is misbeleued and this lawe was yfigured in the law of lepre who that readeth it he may see the sooth But Lord God he that sitteth in thy stede hath vndo thy lawe of mercy and of loue Lord thou biddest loue enemies as our self as thou shewest in the gospell there as the Samaritane had mercy on the Iewe. And thou biddest vs also prayen for them that cursen vs and that defamen vs pursuen vs to death And so Lorde thou didst thine apostles also But he that clepeth himselfe thy vicar on earth and head of thy church he hath vndone thy lawe of loue and mercy For gif we speaken of louing our ennemies hâ— teacheth vs to fight with our enemies that Christ hath forboden He curseth and desireth vengeance to them that so doth to hym Gif any man pursueth him hee curseth him that it is a sorowe a Christen man to hearen the cursinges that they maken and blasphemies in such cursing Of what thing that I know I may beare true witnes But gif we speake of louing of our brethren this is vndone by him that sayth he is Godsvicar in earth For Christ in the gospell biddeth vs that we shoulden clepen vs no father vpon earth But clepen God our father to maken vs loue perfitlich together And he clepeth himself father of fathers maketh many religions to euerich a father But whether is loue and charity encreased by these fathers and by their religions or els ymade lesse For a Friar ne loueth not a monke ne a secular man neither nor yet one frier a nother that is not of the order and it is againward A Lord me thinketh that there is litle perfection in these religions For Lorde what charity hauen such men of religion that knowen how they mown against and sin and fleen away froÌ„ their brethren that ben more vncuÌ„ning then they ben suffren them to trauelen in the world withouten their couÌ„cell as beastes Trulich Lorde me thinketh that there is but litle charity and then is there litle perfection Lorde God when thou were on earth thou were among sinful men to drawen them from sin thy disciples also And Lord I trow thou ne grauÌ„test not one maÌ„ more kuÌ„ning then an other al for himself and I wote wel that lewd meÌ„ that ben laborers ne trauel not alonlich for himself Lord our belief is that thou ne wer not of the world ne thy teaching neither ne thy seruantes that liueden after thy teaching But all they forsaken the world and so euery christen man must But Lorde whether thou taughtest menne forsake their brethrens companie and trauell of the worlde to liuen in ease and in rest and out of trouble and anger of the worlde by their brethrens trauell and so forsaken the world A Lord thou ne taughtest not a maÌ„ to forsaken a pore estate and trauel to ben afterward a Lord of his brethren or ben a lords fellow and dwelling with Lords as doth men of these new religions Lord thou ne taughtest not men of thy religion thus to forsake the world to liuen in perfection by them selfe in ease and by other mens trauell But Lord they sayen they ben ybound to thy seruise and seruen thee both night and day in singing their prayers both for themselfe and for other men that done them good both quicke and dead and some of them gone about to teach thy people when they hauen leisure A Lord gif they ben thy seruauntes whose seruaunts ben we that cannot preyen as they done And when thou were heere on earth for our nede thou taughtest thy seruauntes to preyen thy father priuilich and shortlich And gif there had beene a better maner of praying I trowe thou wouldest haue taught it in helpe of thy peâ—ple And Lorde thou reprouest hypocrites that preyen in long preyer and in open places to ben yholden holy men And thou seyst in the gospel wo to you Pharisees hypocrits And lord thou ne chargedest not thy seruaunts with such maner seruice But thou seest in the gospel that the Pharises worshopeÌ„ thee with their lippes and their hart is farre from thee For they chargen more mens traditions than thy commaundements And Lord we lewed men han a beleefe that thy goodnesse is endles and gif we keepen thine hestes than ben we thy true seruauntes And though we preyen thee but a litle shortlich thou wilt thinken on vs and grauÌ„ten vs that vs nedeth for so thou behighted vs somtime And Lord I trowe that pray a man neuer so many quaint prayers gif he ne kepe not thine hests he is not thy good seruaunt But gif he keepe thine hestes than he is thy good seruaunt and so me thinketh Lorde that praying of long prayers ne is not the seruice that thou desirest but keping of thine heftes and than a lewd man may serue God as wel as a man of religion though that the Plowman ne may not haue so muche siluer for his prayer as men of religion For they kunnen not so wel preisen their prayers as these other chapmen But Lorde our hope is that our prayers be neuer the worse though it be not so wel solde as other mens prayers Lorde Ezechiel the Prophet sayth that whan he spake to the people thy words they turned thy words into songs into tales And so Lord men done now they singin merilich thy words and that singing they clepen thy seruice But Lord I trow that the best singers he herieth thee not most But he that fulfilleth thy wordes he herieth thee full well though he wepe more then sing And I trow that weping for breaking of thy commandements be more pleasing seruice to thee than the singing of thy words And wold God that men would serue him in sorow for their sinnes and that they shoulden afterward seruen thee in mirth For Christ sayth yblessed ben they that maken sorow for they shoulden ben yconforted And woe to them that ben merry and haue theyr comfort in this world And Christ sayd that the world should ioyen hys seruaÌ„ts shulden be sory but their sorow shuld be turned into ioy A Lord he that clepeth himselfe thy vicar vpon earth hath y ordained an order of priestes to doe thy seruice in church to fore thy lewd people in singing matens euensong masse And therfore hee chargeth lewde men in paine of cursing to bryng to hys priests tithyngs and offerings to finden his priests and he clepeth that Gods part due to priests that seruen him in church But Lord in the olde law the tithings of the lewde people ne were not due to priestes but to that other childer of Leuie that ferueden thee in the temple and the
places of the Canon law 25. q. 1. Quae ad per. petuam Those thinges which be generally ordeyned for publique vtilitye ought not to be altered by any chaunge c. Item the decrees of the sacrat Canons none ought to keepe more then the Bishop Apostolicall c. Ibidem Item to alter or to ordeine any thing agaynst the decrees of the fathers is not in the authoritye or power uo not of the Apostolicall sea Ibidem The fourth opinion was that the Friers by the licēce of the Pope and of the Bishops might lawfully heare cōfessions and the people might be of them confessed and absolued But yet notwithstanding it was reason cōueniēt honest and profitable that once in the yeare they should be confessed to theyr curats although being cōfessed before to the friers because for the administration of Sacraments especially at Easter Of which opinion was Gulielinus de monte Landuno Henricus de Gandauo also held not onely to be conuenient but also that they were bound so to doe The fift opinion was that albeit the Friers might at all times and at Easter also heare confessions as the Curates did yet it was better and more safe at the time of Easter to confesse to the curates thē to the Friers And of this opiniō was this our Armachanus of whom we presently now entreat ¶ And thus haue ye as in a briefe summe opened vnto you what was the matter of contention betweene the friers and the Church men What Popes made with the friers and what Popes made against thē Moreouer what learned mē disputed against them in Paris and other places and what were theyr opinions The matter of contention about the Friers stoode in foure pointes First preaching without licence of Curats Second in hearing cōfessions Thyrd in burying Fourth in begging and taking of the people ¶ Popes that mainteined the Friers were Honorius 3 were Gregorius 9 were Alexande 4 were Clemens 4 were Boniface 8 were Clemens 5 ¶ Popes that mainteiued Curates were Innocentius 9 were Innocentius 4 were Martinus 4 were Benedictus 11 ¶ The learned men that disputed agaynst the Friers were Guilielmus de S. Amore. All these were cōdemned by the Popes or els caused to recant were Barnardus super capitulum Omnis vtriusque sexus All these were cōdemned by the Popes or els caused to recant were Godfridus de Fontibus All these were cōdemned by the Popes or els caused to recant were Henricus de Gandauo All these were cōdemned by the Popes or els caused to recant were Guilielmus de Landuno All these were cōdemned by the Popes or els caused to recant were Ioannes Monachus Cardini All these were cōdemned by the Popes or els caused to recant were Ioannes de Poliaco All these were cōdemned by the Popes or els caused to recant were Armachanus All these were cōdemned by the Popes or els caused to recant These considerations and circūstaunces hetherto premised for the more opening of this present cause of Armachanus susteined agaynst the idle beggerly sects of friers in whom the reader may well perceiue Antechrist plainly reigning and fighting against the Church Now remayneth that as I haue before declared the trauelles troubles of diuers godly learned mē in the Church striuing agaynst the sayd friers continually from the time of Guliel de Amore hetherto So now it remaineth that for so much as this our Armachanus labouring and in the same cause susteined the like conflict with the same Antechrist we likewise collect and open his reasons and arguments vttered in the consistorye and in the audience of the Pope himselfe wherwith he maynteyneth the true doctrine and cause of the Church agaynst the pestiferous canker creeping in by these friers after subtle wayes of hypocrisy to corrupt the sincere simplicity of Christes holy fayth perfect Testament The which reasons and argumentes of his with the whole processe of his doinges I thought good and expedient for the vtility of the Church more amply and largely to discourse and prosecute for that I note in the sects institutions and doctrine of these friers such subtle poyson to lurke more pernitious hurtfull to the religion of Christ and soules of Christians then all men peraduenture do consider Thus Armachanus ioyning with the clergy of England disputed and contended with the friers here of England an 1358. about a double matter Wherof the one was concerning confessiō and other exchetes which the friers encroched in parish Churches agaynst the Curates and publicke pastors of Churches The other was concerning wilfull beggery and pouerty which the Friers then tooke vpon them not vpon any necessity being otherwise strōg inough to worke for their liuing but onely vpon a wilfull and affected profession For the which cause the Friers appealed him vp to the court of Rome The occasion wherof thus did rise ¶ It befell that Armachanus vpon certayne busines comming vp to London found there certayne Doctours disputing and contending about the begging of Christ our Sauior Wherupon he being greatly vrged and requested oft times therūto at request made seuen or eight sermōs vnto the people at London wherein he vttered 9. conclusions Wherof the first and principal conclusion was touching the matter of the friers priuiledges in hearing confessions His conclusion was this First that if a doubt or question be moued for hearing cōfessiōs which of 2. places is rather to be chosē The parish church is to be preferred before the church of the friers Secondly being demaunded whether is to be taken to heare the confession of the parishioners the Parson or the Curate or the frier It is to be sayde rather the Parson or the Curate Thirdly that our Lord Iesus Christ in his humayne conuersatiō was alwayes poore but not that he loued pouerty or did couet to be poore Fourthly that our Lord Iesus Christ did neuer beg wilfully professing to be poore Fiftly that our Lord Iesus Christ did neuer teach wilfully to beg or to professe wilfull beggery The sixt conclusion was that Christ our Lord did cōtrary that men ought not wilfully or purposely wythout meere necessity to beg Seuēthly that there is neither wisedome nor holines for any man to take vpon him wilfull beggery perpetually to be obserued The eight that it is not agreing to the rule of the Obseruants or Friers Minorites to obserue wilful pouerty The last conclusion was touching the Bull of Pope Alexander the 4. whiche condemned the libell of the maisters of Paris that the same Bull touched none of these 7. last conclusions Upon these 9. conclusions premised Armachanus being appealed cited and brought vp to the presence of the Pope began to proue the same his foresaid conclusions or assertions vnder protestation made that his intētion was not to affirme any thing contrary to the christian fayth or to the Catholicke doctrine or that should be preiudicial or destructiue to the orders of the begging friers such as were
that lower curates haue not here power of binding assoiling by mean of pope and bishop but of Christ without mony And ther fore neither pope ne bishop may reuoke such maner power for time and place at her will Thus sayd I not but not for thy it seemes me thus that no man should graunt any thing after his owne will ghostly ne bodily But euerich man should be wel aduiser that he graunt nothing but if it be the will of God that he so graunt it And it is no doubt that ne God grauntes by meane persons as does Antichrist to torment Christes people Vnde Ioh. 19. ait Pilatus Nessis quia potestatem habeo dimittere te Et Christus Non haberes potestatem aduersum me vllam nisi esset tibi datum desuper The 8. article that our bishop puts me to is this that I should say that the pope may not grauÌ„t such maner indulgence of yeares for there shall not be so many yeres vnto yâ— day of doome as hene conteined in his buls or in the Popes indulgences wherof it folowes that indulgences bene not so much worth as they semen and bene preached This article I sayd not thus but I say that the Pope may graunt indulgences written in his letter of yeres all so farre forth that he may graunt him in Gods law so farre to graunt and farther not yeares may he graunt no moe then God hath set Yf indulgence ben forgeuenes of sinne I wot wel all onely God forgeues sinne Yf it be releasing of paines in Purgatory ordeiner of God if God haue bidden him release so many or ordeined that be should release so many he may then release him if it be in his own disposing to release whom him likes how much then he may destroy Purgatory and let none come there and release his owne payne as charity wottes So it semes he may be liker to be saued if himselfe list If any go to Purgatory theÌ„ it semes he full fayles charitye If Bulles bene the indulgence that men bringen from the Court then ben they not so much worth as they costen there for lightly they might be lost drenched or brend or a rat might eateÌ„ them his indulgence then were lost Therefore sir haue me excuser I know not these termes teach me these termes by Goddes law and truely I will learne hem The 9. Article is this that I should haue sayde that it is not in the popes power to grauÌ„t to any man doing penaunce remission from payne ne from blame Leude I am but this Article sayd I not thus leudly But thus I say that sithen it is onely due to God to geue and to graunt plenary remission from paines froÌ„ blame that what euer he be Pope or other that presumptuously mistakes vpoÌ„ him that power that is onely due to God in that in as much as in him is he makes himselfe Christ blasphemeth in God as Lucifer did when he sayd Ascendam ero similis altissimo Farther I say if the Pope holde men of armes in mainteining his temporalties Lordship to venge him on hem that gilten offenden him and geues remissioÌ„ to fight to slay hem that contraryen hem as men sayden he did by the bishop of Norwich not putting his swerd into his sheath as God commaunded Peter Mitte c. he is Antichristus for he dos contrary to the commaundements of Iesus that bad Peter forgeue to his brother seueÌ„ty sithe seuen sithe Si peccauerit in me frater meus quotiens demittam ei Septies c. Et Christus non dico tibi septies sed septuagesies septies The 10. Article is this that our Bishoppe puts to me that I should haue sayd that a man geuing his almes to any man after his dome not hauing neede sinnes in so geuing This article sothly I sayd not in these termes But of this matter I haue spoken will with protestation made before on this wise that it is medefull to geue almes to ich man that asketh it bodely or ghostly but not to geue to ich shameles begger strong mighty of body to get his lifeloode leuefull will not in what degree so he be men oweÌ„ not to geue it to such a one that he vnreasonably asketh for if he geue it to him wittingly he sins as fautor of his idlenes Vnde Sap. 12. Si benefeceris scito cui benefeceris erit gloria in bonis tuis multa The 11. Article is this that is put to me that I shoulde haue sayd that it is not in the power of any prelate of what euer priuate Religion to graunt letters of the good deeds of her order ne such benefices grauntet profits not to hele of soules to hem that they ben grauntet to I said neuer thus iâ—â—hese termes but thus I say with protestation that prelates of priuate religion moweÌ„ grauÌ„t letters of the good deedes of her order But the gostly mede that comes of good deedes they mow not graunt for that is onely propriet to God And if they blinde the people in misbeliefe for her worldlye winning wittingly behetting hem of her owne grauÌ„t gostly medes in heauen by her letters and her seale vncertaine who shall be damned but make the people bolder to sinne by trust of her praiers hit is none heal to the soules but harmes to that one to that other For God shall yeld to echone after here werkes Ipse reddet vnicuique secundum opera suaâ— The 12. Article is this that our Bishops puts to me that I mony times and oft haue come he sayes to a desert woode cleped Derwaldswode of his dioces and there in a Chappell not hallowed but accurset*shepherds hulke by mine own folly he sayes haue presumed to sing but rather to curse in contempt of the keyes Hereto I say that this is falsly put vpoÌ„ me of hem that told you this For it is a chappell where a priest sings certaine dayes in the yeare with great solemnity and certes I neuer song therein seth I was borne into this world The 13. Article is this that I should also presume to sing in an vnhallowet Chappell that stondes in the parke of Newton besides the town of Leyntwardy of this same Dioces Truely I wot not where the place stondes The 14. Article is this that I should say that no man owes to sweare for any thing but simply withouteÌ„ oth to affirme or to deny and if he sweare he sinnes This article sayd I not that I haue minde of in thys maner But oft I haue sayd and yet will that men should not sweare by any creature by the law of God and that no man should sweare in idel as wel nigh al the people vseth therfore me thinkes it is no neede to comfort the people in swearing For from
holy But I maruell that they say so reading this saying in the Actes of the Apostles because the charmers pronouncing the name of Iesus that is aboue all names would haue healed those that were possessed with deuils and sayd In the name of Iesus whom Paul preacheth go ye out of the men And the possessed with deuils aunswered Iesus we know and Paule we know but what are ye and they all to be beat the coniurers And now considering this and many such like things I maruell wherfore the vicious Priests do sell theyr praiers and blessings dearer as also theyr Masses Trentals of Masses then those that be deuout lay mē and holy women which with all theyr hart desire do flee from vices take hold of vertue For as much as God in diuers places of the Scripture doth promise that he will not heare sinners wicked persons Neither should he seme to be iust if he should sooner heare the praiers of his enemies then of his faythfull frend How I pray you shall a sinneful priest deliuer an other man from sinne by his prayers or els frō the punishment of sinne whē he is not able to deliuer him selfe by his prayer frō sinne What then doth God so much accept in the Masse of a vicious Priest that for his masse his prayer or oblatiō he might deliuer any man either frō sinne or from the payne due for sinne No but for that that Christ hath once offered himselfe for our sinnes now sitteth on the right hand of God the father alwayes shewing vnto him what and how great things he hath suffered for vs. And euery priest alwayes maketh mētion in his masse of this oblation Neither do we this that we might bring the same oblation into the remembraunce of God because that he alwayes in his presence seeth the same But that we should haue in remēbraunce this so great loue of God that he would geue his own sonne to death for our sinnes that he might clense purify vs frō all our sinnes What doth it please God that the remembraunce of so great loue is made by a prest which more loueth sinne then God Or how can any prayer of such a priest please God in what holy place soeuer he be or what holy vestimēts soeuer he put on or what holy prayers soeuer he maketh And where as Christ and his Apostles do cōmaund the preaching of the word of God the Priests be now more bound to celebrate the Masse and more straitly bound to say the Canonicall houres whereat I cannot but greatly maruell For why to obey the precepts of men more then the cōmaūdements of God is in effect to honor mā as God and to bestow the sacrifice vpon man which is due vnto God and this is also spirituall fornication How therfore are Priests bound at the commaundement of man to leaue the preaching of the word of God at whose cōmaundemēt they are not bound to leaue the celebration of the Masse or singing of Matines Therefore as it seemeth Priestes ought not at the commaundement of any man to leaue the preaching of the word of God vnto the which they are boūd both by diuine and Apostolicall preceptes With whom agreeth the writing of Hierome vpon the Decretals saying in this wise Let none of the Bishops swell with the enuy of deuilishe temptation let none be angry if the Priestes do sometime exhort the people if they preach in theyr Church c. for to him that forbiddeth me these thinges I will say that he is vnwilling that Priestes should do those thinges which be commaunded of God What thing is there aboue Christ or what may be preferred before his body and his bloud c. Do Priestes therfore sinne or not which bargayne for mony to pray for the soule of any dead man It is well knowne that Iesus did whip those that were buyers and sellers out of the tēple saying My house shal be called the house of prayer but you haue made the same adenne of theenes Truely he cast not out such Marchaunts frō out of the Church but because of theyr sinnes Wherupon Hierome vpon this text sayth Let the Priests be diligent and take good heede in this Churche that they turne not the house of God into a den of theeues He doubtles is a theef which seeketh gayne by Religion by a shew of holynes studieth to finde occasion of marchaundise Hereupon the holy Canons do make accursed Symoniacal heresy doe commaund that those should be depriued of the priesthood which for the passing or maruelous spiritual grace do seek gayne or monye Peter the Apostle sayde to Symon Magus Let thy mony and thou go both to the deuill whiche thinkest that the giftes of God may be bought for money Therefore the spirituall gyftes of God ought not to bee solde Uerely prayer is the spirituall gift of God as is also the preaching of the word of God or the saying on of handes or the administration of other Sacramentes Christ sending forth his Disciples to preach sayd vnto them Heale ye the sicke cast out deuils rayse the dead freely haue ye receiued freely geue ye agayne If the Priestes haue power by theyr prayers to deliuer soules being in Purgatory from greeuous paynes without doubt he hath receiued that power freely from God How therefore can he sell his act vnlesse he resist the commaundementes of God of whom he hath receiued that authoritye This truly cannot be done without sinne which is agaynst the commaundement of God How playnly spake Christ to the Pharisies Priests saying wo be vnto you Scribes Pharisies hypocrites because ye haue eaten the whole houses of such as be wydowes by making long praiers and therfore haue you receiued greater dānation Wherin I pray you do our Pharisies and Priestes differ from them Do not our Priestes deuour widowes houses and possessions that by their lōg prayers they might deliuer the soules of their husbāds frō the greuous paynes of purgatory How many Lordships I pray you haue bene bestowed vpon the religious mē womē to pray for the dead that they by their prayer might deliuer those dead men from the payne as they sayd that they suffer in purgatory greuously tormented and vexed If theyr prayers and speaking of holy words shall not be able to deliuer themselues frō payn vnlesse they haue good works How shall other men be deliuered from payne by their praiers which whilest they liued here they gaue ouer themselues to sinne Yea peraduētUre those Lordships or landes which they gaue vnto the priestes to pray for them they themselues haue gotten by might from other faythful men vniust and violently And the Canous doe say that sinne is not forgeuē till the thing taken away wrōgfully be restored How thē shal they be able which do vniustly possesse such Lordshippes or landes to deliuer them by theyr prayers from payne which haue geuen
the holy communion And I warne you that you enter into no tauernes with ghestes be not a cōmon cōpany keper For the more a preacher keepeth him frō the company of men the more he is regarded All be it deny not yet your helpe and diligence where soeuer you may profite other Against fleshlye lust preache continuallye all that euer you can For that is the raging beast which deuoureth men for whom the flesh of Christ did suffer Wherfore my heartily beloued I beseech you to flie fornication for where as a man woulde most profite and doe good there this vice vseth most to lurke In any case flie the company of yong women and beleeue not their deuotion For S. Austen sayth the more deuout she is the more procliue to wantonnesse and vnder the pretence of religion the snare and venome of fornication lurketh And this knowe my welbeloued that the conuersation with them subuerteth many whome the conuersation of this worlde coulde neuer blemish nor beguile Admit no womē into your house for what cause so euer it be and haue not much talke with them otherwise for auoiding of offence Finally howsoeuer you do feare God and keepe his precepts so shall you walke wisely and shall not pearish so shall you subdue the flesh contemne the world and ouercome the deuill so shall you put on God finde life and confirme other and shall crowne your selfe wyth the crowne of glory the which the iust iudge shall geue you Amen ¶ This letter of Iohn Hus conteineth a confession of the infirmitie of mans flesh Howe weake it is and repugnant against the spirite Wherein he also exhorteth to perseuere constantly in the truth HEalth be to you from Iesus Christ. c. My deare frend knowe that Palletz came to me to perswade me that I shuld not feare the shame of abiuration but to consider the good which thereof will come To whome I sayd that the shame of condemnation and burning is greater then to abiure and why shuld I feare then that shame But I pray you tel me plainly your minde Presuppose that such articles were laid to you which you knewe your selfe not to be true what would you do in that case Would you abiure Who aunswered The case is sore began to weepe Many other things wee spake which I did reprehende Michael de Causis was some times before the prison with the deputies And when I was wyth the deputies thus I heard him speake vnto the keepers Wee by the grace of God wil burne this hereticke shortly for whose cause I haue spent many Florenes But yet vnderstand that I wryte not this to the intent to reuenge mee of him for that I haue committed to God and pray to God for him with all my heart Yet I exhort you again to be circumspect about our letters for Michael hath taken suche order that none shall be suffered to come into the prisone no not yet the keepers wrues are permitted to come to me O holy God howe largely doth Antichrist extend his power and crueltie But I trust that hys power shall be shortned and his iniquitie shal be detected more more amongst the faithfull people Almighty God shal confirme the hearts of his faithful whom he hath chosen before the costitution of the world that they may receiue the eminall crowne of glory And let Antichrist rage as much as he wil yet he shal not preuaile against Christ which shal destroy him with the spirite of his mouth as the Apostle sayeth And 〈◊〉 shall the creature be deliuered out of seruitude or corruptions into the libertie of the glorye of the sonnes of God as sayeth the Apostle in the wordes following we also wythin oure selues doe grone waiting for the adoption of the sonnes of God the redemption of our body I am greatly comforted in those wordes of our Sauiour◠happy be you when men shall hate you and shall seperate you and shall rebuke you and shall cast out your name as execrable for the sonne of man Reioyce and be glad for beholde great is your rewarde in heauen Luke 6. O worthy yea O most worthy consolation which not to vnderstande but to practise in time of tribulation is a hard lesson This rule sainct Iames with the other Apostles did well vnderstand which saieth count it exceeding ioy my brethren when yee shall fall into diuers tentations knowing that the probation of your faith woorketh patience let patience haue her perfecte worke For certainely it is a great matter for a man to reioyce in trouble and to take it for ioy to be in diuers temptations A light matter it is to speake it and to expounde it but a great matter to fulfill it For why our most patient and most valiaunt champion him selfe knowing that hee shoulde rise againe the thirde day ouercomming his ennemies by his death and redeeming from damnation his electe after his last Supper was troubled in spirite and sayde My soule is heauie vnto death Of whom also the Gospell sayeth that hee began to feare to be sadde and heauie Who being then in an agonie was confirmed of the Aungell and his sweat was like the droppes of bloud falling vpon the ground And yet he notwithstanding being so troubled sayde to his disciples let not your hearts be troubled neither feare the crueltie of them that persecute you for you shall haue me with you alwaies that you may ouercome the tyranny of your persecutours Whereupon those his souldiours looking vppon the Prince and king of glory sustained great conflictes They passed throughe fire and water and were saued and receiued the crowne of the Lord God of the which S. Iames in his canonicall Epistle sayeth Blessed is the man that suffereth temptation for when he shall be proued he shall receaue the crowne of life which God hathe promised to them that loue him Of this crowne I trust stedfastly the Lord wil make mee partaker also with you which be the feruent sealers of the trueth and with all them which stedfastly and constantly doe loue the Lord Iesus Christ which suffred for vs leauing to vs example that we should follow his steppes It behooued him to suffer as hee sayeth and vs also it behooued to suffer that the members may suffer together with the head For he sayeth If any man will come after mee let him denie himselfe and take vp hys crosse and followe me O most mercyfull Christ draw vs weake creatures after thee for except thou shouldst draw vs we are not able to follow thee Geue vs a strong spirite that it may be ready and although the flesh be feeble yet let thy grace goe before vs goe with vs and follow vs for without thee we can do nothyng and much lesse enter into the cruell death for thy sake Geue vs that prompt and ready spirite a bold hart an vpright fayth a firme hope and perfect charitie that we may geue our lyues paciently and ioyfully for
that hee had almost perswaded them So liuely and likely their hatred was detected that almost no trust was geuen to their testimonies saue onely for the cause and quarrell wherein they stood touching the popes doctrine All mens mindes here were moued and bending to mercye towardes hym For he told them how that he of hys owne accord came vp to the Councell and to purge hymselfe he did open vnto them all hys life and doinges being full of vertue godlines This was sayth he the old maner of auncient and learned meÌ„ and most holy Elders that in matters of fayth they did differ many times in argumentes not to destroy the fayth but to finde out the veritie So did Augustine and Hierome dissent not onely being diuers but also contrary one from the other yet wtout al suspition of heresy All this while the popes holy Councell did wayt still when he would beginne to excuse himselfe and to retracte those thinges whiche were obiected agaynst him and to craue pardon of the Councell But he persisting still in hys constant oration did acknowledge no errour nor gaue any signification of retractation At last entring into the prayse commendation of M. Iohn Hus he affirmed that he was a good iust and holy man and much vnworthy that death whiche he did suffer Whom he did know from his youth vpward to be neither fornicator drunkard neither anye euill or vicious person but a chast sober man a iust and true preacher of the holy Gospell and whatsoeuer things mayster Iohn Hus and Wicklyff had holden or written specially agaynst the abuse and pompe of the clergie he would affirme euen vnto the death that they were holy and blessed men and that in all pointes of the Catholicke fayth he doth beleue as the holy Catholicke Church doth hold or beleue And finally he did conclude that al such articles as Iohn Wickleffe Iohn Hus had written put forth agaynst the enormities pompe and disorder of the Prelates he would firmely steadfastly without recantation hold defend eueÌ„ vnto the death And last of all he added that al the sinnes that euer he had coÌ„mitted did not so much gnaw and trouble his conscience as did that onely sinne whiche he had committed in that most pestiferous fact when as in his recantation he had vniustly spoken against that good and holy man his doctrine specially in coÌ„senting vnto his wicked coÌ„deÌ„nation concluding that he did vtterly reuoke deny that wicked recantatioÌ„ which he had made in that most cursed place that he dyd it through weakenes of hart and feare of death And moreuer that whatsoeuer thing he hath spokeÌ„ against that blessed man he hath altogether lyed vpoÌ„ him and that he doth repent him with his whole hart that euer he did it And at the hearing hereof the hartes of the hearers were not a little sory For they wished and desired greatly that such a singular man shold be saued if otherwise their blind superstition would haue suffered it But he continued still in his prefixed sentence seeming to desire rather death then lyfe And persisting in the prayse of Iohn Husse he added moreouer that he neuer mayntayned anye doctrine agaynst the state of the Church but onely spake agaynst the abuses of the clergye against the pride pompe and excesse of the Prelates For somuch as the patrimonies of the churches were first geuen for the poore then for hospitality and thirdly to the reparations of the Churches it was a griefe to that good man sayd he to see the same misspent and cast away vpon harlots great feastings and keping of horses and dogges vpoÌ„ gorgeous apparell and such other things vnseming Christian Religion And herein he sheweth him selfe marueilous eloquent yea neuer more And when his oration was interrupted many tymes by diuers of them carping his sentences as he was in speaking yet was there none of all those that interrupted hym which scaped vnblanckt but he brought them all to confusion and put them to silence When any noise began he ceased to speake after began againe proceeding in his Oration and desiring them to geue him leaue a while to speak whoÌ„ they hereafter should heare no more neither yet was his mind euer dashed at all these noyses and tumults And thys was marueilous in him to behold notwithstanding he continued in strait prison 340. dayes hauing neither booke nor almost light to read by yet how admirably his memory serued him Declaring howe all those paynes of his strait handling did not somuch greeue him as he did wonder rather to see their vnkind humanitie towardes him When he had spoken these and many other thinges as touching the prayse of Iohn Wickleffe Iohn Hus they which sat in the Councell whispered together saying by these his wordes it appeareth that he is at a poynt with hym selfe Then was he agayne caried into prison greeuously settered by the hands armes and feete with great chaines and fetters of yron The Saterday next before the Ascension day early in the morning he was brought with a great number of armed men vnto the Cathedral Church before the open congregation to haue his iudgement geuen hym There they exhorted him that those thinges which he had before spokeÌ„ in the open audience as is aforesayde touching he prayse and commendation of M. Iohn Wickleffe and M. Iohn Hus confirming and establishing their doctrine he would yâ—t recant the same but he merueilous stoutly without all feare spake agaynst them amoÌ„gst other things said vnto them I take God to my witnes and I protest here before you all that I do beleeue and holde the articles of the fayth as the holy Catholicke Church doth hold and beleue the same but for this cause shall I now be condemned for that I will not consent with you vnto the condemnation of those most holy and blessed men aforesayd whome you haue most wickedly condemned for certaine articles detetesting and abhorring your wicked and abhominable life Then he confessed there before them all his beliefe and vttered many thinges very profoundly and eloquently in so much that all men there present could not sufficiently coÌ„mend prayse hys great eloqueÌ„ce excellent learning and by no means could they induce or perswade him to recant Then a certayne bishop named the Bishop of Landy made a certayne sermon exhortatiue agaynst M. Hierome perswading to his condemnation After the Byshop had ended the sayd sermon M. Hierome sayd agayn vnto them You shall condemne me wickedly and vniustly But I after my death will leaue a remorse in your conscience and a nayle in your hartes ET CITO VOS OMNES VT RESPONDEATIS MIHI CORAM ALTISSIMO ET IVSTISSIMO IVDICE POST CENTVM ANNOS that is And here I cite you to aunswere vnto me before the most high and iust Iudge within a C. yeares No penne can sufficiently write or note those
22. Item whether he beleueth that an euill Priest with due maner and forme and with the intentiō of doing doth verily consecrate doth verily absolue doth verily baptise and doth verily dispose all other sacramentes euen as the Church doth 23. Item whether he beleeue that Saint Peter was the Uicar of Christ hauing power to bynde and to lose vppon the earth 24. Item whether he beleue that the Pope being canonically elect whiche for the tyme shall be by that name expresly be the successor of Peter or not hauing supreme authoritie in the Church of God 25. Item whether he beleue that the authoritie of iurisdiction of the Pope an archbishop or a Bishop in binding loosing be more then the authorititie of a simple priest or not although he haue charge of soules 26. Item whether he beleue that the pope may vpon a iust and good cause geue indulgēces and remission of sins to all Christian men being verily contrite and confessed especially to those that go on pilgrimage to holy places and good deedes 27 Item whether he beleue that by such graunt the pilgrimes that visite those Churches and geue thē any thing may obtayne remission of sinnes or not 28. Item whether he beleue that all Bishops may graūt vnto their subiectes according as the holy Canons doe limit such indulgences or not 29. Item whether he beleue and affirme that it is lawfull for faythfull Christians to worship Images and the reliques of sayntes or not 30. Item whether he beleue that those religions whiche the Churche hath allowed were lawfully and reasonably brought in of the holy fathers or not 31. Item whether he beleueth that the pope or any other Prelate for the time being or their vicars may excommunicate their subiect Ecclesiasticall or secular for disobediēce or contumacie so that such a one is to be holden and taken for excommunicate or not 32. Item whether ye beleue that for the disobediēce and contumacie of persons excommunicate increasing the prelates or their vicares in spirituall thinges haue power to agrauate and to reagrauate to put vpon men the interdict and to call for the secular arme and that the same secular arme or power ought to be obedient to the censures by their inferiors called for 33. Item whether he beleue that the pope and other prelates or els their vicares haue power in spirituall things to excommunicate priestes and lay men that are stubberne and disobedient from theyr office benefice or entrance into the church and from the administration of the sacraments of the Church also to suspend them 34. Item whether he beleue that it is lawfull for ecclesiasticall persons without committing sinne to haue anye possessions temporall goodes and whether he beleeue that it is not lawfull for lay men to take away the same from thē by their authoritie but rather that such takers away incrochers vpō ecclesiasticall goods are to be punished as committers of sacriledge yea although such Ecclesiasticall persons liue naughtely that haue such goodes 35. Item whether any such taking away or incrochyng vpō any priest rashly or violently made although the priest be an euill liuer be sacriledge or not 36. Item whether he beleue that it is lawfull for lay mē of whether sexe soeuer that is men and women to preache the word of God or not 37. Item whether he beleue that it is lawfull to al priestes freely to preach the word of God whersoeuer whensoeuer and to whom soeuer it shal please them althogh they be not sent at all 38. Item whether he beleue that all mortall sinnes and especiall such as be manifest and publike are to be corrected and to be extirpate or not Furthermore wee will commaunde and decree that if any by secrete information by you or any other to be receiued shall be founde either enfamed or suspected of anye kind of the pestiferous sect heresie doctrine of the most pestilence men I. Wickleffe I. Hus and Hierome of Prage the archheretickes aforesaid or of fauoring receiuing or defending the foresayd damned men whilest they liued on the earth their false followers and disciples or any that beleeueth their errours or any that after their death pray for thē or any of them or that nominateth them to be amongst the number of catholick men or that defendeth them to be placed amongst the number of y◠saintes either by their preaching worshipping or otherwaies wherin they deserue to be suspected y◠then they by you or some of you may be cited personally to appeare before you or some of you wtout either Proctor or Doctor to answere for them an oth being opēly taken by them as is aforesayd to speak the plain mere veritie of the articles aboue written and euery of them or other oportune as case and circumstance shall require according to your discretion as you or anye of you shall see expediēt to proceed against them or any of them according to these presentes or otherwise canonically as you shall thinke good Also that you do publish solemnly cause to be published these present letters omitting the articles interrogatories herein contayned in the citties other places of your dioces where conueniently you may vnder our authoritie there to denounce and cause to be denounced all singular such hereticks with their abbetters fauorers of their heresies erroures of what sexe or kinde soeuer that do hold defend the sayd erroures or doe participate any maner of way with heretickes priuely or apertly of what state dignitie or condition soeuer he or they be Patriarche Archbishop king Queene Duke or of what other dignitie either Ecclesiasticall or seculare he be also with their aduocates and procurators whosoeuer whiche are beleuers followers fauourers defenders or receiuers of such heretickes or suspected to be beleuers followers fautors defenders or receiuers of them to be excommunicate euery sonday and festiuall day in the presence of the people Furthermore that you dilligently do to be inquired by the sayd our authoritie vpon all and singular such persons both men and women that mayntayne approue defend teach such erroures or that be fauourers receauers and defenders of them whether exempt or not exempt of what dignitie state preeminence degree order or condition soeuer And such as you shal finde in the sayd your inquisition either by their own confession or by any other meane to be diffamed or otherwise infected with the spot of suche heresie or errour you through the sentence of excommunication suspension interdict and priuation of their dignities personages offices or other benefices of the Church and fees which they hold of any church monastery and other Ecclesiastical places also of honours and secular dignities and degrees of sciences or other faculties as also by other paynes and censures of the Church or by wayes and meanes whatsoeuer els shall seeme to you expedient by taking and imprisoning of their bodies and other corporall punishmentes
and remembraunce beleued that a man ought not to coÌ„fesse his sinnes to a Priest This Article he also confessed that he doubted vpon Now remayneth to declare what these doctors aforesayd concluded vpon the articles whose aunswere vnto the same was this First of all as touching the first article they sayde that the article in the same termes as it was propouÌ„ded is not simply an heresy but an error Item as touching the second article the doctors agree as in the first Item as touching the third Article they affirme that it is an heresy Vnto the fourth Article they aunswered as vnto the first and second Item the doctors affirme the 5. article to be an heresy Item as touching the 6. Article the doctors conclude that if the sayd Nicholas being of perfect mind and remeÌ„brance did doubt whether the sacrament of the aulter were the very perfect body of Christ or no then that Article is simply an heresy Wherupon the sayd Commissary declared pronounced the sayd Nicholas Canon vpoÌ„ the determinatioÌ„ of the foresaid doctors to be an heretick and therupon forced the sayd Nicholas to abiure all the sayd Articles That done he enioined the sayd Nicholas penance for his offeÌ„ces thre displinges about the cloyster of the Cathedrall Churche of Norwich before a solemne procession bare headed barefoote carying a Taper of halfe a pound in his hand going after the maner aforesayd like a mere peniteÌ„tiary the which his penance the iudge commaunded should be respited vntill the comming of the Bishop into his dioces and that in the meane time he should be kept in prison to the end that he should not infect the flock with his venune and poyson of errors and heresyes Thus haue we briefly discoursed vnto you the greate troubles and afflictions which happened in Norfolke and Suffolke by the space of those 4. yeares before mentioned hauing drawen out briefly for euery yere certayne notable examples sufficient for the declaration of all the rest for so much as their opinions being nothing different theyr penaunce and punishment did also nothing differ otherwise then by those particuler examples may be playnely seene Thomas Bagley Priest ANd now to proceede as we haue begon with our former storyes generally we find in Fabians Chronicles that in the same yere of our Lord. 1431. Thomas Bagley a priest Vicar of Monenden beside Malden being a valiant disciple and adherent of wickliffe was condemned by the Byshops of heresy at London about the midst of Lent was disgraded and burned in Smithfield ¶ Paule Craw a Bohemian THe same yeare also was Paule Crawe a Bohemian taken at S. Andrewes by the Bishop Henry and deliuered ouer to the secular power to be burnt for holding contrary opinions vnto the Church of Rome touching the sacrameÌ„t of the Lords supper the worshipping of Sainets auricular confession with other of Wicklesses opinions The story of Thomas Rhedon a French man and a Carmelite Frier burnt in Italy for the profession of Christ. WE haue declared before how this cruell storme of persecution which first began with vs in England after it had long raged heere against many good and godly men it brake out passed into Boheme and after within a short time the fire of this persecution increasing by little and little inuaded Scotland and from thence now wyth greater force and violence this furious deuouring flame hath entred Italy and suffereth not any part of the world to be free from the murther and slaughter of most good godly men It hapned about this time that one Thomas Rhedon a Frier of that sect which taketh his name of the mount Carmelus by chance came with the VenetiaÌ„ Ausbassadours into Italy This maÌ„ although he was of that fort and secte which in stead of Christians are called Carmelites yet was he of a farre other religion vnderstood the word of God iudging that God ought not to be worshipped neither in that mount nor at Ierusalem onely but in spirit truth This man being a true Carmelite â— fauoring with his whole hart that new sweet must of Iesu Christ with earnest study desire seeking after a ChristiaÌ„ integritie of life prepared himselfe first to go into â—â—ly trusting that he should find there or else in no place sonne by whole good life and liuing he might be editied and instructed For where ought more aboundance of verme good liuing to be then in that place which is counted to be the forte and fountaine of all religion And how could it otherwise be but that wheras so great holines is professed wherupon all mens cies are bent as vpon a stage vnderas S. Peters seate is and is thought to be the ruler gouernour of all the Church all things should florish and abesid worthy of so great expectatioÌ„ in that place This holy man hauing these things before his eies and considering the same with himselfe forsooke his owne countrey Citie went vnto Rome conceiuing a firme sure hope that by the example of so many notable and worthy me he should greatly profile in godlines learning but the successe of the matter did vtterly frustrate his hope for all things were cleane coÌ„trary Whatsoeuer he saw was nothing else but meere dissimulatioÌ„ and hypocrisie In stead of gold he found nothing but coales and for to say the truth he found nothing else there but gold and siluer In stead of heauenly gifts there raigned amongst them the pompe and pride of the world In place of godlines riot In stead of learning and study douthfulnes and superstition Tyrannie and hautinesse of mind had possessed the place of Apostolicke simplicitie that now there remained no more any place or libertie for a man to learne that whiche hee knew not or to teach that which he perfectly vnderstoode Finally all things were turned artic versie all things hapned vnto him contrary to his expectation wheresoeuer he went But nothing so much offended this good mas mind as the intolerable ambition and pompous pride in them whome example of humilitie should especially commend and praise to the whole worlde And albeit that hee saw here nothing which did accord agree with the rule of the Apostles yet these things did so much passe all measure and pacience that he could by no meanes resraine his long in so great abuse and corruption of the Church seing such ambitions pride in their buildings apparell in their places in their daintie fare in their great traynes of seruants in their horsse and armour finally in all things pertaining vnto them Which things how much they did vary from the prescript rule of the Gospel so much the more was this good maÌ„ forced to speake Albeit he did well vnderstand how litle he shoulde preuaile by speaking for if admonition would profite any thing at all the bookes of Wicklesse and diuers other were not wanting The famous testimonies of Iohn Hus
siege After this discomfiture the saying is that Amurathes to keepe his vow made before after his victory at Uarna gaue himselfe into a religious order liuyng a contemplatiue life with certaine other Priestes ioyned vnto him in the forest of Bithynia renouncing the gouernement of his realme to the handes of Haly one of his Princes for thou must vnderstaÌ„d good Reader that the Turkes also be not without their sondry sectes of Religion no more then we Christians are without our Friers and Monkes In the meane tyme while Amurathes this Turkishe tyraÌ„ne was cloystered vp in his Monkish Religion Ioannes Huniades in the kyngdome of Hungary and Castriotus Scanderbeius in Grecia kept great styâ—re against the Turkes By reason wherof Amurathes was takeÌ„ againe from his Monkish vow and profession brought agayne into the field For first Huniades had rescued the whole couÌ„trey of Hungary and had propulsed moreouer all the might of the Turkes farre froÌ„ Seruia And although the peuishe practise of Grgins Prince of Servia had oft tymes disclosed his counsailes vnto the Turkes whereby twise he was brought in daunger yet notwithstandyng through the Lordes gracious protection he was preserued and deliuered by the sayd George vnto the Hungarians agayne after that manfully vaÌ„quished the Turkes so that they had no resting place about those parts of Seruia and Bulgaria so long as he liued On the other side in Grecia Castriotus ScaÌ„derbeius so foyled the Turke in defence of his couÌ„trey Epirus and Macedonia and kept Amurathes so short that not ouely he was not able to wynne any great Towne in all Epyrus but also commyng from Epyrus in the straites was so intaÌ„gled by Castriotus that he was forced to geue battaile In the which battaile he was so vanquished most part of his army slayne that for grief and sorrow conceaued he fallyng into a rauyng sicknesse was traÌ„sported out of his pauillon vnto Adrianople and there in fury madnesse dyed after he had reigned 34. yeares which was about the yeare of our Lord. 1450. This Amurathes first ordained the order of Ianizarites Which were the men children of such Christians as he conquered tooke captiue whom he forced to renounce the faith of Christ wherein they were Baptized brought them vp in Mahumetes law exercised them in the same feates of warre as he did his owne people and after that they came to mens estate he named them Ianizari that is to say souldiours of a straunge countrey and made them to garde his person They weare on their head is stead of an helmet a white attire made of the grossest sort of woll and in so manifolde aboute their head that it can not bee pierced with a sword It haÌ„geth downe on the backe with a taile and before on the forehead it is garnished with golde and siluer They were woont to vse bowes and launces in the fielde but nowe they vse dagges as oure horsemen do At the first institution there were but 8000. in theyr garrison but now they be twise so many This of all bondage and seruitude that the Christians suffer vnder the Turke is most intollerable and greatly to be of all true Christians lamented For what can godly mindes behold more to their griefe then to see their children pulled from the faith of Christ wherein they were baptised and by whose bloud they should eternally be saued and to be instructed and nourished with the blasphemous doctrine of Mahumet and to be professed enemies of Christ and hys Churche to make warre against heauen and to perish euerlastingly And finally what a lamentable thing is it to see and beholde our owne children borne of our owne bodies to become our mortall and cruell enemies and to cut our throtes with their owne hands This seruitude of minde is farre greater then death it selfe which if oure Princes would well consider it would cause them the rather to agree and bende their whole force and power against this cruell enemy ¶ Mahumetes second the ix after Ottomanus AMurathes left behind him three sonnes Mahumete borne of the daughter of Despota Prince of Seruia being twentie yeares of age the second sonne called Turcines the third named Calepinus This Turcines being an infant and but eighteene moneths old was strangled at the commandement of the Turke by his seruant Moses himselfe being there present and beholding the horrible murther And when Moses the executour of the murther had desired him not to pollute his handes with the bloud of his brother he answered that it was the manner of all the Ottoman Turkes that all the other breethren being destroied none should be lefte aliue but one to gonerue the Empire Wherefore Moses was commaunded by the tirant there presently and in his sight to kill the infant This horrible fact when the mother of the childe vnderstoode she crieng out and almost mad for sorrowe cursed the tirant to his face But he to mitigate the rage of his mother at her request being desirous to be reuenged vpon the executour of her sonnes death deliuered the said Moses bound into her hands who then in the presence of the tirant thrust him to the hart with a knife and opening his side tooke out his liuer and threw it to the dogges to be deuoured The third sonne called Calepinus which was but sixe moneths old the foresaid Amurathes his father commended to the custody of Halibassa one of his Nobles who to gratifie and please the tirant betraied the infant brought him vnto him and thereupon he at the tirants commandement was strangled Some affirme that in the stead of Calepinus another child was offered vnto the tirant and that Calepinus was conueied to Constantinople and after the taking of Constantinople was caried to Uenice and then to Rome to Pope Calixt where he was baptised and afterward came into Germany to Fridericke the Emperour and there was honorably enterteined kept in Austrich during his life Where note how the mercifull prouidence of God whom he list to saue can fetch out of the diuels mouth And note moreouer touching the foresayde Halibassa the betraier of the infant how he escaped not vnreueÌ„ged For Mahumet vnderstanding him to be a man of great substance and richesse thorough forging of false crimes with great torments put him to death to haue his richesse for this tirant was geuen to insatiable auarice Thus this bloudy Mahumete began his regiment with horrible murther after the example of other cursed tirants his predecessours Although this Mahumete notwithstandyng that hee came of a Christen mother being the daughter of Despota prince of Seruia and by her was brought vp and instructed from his childhood in the precepts of Christian religioÌ„ and maners yet he soone forgetting all gaue himselfe to Mahumetes religion and yet so that he being addicted to neyther Religion became an Atheist beleeuing and worshipping no God at all but onely the Goddesse of
was sent two Captaines of the Turke who fighting against the prouinces of the Venetians made great spoyle and waste about the regions of Stiria Carinthia where also the Venetian power was discomfited Hieronimus Nouell their Captaine slaine At length truce was taken betweene the Turke the Venetians vpon this conditioÌ„ that Scodra Tenarus Lemnus should be yeelded vnto him and that they shoulde pay to him yearely 8. thousand duckets for the free passage of their Marchants After this peace concluded with the Venetians Mahumete himselfe saileth ouer into Asia sending two of his great captaines abroad to sundry places of whom Mesithes was sent against the Rhodes with a mighty nauie The other called Acomates Bassa was sent into Italy to take Rome and all the West Empire Concerning the viage of which two Captaines this was the euent that Mesithes after his great trauaile and bloudy siege against the Rhodians was faine to retire at length with great shame and losse The other Captaine Acomates as is said was sent into Italy with a nauie of a hundreth Ships and fifteene thousand men who by the way in his sailing got Leucadia which now they call S. Maure Cephalenia and Zacynthus and sayling by Fauelona arriued in Apulia and so passing along by the sea side spoiled and wasted diuers parts by the coast till at length he came to Hidruntum a City of Calabria in Italy which after long siege he ouercame and subdued and brought such a terrour into all Italy that the Pope forgetting all other things yet mindfull of himselfe with all haste fled out of Rome After the Citie of Hydruntum was taken and the Turkes placed in the same which was the yeare of our Lord 1481. Mathias Coruinus Huniades son was sent for by the Italians to set vpon the said Citie vnto the rescue whereof when Acomates was about to make his returne with 25. thousand Turkes in the meane time newes came that Mahumete the great Turke was dead by reason wherof the siege brake vp and yâ— Citie was deliuered to the Italians againe and so was Italy deliuered at that time out of that present perill and dauÌ„ger This Mahumete wanne from the Christians 200. Cities and twelue kingdomes and two Empires which he ioined both together He died in the yeare abouesayd anno 1481. ¶ Baiazetes second the 10. after Ottomannus MAhumetes aforesaid had three sonnes of the which Mustapha the eldest through voluptuousnes carnall iust died before his father The other two were Baiazetes and Demes otherwise called Zizimus Aboute whom great coÌ„trouersie arose amongst the Turks which of them should succeede in their fathers kingdome For neither of them was present at Constantinople wheÌ„ Mahumetes died Baiazetes being in Cappadocia Demes in Lycaonia wherfore when great disscution was amoÌ„g the nobles for the succession and great strife bloudshead for the matter the Ianizarites which were the Turkes garde did proclaime Baiazetes Emperour others in the absence of Baiazetes the father did choose Corcuthus his sonne Baiazetes the father coÌ„ming at length from Cappadocia partly through yelding partly by corrupting with money got the wils of the Ianizarites was made Emperour Demes the other brother being in Lycaonia more neare although he made no lesse speede in his coÌ„ming yet was preuented of Baiazetes and excluded out of CoÌ„stantinople Wherfore he being put backe from all hope of his kingdome incited by some of his frends moued warre against his brother who being ouercome in three battailes by Acomates Baiazetes Captain who had got Hydruntum before did flie to the greate Maister of the Rhodes leauing in a place called Carrae his mother and two yong children whom Baiazetes slue This Demes being wyth the maister of the Rhodes was desired first of Pope Innocent the 4. then of Ludouicus the 2. Frenche king but especially of Mathias Coruinus king of Hungarie entending by him to obtaine great victory against Baiazetes But in conclusion the Knights of the Rhodes sent him to the B. of Rome where he being kept and afterwardes sent to Charles the 8. French king for an hostage of Pope Alexander the 6. was poysoned by the way of Terracina by the sayde Pope Alexander as is before declared After whose death Baiazetes to require the foresayde Acomates for his good seruice put hym to the halter partly misdoubting his power partly for lucre sake to haue his treasure Whose death redounded to the great profit of the christians for somuch as he was euer an vtter enemy to the religion and name of Christ. Baiazetes thus being confirmed in his tyrannie made hys first expedition against Walachia where hee subdued two great fortes one called Lithostomus the other called Moncastrum From thence he remooued hys power taking his voiage into Asia thinking to be reuenged of the Sultane of Egypt which had succoured and entertayned before hys brother Demes against hym whâ—re he lost two great battailes the one fought at Adena the other at Tarsus but specially at the fielde at Tarsus the armye of the Turke tooke such a wound that of a 100. M. brought into the fielde scarse the thirde part remained vnslayne But as touching the Rhodians although they were succourers of Demes aforesayde yet Baiazetes whether for feare or for subtilty abstained to prouoke them with warre but rather entred with them the league of peace requiring the master of the Rhodes to kepe hys brother safe vnder his custody promising for his yerely salary to be paied vnto him euery yere in the moneth of August 45000. duckets Thus Baiezetes being ouerthrown and terrified with euill lucke fighting against the Sultane of Egypt remooued from Asia and directed his army into Europe where he got Dyrrachium neare vnto Velona had a great victory ouer the Christian armye in the countrey of Croatia wher the Illyrians Pannonians and Croatians ioyning their power together encountred with the Turke and lost the field about the yeare of our Lord. 1493. From thence the Turke leading his armye against the Venetians had with them diuers and doubtfull conflicts where the Turke sometimes was put to the woorse and sometimes againe preuailing out of Iadra and diuers other cities about Dalmatia caried away great multitudes of Christians into captiuitie whych was about the yere of our Lord. 1498. Two yeares after thys whych was the yeare of oure Lorde 1500. Baiazetes with 150. M. armed men entred into Peloponesus whych although Mahumete had expugned before yet the Venetians had defended Methone otherwise called Modon all this while against the Turks Which Methone the Turke besieged wyth three armies hauing about the wals 500. great brasen Canons wherof 22. were most violent and hurtfull wherewith he battered the City both day and night but the Citizens which were wythin the Citie committing themselues to God defended their Citie as well as they could rather chusing to dye then to yeelde vnto the Turkes
Belgrade For the Christian princes at that time were in ciuill dissention and variance amongst themselues and the Pope with his Churchmen also were so busye in suppressing of Luther and of the Gospell then newly springing that they minded nothing els except it were to maintaine the welth of their own bellies Which pope if he had set his care as his duety was so muche in stirring vp Princes against the common enemy as he was bent to deface y◠gospel to persecute the true professors therof soone might he haue brought to passe not only that Belgrade might haue bene defended against the Turk but also y◠to be recouered againe which was lost before and moreouer myght haue stopped the great dangers and perils which nowe are like to fall vpon the religion and church of Christ whyche the Lord of his great mercy auert and turne away Certesse what so euer the Pope then did this had bene his duty setting al other things apart to haue had an earnest compassiō of so many miserable lost captiues which were fallen from their faith religion vnto the misery and slauery of the Turke thraldome of the deuil and to haue sought all means possible to haue reduced thē as lost shepe into the fold againe which then might sone haue ben done if prelates princes ioyning together in christian concord had loued so well the publike glory of Christ and soules of Christians as they tendered their owne priuate worldly friuolous quarels And admit that the Pope had conceiued neuer so much malice against Luther hys quarell also being good yet the publike church standing in such danger as it then did by the inuasion of the Turke reason woulde nature led religion taught time required that a good Prelate forgetting lighter matters shuld rather haue laid hys shoulder to the excluding of so great a dāger as then was imminent both to himselfe and the vniuersall Churche of Christ But nowe his quarel being vniust and the cause of Luther being moste iust and godly what is to be sayde or thought of suche a Prelate who for bearyng the Turke whome in a time so daungerous hee ought chiefly to haue resisted persecuted the trueth whych hee shoulde specially haue mainteined But Christ for his mercy stande for hys Churche and stirre vp zealous Princes and Prelates if not to recouer that is lost yet at least to retaine that little which is left Solyman therefore taking hys occasion and vsing the commoditie of time while our princes were thus at variance betwixt themselues wythout any resistance or interruption brought his army vnto Belgrade in the yere of our Lorde 1521. Which Citye being but slenderly defenced the Turke through his vnderminers guns and other engins of warre without great difficultie with little losse of hys souldiours soone subdued and ouercame After thys victorye Solyman resting himselfe a whole yeare and casting in his mynde howe to make all sure behinde him for feare of ennemies to come vppon his backe thought it expedient for his purpose if he might obtain the Ilande of Rhodes for that onely remained yet Christian betwixt him and Asia wherfore the next yeare following he brought hys army of 450. ships and 300. M. men to the besieging thereof This Rhodes was a mighty and strong Iland wtin the sea called Mare mediterraneum The inhabitants wherof at the first did manfully resist the turke sparyng no labor nor paines for the defence of thēselues of al christendome But afterward being brought to extremity and pinched with penury seing also no aid to come from the christians somwhat began to languish in thēselues The turkes in the meane time casting vp two great mountaines wyth strength of hand 2. miles of frō the citye like rolling trenches caried them defore thē neare vnto the city in the tops wherof they plāted their ordinance artillery to batter the city The maister of the knightes of the Rhodes was then one Philippus Villadamus a Frenchman in whome no diligence was lacking that appertained to the defence of the city The Rhodians likewise so valiantly behaued themselues vpon the walles that with their shot all the ditches about the city were filled with the carcases of dead Turkes Besides thys suche a disease of the bloudy flixe raigned in the Turkes campe that 30. M. of them died thereof and yet for all thys Solyman woulde not cease from hys siege begonne who at length by vnderminers casting downe the vamures and vttermost partes of the citie wan groūd still more and more vpon the Rhodians and with mortary pieces so battered the houses that there was no free place almost standing in all the Citie And thus continued the siege for the space of fiue or sixe monethes and yet all thys while came no help vnto them from the christians Wherfore they being out of all hope thorough the aduise of Ualladamus yelded themselues vnto the Turke vppon condition that hee woulde spare them wyth life and goodes which conuention the Turke kepte wyth them faithfully and truely Thus Solyman with his great glory and vtter shame to all christian princes and also ruine of all Christendome got the noble I le of Rhodes although not wythout great losse and detriment of hys army in so much that at one assault 20. thousande Turkes about the walles were slayne with fire sword stones and other engines Wherby it may be coniectured what these Rhodians might or would haue done if succor had come to them from other christian princes as they looked for This city was wonne vpon Christmas day An. 1522. Thys conquest of Rhodes obtained Solyman the 4. yeare after bringeth backe his army againe into Hungary where he founde none to resist him but onely Ludouike the yong king who being accompanied with a smal army and nothing able to matche wyth the Turke yet of a hasty rashnes and vaine hope of victory would needes set vpon him who if he had staide but a little had prospered the better For Ioannes Uainoda being a Capitaine well exercised in Turkish warres before was not farre off comming with a sufficient power of able souldiors But Paulus the Archbishop Coloss. a Franciscane Frier a man more bold then wise with his temerity and rashnes troubled al their doings For the whole summe of the army of the Hungarians contained in all but only 24. M. horsmen and footemen who at length comming vnto the battaile and being compassed about wyth a great multitude of the Turkes army were brought into great distres The Turks twise shorte of their pieces against the Christian army yet scarce was any Christian touched with the stroke therof whych was thought to be done of purpose bicause they were christians whych had the ordering of the gunnes for then the speciall gunners of the Turkes were Christians whome for the same cause they spared Then the Turkes horsmen comming vpon the backe of the christian armie compassed them about
was an Illyrian but whatsoeuer he was certayne it is that the Turk himselfe was much more beastiall then was the very brute Oxe which being a beast shewed more sence of humanity to a dead man thē one mā did to an other Ex Leonic Chalcondyla To this crueltye adde moreouer that beside these 500. Methonians thus destroyed at Constantinople in the said City of Methone all the townes men also were slayne by the forsayd Captayn Omares and among them theyr Bishop likewise was put to death Ex Andrea de Lacuna ex Wolfgango alijs Iohn Faber in his Oration made before king Henrye the 8. at the appointment of king Ferdinandus and declaring therin the miserable cruelty of the Turkes toward al christians as also toward the bishops and ministers of the church testifieth how that in Mitilene in Constantinople and Trapezunda what Byshops Archbishops or other ecclesiasticall and religious persons the Turks could find they brought them out of the cityes into the fieldes there to be slaine like Oxen and Calues The same Faber also writing of the battell of Solyman in Hungary where Ludouicus the king of Hūgary was ouerthrown declareth that 8. Byshops in the same field were slayne And moreouer when the Archbishop of Strigon and Paulus the Archbishop Colossensis were found dead Solyman caused thē to be taken vp to be beheaded and chopt in small pieces an 1526. What christian hart will not pity the incredible slaughter done by the Turkes in Euboia where as the sayd Faber testifieth that innumerable people were sticked gored vpon stakes diuers were thrust through with a hoat iron childrē and infants not yet wayned from the mother were dashed agaynst the stones many cut a sūder in the midst Ex Iohan Fabro alijs But neuer did country taste and feele more the bitter deadly tyranny of the Turkes then did Rasia called Mysia inferior now Seruia Where as writeth Wolfgangus Dreschlerus the prince of the sayde countrey being sent for vnder fayre pretence of words promises to come speak with the Turke after he was come of his own gentlenes thinking no harme was apprehended wretchedly fasly put to death his skin flain of his brother sister brought to Constantinople for a triumph and all the nobles of his country as Faber addeth had theyr eyes put out c. Briefly to conclude by the vehement and furious rage of these cursed cayrifes it may seme that Satan the old dragon for the great hatred he beareth to Christ hath styred them vp to be the butchers of all christen people inflaming theyr beastly hartes with suche malice cruelty against the name and religion of Christ that they degenerating frō the nature of men to deuils neither by reason wil be ruled nor by any bloud or slaughter satisfied Like as in the primitine age of the Church and in the time of Dioclesian and Maximiliā whē the deuil saw that he could not preuaile against the person of Christ which was risen agayne he turned all his fury vpon his sely seruants thinking by the Romayn Emperours vtterly to extinct the name and profession of Christ out from the earth So in this latter age of the world Satan being let lose agayne rageth by the Turkes thinking to make no end of murdering and killing till he haue brought as he entendeth the whole church of Christ with all the professors therof vnder foot But the Lord I trust will once send a Constantinus to vanquish proud Maxētius Moyses to drowne indurate Pharao Cyrus to subdue the stout Babilonian And thus much hitherto touching our christian brethrē which were slain destroied by these blasphemous turks Now forsomuche as besides these aforesayde many other were pluckt away violently from theyr country from their wiues children from liberty from all their possessions into wretched captiuity and extreme pouerty it remaineth likewise to entreat somewhat also cōcerning the cruel maner of the Turkes handling of the sayd christian captiues And first here is to be noted that that turke neuer cōmeth into Europe to war against the christiās but there foloweth after his army a great number of brokers marchaunts such as buy men children to sell again bringing with thē long cheines in hope of great cheates In the which cheynes they linke thē by 50. 60. together such as remayne vndestroyd with the sword whō they buy of the spoiles of thē that rob spoyle the Christian countryes Which is lawfull for any of the Turkes armye to doe so that the tenth of their spoyle or pray whatsoeuer it be be reserued to the head Turke that is to the great mayster theefe Of such as remayne for tithe if they be aged of whom very fewe be reserued aliue because little protite commeth of that age they be solde to the vse of husbandry or keeping of beastes If they be young men or women they be sent to certein places there to be instructed in theyr language and Artes as shall be most profitable for theyr aduauntage such are called in theyr tongue Sarai and the first care of the Turkes is this to make them deny the Christian religion and to be circumcised and after that they are appointed euery one as he semeth most apte either to the learning of their lawes or els to learn the feates of war Their first rudimēt of war is to handle the bow first beginning with a weake bow and so as they growe in strength comming to a stronger bow if they misse the marke they are sharply beaten theyr allowance is two pence or three pence a day till they come take wages to serue in war Some are brought vp for the purpose to be placed in the number of the wicked Ianizarites that is the order of the Turks champions which is the most abhominable cōdition of al other Of these Ianizaraites see before pag. 736. And if any of the foresayd yong men or children shal appeare to excell in any beuty him they so cutte that no part of that whiche nature geueth to man remayneth to be seene in all his body wherby while the freshnes of age continueth he is compelled to serue theyr abhominable abhomination and when age cōmeth then they serue in stead of Eunuches to wayte vpon Matrones or to keepe horses and Mules or els to be scullians and drudges in theyr kitchins Such as be young maydens beautifull are deputed for concubines The whiche be of meane beautye serue for matrones to theyr drudgery worke in theyr houses chābers or els are put to spinning and such other labors but so that it is not lawful for them either to professe their christian religiō or euer to hope for any liberty And thus much of them which fall to the Turke by tithe The other which are bought and sold amongst priuate subiects first are allured with faire words and promises
Lady of Tower is foolishnesse for it is but a stocke or a stone IOhn Smith was accused to be a very hereticke because he did hold that euery man is bonnde to know the Lordes Prayer and the Creede in English if he might for these false Priestes Item that who so beleeued as the Church then did beleeue beleeued ill and that a man had neede to frequent the schooles a good while ece that he can attaine to the knowledge of the true and right faith Item that no Priest hath power to assoile a man in the market of penance from his sinnes ROger Browne of the same Citie was also accused to be an hereticke bicause he did hold that no man ought to worship the Image of our Lady of Walsingham nor the bloud of Christ at Hailes but rather God almighty who would geue him whatsoeuer he would aske Item that he held not vp his hands nor looked vp at the eleuation of the Eucharist Item that he promised one to shew him certaine bookes of heresie if he woulde sweare that he woulde not vtter them and if he would credite them Item that he did eate flesh in Lent and was taken with the maner Item if any man were not shriuen his whole life long and in the point of death would be confessed and could not if he had no more but coÌ„trition only he should passe to ioy without Purgatory And if he were confessed of any sinne were enioined only to say for penance one Pater noster if he thought he should haue any punishmeÌ„t in Purgatory for that sinne he would neuer be confessed for any sinne Item because he said all is lost that is geuen to Priests Item that there was no Purgatory that God woulde pardon all sinnes without confession and satisfaction THomas Butler of the same Citie was likewise opeÌ„ly accused to be a very hereticke because he did hold that there were but two wayes that is to say to heauen and to hell Item that no faithfull man should abide any paine after the death of Christ for any sinne because Christ died for our sinnes Item that there was no Purgatory for euery man immediatly after death passeth either to heauen or hell Item that whosoeuer departeth in the faith of Christ and the Church howsoeuer he hath liued shall be saued Item that praiers pilgrimages are nothing worth and auaâ—â—â— not to purchase heauen IOhn Falkes was accused to be a very hereticke because he did 〈◊〉 that it was a foolish thing to offer to the Image of our Lady sayeng her dead shall be hoare or I offer to her what is it but a blocke If it could speake to me I would noue it an halsepeny worth of ale Item that when the Priest carieth to the sicke the body of Christ who carieth he not also the bloud of Christ Item that he did eate cowe milke vpon the first Sonday of Lent Item that as concerning the Sacrament of penaunce absolution no Priest hath power to assoile any man froÌ„ his sinnes wheÌ„ as he can not make one heare of his head Item that the Image of our Lady was but a stone or a blocke RIchard Hilmin was accused that he was a very hereticke because he did say and mainteine that it was better to depart with money to the poore then to giue tithes to Priests or to offer to the Images of our Lady and that it were better to offer to Images made by God then to the Images of God painted Item that he had the Lords Prayer and the Salutation of the Angell and the Creede in English and another booke did he see and had which conteined the Epistles and Gospels in English and according to them woulde hee liue and thereby beleeued to be saued Item that no Priest speaketh better in the Pulpit then that booke Item that the Sacrament of the aultare is but bread and that the Priests make it to blinde the people Item that a Priest whiles he is at Masse is a Priest and after one Masse done till the beginning of another Masse he is no more then a lay man and hath no more power then a meere lay man ¶ After they were enforced to recant they were assoyled and put to penaunce IN the yeare of our Lord 1488. the iij. of Aprill Margery Goyt wife of Iames Goyt of Asburne was brought before the foresayde Iohn Bishop of Couentry and Lichfield who was there accused that she said that that which the Priests lift ouer their heads at Masse was not the true and very body of Christ For if it were so the Priestes could not breake it so lightly into four parts and swalow it as they do for the Lordes body hath flesh and bones so hath not that which the Priests receiue Item that Priests buieng xl cakes for a halfepeny and shewing them to the people and saieng that of euery of them they make the body of Christ do nothing but deceiue the people and enrich themselues Item seeing God in the beginning did create and make man how can it be that man should be able to make God ¶ This woman also was constreined to recant and so was she assoyled and did penance Thus much I thought heere good to inserte touchyng these foresaid men of Couentry especially for this purpose because our cauilling aduersaries be wont to obiect against vs the newnes of Christes old and auntient Religion To the intent therefore they may see this doctrine not to be so new as they report I wish they woulde consider both the time and Articles heere obiected agaynste these foresayd persons as is aboue premised I should also in the same reigne of King HeÌ„ry vij haue induced that history of Ioannes Picus Earle of Mirandula the mention of whose naine partly is touched before page 704. This Picus Earle of Mirandula being but a yong man was so excellently witted so singularly learned in all sciences and in all toungs both Latine Greeke Hebrew Chaldey and Araby that coÌ„ming to Rome booted and spurred he set vp 90. conclusions to dispute in the same with any in al ChristeÌ„dome whosoeuer would come against him Of which conclusions diuers were touching the matter of the SacrameÌ„t c. And when none was found in all Rome nor in Europe that openly would dispute with him priuely and in corners certaine of the Popes Clergy Prelates Lawyers Friers by the Pope appointed coÌ„sulted together to inquire vpon his coÌ„clusions wherupon they did articulate against him for suspicion of heresie And thus the vnlearned Clergy of Rome priuely circumueÌ„ted and intangled this learned Earle in their snares of heresy against whome they neuer durst openly dispute He dyed being of the age of 32. of such witte and towardnes as is hard to say whether euer Italy bredde vp a better In his sickenes Charles viij the French King moued with the fame of his
orders Dispensation agaynst a lawfull othe or vowe made Dispensation agaynst diuers irregularities as in crimes greater then adultery and in suche as be suspended for Symonie Dispensation in receiuing into orders hym that had two wiues Dispensing with suche as beeing within orders do that which is aboue theyr order as if a Deacon shoulde say masse beyng not yet Priest To receaue into orders such as be blemished or maymed in body Dispesation with murther or with suche as willingly cut of any member of mans body DispeÌ„sation to geue orders to such as haue bene vnder the sentence of the greater curse or excommunication Dispensation with suche as being vnlawfully borne to receiue orders or benefices Dispensation for pluralities of benefices Dispensation to make a man Byshop before he be thirty yeare olde Dispensation to geue orders vnder age The Pope onely hath power to make and call a generall Councell The Pope onely hath power to depriue an Ecclesiastical person and geue away his benefice being not vacant The Pope alone is able to absolue hym that is excommunicate by name The Pope onely is able to absolue him whome his Legate doth excommunicate The Pope both iudgeth in the causes of them that appeale vnto hym and where he iudgeth none may appeale from him Onely he hath authoritie to make Deacon and Priest whom he made subdeacon eyther vpon Sondayes or vpon other feastes Onely the Pope and none els at all times and in all places wheareth the passe The Pope onely dispenseth with a man eyther being not within orders or being vnworthy to be made Bishop He onely eyther confirmeth or deposeth the Emperour when he is chosen A man being excommunicate and his absolutioÌ„ referred to the Pope none may absolue that man but the pope alone The same hath authoritie in any electioÌ„ before it be made to pronounce it none wheÌ„ it is made He doth Canonise Saintes and none cls but he Dispensation to haue many dignities and personages in one Church and without charge and cure of soule belongeth onely to the Pope To make that effectuall whiche is of no effect and contrariwise belongeth onely to the Pope To plucke a monke out of his cloyster both against his owne will and the Abbattes pertaineth onely to the Pope His sentence maketh a law The same day in whiche the pope is consecrate he may geue orders He dispenseth in degrees of consanguinitie and affinitie He is able to abolishe lawes quoad vtrumque forum that is both Ciuill and Canon where daunger is of the soule It is in his dispensation to geue generall indulgences to certayne places or persons Item to legitimate what persons soeuer he please as touching spiritualties in all places as touchinge temporalties as honoures inheritaunce c. To erect new religions to approoue or reproue rules or ordinaunces and Ceremonies in the Church He is able to dispense with all the preceptes and statutes of the Church Item to dispense and to discharge any subiect from the bond of allegeance or oth made to any maner person No man may accuse hym of any crime vnlesse of heresie that neyther except he be incorrigible The same is also free from all lawes so that he cannot incurre into any sentence of excommunication suspension irregularitie or into the penaltie of any crime but into the note of crime he may well Finally he by hys dispensation may graunt yea to a simple priest to minister the sacrament of confirmation to infants also to geue lower orders and to hallow churches and virgines c. These be the cases wherein I onely haue power to dispeÌ„se and no man els neyther Byshop nor Metropolitane nor Legate without a licence from me ¶ After that I haue nowe sufficiently declared my power in earth in heauen and in purgatory howe great it is what is the fulnes thereof in binding loosing commanding permitting electing confirming deposing dispensing doyng and vndoing c. I will entreat now a litle of my riches likewise and great possessions that enerye man may see by my wealth and aboundaunce of all thynges rentes tythes tributes my silkes my purple Miters Crowns Golde Siluer Perles and Gemmes Landes and Lordships how God here prospereth and magnifieth hys Vicare in the earth For to me pertayneth first the Imperiall Cittie of Rome the Pallace of Laterane the kingdome of Cicile is proper to me Apulia Capua be myne Also the kingdome of England and Ireland be they not or ought to be tributaryes to me 214. To these I adioyne also besides other prouinces and countryes both in the Occident and Orient from the North to the South these dominions by name 215. as Surrianum MoÌ„tembordoÌ„ lunae in sulam Corficae regnum Paruam Mantuam Montenselete Insulam venetiarum Ducatum Ferrariae Canellum Caniodam Ducatum Histriae Dalmatiam Ex archatum Rauennae Fauentiam Cesenam Castrum Tiberiatus Roccam Mediolanum Castrum ceperianum Castrum Casianum Terram Cornulariam Ducatum Arimini Contam Montem ferretum Montem Capinie feu Olympicum Gastrum exforij Robin Eugubin Vrbin forum Sempronij Galli Senogalli Anconam Gosam Ducatum perusij Vrbenetam Tudertum Castrum Sinianum Ducatum Spoletanum TheanuÌ„ Calabriam Ducatum Neapolim DucatuÌ„ Beneuenti Selernum Sorrenti insulam Cardiniam insulam Anciae insulam Territorium Cutisan Territorium praenestinum Terram Silandis Terram Clusium Terram fundan Terram vegetan Terram Gland â—nam â—erram comisâ—â—n Terram Fabinensem Terram Siram Terram portuensem cuminsula Archis Terram Ostiensem cum maritimis Ciuitatem Aquinensem Ciuitatem lamentum Sufforariam Ciuitatem Falisenam Fidenam Feretrum Cliternam Neapolim Galiopolim with diuers other mo 216. which Constantinus the Emperour gaue vnto me not that they were not mine before he did geue them 217. For in that I tooke them of hym I tooke them not as a gifte as is afore mentioned but as a restitution And that I rendered them agayn to Otho I did it not for any duety to him but onely for peace sake What should I speak here of my dayly reuenues of my first fruites annates palles indulgences bulles confessionals indultes and rescriptes testameÌ„ts dispensatioÌ„s priuilegies elections prebends religious houses and such like which come to no small masse of money Insomuch that for one palle to the Archbishop of Mentz whiche was wont to be geuen for x. thousand 218. florence now it is growne to xxvij thousand florence which I receaued of Iacobus the Archbishop not long before Basill Councell Besides the fruites of other Bishoprickes in Germanye comming to the number of fiftie whereby what vauntage commeth to my coffers it may partly be coniectured But what should I speake of Germany 219. when the whole worlde is
the constitutions decretall to magnifie the Church â—â— Rome The Epistle of Caius A great part of the Epistle of Caius taken out of the Epistle of Leo to Leo the Emperour The Epistle of Marcellinus The epistle decretall of Marcellus 24. q. 1. Regamus vn fratres In what chapter or leafe in all the Byble doth the Lord commaund the sea of Peteâ— to be translated from Antioche to Rome The church of Rome â—â—â—eth to the Church of Antioche to yeld vnto her The second Epistle of Marcellus written to Maxentius The Epistle of Marcellus to Marentius blanched The church of England gouerned by the popeâ— CanoÌ„ law without sufficient ground of antiquitie The Epistles decretall of Eusebius and Miltiades Ex Epist. Decretal Miltiades A place of the third Epistle decretall of Eusebius sound vntrue Miltiades the last Byshop of Rome being in danger of persecution The end of these persecutions in all the West Churches The persecutioÌ„ vnder Licinius Hermylus Straconicus Martyrs Theodorus Captayne Martyr Milles martyr The kinges of Persia were commonly called by the name of Sapores Persecution in Persia. Acindimus Pegacius Anempodistus Epidephorus Symeon Archbishop Cresiphon Byshop Martyrs 128. Martirs in Persia. The story of Symeon Archb. of Seleucia Ex Sozom. lib. 2. cap. 8.9.10 The worthy answere of Symeon vnto the king The constancie of Simeon The fall of Vsthazareâ— The fruite of Ecclesiasticall discipline and chastisment The repentance of Vsthazares The aunswere of Vsthazares to the king Vsthazares the kinges tuâ—or condemned to be beheaded The message of Vsthazares To the king The cause openly cryed why Vsthazares was beheaded The end and martirdome of Vsthazares The martirdome of Symeon Archb. The exhortatioÌ„ of Symeon the Archbishop to the martyrs at their death when he also hymselfe should suffer Abedecalaas Ananias Martirs The story of Pusices Martyr The free speach and boldnes of Pusices The cruell martyrdome of Pusices The daughter of Pusices Martyr A cruell edict of Sapores agaynst the Christians Innumerable martyrs in Persia Azades a noble 〈◊〉 yet Martyr The proâ—â—â—â— of God 〈◊〉 the 〈◊〉 Trabula 〈◊〉 her sister martyrs Trabula 〈◊〉 sister of Symâ—â—on False accusaâ—â—on rashly beleued Trabula and her sister sawne in sâ—â—der The blinde charme of the wicked Queene Example of maydenly chastitie in Trabula Ex ecclesiast Hist. Zozom lib. 2. cap. 13. Persecution agaynst the â—â—shops and teachers of the church in Peâ—sia Acepsimas byshop Martyr Iacobus Priest Martyr Example of true Christian charitie and singuler piety in Iacobus Athalâ—â— Deacon Azadanes Deacon Abdiesuâ— Deacon Martyrs This Archimagus and magi as â—onophon sayth was as order of religion among the Persians which had the greatest strâ—ke in the land next to the king The end and martirdome of Acepsimas Byshop Athalas lost the vse of both hys armes beyng pluckt from the ioyntes of his body Ex Sozo li. â— cap. 13. ex Nicepho Lib. 8. cap. 17. Barbasimes Paulus Gaddiabes Sabinus Mareas Mocius Iohannes Hormisdas Papas Iacobus Romas Maares Agas Bochres Abdas Abiesus Ioannes Abramius Agdelas Sabores Isaac Dausaâ— Bicoâ— Maureanda with 250. other martirs The number of the martirs that suffered in Persia were 16. thousand Constantinus the Emperour writeth to the king of Persia in the behalfe of the afflicted Christians The copy and effect of the Epistle of Constantine Sapores Of this Galienus and Valerianus read the pag. 75. The generall care of godly Constantinus for all christians in all places Other forrayne persecutions in Persia. Andas Byshop martir The story of Hormisda Martyr Ex Theodor. Lib. 5. cap. 39. The faythfull constancie of Hormisda Hormisda banished the country of Persia. Suenes Martir The constancy of Suenes The story of Beniamin Deacon and Martyr Beniamin tormented The martirdome of Beniamin The martirs vnder Iulianus Apostata Aemilianus Domitius Martyrs The story of Theodorus Martyr Ruff. Lib. 5. cap. 36. Theodor. lib. 3. cap. 11. Zozom lib. 5. Cap. 10. A miracle to be noted Artemius Martyr Eusebius Nestabus brethren Nestor Martirs Eupsychius with other men of Cesarâ—a martyr Miserable crueltie agaynst the Christian virgins of Arethusia The people made to be pluckt from their olde customes though it be neuer so wicked The story of Marcus Arethusius The true conscience of Marcus Arthusius Great cruelty shewed Couetousnes the cause of cruelty A notable saying Hierony in Aba cap. 1. The wicked in this world doe most florish and preuayle Persecution commeth by no chaunce Persecution of Gods people prefigured and forewarned of God The Churche forewarned of Christ by speciall reuelation in the Apoc. The beast 〈◊〉 the Apoc. expounded 42. montheâ— in the Apoc. cap. 13. expounded The beast had power to make 42. monthes The persecuting tyme of the primitiue Church vnder the beâ—â— lasted 300. yeares The Israelites 300. yeares 1 MCCLX Reuelation 11.12 2 Three dayes and a halfe Reuela cap. 11. 3 A time tymes and halfe a time Reuela cap. 12. 4 Xlii. monethes or 3. yeares and a halfe Reuel cap. 11. Ezech. cap. 47. The persecuted Israelites bearing a figure of the persecuted Church of Christ. From the first persecution of the primitiue Church to the last persecution 294. yeares Vniuersall persecution ceaseth for a 1000. yeares in the Church Apoc. 10. From the tyme of Licâ—â—â—us to Wirkliffe 1000. yeares Sathan bound vp for a thousand yeares The time of Sathans binding opened Doxologia The good quallities of Constantinus The cause of all hys prosperous successe Constantine sometime by meanâ—s of hyâ— wife was an Idolater Euseb. lib. 4. de vita Constant. The common saying of Constantinus August contra Crescon epist. 49.50 The raygne of Constantinus The effect of some of hys constitutions Euseb. Lib. 10. cap. 5. The law of nature made perfect compared with the knowledge of God Lithernes the nurse of ignoraunce and ignoraunce the enemy to wisedome Tyranny depriueth Emperours Bloudy tyrantes make ciuile warres Apollo gaue answere out of a caue in the ground that he was disquyeted by the Christians The 〈◊〉 geuen for to be 〈◊〉 vpon malefactoâ— A great â—â—â—mendation of the christians The earth bewayled the martyr deathes The authors of all mischiefe punished Apollo lying oracles the cause of so many martirs deathes Constant. prayer Constant. Fayth confirmed by the myracles of the crosse The clemâ—â—â—cy of a good Emperour A good iudgement One religion from the beginning of the world The prayer of Constantine was fulfilled Ech thing in their creation preach the very and true God The earth stayd vp by the power of God Who they be that Constant. accompteth wise in deede Experience a tryall of the truth Constantinus neyther for feare dissembleth hys fayth neyther through pollicye defaceth Gods glory Constantinus compared to Moses in deliuiring the people and agreeing them together The letter of Constantinus to Aâ—ilinus hys captayne Another letter of Constantine to Aâ—ilinus The contempt of gods religion chiefest decay of common weales An other letter of Constantine to Miltiades Byshop of Rome The
Edward K. Edward put to hys othe Victory got by periury punished at length in posteritie K. Edward safely commeth to NottinghaÌ„ K. Edwards friends resort vnto hym K. Edward resumeth the name of a kyng K. Edward commeth to Leycester K. Edwarde commeth to Warwicke The Earle of Warwick flyeth to Couentry The Duke of Clarence commeth with a great army Concord of brethren The Eare of Warwicke refuseth to be reconciled K. Edward commeth to London Londiners take part with kyng Edward K. Henries couÌ„saylours flye away K. Henry againe taken and committed to prison The Earle of Warwicke commeth to Barnet The battayle at Barnet The Earle of Warwicke and his brother slain Differnce betweene Polydore Fabian Hall folower of Polydore Polydore is said to haue burned a number of our English writers The returne of Queene Margeret into England Queene Margaret for sorow swouadeth Ex Polyd. lib. 24 Queene Margaret taketh sanctuary Queene Margaret moued by her friendes to renue warres against King Edward K. Edward warreth against Queene Margaret 〈◊〉 Margaret debarred from Glocester The battayle of Teukesbury A great matter to take a thing in tyme. Queene Margaret take in battayle Prince Edwarde brought to the kyng The stoute answere of the Prince to the kyng Prince Edward sonne to K. Henry slaine Queene Margaret raunsomed for a great summe of money Publique processions for victory gotte Anno. 1471. The death of K. Hen. 6. Ex Scalâ— mundi K. Henry buryed at Chertesey Polydores myracles A. K. sainâ— is dear ware in the popes market Ex Edis Hallo The cause examined of the fall of Lancaster house Example of Gods iust rodde of correction A sore heresy preched at Pauls crosse Contention in the churche whether Christ was a begger or not Times compared Ex hist. Scala mundi fol. vlt. The Popes determined solutioÌ„ that Christ was no beggar K. Edward vanquished 9 battailes being himselfe present at them all Charles Duke of Burgoyne fayled hys promise with the kyng Peace betweene the two kinges bought with the French kyngs money Mariage betwene the FreÌ„ch kings sonne and K. Edwards daughter made and broken King Iames of Scotland goeth from his promise of mariage Barwick recouered Anno. 1473. Iohn Goose Martyr Iohn Goose in English is as much as Iohn Hus in the Bohemian tongue Iohn Goose taketh his dynner before hee went to Martyrdome The vnworthy death of the Duke of Clarence The Duke of Clarece drowned in a buâ—â—e of Malmesey The causes of his death expended The mischiefe that Sathan worketh by false prophesies The prophesie of G. Prophesies not rashly to be beleeued Sathan can say truth for a wicked end Deuelishe prophesies although they tell truth yet are not to be followed Ex Iust. lib. 1. Merlines prophesies 1. Reg. 18. Act. 16. * A spirite of diuination which could ghesse foredeeme thinges past present and to come which knowledge God many times permitteth to the deuill Ex Paulo Diac. Three thinges to be noted coÌ„cerning false prophesies Vid. sup pag. 180. Vid. sup pag. 535. False trust by deuilish prophesies Ambrosius in Exameron Ioan. Pie Mirandul contra Astrog lib. 2 cap. 9 Experience of false prophesies This man by false dillemblers was taken betrayed and brought into England A perilous matter for 2 man to be curious of tymes and things to come The seconde part how prophecies are to be discerned In the secoÌ„d part three things to be considered The seconde thing to be considered in prophesies The 3. thing to be considered in prophesies The 3. part how to auoyde the daunger of frontier prophesies Two remedies against deâ—ilishe prophesies The first remedie The seconde remedy against dangerous prophesies Mans policy can nothing doe against the deuil No power can withstand SathaÌ„ but onely Christ and our fayth in hym A briefe rehearsall of the matter of prophesies before passed The deuil ready to answere in matters of diuination Curiositie of prophesies to be auoyded The strength of a ChristiaÌ„ mans fayth in Christ. Onely Christ able to withstaÌ„d the power of Sathan Psalm 90. Sigismundus Emperour Sigismundus vnprospetous in his warres Sigismundus ouercome of the Turkes Sigismundus ouercome of the Bohemians Albertus Duke of Austrich Emperour kyng of Hungary king of Boheme Albertus Emperour but two yeares Elizabeth daughter to Sigismund wife to Albert Emp. The Turke beginneth to inuade Hungary Vladislaus brother to Casimirus K. of Polonia made king of Hungary Elizabeth Q. of HuÌ„gary brought to bedde of a man childe Ladislaus prince of Hungary borne Diuision discord in Hungarie The Turk warreto agaynst Hungarie Huntades Vaino a. Vladislaus K. of Hungary slayne in warre Fridericus 3. Emperour Vladislaus K. of Hungary slayne in battell by the Turke Ioh. Huniades gouernour of HuÌ„gary vnder the kyng George Pogiâ—bracius gouernour of Boheme Vlricus gouernour of Austria Ladislaus a young popish kyng Ladislaus could not abide the doctrine of Hus. Chilianus a Parasite about kyng Ladislaus The wordes of a Popish Parasite to Pogiebracius An answere proceeding of a heauenly wisdome Vlricus seeketh the death of Huniades Huniades spareth his enemie Alba besieged of the turke The power of God by the meanes of Huniades Capistranus against the turke King Ladislaus coÌ„meth into Hungary Ladislaus Huniades sonne Debate betweene Vlricus and Ladislaus Huniades sonne Vlricus Earle of Cicilia slayne The cruell dissimulatioÌ„ of Ladislaus the king The 2. soÌ„nes of Huniades Ladislaus Mathias Ladislaus Huniades sonne innocently put to death A miraculous token at the death of Ladislaus Ex Peucer Chro. lib. 5. Prepâ—râ—â— the kingâ— age Ladislaus the king receaued in Boheme Ladislaus the king an infest enemie against the Huslians The sacrament of the aulter vsed to many purposes Ex Aenea Siluâ—â— in Histo. BoheÌ„ A great coÌ„course of Catholique princes intended against the Hussites Man purposeth but God disposeth Ex Aenea Siluio Gouernance of Imperies and kingdoms is not in mans power much lesse the gouernaÌ„ce of ReligioÌ„ The great worke of God in defending his poore seruantes The death of king Ladislaus Bloud reuenged by God The large dominion of Ladislaus George Pogiebracius Mathias Huniades Warre betwene Mathias and Fridericke the Emperour Georg Pogiebracius by the Pope deposed from his kingdome for fauoring of I. Hus. Albert Duke of Saxonie The noble actes of Ioh. Mathias Huniades against the Turkes Syrmum the borders of Illirica recouered from the Turkes Iaitza recouered The subtile practise of Sathan to stoppe good proceedings The Popes excommunication not obeyed of diuers in Bohemia Mathias adioyned Morauia part of Slesia vnto Hungarie Anno. 1474. The religioÌ„ of the Bohemians defended by God against the 4. greatest princes in Europe Mathias a great louer of learning and of learned men The noble library of Mathias king of Hungary Ex 5. lib Penc Commendation of George Pogiebracius Ex pâ—â— pont Descriptione Europae Gods fauor to the soÌ„nes of Pogiebracius The death of Pogiebracius Vladislaus Casimirus sonne made king of Hungary Vladislaus forsaketh his first wife