folowyng the same So Baptisme and the Supper of the Lord be as testimonies and profes that by our fayth only in Christ we are iustified that as our bodyes are washed by water and our life nourished by bread and wine so by the bloud of Christ our sinnes be purged and the hunger of our soules releued by the death of his body Upon the same fayth riseth also outward profession by mouth as a declaration thereof Other thinges also as fruites and effectes do follow after fayth as peace of conscience ioy in the holy Ghost inuocation patience charitie mercy iudgement sanctification For God for our fayth in Christ his sonne therfore geueth into our hartes his holy spirite of comfort of peace and sanctification whereby mans hart is moued to a godly disposition to feare God to seek him to call vpon him to trust vnto him to stick to him in all aduersities and persecutions to loue him for hys sake also to loue our brethren to haue mercy and compassion vpon them to visite them if they be in prison to breake bread to them if they be hungry and if they be burdened to ease them to clothe them if they be naked and to harbour them if they be houseles Mat. 25. with such other spirituall exercises of pietie and sanctification as these which therefore I call spirituall because they proceede of the holy spirite and law of God which is spirituall And thus haue ye a Catholicke Christian defined first after the rules of Rome and also after the rule of the Gospell Now conferre these Antitheses together and see whether of these is the truer christian the ceremonial man after the Church of Rome or the spirituall man with his fayth and other spirituall fruites of pietie following after the same And if ye say that ye mixt them both together spirituall thinges with your corporall ceremonies to that I aunswere agayne that as touching the end of remission of sinnes and saluation they ought in no case to be ioyned together because the meane cause of all our saluation and remission is onely spirituall and consisteth in fayth and in no other And therefore vpon the same cause I come to my question agayne as I began to aske whether the Religion of Christ be a mere spirituall religion and whether in the Religion of Rome as it is now is any thing but onely mere corporall thinges required to make a catholicke man And thus I leaue you to your aunswere IN turning ouer the first leafe of this booke which is pag. 2. col 1. and in the latter end of the same colume thou shalt finde gentle Reader the argument of Pighius Hosius wherein thus they argue That forsomuch as Christ must needes haue a catholicke Church euer continuing here in earth which all men may see wherunto all men ought to resort and seeing no other church hath endured continually from the Apostles visible here in earth but only the church of Rome they conclude therefore the Church onely of Rome to be the right Catholicke Church of Christ. c. In aunswering whereunto this is to be sayd that forsomuch as the medius terminus of this argument both in the Maior and Minor consisteth onely in the word visible and vnknowne if they meane by this word visible in the Maior that Christes Church must be seene here to all the world that all men may resort to it it is false Likewise if they meane by the same word visible in the Minor that no other Church hath bene seene and known to any but onely the Church of Rome they are likewise deceiued For the true Church of Christ neyther is so visible that all the worlde can see it but onelye they whiche haue spirituall eyes and bee members thereof nor yet so inuisible agayne but suche as be Gods elect and members therof doe see it and haue seen it though the worldly eyes of the most multitude cannot so doe c. Wherof read more in the protestation aboue prefixed to the church of England Foure considerations geuen out to Christian Protestantes professours of the Gospell with a briefe exhortation inducing to reformation of life ¶ The first consideration AS in the page before foure questions were moued to the Catholick Papists to answere them at theyr leysure so haue I here to the Christian Gospellers foure considerations likewise for them to muse vpon with speede conuenient THe first consideration is this euery good man well to weigh with himselfe the long tranquillitie the great plenty the peaceable libertie which the Lord of his mercy hath bestowed vpon this land during all the reigne hetherto of this our Souereigne and most happy Queene ELIZABETH in such sort as the like example of Gods aboundant mercies are not to be seene in any nation about vs so as we may well sing with the Psalme in the Churche Non fecit taliter omni nationâ— opes gloria suae non manifestauit eis first in hauing the true light of Gods gospel so shining among vs so publickly receiued so freely preached with such libertie of conscience without daunger professed hauing withall a Prince so vertuous a Queene so gratious geuen vnto vs of our owne natiue country bred and borne amongst vs so quietly gouerning vs so long lent vnto vs in such peace defending vs agaynst such as would els diuoure vs briefly what could we haue more at Gods hand if wee woulde wish or what els could we wish in this world that we haue not if this one thing lacked not grace to vse that well which we haue ¶ The second consideration AS these thinges first are to be considered concerning our selues so secondly let vs consider likewise the state and tymes of other our countrymen and blessed Martyrs afore past what stormes of persecutions they susteined what little rest they had with what enemies they were matched with what crosses pressed vnder what Princes vnder what Prelates they liued or rather dyed in the dayes of King Henry the 4. king Henry 5. King Henry 7. King Henry 8. Queene Mary c. vnder Boâ—er Bishoppe of London Gardiner Bishoppe of Winchester Cholmley Story Bishoppe Arundell Stokesley Courtney Warham At what time children were caused to set fire to their fathers The father adiured to accuse the sonne the wife to accuse the husband the husband the wife brother the sister sister the brother examples whereof are plenty in this booke to be seene pag. 774. ¶ The third consideration THirdly let vs call to mynd considering thus with our selues These good men and worthy Martyrs in those dangerous daies tastyng as they did the heauy hand of Gods sharpe correction beginning commonly with his owne house first if they were aliue now in these Alcion daies vnder the protection of such a peaceable prince O what thanks would they geue to God how happy would they count themselues hauing but halfe of that we haue with freedome onely of conscience and safetie of lyfe Or if in
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
bee damned with her We haue erred fro the waye of trouth and rightwisnes light haue not shined to vs and the sonne of vnderstonding haue not resen to vs we haue be made weery in euerich way of wickednes and of lust and haue gone hard wayes but the wayes of God we knew nought what hath pride profited to vs or the boast of riches what hath it brought to vs All this is as a shadow of death and we mow now shew no token of holynes in our wickednes we be wasted away Thinke therefore I read that thou shalt yelde rekening of thy bayly Here endeth the first part of this Sermon and beginneth the second part IN which secoÌ„d part with the helpe of God I will shew first who shall clepe vs to this recKenyng Afterward to fore what iudge we shall reckyn and last what punishyng shall be do to them that ben found false seruauntes and wicked and what reward shall be gyue to them that be founde good and true For the first ye shall wetoen that there shall be twey domes The first doome anone after the departyng of body and of soule an this shall be speciall And of this rekenyng or doome speaketh the Gospell of Luke The second reckenyng or doome shal be anone after the generall resurrection shal be vniuersal And of this is to spekeÌ„ in the Gospel To the first euery man shal be cleped after other as the wolrde passeth To the secunde shall comeo togedre in the stroke of an eye all mankynde To the first men shal be cleped with three sumners other Sergeauntes the firstlis sicknesse the second is age and the third is death the first warneth the second thretneth and the third taketh This is a kyndly order but otherwise it fayleth for sume we seeth dyeth that neuer wist what was sicknes ne age as children that ben sodenly slayne And sume ye the most part that deyeth now a dayes deyeth byfore her kynde agee of deeth therefore I say that the first that clepeth to this speciall reckning is sicknes that followeth all mankind so that euery man hath it and sum is sicknesse that sume men haueth but nought all Yet the first sickenesse is double for sume is withinne in the mightes of the soule and sume is without in feblenes of the bodie that needis mo be stroyed whan time by hem selfe is cause of corruption as Philosophie sayth that thereby feblenes and sicknes And so may we see hereby though that a man shut out of the house of hys hart all maner of worldlie and fleshlie thoughtes yet vnneth shall a man for ought that he can doo thinke on God onelie the space of o Pater noster but that some other thing that is passing entreth into the soule and draweth her from contemplation But O Lorde God what seekenes is this an heuie burden on the sonnes of Adam that on fowle moock and fen of the world we may thinke long ynow But on that the soule should most delectation haue by kinde mow we nought thinke so little a space but if the cokle enter among the whete Of this seekenes speaketh Poule where he sayth I see a lawe in my limmes fighting agenes the lawe of my sprite and taking me into the law of sinne So that it fares by vs as by a man that would looke ageyns the sun and may nought do it long for nothing And forsoth that is for no default that is in the sunne for she is most cleere in her selfe and so by reason best should be seyn but it is for feblenes of mans eye Ryght so syth Adam our first fader was put out of Paradyse all hys offpring haue ben thus sicke as the Prophet seyth Our fadres haue eat a bitter grape and the teeth of the children be wexe an edge The second sicknes that is commune to all mankind commyth of feblenes of the body as hunger and thorst cold and heate sorow werines and many other as Iob. 18. sayth A man that is ibore of a woman liuing a little whyle is fulfilled with many miseases Yet there is other sicknes that commeth to some men but not to all as Lepvr Palsey Feuer Dropsie Blindnes and many other as it was seyden to the people of Israell in holy writ But thou keepe the commaundements that be writ in this booke God shal echen the sicknes of thee and of thy seede great sickenes and long abiding Yet yee shall vnderstond that God sendeth other while such sicknes to good men and other while to shrewes To good men God doth it for two causes and that is sooth Of sicknes I wol to be vnderstond also of all maner of tribulations The first cause for they shold alway euer know that they haue none perfection of them selfe but of God onely and to echen theyr meekenes And thus sayth Poule least the greatnes of reuelations rere me vp into pride is giuen a pricke of my fleshe the Aungell of Sathanas to smite me on the necke wherefore I haue thrise prayed God that he shuld go fro me and he answered me My grace is suffisant to thee for vertue is fulfilled in sicknes where on thus sayn the glose The fend axing Iob to be tempted was herd of God and nought the Apostle axing his temptation to be remoued God herd him that shuld be damned and he herd nought him that he shuld saue For oft the sick maÌ„ axit many things of the leche that he wol not geue him that is for to make him whole of sicknes Also God sendeth Saincts oft sicknes poâ—â—ution to giue vs sinfull wretches example of patience For if he suffer his Saincts to haue such tribulation in this world and they thankin him thereof much more wretchis that God sendeth not the hundred aparty of their sorowe shulden beare it meekely sith we haue diserued a thousand so much as they haueth Whereof Tobie that one day whan he was wery of byrying of poore men the which shulden haue ley vnburyed and haue be etene of houndis and foules as caraynes of other vnreasonable bestes whan for werynesse he had leide him to reste through Goddis sufferaunce the swallowes that bredden aboue on his hous maden ordure into his eyen and he wexet blind Thus it is writ of this temptation for soth Therefore God suffered to come to him that to them that comen after shuld be geuen ensample of pacience as by the temptation of holie Iob. For sith from his childhod euermore he drede God and euer kept his hestes He was not agreeued ayenst God that the misthiefe of blindnesse fell to him but vnmoueable dwelled in the dread of God thanking him all the dayes of his life Lo that holy writ sayth expresly that God suffered this holie man to haue that sicknes to geue them that should come after him ensample of pacience Also other whyle God sendeth syckenes and tribulation to wicked men and for two causes
houre shal be within a litle while after put out extinguished but thou knowest not the fire of the iudgement that is to come and of euerlasting punishment which is reserued for the wicked vngodly But why make you all these delayes giue me what death soeuer ye lift These many other such like thinges being by him spoken he was so replenished with ioy and boldnes and his countenaunce appeared so full of grace fauour that not onely he was not troubled with those things which yâ— Proconsul spake vnto him but contrarily the Proconsul himselfe began to be amased and sent for the crier which in the middle of the stage was commaunded to cry 3. times Policarpus hath confessed himself to be a Christian which wordes of the cryer were no sooner spoken but that all the whole multitude both of the Gentiles and Iewes inhabiting at Smyrna with a vehement rage and loude voice cried This is that Doctour or teacher of Asia the father of the Christianes and the destroyer of our gods which hath instructed a great nuÌ„ber that our Gods are not to be worshipped after this they crid vnto Philip the gouernour of Asia and required him that he would let loose the Lion to Policarpus To whom he made aunswere that he might not so doe because he had already his praye Then they cried againe altogither with one voice that he woulde burne Policarpus a liue For it was requisite that that vision which he saw as concerning his pillow or bolster should be fulfilled which when he had seene burnt as he was in his prayer he turned himselfe vnto the faithful sort which were with him saying by the way of prophecie it will so come that I shall be burned a liue And the Proconsul had no sooner spoken but it was out of hande performed For why the multitude by and by brought out of their shops workehouses and baynes woode and other dry matter for that purpose and especially the Iewes were most seruiceable for that matter after their woÌ„ted maner And thus the pile being layd and that now hee had put of his garments vndone his girdel and was about to pul of his shooes which he had not done before for that all the faithfull sort amongst themselues striued as it were who should first touch his body at their farewell bicause for the good conuersation of his life yea from his yonger age he was had in great estimation of al men Therfore straightway those instruments which are requisite to such a bonfire were brought vnto him when the would haue nayled him to the stake with yron hoopes he said let me alone as I am for he that hath giuen me strength to suffer and abide the fire shal also giue power that without this your prouision of nayles I shall abide stirre not in the middest of this fire or pyle of woode Which thing when they heard they did not nayle him but bounde him Therefore when his handes were bounde behinde him euen as the chiefest Ramme taken out of the flocke he was sacrificed as an acceptable burnt offring to God saying O father of thy wel beloued and blessed sonne Iesus Christ by whom we haue attained the knowledge of thee the God of aungels and powers and of euery creature and of al iust men which liue before thee I giue thee thankes that thou hast vouchsafed to grauÌ„t me this day that I may haue my part amongest the number of the Martyrs in the cup of Christ vnto the resurrection of eternall life both of body soule through the operation of the holy spirit among whome I shal be this day receaued into thy sight for an acceptable sacrifice as thou hast prepared and reueled the same before this time so thou hast accomplished the same Which canst not lye O thou most true God Wherefore Im lyke case for all things prayse thee blesse thee and glorifie thee by our euerlasting Bishop Iesus Christ to whom be glory euermore Amen And assoone as he had ended this word Amen and finished his prayer the tormentors began to kindle the fire as the flame flashed out vehemently we to whom it was giue to discerne the same saw a marueilous matter which were also to this purpose preserued that we might shewe the same to other For the fier being made like to arâ—â—fe or vaute of a house and after the maner of a shipmans â—â—yle filled with wind compassed about the body of the Martir as with a certaine wall and he in the middle of the same not as flesh that burned but as gold and siluer wheâ— it is tried in the fier And surely we smelt a sauour so swete as if Myrre or some other precious balme had giuen a sent At the last when those wicked persons sawe the hys body could not be consumed by fire they commaunded one of the tormentors to come vnto him thrust him through with his sworde Which being done so great a quantitie of bloude ran out of his body that the fire was quenched therewith the whole multitude marueyled that there was so much diuersitie betwene the infidels and the elect of whom this Policarpus was one being a Disciple of the Apostles and a propheticall instructour of our times and Bishop of the Catholique Church of Smyrna for what worde soeuer he spake both it was and shal be accomplished But the subtil and enuious aduersary when he saw the worthines of his martirdome that his conuersation euen from his youÌ„ger yeares could not be reproued and that he was adourned with the crowne of martirdome and had now obtained that incomparable benefite gaue in charge that we should not take deuide his body For feare least the remnaunts of the dead corps should be taken away so worshipped of the people Whervpon diuers whispered Niceta the father of Herode and his brother Dalces in the eare to admonish the Proconsul that in no case he should deliuer his body least saith he they leaue Christ begin to worship him And this spake they because the Iewes had gyuen them secret warning prouoked them thervnto who also watched vs that we shoulde not take him out of the fire not being ignoraunt how that we ment at no time to forsake Christ which gaue his life for the saluation of the whole world as many I meane as are elected to saluatioÌ„ by him neither yet that we could worship any other For why him we worship as the sonne of God but the Martirs do we loue as disciples of the Lord that worthely for their aboundaunt loue towardes their king and maister of whom we also desire and wish to be companions to be made his disciples WheÌ„ therfore the Centurion saw perceaued the labour of the Iewes the corps being layd abroad they burnt the same as was their maner to doe Thus good Policarpus with xij other that came from
by the sworde both in Citie and in Towne some beyng sought for some offeryng themselues willyngly least they shoulde seeme by their sylence to deny Christ. Thus al the Christians that could be founde without pitie were slaine and diuers also of the kinges owne court and housholde Amonge whome was also Azades an Eunuche and whome the Kyng did entirely loue and fauour Which Asades after that the King vnderstoode to be put to death beyng greatly mooued with the sorrow thereof commaunded after that no Christians to bee slayne but them onely which were the Doctours and teachers of Chrystian Religion In the same tyme it happened that the Queene fell into a certaine disease vpon the occasion whereof the cruell Iewes with the wicked Magicians falsely and malicyously accused Trabula the sister of Symeon the Martyr a godly Uirgine with an other sister also of hers that they had wrought pryuie charmes to hurt the Queene for the reuenging of the death of Symeon This accusation beyng receaued and beleeued innocent Trabula with the other were condemned and with a sawe cut in sunder by the middle Whose quarters were then hanged vpon stakes the Queene goyng betweene them thinking thereby to be deliuered of her sickenes This Trabula was a mayde of a ryght comelye beauty and verye amiable to whome one of the Magicians cast great loue much desiring and labouryng by gyftes and rewardes sent into the pryson to wynne her to hys pleasure promising that if she woulde applye to hys request shee shoulde bee deliuered and set at lybertye But she vtterly refusing to consente vnto hym or rather rebukyng him for his incontinent attempt dyd chuse rather to dye then to betray eyther the Religion of her minde or the virginitie of her body Zozom Now forsomuch as the king had cōmaunded that no Christians should be put to death but onely such as were the teachers and leaders of the flocke the Magicians and Archmagitians left no diligence vntried to set forward the matter Whereby great affliction and persecutions was among the Byshops and teachers of the Church which in all places went to slaunghter especially in the country of Diabenor for that part of Persia aboue al other was most Christian. Where Acepsimas the Byshop with a great number of his flocke and clergy were apprehended and taken vpon the apprehension of whō the Magicians to satisfie the kings commaundement dismissed al the rest onely depriuing them of their liuing and goods Onely Acepsimas the bishop they retayned with whom one Iacobus a Minister or priest of his church was also ioined not of any compulsion but onely as himselfe so desired and obtained of those Magicians that he might folow him be coupled in the same bonds to serue the aged byshop and to relieue so much as he might his calamities and heale his woundes For he had bene sore scourged before of the Magians after they had apprehended him and brought him to worshippe the sunne which thing because he would not do they cast him into prison againe where this Iacobus was waiting vpō him At the same time likewise Athalis a Priest or Minister also Azadanes and Abdiesus Deacons were imprysoned and miserably scourged for the testimony of the Lorde Iesus After this the Archimagus espying his time complaineth to the king of them hauing authoritie and commission giuen him vnles they would worship the sunne to punish them as he pleased This commaundement receyued of the king the master Magus doth declare to thē in prison But they aunswered againe plainely that they would neuer be either betraiers of Christ or worshippers of the sunne wherupon without mercy they were put to bitter torments Where Acepsimas strongly persisting in the confession of christ endureth to death The other being no lesse rent wounded with scourges yet cōtinued meruailously aliue And because they woulde in no case turne from their constant sentence were turned againe into prison Of whome Athalas in the time of his whipping was so drawne rackt with pulling that both his armes being loosed out of the ioynts hanged downe from his body which he so caried about without vse of any hande to feede himselfe but as he was fed of other Miserable and almost innumerable were the slaughters vnder the raigne of this Sapores of Byshops Ministers Deacons religious men holy virgins and other ecclesiasticall persons such as did then cleaue to the doctrine of Christ and suffered for the same The names of the bishops besides the other multitude taken in that persecution is recited in Sozom. lib. 2. and in Niceph. lib. 8 cap. 37. in this order following Barbasymes Paulus Gaddiabes Sabinus Mareas Mocius Iohannes Hormisdas Papas Iacobus Romas Maares Agas Bochres Abdas Abiesus Ioannes Abramius Agdelas Sabores Isaac Dausas Bicor also with Maureanda his fellow bishop and the rest of his Churches vnder hym to the number of 250. persons which were the same time apprehended of the Persians c. Briefly to cōprehend the whole multitude of them that suffered in that persecution the maner of their apprehension the cruelnes of their tormēts how and where they suffered in what places it is not possible for any history to discharg Neither are the Persians them selues as Zozomenus recordeth able to recyte them In summe the multitude and number of thē whom they are able to recite by name commeth to the summe of xvj thousand men and women The rumor and noyse of this so miserable affliction of the Christians in the kingdome of Persia comming to the eares of Constantinus the Emperour put him in great heauines studing and reuoluing with himselfe howe to helpe the matter which in deede was very hard for him to do It so befell the same time that certaine Embassadours were then at Rome from Sapores king of Persia to whom Constantinus did easely graunt and consent satisfying all their requestes and demaundes thinking thereby to obtaine the more friendship at the kings handes that at hys request he would be good to the Christians to whome he writeth his Epistle in their behalfe and sendeth the same by his messengers beginning thus Diuinam fidem seruans veritatis lucem sortior Veritatis luce ductus diuinam fidem cognosco Per ea igitur quibus illa res agēdas confirmat sanctissimam religionem cognitam redd◠hunc m◠cultum doctorem cognitionis sancti dei habere confiteor c. Eusebius de vita Constantinus lib. 4. The contentes whereof briefly do tende to this effect Declaring vnto him how he should stand much beholden to him if at his request he would shew some quiet and rest to the Christians In whose religion there was nothing which he could iustly blame For so much as in their sacrifices they vse to kil nothing nor to shed no bloud but only to offer vp vnbloudy sacrifices to make their praiers vnto God who delighteth not in bloud shedding but onely in the soule that loueth
Constantinus an 340. Syricus to Theodosius Anno. 388. Gregorius to Mauritius An. 600. Hilarius to Iustinian An. 528. Adrianus and Leo to Carolus Magnus An. 801. Paschalis and Ualentius to Ludouicus Pius an 830. Sergius 29. vnto Lotharius An. 840. Benedictus the 3. and Ioannes the 9. vnto Ludouicus sonne of Lotharius an 856. But against this obedience and subiection Hildebrād first began to spurne and by his example taught all other Bishops to do the like In somuch that at length they wrought and brought to passe to be lawful for a fewe curtisans Cardinals cōtrary to auncient ordinance and statutes decretal to chuse what Pope they list without any consent of the Emperor at all And where as before it stoode in the Emperors gift to geue and graunt Byshoprikes Archbishoprikes benefices and other Ecclesiasticall prefermentes within theyr owne limites to whom they lift now the Popes through much wrastling warres and contention haue extorted al that into their owne hāds and to their assignes yea haue pluckt in all the riches power of the whole worlde And not cōtent with that haue vsurped and preuailed so much aboue Emperors that as before no Pope might be chosen wtout the cōfirmation of the Emperor so now no Emperor may be elected wtout the confirmation of the Pope taking vpon them more then Princes to place or displace Emperours at their pleasure for euery light cause to put downe or to set vp when whom they lifted as Fridericus Primus for holding the left stirrup of the popes sadel was persecuted almoste to excommunication The which cause moueth me to straine more diligence here in setting out the history actes and doings of this Hildebrand from whom as the first patron and founder sprang al this ambition contention about the liberties dominion of the Romane church to the intent that such as cānot read the Latine histories may vnderstand in English the original of euils howe and by what occasion they first began and how long they haue continued And first howe this Hildebrand hetherto had behaued himselfe before he was Pope I haue partly declared For though he was not yet Pope in name yet he was there Pope in deede ruled the Pope and all their doinges as him listed Item what waies and fetches he had attempted euer since his first comming to the Courte of Rome to magnifie and maintaine false libertie against true authoritie what practise he wrought by Coūcels what factions and conspiracies he made in stirring vp Popes against Emperours striuing for superioritie and what warres followed therof I haue also expressed Now let vs see further by the helpe of Christe the worthy vertues of this princely prelate after he came to be Pope as they remaine in histories of diuers and sondry writers described The tragicall historie of Gregorie the vij otherwise named Hildebrand THe words of the latine historie be these Hactenus pontifices Rom. comitijs curiatis calatis a sacerdotibus equitatu plebe Senatu c. In English Hetherto the Byshoppes of Rome haue bene elected by voyces and suffrages of all sortes and degrees as well of the Priests and the Clergy as of the nobilitie people and Senate all conuenting and assembling together And this election so I finde to stande in force if so be it were ratified and confirmed by the consent of Romane Emperors who had authoritie to call and to assemble all these as well as Byshops together vnto councels as case required Under the authoritie and iurisdiction of these Emperours were contained both in Germany Fraunce Italy and through the whole dominion of Rome all Patriarches Bishops masters of Churches and Monasteries by the decree of Councels according to the olde custome of our aunceters as is declared in a certaine storie in the life of Carolus Magnus The holy and auncient fathers like as Christ our Lorde with his disciples and Apostles both taught and did honoured and esteemed their Emperours as the supreame potestate next vnder God in earth set vp ordained elected and crowned of God aboue all other mortall men and so counted them and called them their Lords To them they yelded tribute and paide their subsidies Also prayed euery day for their life Such as rebelled against them they tooke as rebelles and resisters against God his ordinance and christian pietie The name of the Emperor then was of great maiestie and receiued as geuen from God Then these fathers of the Church neuer intermedled nor intangled themselues with politike affaires of the common weale muche lesse they occupied Martiall armes and matters of cheualrie Onely in pouertie and modestie was all their contention with other Christians who shoulde be poorest and most modest amōgst them And the more humblenes appeared in any the higher opiniō they cōceiued of him The sharpe and two edged sworde they tooke geuen to the Churche of Christ to saue and not to kill to quicken not to destroy and called it the sworde of the spirite which is the word of God the life and light of men and reuoketh from death to life making of men Gods of mortall immortall Farre were they from that to thrust out any Prince or Kyng though he were neuer so farre out of the way yea an Arrian from his kingdome or to curse him to release hys subiects from their oth and their allegeance to change and translate kingdoms to subuert empires to pollute themselues with Christen bloude or to warre with their Christian brethren for rule principalitie This was not their spirite maner then but rather they loued obeyed their Princes Again Princes loued them also like fathers and fellow princes with them of the soules of men Now this Gregorius the seuenth otherwise named Hildebrandus trusting vpon the Normains which then rufled about Apusia Calabria and Campania trusting also vpon the power of Machtilda a stout woman thereabout Rome partly again bearing himself bold for the discord among the Germains first of all other contrary to the maner of elders contemning the authoritie of the emperour inuaded the Cathedrall sea of Rome vauncing himselfe as hauing both the ecclesiastical and temporal sword committed to him by Christ that fulnes of power was in his hande to bind and loose what so he listed Wherupon thus he presumed to occupy both the regiments to chalenge all the whole dominion both of the East West church yea and all power to himself alone abiding none to be equal much lesse superior to him derogating from other and arrogating to himselfe their due right and honor setting at light Cesars kings and Emperours and who raigned but by his owne godamercy Bishops and Prelates as his vnderlings he kept in awe suspending and cursing chopping of their heads stirring vp strife and warres sowyng of discord making factions releasing othes defeating fidelitie and due allegeance of subiects to their princes Yea and if he had offended or iniured
sonne of them which were sent therto And if there were some that repugned the same hee that was troubled and is giltie let him speake Ye say moreouer that I was exalted and promoted from a base and lowe degree to this dignity by him I graunt that I came of no royall or kingly bloud yet notwithstanding I had rather be in the number of them whome the vertue of the minde then of birth maketh noble Peraduenture I was borne in a pore cotage of poore parentage and yet through Gods clemencie which knoweth howe to worke mercie with his seruants and which cherisheth the humble and low things to confound the hie and mightie in this my poore and lowe estate before I came to the Kings seruice I had aboundantly and wealthely to liue withall as yee know amongst my neighbours and frends And Dauid euen from the shepefold was taken vp and made a king Peter of a fisher was made a prince of the church who for his bloud being shedde for the name of Christ deserued to haue in heauen a crowne and in earth name renowne would to God we could do the like We be the successors of Peter and not of Kings and Emperors And where ye seeme to charge me by insinuation wyth the blot of ingratitude This I answere there is no offence capitall or infamous vnlesse it proceede from the heart and intention As if a man commit a murther vnwillingly although he be called a murtherer yet he is not thereby punishable And so although I owe my duetie seruice with reuerence to my king yet if I haue forborne him as my Lorde if I haue warned him and talked with him fatherly and gently as with a sonne and in talking with him could not be heard If therefore I say being enforced thereunto and against my wil doe exercise vpon him the censure of due seueritie in so doing I suppose I make rather with him then against him and rather deserue at his hande thanke for my correction then note or suspicion of vnkindnesse or punishment for the fact Sometimes a man against his will receiueth a benefite as when necessitie causeth a mā to be restrained from doing that which he ought not he that doth so restrain him though he stop him doeth not hurt him but rather profiteth him for hys soules health An other thing that defendeth vs from ingratitude is our father patron Christ. Which in that he is our father to whome we as children owe obedience then are we bounde as children by necessitie to obey his commaundement in warning the euill doer in correcting the disobedient and in brideling the obstinate which if we do not we runne into danger to haue his bloud required at our hands Ye set foorth likewise and shew what losse we thereby may sustaine of our temporalties But yee speake no worde of the losse of our soules Moreouer as concerning the departure of the king from the homage of the Church of Rome which in your letters ye seme to pretende or rather threaten God forbid I say that the deuotion or faith of our king should euer swarue away from the obedience and reuerence of the church of Rome for any temporal commoditie or incommoditie which thing to doe is very damnable in any priuate subiect much more in the prince which draweth many other with him therefore God forbid that euer any faithfull man should once thinke so hainous a deede And you according to your discretion take heede left the wordes of your mouth infect any persone or persons therein occasioning them by your wordes to such dangerous and damnable matter like to the golden cup which is called the cup of Babylon which for the outwarde golde no man will refuse to drinke of but after they haue dronke thereof they are poysoned And where ye lay to my charge for the suspending out of the reuerende father bishop of Salisburie and for excommunicating of Iohn Deane of the same Churche for a schismatike by knowledge and processe had of the matter to this I answere That both these are iustly and condignely excommunicate and if ye vnderstande perfectly the condition of the matter and the right order of iudgements yee will say no lesse For this standeth with good authoritie as ye know that in manifest notorious crimes this knowledge and order of proceeding is not requisite Perpende with your selues diligently what the bishop of Salisburie did cōcerning the Deanrie after that he was prohibited of the Pope of vs vnder paine of excommunication and then shall you better vnderstand vpon so manifest disobedience suspension did rightly followe as ye read in the decree of S. Clement saying If they do not obey their Prelates all maner of persons of what order so euer they be whether they shall be Princes of high or lowe degree and all other people shall not onely be infamed but also banished from the kingdome of God and the fellowship of the faithfull As concerning Iohn of Oxford this we say that excommunication commeth diuers wayes Some are excommunicate by the lawe denouncing them excōmunicate Some by the sentence of the Prelate Some by communicating with them which are excommunicate Nowe he that hath fallen into this damnable heresie in participating with schismatikes whome the Pope hath excommunicate he draweth to himselfe the spot and leprosie of like excommunication Wherefore seeing hee contrary to the Popes expresse commaundement and ours being charged vnder paine of excommunication to the contrary tooke vpon him the Deanrie of Salisburie we haue denounced him and holde hym excommunicate and all his doings we disanull by the authoritie of the viij Synode saying If any man either priuely or apertly shall speake or communicate with him that is excommunicated he draweth vnto himselfe the punishment of like excommunication And nowe for so much as you brother bishop of London which ought to know that saying of Gregorie vij if any bishoppe shal consent to the fornication of Priests Deacons c. within his precinct for reward fauour or peticion or doth not by authoritie of his office correct the vice let him be suspended from his office And againe that saying of Pope Leo which is this If any bishop shall institute or consecrate such a priest as shall be vnmeete and vnconuenient if he scape with the losse of his owne proper dignitie yet he shall lose the power of instituting any more c. Therefore forsomuch I say as you knowing this haue double wise offended against the sentence of these Canons we commaunde you and in the vertue of obedience enioyne you that if it be so within three monethes after the receite hereof you will submit and offer your selfe to due correction and satisfaction to the counsell of our fellowbishops for these your so great excesses Least other through your example runne into the like offence and we shall be constrained to proceede against you with seuerer sentence Finally in the closing
nowe confirmed in his seat came to the King complaining of Hubert the Lord chief Iustice oft mentioned before for withholding him from the castle and towne of Tunebrydge with the appurtenance to the same belonging and other landes of the Earle of Clare late deceased which landes appertained to the right of his seat to the church of Cant. for the which the said Earle with his aunceters were bound to do homage to him and to his predecessors and therfore required the keping of the foresaid castle with the demaines therof to be restored vnto him To this the king answered againe that the sayd Erle did hold of hym in Capite and that the Castles being vacaunt of Earles and Barons with theyr heyres did belong to hys crowne till the lawfull age of the sayd heires The Archb. when he could get no other answer of the king did excommunicate all such as inuaded the foresaid possessions wyth all other that tooke their parte the king onely excepted Which done eftsoones speedeth himselfe to Rome there to prosecute his sute before the pope The king hearing therof not long after sendeth vp maister Roger Cantelu wyth certaine other messengers to Rome against the Archb. Thus Richard the Archb. comming before the Popes presence beginneth first to complaine of his king for that he committed all the affaires of the realme to the disposition and gouernement of Hubert his iustice vsing only his counsaile all his other nobles despised Against the sayde iustice moreouer he complained laying to his charge First that he had maried a wife being the kinswomā of her whom he had maried before also that the said Hubert the iustice did inuade hold and wrongfully deteine such possessions as belonged to the see Church of Canterburie ¶ As touching the wife of this Hubert heere is to be noted that he maried the elder sister of the king of Scottes which semeth could be of no great kinne to her whome hee maried before Farther he complained of certaine Bishops his Suffraganes who neglecting their pastorall function did sit on Checker matters belonging to the King and exercised sessions and iudgements of bloud Ouer and besides he complained of beneficed persons and clerks within orders for hauing many benefices ioyned with cure of soule And that they also taking example of the Bishops did intermeddle in secular matters and in iudgements of lay men Of these and such other defaults he required redresse to be had The Pope weying and considering the cause of the Archb. to stand vpon right reason at least wise seeming so to his purpose commaunded incontinent his petitions and requests to be dispatched according to iustice Against these complaints of the Archbishop the kings atturneis alledged and defended in as much fauour of the king as they might but coulde doe no good Such fauour found the archbishop in the popes sight being as the story reporteth of a comely personage of an eloquēt tonge that he obtained whatsoeuer he asked Thus the Archbyshop with all fauourable speede being dispatched at Rome after his owne will and desire returned homewarde who in his iourney within 3. daies of his setting forth departed in the house of the gray Friers at S. Gemmes and so hys cause departed with him who winning his sute lost hys life for whome it had bene better I suppose to haue taried at home And here of him and end with all his complaintes also Ex Paris After the death of this Richarde the monkes of Cant. according to the manner addresse them selues to a newe election at which was chosen Radulfe Neuill Byshop of Chichester who was the kinges Chauncelor much commended in stories to be a man faithfull vpright and constant which from the way of iustice declined neither to the right hand nor to the left But vpright and sincere both in word and deede This Rauffe thus chosen of the monks was presented to the king to be their Archbishop wherewith the king was right well contented and glad also of this election and foorthwith inuested him for Archbyshop of the Church of Canterb. But this inuesting of the King was not inough vnles he should also be confirmed by the pope Wherefore the Monkes ready to take their iourney vnto Rome came to the newe Archb. requiring hys helpe for their expenses by the way and to know what seruice he would commaunde them to the Court of Rome But hee fearing in his mind the same not to be without some scruple of sunonie ambition said he would not geue an halfpenie and holding vp his handes to heauen thus prayed saying O Lorde God if I shall be thought worthy to be called although in deede vnworthy to the seat office of this church so be it as thou shalt dispose it But if otherwise in this troublesom office of Chancerie and this my inferior ministerie whereunto I haue bene assigned I shall seme more necessary for this thy kingdome and people I refuse not my labour thy will be done The monks beholding the constancie of the man notwtstanding they had of him no money yet refused not their trauail and iourny to Rome to haue their election confirmed by the Popes authoritie The Pope inquiring of Simon Langhton brother of Stephen Langhton Archb. of Cant. before mentioned of the person of this man it was reported againe to him by the sayde Simon maliciously deprauing the good man behind his backe declaring to the Pope that he was a courtier vnlearned hasty and feruent in his doings and such one who if he should be promoted to that dignitie would go about with the help of the king and of the whole realme to remooue and bring the realme of England from vnder the yoke of the Pope and of the Churche of Rome And so to bereeue the See of Rome of the tribute vnder which king Iohn had once subiected himselfe and his realme at what time he yelded his crown to the handes of Pandolfus the Legate c. with these and such other words Simon Langhton falsly and maliciously depraued the godly bishop The pope hearing with one care crediting what he heard wtout farther inquisition made of the other party accused sendeth incontinent to the monks of Cant. to procede in a new election and to chuse them an other Arch. such as were an wholesome pastour of soules profitable to the church of England deuout to the church of Rome And thus was the lawfull election of thys good Archb. made frustrate too good peraduenture to serue in that place whereunto he was elected After the repulse of thys Radulphe the Caunterburie Monkes entring a new election agreed vpon Iohn their prior to be their Metropolitane Who going vp to Rome to haue his election confirmed by the Pope was 3. dayes together examined of the cardinals And when they could finde no insufficiency in him touching these things wherin they tried him yet notwithstanding the pope finding a fault with
as your spirituall pastour we also desire you so to esteeme and thinke of them which also make like report of other that haue bene with your grace beyonde the seas that they haue naughtely falsely serued you wherby you haue lost the towne of Tourney much honor els which you might haue wonne gotten there May it please your grace to call before you the Prelates and Pieres of your Realme in some conuenient place where wee and other moe may safely come and resorte and there also to make search and enquirie in whose hands after the beginning of your warres the money and what thing els so euer which was graunted vnto you in aide of the same your warres vntill thys present day doeth remaine and is not laide out againe as also by whose default you were so enforced to leaue the sayde siege of Tourney and those which shal be founde in any poynt faultie and guiltie therin against you as a good Iusticer your grace wil cause to be punished according to the lawe and in so much as appertaineth vnto vs therein we aske iudgement of our Peeres the state alwayes of holy Church of vs of our order reserued inuiolate according as we haue wrytten vnto you heerein And for Gods sake Syr beleeue not either of vs or any other your true subiectes els more then that you shall vnderstand the veritie of for if men should be punished without making answere to that which is obiected against them there should be then no difference in iudgement betwixt the good doer and the bad And Syr may it please you well to consider of the great enterprise you haue in hande the great good will which you haue neede of for this cause and of your great ennemies the Scots and the great ieoperdie of your realme besides For if your Prelates your nobles al the wisemen of your realme were of one minde and will without any discorde or diuision amongst them to dispose and set in order those things which are needeful in so great affaires and businesse they shoulde haue all inough to beate their heads about for the maintenance of your great enterprise begon the honour of you and sauegarde of your Realme And Syr may it please your grace not to be displeased that so rudely and grosely we declare vnto you the veritie for why the great loue affection which we beare vnto you alwayes haue done the same the preseruation of your honour and sauegard of your realme as also for that we are although vnworthy the primat of the whole realme of England which thing appertaining vnto vs by our office being your spirituall father doth incite vs the rather both to say and coÌ„maund that which may turne to the benefite of your soule and profite of your realme and kingly estate Thus the holy spirite saue you both body and soule and giue your grace both to heare and beleeue good counsaile and further giue you victorie ouer all your enemies Written at Cant. the 1. day of Ianuary By your graces chaplen the Archbishop of the same And thus node the case betweene the king the Archbishop of Caunterbury who comming thus as is said in secret wise into Englande from the siege of Tourney hys army in the meane while by ships was conueyed to little Britaine Of whome a great number through vnseasonable and inconuenient meats and drinks was there consumed To whom also no lesse danger happened by the seas comming out of Britain into England by tempest thunder and lightening stirred vp as is thought by the Necromaucers of the French king About whych season approchyng to the yeare of oure Lorde 1341. were sent from the Pope two other Cardinals to entreat wyth Kyng Edwarde for thre yeres truce to be concluded more wyth the Frenche Kyng beside the former truce taken before for one yere and all by the popes meanes For heere is to be vnderstanded that as it was not for the Popes purpose to haue the Kyng of England to raigne ouer so many couÌ„treis so his priuy supportation lacked not by all meanes possible both by Archbyshops Cardinals and also by the Emperor to maintain the state of the French king and to stablish him in his possession Ex Tho. Walsing ex chron Albanens In the said histories where these things be mentioned it is also noted that the same yeare such plentye there was here in the realme of victuals that a quarter of wheat was solde for ii s a fat oxe for a noble and as some say a sheepe for iiii d. And thus farre endureth the hystorie of Ranulphus Cestrensis called Polychronicon The next yere following which was 1342 Ludouicus Bauarus the Emperor who before had shewed great curtesie to king Edward as in his first viage ouer in so much that he made him his Uicar or Uicegerent general and offered hym also aide against the French king Now â—yther turned by inconstancie or seduced by the pope wryteth to him contrary letters wherein hee reuoketh agayne the Uicegerentship graunted to hym and seeketh all meanes in the fauour of the French king against king Edwarde as by his letters heere vnder written may better appeare The letter of the Emperour vnto the king of England LVdouicus by the grace of God Emperor of the Romaines alwaies Augustus c. To Edward king of England his beloued brother greeting and vnfained loue Although great and vrgent busines of our owne do oppresse vs about the same our waighty affaires are daily incombred yet with the discord variaunce betwene your kingly dignity and the renowmed Phillip the king of Fraunce our cosine for your sake wee are not a little troubled And the rather the great charges which may heereafter growe both to you and to your kingdome thereby considered bothe of men and money vnlesse the same be taken vp doth more earnestly prouoke vs to geue our selfe to the carefull studie of your affaires Wherefore wee geue you to vnderstande that the foresayde Philip at our request hath geuen vnto vs by his letters authoritie and power to intreat and conclude a peace betwene you touching the variance begon which peace al the state diligently coÌ„sidered both of your selfe your kingdome and subiects wee take and beleeue to be right expedient for you moouing there withall your charity and earnestly desiring you that to this also you will geue your consent wherby we may bring you both to concord and vnitie and establish betweene you a firme peace to endure whereunto with willing minde we would apply our selfe and bestow our painfull labour in prosecuting of the same And heerein if you will condescend and agree vnto our counsaile as we trust you wil. It may please you by your letters to geue vnto vs the like autoritie as is aboue sayd to entreat peace or ordering of a truce for one yeare or two at least to continue Neither let it moue you that betwene vs and the sayde
with victuals Thus fare you well Written at the siege before the towne of Calis the 14 day of September After the siege and winning of Poisie the third day of September an 1346. the king through the midst of Fraūce directed his passage vnto Calis as by the tenor of this letter you heare besieged the same which siege he continued from the third of September aforesayd til the third day of August the yeare next ensuing vpon the which day it was rendered vp vnto the sayd king Edward the third and subdued vnto the crowne of England as after the Lord willing shall more appeare In the mean time during the siege of Calis Dauid the Scottish king at the request of the French king with a great army brast into the North parts of England and first besieging the towne of Lidell within sixe daies obteined the greatest part of the towne there taking all that he could find with Sir Walter Salby a valiant knight which was the keper of the hold caused him vncurteously to be put to the sword and so from thence proceeded further into England till at length being met with all by William Surthe Archbish. of Yorke and the L. Percy and the L. Neuell with other nobles of those parties calling gathering their men together in the plain nere to Durham the 17. day of October in the yere abouesayd through the gracious hand of Christ there were subdued conquered In the which conflict the Earles of Murrise and Stratheron with the flower of all the chiualry and principall warriors of Scotland were slaine Also the foresayd king Dauid with the Earles of Mentiffe Fiffes and other Lords and Williā Douglas Mas klime fleming and William Douglas other many moe men of armes were taken prisoners so the mischiefe which they intended to other fell vpon theyr owne heads During moreouer the sayd siege of Calis the foresayd Pope Clemēt the 6. writing to the king of England wēt about vnder the pretence of peace to stop hys proceedings whose letters here follow nuder written The letter of the Pope to the king of England in the behalfe of the Frenchmen CLement the Bishop seruaunt of Gods seruaunts To his welbeloued sonne in Christ Edward the puissaunt king of England Salutation and Apostolical blessing If you diligētly consider deare sonne as ought a catholicke Prince to do the slaughter of such an innumerable sort bought with the precious bloud of Christ our redemer the losse of their substaunce soules and the lamētable perils which the dissentions and warres stirred vp betwene you and our welbeloued sonne Philippe the noble king of Fraūce haue brought vpō vs and yet dayly do without intermissiō And also the bewayling of so many poore people crying out of Orphans and pupils lamentation of widowes and other miserable people which be robbed and spoyled and almost famished what exclamation they make with teares running downe theyr cheeks yelling and crying vnto God for helpe as also the destruction of churches monasteries holy places holy vessels and other ornamēts vnto gods seruice dedicated the sacrilegious robberies takings imprisonings the spoyling of holy churches religious persons with many other such innumerable detestable execrable mischiefes offending the eies of the diuine maiesty All which if your princely hart woulde consider and well remember with this also that Catholicke sayth especially in the East partes and the Christians there abiding by meanes of the same dissentions and warres destitute of the helpes of such catholicke men as are in the West parties are so afflicted of the Infidels seyng the other partes of Christendome so troubled with cruell persecutions yea and more crueller then euer it hath bene although in these times to amplify this our sayth in the sayd East parts is cruell persecution shewed more then hath bene of many yeares past doubtles we beleue it would pity your hart And to the end that such and so great euils should no further proceed nor yet that so great good as might be done by delating of our foresayd fayth in these times should be let hindered we desire you that ye would applye your minde to make some agreement and peace with the foresaid king For if my welbeloued sonne God hath geuen vnto you-prosperous successe and fortune ye ought rather to humble thē to extoll your selfe and so much the more readier to encline to his peace and to indeuour your selfe to please God which loueth peace and delighteth in peaceable men and to eschew the foresayd euils which without doubt doe grieuously offend him Furthermore we maruell greatly that vnto our reuerend brother Anibaldus Byshop of Tusculane and our beloued sonne Stephen of the title of S Iohn and Paule priest and Cardinall of the apostolicall sea being sent as Legats by vs and the same see Apostolical to intreat a peace who diligently and faythfully laboring for the same as louers of verity iustice and equity and therwithall regarders of your honour could not be suffered touching the intreatye of the same peace to come vnto your Graces presence Wherefore we desire your kingly highnesse more earnestly for the mercy of God with more vehemence require the same that you taking vp the foresaid horrible euils and preuenting the sweetnes of piety and compassion may escape the vengeance of Gods indignation which were to be feared if you should perseuer in your former euils as God forbid And as touching the intreaty for peace for which our foresayd Cardinals were sent vnto you howbeit secretly least it should be any derogation to your honor we desire you to condescend therunto with all your affection you will incline your minde to the same so pleasaunt vnto God so desired of the world as also to you the foresayd king vnto the catholicke sayth profitable And that the same peace by Gods help grace established made perfect you might assay your puissant strength about gods busines in the foresaid east partes so good occasion seruing as before is sayd in these our times being so apt aduasicements of your honor happy increasing of your princely name for seruētly we haue heard of you reported to behaue your selfe in all your attemptes Thus we doubt not but that you wil write vnto vs again touching the premisses and the purpose of your intention touching the same Dated at Auinion the 18 of February and 5 yeare of our Papacy The aunswere of the king of England to the foresayst letter of the Pope MOst holy father we vnderstand by the letters of the reuerēd fathers in God the Byshop of Tusculan and Stephen of the title of S. Iohn Priest Cardinals Legats of the Court of Rome as also by the letters of your holynesse sent vnto vs that ye maruell greatly for that your sayd Legates were of purpose sent vnto vs and commaunded to intreat of a peace betwene our aduersary of Fraunce and vs that we would not
priest haddeÌ„ their part of sacrifices and the first bygeten beastes and other things as the lawe telleth And Lorde S. Paul thy seruant sayth that the order of the priesthode of Aaron ceased in Christes comming and the lawe of that priesthode For Christ was end of sacrifices yoffered vpoÌ„ the crosse to the father of heauen to bring man out of sinne and become himself a priest of Melchisedeks order For he was both king priest without beginning and end and both the priesthoode of Aaron and also the law of that priesthode ben ychaunged in the comming of Christ. And S. Paul sayth it is reproued for it broghâ— no man to perfection For bloude of gotes ne of other beastes ne might done away sinne for to that Christ shad his bloud A Lord Iesu wether thou ordenest an order of priests to offreÌ„ in the auter thy flesh and thy bloude to bringen men out of sinne and also out of peine And whether thou geue them alonelych a power to eat thy flesh and thy bloud and wether none other man may eate thy flesh and thy bloud with outen leue of priestes Lord we beleeuen that thy flesh is verey meate and thy bloude verey drinke and who eateth thy flesh and drinketh thy bloud dwelleth in thee and thou in him and who that eateth this bread shall liue without end But Lord thine disciples sayd this is an hard worde but thou answerest them and seidest When yee seeth mans soone stiuen vp there hee was rather the spirite is that maketh you liue the wordes that yche haue spoken to you ben spirite life Lord yblessed more thou be for in this worde thou teachest vs that hee that kepeth thy wordes and doth after them eateth thy fleshe and drinketh thy bloude and hath an euerlasting life in thee And for we shoulden haue minde of thys liuing thou gauest vs the sacrament of thy flesh and bloud in forme of bred and wine at thy supper before that thou shouldest suffer thy death and tooke bread in thine hand and saidest take ye this and eate it for it is my body and thou tookest wine and blessedest it and sayde thys is the bloud of a new and an euerlasting testament that shall be shed for many men in forgeuenes of sinnes as oft as ye haue done doo ye this in minde of me A Lord thou ne bede not thine disciples makeÌ„ this a sacrifice to bring men out of paines gif a priest offred thy body in the alter but thou bede them go and fullen all the folke in the name of the father the sonne and the holy ghost in forgeuenes of their sinnes and teache ye them to keepe those thynges that ych haue coÌ„manded you And Lord thine disciples ne ordeined not priests principallich to make thy body in sacrament but for to teach the people and good husbandmen that well gouern their housholds both wiues children their meiny they ordeind to be priests to teachen other men the law of Christ both in worde in dede they liuedein as true Christen men euery day they eaten Christes body and drinken his bloude to the sustenance of liuing of theyr soules and otherwhiles they tooken the sacrament of his body in forme of bread and wine in mind of our Lord Iesu Christ. But all this is turned vpse downe for now who so will liuen as thou taughtest he shal ben holden a foole And gif he speake thy teaching he shal ben holden an heretick accursed Lord yhaue no lâ—nger wonder hereof for so they seiden to thee wheÌ„ thou wer here some time And therefore wee moten take in pacience theyr wordes of blasphemy as thou didest thy selfe or els we weren to blame And truelych Lord I trowe that if thou were nowe in the world and taughtest as thou diddest some time thou shuldest ben done to death For thy teaching is damned for heresy of wise men of the world and then moten they nedes ben heretickes that teachen thy lore and all they also that trauelen to liue thereafter And therfore Lord gif it be thy wil helpe thine vnkunning lewde seruaunts that wolen by their power and their kunning helpe to destroy sinne Leue Lorde sithe thou madest woman in helpe of man in a more fraile degree then man is to be gouerned by mans reason What perfection of charity is in these priests and in men of religion that haue forsaken spoushod that thou ordeinedst in Paradise betwixt man and woman for perfection to forsaken traueile and liuen in ease by other mens traueile For they mow not do bodilich workes for defouling of their handes with whom they touchen thy precious body in the aulter Leue Lorde gif good men forsaken the company of woman nedes they moten haue the gouernaile of man then moteÌ„ they ben ycoupled with shrewes and therfore thy spoushode that thou madest in clennes from sinne it is nowe ychaunged into liking of the flesh And Lord this is a great mischiefe vnto thy people And young priestes and men of religion for defaulte of wiues maken many women horen and drawen through their euell ensample many other men to sinne and the ease that they liuen in and their welfare is a great cause of this mischiefe And Lord me thinketh that these ben quaint orders of religion and none of thy sect that wolen taken horen whilke God forfendes and forsaken wiues that God ne forfendeth not And forsaKen trauail that God commaunds and geuen their selfe to idlenes that is the mother of all noughtines And Lorde Mary thy blessed mother and Ioseph touched oftentimes thy body and wroughten with their honds and liueden in as much clennes of soule as our priestes done nowe and touched thy body and thou touchedest them in their soules And Lorde our hope is that thou goen not out of a poore mans soule that traueileth for his liuelode with his handes For Lord our beliefe is that thine house is mans soul that thou madest after thine owne likenes But Lord God men maketh nowe great stonen houses full of glasen windowes and clepeth thilke thine houses and Churches And they setten in these houses Mawmets of stockes and stones and to fore them they knelen priuilich apert and maken their prayers and all this they sayen is thy woorship and a great herieng to thee A Lorde thou forbiddest sometime to make suche Mawmetes and who that had yworshipped such had be woorthy to be deeade Lorde in the Gospell thou sayst that true heriers of God ne herieth him not in that hil beside Samarie ne in Hierusalem neyther but true heriers of God herieth him in spirite and in trueth And Lord God what herying is it to bilden thee a church of dead stones and robben thy quicke Churches of their body liche lyueloode Lord God what heryeng is it to cloth mawmets of stockes and of stones in siluer and in golde and
statute of prouision and premunire made in the 25. yeare of thys kynges dayes And let hym read in the statutes made in the parliamentes holden the 27 yeare and 38. yeare of hys raigne And vnder the same title of prouision and premunire shall finde the popes primacie and iurisdiction wythin this Realme more nearely touched and much of hys papall power restrayned In so much that who soeuer for any cause or controuersy in law either spirituall or temporal the same being determinable in any of the kyngs courts as all matters were whether they were personall or reall citations or other or should eyther appeale or consent to any appellation to be made out of the realme to the pope or see of Rome should incurve the sayd penaltie and daunger of premunire Diuers other matters wherein the Pope is restrained of his vsurped power authoritie iurisdiction within this realme of England are in the sayd titles and statutes expressed at large set forth who euer list to peruse the same which for breuities sake I omitte hastening to other matters About this tyme being the yeare of our Lorde 1370. lyued holy Brigit whom the Church of Rome hath canonised not onely for a saint but also for a Prophetesse who notwithstanding in her booke of reuelations which hath bene oft times imprinted was a great rebuker of the pope and of the filth of his clergie callyng him a murtherer of soules a spiller and a pyller of the flocke of Christ more abhominable then Iewes more crueller thē Iudas more vniust then Pilate worse then Lucifer hymselfe The see of the Pope she prophesieth shal be throwne down into the deepe lyke a mylstone And that his assister shall burne with brimstone Affirmyng that the prelates byshops priests are the cause why the doctrine of Christ is neglected and almost extincted And that the clergie haue turned the ten commaundementes of God into two wordes to wyt Da pecuniam that is Geue money It were long and tedious to declare all that she against them writeth Among the rest which I omytte let this suffice for all where as the sayde Briget affirmeth in her reuelations that when the holy Uirgine should say to her sonne howe Rome was a fruitfull and fertile field yea sayd hee but of weedes onely and cockle c. To thys Briget I will ioyne also Catherina Senensis an holy virgin which lyued much about the same tyme ann 1379. Of whome writeth Antoninus part historiae 3. Thys Katherine hauyng the spirite of prophesie was wōt much to complaine of the corrupt state of the church namely of the prelates of the court of Rome of the pope prophesying before of the great schisme which then folowed in the Church of Rome and dured to the Councell of Constance the space of xxxix yeares Also of the great warres ano tribulation which ensued vpon the same And moreouer declared before and foretold of this so excellēt reformation of religion in the Church now present The words of Antoninus be these After this Uirgine in her going to Rome had tolde her brother of the warres and tumultes that should rise in the coūtries about Rome after y◠schisme of the two Popes I then curious to know of thinges to come knowing that she vnderstood by reuelation what should happen demaunded of her I pray you good mother sayd I and what shall befall after these troubles in the Church of God And she sayd By these tribulations and afflictions after a secret maner vnknowne vnto man God shall purge his holy Church and stirre vp the spirit of his elect And after these thinges shall follow suche a reformation of the holy Churche of God and suche a renouation of holye Pastors that the onelye cogitation and remembraunce thereof maketh my spirit to reioyce in the Lord And as I haue oftentimes tolde you heretofore the spouse which now is all deformed and ragged shall be adorned and deckt with most rich and precious ouches and brouches And all the faythfull shall be glad and reioyce to see themselues so beautified with so holy shepheards Yea and also the Infidels then allured by the sweet sauour of Christ shall returne to the catholicke folde and be conuerted to the true Bishop and shepheard of their soules Geue thankes therefore to God for after this storme he will geue to his a great calme And after she had thus spoken she stayd and sayd no more Beside these aforenamed the Lord which neuer ceaseth to worke in his Church styrred vp agaynst the malignant church of Rome the spirites of diuers other good godly teachers as Matthias Parisiensis a Bohemian borne who about the yeare of our Lord 1370. wrote a large book of Antechrist and proueth him already come and noteth the Pope to be the same Which booke one Illiricus a writer in these our dayes hath promiseth to put it in print In this booke he doth greatly inuey against the wickednesse and filthines of the Clergy and agaynst the neglecting of theyr duety in gouerning the church The Locustes mentioned in the Apocalips he sayth be the hypocrites raigning in the church The workes of Antechrist he sayth be these the fables and inuentions of men raigning in the Church the Images fained reliques that are worshipped euery where Itē that men do worship euery one his proper Saint and Sauior beside Christ so that euery mā and City almost hath his diuers and peculiar Christ. He taught and affirmed moreouer that godlines true worship of God are not boūd to place persons or times to be heard more in this place thē in an other at this time more thē at an other c. He argueth also agaynst the cloisterers which leauing the onely and true Sauior set vp to them selues theyr Franciscanes theyr Dominickes and suche other and haue them for theyr Sauiors glorying and triumphing in them and fayning many forged lyes vpon them He was greatly and much offended with Monks friers for neglecting or rather burying the word of Christ and in stead of him for celebrating setting vp theyr own rules and canons affirming it to be much hurtfull to true godlines for that Priestes Monkes and Nunnes do account themselues onely spirituall and all other to be lay secular attributing onely to themselues the opinion of holynes contemning other men with al theyr politick administration the office as prophane in cōparison of theyr owne He further writeth that Antechrist hath seduced all Uniuersities Colleges of learned men so that they teach no sincere doctrine neither geue any light to the Christiās with theyr teaching Finally he forewarneth that it will come to passe that God yet once againe will raise vp godly teachers who being feruent in the spirite and zeale of Helias shall disclose and refute the errors of Antechrist and Antechrist himselfe openly to the whole world This Mathias in the sayd booke of
the law was iustified for by the workes of the law shall no flesh be iustified Galat. 2. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest for the iust man shall liue by his fayth the law is not of fayth but whosoeuer hath the workes therof shal liue in them And agayn in the same chap. If the law had bene geuen which might haue iustified then our righteousnesse had come by the law But the scripture hath concluded all vnder sinne that the promise might be sure by the fayth of Iesu Christ to all beleuers Moreouer before that fayth came they were kept and concluded all vnder the law vntill the comming of that fayth whiche was to be reuealed For the law was our schoolemaister in Christ Iesu that we should be iustified by fayth Also the sayd Paul Rom. 5. sayth that the law entred in the meane time whereby that sinne might more abound Where then sinne hath more abounded there hath also grace superaboūded that like as sinne hath raigned vnto death so that grace might raigne also by righteousnes vnto eternal life through Iesus Christ our Lord. Whereby it is manifest that by the fayth which we haue in Christ beleuing him to be the true sonne of God which came downe from heauen to redeme vs from sinne we are iustified from sinne and so do liue by him which is the true breade and meat of the soule And the bread which Christ gaue is his flesh geuen for the life of the world Iohn 6. For he being God came downe from heauen and being true carnall man did suffer in the flesh for our sinnes which in his diuinity he could not suffer Wherefore like as we beleue by our fayth that he is true God so must we also beleue that he is a true man And then do we eate the bread of heauen and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption then do we drinke his bloud And thus except we eate the flesh of the sonne of man and shall drinke his bloud we haue not eternall life in vs. Because the flesh of Christ verily is meate and hys bloud is drinke in deed and whosoeuer eateth the flesh of Christ and drinketh his bloud abideth in Christ Christ in him Ioh. ca. 6. And as in this world that soules of the faythfull liue and are refreshed spiritually with this heauenly bread and with the flesh and bloud of christ So in the world to come the same shall liue eternally in heauen refreshed with the deity of Iesus Christ as touching the most principall part therof that is to wit intellectū For as much as this bread of heauē in that it is God hath in it selfe all delectable pleasātnes And as touching the intelligible powers of the same as well exteriour as interior they are refreshed with the flesh that is to say with the humanitye of Iesus Christ which is as a queene standing on the right hand of God decked with a golden robe of diuers coulours for this queen of heauen alone by the word of God is exalted aboue the company of all the angels that by her all our corporal power intellectiue may fully be refreshed as is our spirituall intelligence with the beholding of the deity of Iesus Christ and euen as the Aungels shall we be fully satisfied And in the memory of this double refectiō present in this world and in the world to come hath Christ geuen vnto vs for eternal blessednes the Sacrament of his body and bloud in the substaunce of breade and wine as it appeareth in Mathew chapter 26. As the disciples sat at supper Iesus tooke bread and blessed it brake it gaue it vnto his disciples and sayd Take eate this is my bodye And he tooke the cup and thanked and gaue it them saying Drinke ye all of this this is my bloud of the new Testament which shall be shed for many for the remission of sinnes And Luke in his Gospell chap. 22. or this matter thus writeth And after he had taken the bread he gaue thankes he brake it and gaue it vnto them saying Thys is my body whyche shall be geuen for you doe you this in my remembraunce In like maner he tooke the cup after supper saying Thys is the cup of the new testament in my bloud which shall be shed for you That Christ said this is my body in shewing to them the bread I firmely beleue know that it is true That Christ for so much as he is God is the very trueth it selfe and by consequence all that he sayth is true And I beleue that the very same was his body in such wise as he willed it to be his body for in that he is almighty he hath done what so euer pleased him And as in Cane of Galile he chaunged the water into wine really so that after the transubstantiation it was wine and not water so when he sayd This is my body If he would haue had the breade really to be transubstātiated into his very body so that after this chaunging it should haue bene his naturall body not bread as it was before I know that it must needes haue beene so But I finde not in the Scripture that hys will was to haue any such reall transubstantiation or mutation And as the Lord God omnipotent in his perfectiō essential being the sonne of God doth exceed the most purest creature and yet when it pleased him he took vpō him our nature remaining really God as he was before was really made man so that after this assumpting of our substaūce he was really very God very man Euē so if he would when he sayd This is my body He could make this to be his body really the bread still really remayning as it was before For lesse is the difference of the essence betwene bread and the body of a man then betwene the deity humanity because that of the bread is naturally made the body of a man Of the bread is made bloud of the bloud naturall seede and of naturall seede the naturall substaunce of man is ingendred But in that that God became man This is an action supernatural Wherefore he that could make one man to be very God and very mā could if he would make one thing to be really very bread his very body But I do not finde it expresly in the Scripture that he would any such Identitye or coniunction to be made And as Christ sayd I am very bread not chaunging his essence or being into the essence or substaunce of bread but was the sayde Christ which he was before really and yet bread by a similitude or figuratiue speech So if he would it might be that when he sayd This is my body That this should really haue bene the bread as it was before and
Sacramentally or memorially to be his body And this seemeth vnto me most nearest to agree to the meaning of Christ forasmuch as he said do this in the remembraunce of me Then for as much as in the supper it is manifest that Christ gaue vnto his Disciples the bread of his body which he brake to that intent to eat with theyr mouthes in which bread he gaue himselfe also vnto them as one in whō they should beleue as to be the food of the soule and by that fayth they should beleue him to be theyr sauior which tooke his body wherein also he would it to be manifest that he woulde redeeme them from death So was the bread eaten with the Disciples mouthes that he being the true breade of the soule might be in spirite receiued and eaten spiritually by theyr fayth which beleued in him The bread which in the disciples mouthes was chewed from the mouth passed to the stomacke For as Christ saith whatsoeuer cōmeth to the mouth goeth into the belly from thence into the priuy Mathew chap. 15. But that true and very bread of the soule was eaten of the spirite of the Disciples and by fayth entred theyr minds and abode in their intralles through loue And so the bread broken semeth vnto me to be really the meat of the body the bread which it was before but Sacramentally to be the body of Christ as Paule 1. Cor. 10. The breade which we breake is it not the participation of the body of the Lord So the bread which we breake is the participation of the Lordes body And it is manifest that the heauēly bread is not broken neither yet is subiect to such breaking Therfore Paul calleth the materiall bread which is broken the body of Christ which the faythfull are partakers of The breade therfore chaungeth not his essence but is bread really and is the body of Christ sacramentally Euen as Christ is the very vine abiding really and figuratiuely the vine So the temple of Ierusalem was really the materiall temple figuratiuely it was the body of Christ Because he sayde destroy you this temple and in three dayes I will repayre the same agayne And this spake he of the temple of his body whereas others vnderstood it to be the materiall temple as appeared by theyr answere For sayd they 47. yeres hath this temple bene in building and wilt thou build it vp in three dayes Euen so may the consecrated bread be really bread as it was before and yet figuratiuely the body of Christ. And if therfore Christ would this bread to be only sacramentally his body and would not haue the same bread really to be transubstantiated into his body so ordeined his Priestes to make this Sacrament as a memoriall of his passion Thē do the Priestes greuously offend which besech Christ in their holy Masse that the bread which lyeth vpon the aultar may be made really the body of Christ if he woulde not haue the same to be but a Sacrament of his body And then both be they greatly deceiued themselues and also do greatly deceiue others But whether the bread be really transubstantiated into the body of Christ or is onely the body of Christ sacramentally No doubt but that the people are maruellously deceiued For the people beleue that they see the body of Christ nay rather Christ himselfe betwene the handes of the Priestes for so is the common othe they sweare By him whō I saw this day betwene the priestes hands And the people beleue that they eat not the body of Christ but at Easter or els when they lie vpon theyr death bed and receiue with their bodely mouth the Sacrament of the body of Christ. But the body of Christ admitte the bread be transubstantiated really into the body is in the Sacrament indiuisibiliter that is not able to be deuided and so immensurabiliter that is not able to be measured Ergo inuisibiliter that is not able to be sene To beleue therfore that he may be sene corporally in the Sacrament is erroneous And forasmuch as the body of Christ is the souls food and not the food of the body in this world for that whosoeuer beleueth doth eat spiritually and really at any time when he so beleueth It is manifest that they doe greatlye erre which beleue that they eat not the body of Christ but when they eat with theyr teeth the Sacrament of the body of Christ. And although it should be to the great honor of priests that the bread really were chaūged into the body of christ by the vertue of the Sacramentall words pronounced yet if Christ would not haue it to be so then they desiring to do this contrary to the will of Christ and informing the people that is to be done so contrary to the will of Christ are in great peril most daūgerously seducing both themselues and the people And then although that hereby they get a litle worldly and transitory honour for a short time It is to be feared least perpetual shame finally shall follow and insue vpon the same For Christ sayth euery one that exalteth himselfe shall be brought low Let them therfore take heed least they extolling themselues for this Sacrament aboue the company of Angels which neuer sinned for the errour which they be in for euermore be placed with the sinnefull angels vnder the earth Let euery man therfore think lowly of himself in what state or degree soeuer he be neither let him presume to doe that which he is not able to do Neither desire to haue that thing done which God would not haue done I greatlye maruell at those which were the makers of the Canons how variably contrary one to another they write of this Sacrament of the body of Christ. In the last part of the decrees where this matter is touched not only in the text but also in the proces of the matter diuers do diuersly write and one contrary to another For in the chapter that thus beginneth Prima inquit haeresis it is thus written You shall not eate this bodye which you see nor shall drinke this bloud which they shall shed which shall crucify me I will commend vnto you a certayne Sacrament spiritually vnderstood that quickneth you for the flesh profiteth you nothing at all And in the end of the same chapter it is thus written Till the world shall haue an end the Lords place is in heauen yet notwithstanding the verity of the Lord is here abiding with vs. For the body wherwith he rose ought to be in one place but his verity is in euerye place diffused spread abroad And in the chapter folowing which thus beginneth Omnia quaecunque voluit c. it is written Although the figure of the bread wine seeme to be nothing yet notwithstanding they must after y◠wordes of consecration be beleued to be none other thing then the very
the obedience of Christs true vicare yet peraduentuâ—e if euery man were left to his owne libertie he would doubt of the preferring of your dignity or that is worse woulde vtterly refuse it by such doubtfull euidence alleaged on both sides and thys is the subtil craft of the croked Serpent that is to say vnder the pretense of vnitie to procure schismes as the spider of a wholesome flower gathers poyson and Iudas lerned of peace to make warre Wherefore it is liuely beleeued of wise men that except this pestilent schisme be withstand by and by the keyes of the Churche will be despised and they shall binde the consciences but of a few and when either none dare be bolde to correct this fault or to reforme things contrary to Gods lawe so by this meanes at length temporall Lordes will take away the liberties of the Church and peraduenture the Romanes will come and take away their place people and landes they wil spoile their possessions and bring the men of the Churche into bondage and they shall be contemned reuiled and despised because the obedience of the people and deuotions towardes them will almoste bee taken away when the greater part of the Church left to their owne libertye shall waxe prouder than they be wont leauing a wicked example to them that doe see it For when they see the Prelates studie more for couetousnesse than they were wont to pursse vp money to oppresse the subiectes in their punishings to seeke for gaine to confounde lawes to stirre vp strife to suppresse truth to vexe poore subiects with wrong corrections in meat and drinke intemperate in feastings past shame what maruell is it if the people despise them as the foulest forsakers of Gods lawe but all these things doe folowe if the Church shoulde be left long in this doubtfulnesse of a schisme and than shoulde that olde sâ—ying be verified in those dayes there was no king in Israel but euery one did that that seemed right and straighte to himselfe Micheas did see the people of the Lord scattered in the mountaines as they had bene shepe without a shephearde for when the shepheard is smitten the sheepe of the flocke shal be scattered the great stroke of the shepheard is the minishing of his iurisdiction by which the subiects are drawen from his obedience When Iason had the office of the highest Priest hee chaÌ„ged the ordinance of God and brought in the customes of the heathen the priests leauing the seruice of the holy altar applying themselues to wrasting other exercises of the Grecians despising those things that beloÌ„ged to the priests did labor with all their might to learne suche thinges of the Grecians and by that meanes the place people and holy oynting of Priestes whych in time past were hadde in greate reuerence of kynges were troden vnder foote of all men and robbed by the kinges power and was prophaned by thrusting in for money Therefore let the hyghest vicare of Christe looke vnto this with a diligent eye and let hym be the follower of him by whom he hath gotten authoritie aboue others If you mark well most holy father you shal find that Christ rebuked sharpely two brethren coueting the fease of honour hee taught them not to play the Lordes ouer the people but the more grace they were preueÌ„ted with to be so much more humble then other and more lowly to serue their brethren To hym that asked hys coate to geue the cloake to him that smote him on the one cheeke to tourne the other to him For the sheepe that are geuen to hys keeping hee must forsake all earthly thyngs and to shedde his owne bloud yea and if neede required to die These things I say be those that adorne the highest Byshop if they be in him not purple not hys white horse nor his Imperiall crowne because hee among all men is most bounde to all the sheepe of Christ. For the feare of GOD therefore and for the loue of the flocke which yee guide consider these things diligently and doe them wisely and suffer vs no longer to wauer betwixte two although not for your owne cause to whom peraduenture the fulnes of your owne power is knowen yet in pitying our weakenes if thou be he tell vs openly and shew thy self to the world that al we may follow one Be not to vs a bloudy bishop least by your occasion mans bloud be shed least hel swalow such a nomber of soules least the name of Christ be euill spoken of by Infidels thorough suche a worthy personage But peraduenture yee will say for our righteousnes it is manifest inough and we will not put it to other mens disputations If this bald aunswer should be admitted the schisme should continue still seeing neither part is willing to agree to the other and where the world is as it were equally deuided betwixt them neither part can be compelled to geue place to the other without much bloudshed The incarnation of Christ and his resurrection was well inough knowen to himselfe and his disciples yet hee asked of his father to be made knowen to the world Hee made also the Gospel to be wrytten and the doctrine of the Apostles sent his Apostles into all the world to do the office of preaching that the same thing might be knowen to all men The foresayde reason is the subtelty of Mahomet the which knowing himselfe guilty of his sect vtterly forbad disputations If ye haue so ful trust of your righteousnesse put it to the examination of worthy persones in a generall councel to the which it beloÌ„geth by right to define such doubts or els commit it vnto able persons and geue them ful power to determine all things concerning that matter or at the lest by forsaking the office on both parties leaue the Churche of God free speedily to prouide for a new shepheard We finde kings haue forsaken their temporal kingdomes vpon onely respect of deuotion and haue taken the apparel of Monkes profession Therefore let Christes Vicar being a professour of most high holinesse be ashamed to continue in his seat of honor to the offence of all people and the preiudice and hurt of the Romish church and the deuotion of it and cutting away kingdomes from it But if you say it is not requisite that the cause of Goddes church should he called in controuersie and therefore we cannot so easily goe from it seeing our conscience gainesayeth it To the which we answer if it be the cause of God and the church let the general councel iudge of it but if it be a personal cause as almost all the world probably thinketh if ye were the follower of Christ ye would rather chose a temporall death then to suffer such a wauering I say not to the hurt of so many but the endles destruction of soules to the offence of the whole world and to an euerlasting shame of the Apostolical dignitie Did
prists neither ruling the people mainteining ne defending fro enemies as it falleth to knights neither traueling on the earth in diuerse craftes as it falleth to labourers Whan the day of rokening commeth that is the end of this life right as he liued here withouten trauaile so he shall there lack the reward of the pense that is the endles ioie of heauen And as he was here liuing after none state ne order so he shall be put than in that place that no order is in but euerlasting horror and sorow that is in hell Herfore eueriche man se to what state God hath cleped him and dwell he therin by trauaile according to his degree Thou that art a laborer or a crafty man do this truelly If thou art a seruaunt or a bond man be suget and lowe in drede of displeasing of thy Lord If thou art a marchaunt disceiue nought thy brother in chaffering If thou art a knight or a Lord defend the poore man and needy fro handes that will harme them If thou art a Iustice or a Iudge go not on the right hand by fauour neyther on the left hand to punish any man for hate If thou art a priest vndernine praye and repreue in all maner patience and doctrine Vnderuime thilke that ben negligent pray for thilke that bene obedient reproue tho that ben vnobedient to God So euery man trauaile in his degree For whan the euen is come that is the end of this worlde than euerye man shall take reward good or euill after that he hath traualled here The wordes that I haue taken to make of my sermon be thus muche to say Yelde reconing of thy bayly Christ autour of pitye and louer of the saluation of his people in the proces of this gospell enfourmeth euery man what is his baylye by maner of a parable of a bayly that he speaketh of to aray him to answer of the goodes that God hath taken him when the day of straight reconing shall be come that is the day of dome And so I at this tyme throwe the helpe of God folowing him that is so great a maister of autoritie because that I know nothing that should more drawe away mans vnreasonable loue fro the passing ioy of thys world then the minde of the dreadfull reconing As much as suffice I shall shewe you how ye shall dispose you to auoide the vengeaunce of God when ther shal be time of so straight doome that we shall geue reconing of euery idle word that we haue ispoken For than it shal be said to vs and we shall not flee it Yelde reconing of thy bayly But for forther proces of this first party of this sermon yee shall wete that there shall be three bay lifes that shall be cleped to this straight reconing Twaine to answer for them selfe and for other that bene priests that haue cure of mens soules temporal mē that haue gouernayle of people and the thirde baylyf shall acount onely for himselfe and that is euerye Christen man of that he hath receiued of God And euery of these shall aunswer to three questions To the first question how hast thou entred The second how hast thou ruled And to the third how hast thou liued And if thou canst well assoile these three questions was there neuer none earthly Lord that euer so well rewarded his seruant without comparison as thy Lord God shal reward thee that is with blisse and ioye and life that euer shall last But on that other side and thou wilt now be recheles of thine owne welfare and take none heede of this reconing If that day take thee sodainly so that thou passe hence in deadly sinne as thou worst neuer what shall fall thee all the toungs that euer were or euer shall be mow not tell the sorrowe and wo that thou shalt euer be in and suffer Therefore the desire of so great ioy and the dread of so great paine thoughe loue ne dread of God were not in thine hart yet should that make thee afeard to sinne for to thinke that thou shalt giue reconing of thy bayly Therefore as I say to thee the first question that shall be proposed to the first bayly that is a prelat other a Curat of mens soules is this How hast thou entred Math. xxij Friend how entredst thou hether Who brought thee in to this office Truth or Symony God or the Deuill Grace or mony The flesh or the spirit Giue thou thy reconing if thou canst If thou canst not I rede that thou tary for to learne For vp hap ere night thou shalt be cleped And if thou stande dombe for vnkunning or els for confusion of thy conscience thou fall into the sentence that anon followeth Binde his handes and his feete and cast him in to the vtter warde of darknes there shall be weeping and grenning of teethe Therfore I rede thee that thou aduise thee how thou shalt answer to this question How hast thou entred whether by cleeping or by thine owne procuring for that thou wouldest trauaile in Gods gospell other for thou wouldest be richly arayed Answere now to thy owne conscience as thou shalt answer to God thou that hast take now the order of prieste whether thou be curate or none who stirred thee to take vpon thee so high an estate Whether for thou wouldest liue as a priest ought to do studying of Gods law to preach and most hartely to pray for the people or for to liue a delicious life vpon other mens trauayle and thy selfe trauaile nought Why also setten men theyr sonnes either their cousins to schole Whereto but for to get them great aduancements or to make them the better to knowe howe they shoulden serue God This men may see openly by the sciences that they set them to Why I pray you put men their sonnes to the law ciuill or to the kings court to write letters writs rather thā to Philosophy or Diuinity but for the hope that these occupations shoulde be euer means to make them great in the world I hope that ther wil no man say that they ne shoulde better learne the rule of good liuing in the booke of Gods law than in any bookes of mans worldly wisedome But certes now it is so the that Iohn Chrisostom saith Mothers be louing to the bodies of their children but the soule they despise they desire them to wel fare in this world but they take none hede what they shall suffer in the tother Some or deinen fees for their children but none ordeine them to godward The lust of their bodies they wol deere by but the health of their soule the reke nought of If they see them poore or sicke they sorrow and sigheth but though they see them sinne they sorrowe not And in this they shew that they brought forth the bodies but not the soules And if we take heede truly what abhominations be scattered and
stand to the very death Other aunswere woulde he not geue that day wherwith the Bishops and Prelates were in a maner amased and wonderfully disquieted At the last the archbishop councelled agayne with hys other Bishops and Doctours and in the end therof declared vnto him what the holy Church of Rome following the saying of S. Augustine S. Hicrome S. Ambrose and of other holy Doctours had determined in these matters no maner of mention once made of Christ. Whiche determination sayth he ought all Christen men both to beleue and to follow Then sayd the Lord Cobham vnto him that he would gladly both beleue and obserue whatsoeuer holy church of Christes institution â—ad determined or yet whatsoeuer God had willed him either to beleue or to do But that the pope of Rome with his Cardinals Archbishops bishops and other prelates of that Churche had lawfull power to determine such matter as stoode not with his worde throughly that would he not he sayd at the time affirme With this that archbish had him to take good aduisement til the monday next following which was the 25. day of September and then iustly to aunswere specially vnto thys poynt whether there remayned materiall breade in the sacrament of the aulter after the wordes of consecration or not He promised him also to send vnto hym in writing those matters clearely determined that he might then be the more perfect in his answere making And all this was nought els but to blinde the multitude with somewhat The next day following according to his promise the Archbishop sent vnto hym into the Tower this foolishe and blasphemous writing made by him and by hys vnlearned Clergy * The determination of the Archbyshop and Clergy THe faith and determination of the holy Church touching the blisfull sacrament of the aultar is this that after the Sacramentall wordes be once spoken by a Priest in hys Masse the material bread that was before bread is turned into Christes very body And the materiall wine that was before wine is turned into Christes very bloud And so there remayneth in the sacrament of the aulter from thenceforth no materiall bread nor materiall wine which were there before the Sacramentall wordes were spoken Now beleue ye this article Holy church hath determined that euery Christen man liuing here bodely vpon the erth ought to be shriuen to a priest ordeined by the Church if he may come to him Now feele ye this article Christ ordayned S. Peter the Apoistle to be his vicare here in earth whose sea is the holy churche of Rome And he graunted that the same power which he gaue vnto Peter should succeed to all Peters successours which we call now Popes of Rome By whose power in Churches particuler be ordayned Prelates as Archbishops Byshops Parsons Curates and other degrees more Unto whom Christen men ought to obey after the laws of the church of Rome This is the determination of holy Church Howe feele ye this article Holy churche hath determined that it is meritorious to a christen man to go on pilgrimage to holy places And there specially to worship holy reliques and Images of Saintes Apostles and Martyrs Confessours all other Saintes besides approued by the church of Rome Howe feele ye this article And as the Lorde Cobham had reade ouer this most wretched writing he maruailed greatly of their mad ignorance But that he considered agayne that God had geuen them ouer for their vnbeliefes sake into most deepe errors blindnes of soule Agayne he perceiued hereby that their vttermost mallice was purposed agaynst him howsoeuer he should answere And therefore he put hys life into the handes of God desiring hys onely spirite to assiste hym in his next answere When the sayd xxv day of September was come whiche was also the Monday before Michaelmas in the sayd yeare of our Lord 1413. Thomas Arundell the Archbishop of Caunterbury commaunded his indiciall seate to be remoued from that chapter house of Paules to the Dominicke Friers within Ludgate at LondoÌ„ And as he was there set with Richard Byshop of London HeÌ„nry the Byshop of Winchester and Bennet the Byshop of Bangor He called in vnto him his counsell his officers with diuers other Doctours and Fryers of whome these are the names here following maister Henry ware the Officiall of Caunterbury Phillip Morgan Doctour of both lawes Howell Kiffin Doctor of the Canon lawe Iohn Kempe Doctor of the Canon lawe WilliaÌ„ Carleton Doctour of the Canon law Iohn WitnaÌ„ of the new College in Oxford Iohn Wighthead Doctor in Oxford also Rob. WoÌ„bewel Vicare of S. Laurence in the Iewry Thomas Palmer the Warden of Minors Robert Chamberlayne Prior of the Dominickes Richard Dodington Prior of the Augustines Thomas Walden Priour of the Carmelites all Doctours of Diuinitie Iohn Stephens also and Iames Cole both Notaryes appoynted there purposely to write all that shoulde be eyther sayd or done All these with a great sorte more of Priestes Monkes Chanons Friers Parishe Clerkes belryngers Pardoners disdayned him with innumerable mockes scornes reconing him to be an horrible hereticke and a man accussed afore God Anone the Archbishop called for a masse booke caused all those Prelates and Doctors to sweare there vpon that euery man should faythfully doe his office and duety that day And that neyther for fauour nor feare loue nor hate of the one party nor the other any thing should there be witnessed spoken or done but according to the truth as they wold answer before God all the world at the day of dome Then were the two foresayd Notaryes sworne also to wryte and to witnesse the processe that there shoulde be vttered on both parties and to say their mindes if they otherwise knew before they should register it And al this dissimulation was but to colour their mischiefes before the ignoraunt multitude Consider herein gentle reader what this wicked generation is and how far wide from the iust feare of God for as they were then so are they yet to this day After that came forth before them Syr Robert Morley Knight and lieftenant of the Tower and he brought with him yâ— good Lorde CobhaÌ„ there leauing him among them as a Lambe among wolues to his examination and aunswere * An other examination of the Lorde Cobham THen saide the archbishop vnto him Lord Cobham ye be aduised I am sure of the wordes processe which we had vnto you vpon Saterday last past in the chapterhouse of Paules which processe were nowe to long to be rehearsed agayne I said vnto you then that ye were accursed for your contumacie disobedience to holy Church thinking that ye should with meekenes haue desired your absolution Then spake the Lord Cobham with a chearful countenaunce and sayde God sayde by his holy Prophet Maledicam benedictionibus vestris whiche is as much
number if thorough me it should come to passe that those things which they haue hetherto knowne to bee most certaine and sure should now be made vncertaine Should I by this my example astonish or trouble so manye soules so manye consciences endewed with the most firme and certaine knowledge of the Scriptures and Gospell of our Lord Iesu Christ and his most pure doctrine armed against all the assaults of Satan I will neuer do it neither commit any such kinde of offence that I shoulde seeme more to esteeme this vile carcas appoynted vnto death then their health and saluation At this most godly worde he was forced againe to heare by the consent of the Bishops that hee did obstinately and maliciously perseuere in his pernicious and wicked errours Then he was commanded to come downe to the execution of his iudgement and in his comming downe one of the seauen Bishops afore rehearsed firste tooke awaye the chalice from him which he helde in his hand saieng O cursed Iudas why hast thou forsakeÌ„ the counsell waies of peace and hast counsailed with the Iewes we take away froÌ„ thee this chalice of thy saluation But Iohn Hus receiued this curse in this maner but I trust vnto God the father omnipotent and my Lorde Iesus Christ for whose sake I do suffer these things that hee will not take away the chalice of his redemption but haue a stedfast and firme hope that this day I shall drinke thereof in his kingdome Then followed the other Bishops in order which euery one of them tooke away the vestiments from him which they had put on eche one of them geuing hym their curse Whereunto Iohn Hus answered that hee did willingly embrace and beare those blasphemies for the name of the Lord Iesus Christ. At the last they came to the rasing of his shauen crowne But before the Bishops would go in hand with it there was a great contention betweene them with what instrument it should be done with a rasour or with a paire of sheares In the meane season Iohn Hus turning himselfe toward the Emperour saide I maruell that forsomuch as they be all of like cruell minde and stomacke yet they can not agree vpon their kinde of crueltie Notwithstanding at the last they agreed to cut off the skinne of the crowne of his head with a paire of sheares And when they had done that they added these words now hath the Church taken away all her ornaments and priuilegies from hym Now there resteth nothing else but that he be deliuered ouer vnto the secular power But before they did that there yet remained another knacke of reproch For they caused to be made a certaine crowne of paper almost a cubite deepe in the which were painted three deuils of wonderfull ougly shape and this title set ouer their heads Heresiarcha The which when he saw he sayde My Lord Iesus Christ for my sake did weare a crowne of thorne why should not I then for his sake againe weare thys light crowne be it neuer so ignominious Truly I will do it and that willingly When it was set vpon his head the Bishops saide now we commit thy soule vnto the deuill But I sayde Iohn Husse lifting his eies vp towardes the heauens doo commit my spirite into thy handes O Lord Iesu Christ vnto thee I commend my spirit which thou hast redeemed These contumelious opprobries thus ended the Bishops turning themselues towards the Emperour said This most sacred Synode of Constance leaueth now Iohn Husse which hath no more any office or to do in the Church of God vnto the ciuill iudgement and power Then the Emperour commaunded Lodouicus Duke of Bauaria which stoode before him in his robes holding the golden apple with the crosse in his hande that he should receiue Iohn Husse of the Byshops and deliuer him vnto them which should do the execution By whome as hee was led to the place of execution before the Church doores hee sawe his bookes burning whereat hee smiled and laughed And all men that he passed by he exhorted not to thinke that he should dye for any errour or heresie but only for the hatred and ill will of his aduersaries which had charged him wyth most false and vniust crime All the whole Citie in a maner being in armour followed him The place appointed for the execution was before the gate Gorlebian betweene the gardens and the gates of the suburbs When as Iohn Husse was come thether kneeling downe vpon his knees and lifting his â—ies vp vnto heauen he praied and saide certaine Psalmes and specially the 50. and 31. Psalmes And they which stoode by heard him oftentimes in his praier with a merrie and chearefull countenance repeate this versâ— Into thy hands O Lord I commend my spirit c. Which thâ—â—g when the lay people beheld which stood next vnto him they said what he hath done afore wee knowe not but now wee see and heare that hee doth speake and pray very deuoutely and godly Othersome wished that he had a Confessor There was a certaine Priest by sitting on horsebacke in a greene gowne drawne about with red silke which said he ought not to be heard because he is an hereticke Yet notwithstanding whilest he was in prison he was both confessed and also absolued by a certaine Doctour a Monke as Hus himselfe doth witnes in a certaine Epistle which he wrote vnto his frendes out of prison Thus Christ raigneth vnknowne vnto the world euen in the middest of his enimies In the meane time whilest he praied as he bowed his necke backward to looke vpward vnto heauen the crowne of paper fell off from his head vpon the grounde Then one of the souldiours taking it vp againe said let vs put it againe vpon his head that he may bee burned with his maisters the diuels whome he hath serued ¶ The description of the burning of Iohn Hus contrary to the safeconduict graunted vnto hym Then was the fire kindled and Iohn Hus began to sing with a loud voice Iesu Christ the sonne of the liuing God haue mercy vpon me And when he began to say the same the third time the winde droue the flame so vpon his face that it choked him Yet notwithstanding he mooued a while after by the space that a man might almost say three times the Lordes prayer When all the wood was burned and consumed the vpper parte of the body was left hanging in the chaine the which they throwe downe stake and all and making a newe fire burned it the heade being first cut in small gobbets that it might the sooner be consumed vnto ashes The heart which was founde amongest the bowels being well beaten with staues and clubbes was at last pricked vppon a sharpe sticke and roasted at a fire a parte vntill it was consumed Then with great diligence gathering the ashes together they cast them into the riuer of Rhene that the least
For in that that euery one that worketh more meritoriously to the profite of the Church he hath so much the more greater authoritie from God 25. There is not so muche as one sparke of appearaunce that there ought to be one head ruling and gouerning the church in spirituall causes which should alwayes be conuersaunt in the church millitaâ—â— For Christ without anye such monstrous heds by his â—â—ue disciples sparsed through the whole world could better a great deale rule his church 26. The Apostles and faythfull priests of God haue right worthily in al thinges necessary to saluation gouerned the church before the popes office tooke place and so might they doe agayne by like possibilitie vntill Christ came to iudgement if the popes office should fayle Let euery one that is suspected in the foresayd articles or els otherwise found with assertion of them Be examined in maner and forme as followeth IN primis whether he knew Iohn Wicleffe of Englande Iohn Hus of Bohemia and Hierome of Prage or anye of them and how he came by the knowledge of them whither that during the liues of them or any of them they had eyther bene conuersant with them or found any frendship at their handes 2. Item whether he knowing them or any of them to be excommunicate did willingly participate with them esteming affirming the same their participacioÌ„ to be no sin 3. Item whither that after their deathes he euer prayed for them or any of them openly or priuily doing any work of mercy for them affirming them to be either saintes or els to be saued 4. Item whether he thought them or anye of them to be Saintes or whether that euer he spake such wordes and whether euer he did exhibite any worshippe vnto them as vnto saintes 5. Item whether he beleue hold and affirme that euery generall councell as also the Councell of Constance doth represent the vniuersall Church 6. Item whether he doth beleue that that which the holy Councell of Constance representing the vniuersall church hath and doth alow in the fauour of the fayth and saluatioÌ„ of soules is to be approued and allowed of all the faythfull Christians and that whatsoeuer the same Councell hath condemned and doth condemne to be contrary both to the fayth and to all good men is to beleued holden and affirmed for condemned or not 7. Item whether he beleueth that the condemnations of Iohn Hus Iohn Wickleffe and Hierome of Prage made as well vpon their persons as their bookes and doctrine by the holy generall Councelll of Constance be rightly iustly made and of euery good Catholicke man are so to be holden and affirmed or not 8. Item whether he beleue hold and affirme that Iohn Wickleffe of England Iohn Hus of Bohemia and Hierome of Prage were heretickes or not and for heretickes to be nominated preached yea or not and whether theyr bookes and doctrines were and be peruerse or not for the which together with their pertinacie they wre condemned by the holye sacred Councell of Constaunce for heretiques 9. IteÌ„ whether he haue in his custody any treatises smal workes Epistles or other writinges in what language or tongue soeuer set forth and translated by any of these heretickes Iohn Wickleffe Iohn Hus and Hierome or any other of their false Disciples and followers that he may deliuer them to the ordinaries of that place or his commissary or to the inquisitours vpon hys othe And if he say that he hath no such writing about him but that they are in some other place that then you sweare him to bring the same before his Ordinary or other aforenamed within a certayne time to him prefixed 10. Item whether he knoweth any that hath the treatises works Epistles or anye other writinges of the aforesayd Iohn Wickleffe Iohn Hus and Hierome in whatsouer tong they are made or translated and that he detect manifest the same for the purgation of their fayth and execution of iustice 11. Item especially let the learned be examined whether he beleueth that the sentence of the holy Councell of Constance vpon the 45. articles of Iohn Wickleffe and the 30. Articles of Iohn Hus be not Catholicke which sayth that some of them are notorious hereticall some erroneous other some blasphemous some slaunderous some rash and seditious some offensiue to godly eares 12. Item whether he beleeueth and affirmeth that in no case it is lawfull for a man to sweare 13. Item whether he beleueth that at the commaundement of a iudge or any other it is lawfull to take an oth to tell the truth in anye conuenient cause although it be but purging of an infamy or not 14. Item whether he beleueth that periury wittingly coÌ„mitted vppon what cause soeuer whether it be for yâ— safegard of hys owne life or of any other mans lyfe yea although it be in the cause and defence of the fayth be a sinne or not 14. Item whether a man contemning purposedly the rites of the Churche and the ceremonies of exorcisme of Cathechisme and the consecration of the water of Baptisme be deadly sinne or not 16 Item whether he beleue that after the consecration of the priest in the sacrament of the aultar vnder the figure of bread and wyne be no materiall bread and wyne but in al poyntes the same very Christ which was crucified vppon the Crosse and sitteth vpon the right hand of the father 17. Item whether he beleeue that after the consecration made by the priest vnder the onely forme of bread and besides the forme of wyne be the very flesh of Christ and hys bloud hys soule and hys deitie and so whole Christ as he is and in likewise vnder the forme of wine without the forme of bread bee the very fleshe of Christ and hys very bloud his soule and deitie and so whole Christ the same body absolutely vnder euery one of those kinds singularly 18. Item whether he doth beleue that the custome of houseling of the lay people vnder the forme of bread only obserued of the vniuersall Church and allowed by the onely Councell of Constance be to be vsed and not without the authoritie of the Churche at mens pleasures to be altered and that they that obstinately affirme the contrary to this are to be punished as heretickes or not 19. Item whether he beleue that those whiche contemne the receiuing of the sacramentes of confirmation or extreme vnction or els the solemnisation of matrimony coÌ„mit deadly sinne or not 20. Item whether he beleeue that a Christian man ouer and besides the contrition of hart being licensed of a conuenient priest is bound to confesse himselfe only to a priest and not to any lay man be he neuer so deuout or good vpon the necessitie of saluation 21. Item whether he beleue that in the cases before put a priest may absolue a sinner confessing himself and being contrite from all sinnes and enioyne him penaunce for the same
and all them that are of thy sect for all priests of holy church all images that moue men to deuotion thou such other go about to destroy Losel were iâ— a faire thing to come into the church and see therin none Image ☞ And I sayd sir they that come to yâ— church for to praye deuoutly to the lord God may in their inward wittes be the more feruent that al their outwarde wits be closed froÌ„ al outward seing hearing and froÌ„ all disturbance lettings And since Christ blessed theÌ„ that saw him not bodely and haue beleued faithfully in him it suffiseth then to al meÌ„ through hearing and knowing of gods word and to do thereafter for to beleue in God though they see neuer images made with mans hand after any person of yâ— Trinitie or of any other saint ¶ And the Archb. said to me with a feruent spirit I say to thee Iosell that it is right wel done to make and to haue an image of the Trinitie Yea what saist thou is it not a stirring thing to behold such an image ☞ And I said Sir ye said right now that in the old lawe or Christ toke maÌ„kind no likenes of any person of the Trinity was shewed to men wherefore sir ye said it was not theÌ„ leful to haue images but nowe ye saye since Christ is becomen maÌ„ it is leful to make to haue an image of the Trinitie also of other saints But sir this thing would I learne of you since the father of heauen yea euery persoÌ„ of the Trinitie was without beginning God almightye many holy prophets that were deadly meÌ„ were martired violeÌ„tly in the old law and also many men women theÌ„ died Confessors Why was it not then as leful necessary as nowe to haue made an Image of the father of heauen and to haue made and had other images of Martirs prophets and holy Confessors to haue ben Kalenders to aduise men and moue theÌ„ to deuotion as ye say that images now do ¶ And the Archb. sayd The sinagogue of the Iewes had not authoritie to approue those thinges as the Church of Christ hath now ☞ And I sayd Sir S. Gregory was a great man in the new lawe of great dignity and as the coÌ„mon law witnesseth he commended greatly a Bishop in that he forbad vtterly the Images made with maÌ„s hand should be worshipped ¶ And the Archb. sayd Ungracious Iosell thou sauourest no more truth then an hound Since at the roode at the North-dore at LondoÌ„ at our Lady at Walsingam many other diuers places in EnglaÌ„d are many great praysable miracles done should not the images of such holy saynts and places at the reuerence of God our lady other saintes be more worshipped then other places and images wher no miracles are done ☞ And I said Sir there is no such vertue in any imagery that any images should herefore be worshipped wher fore I am certaine that there is no miracle done of god in any place in earth because that any images made with mans haÌ„d should be worshipped And herfore sir as I preached openly at Shrewsbury other places I say now here before you That no body should trust that there were anye vertue in imagery made with mans hand and therfore no body should vow to theÌ„ nor secke them nor kneele to theÌ„ nor bow to them nor pray to them nor offer any thing to them nor kisse them nor ensence theÌ„ For lo the most worthy of such images the brasen Serpent by Moises made at Gods bidding the good K. Ezechie destroied worthely thankfully al because it was ensenced Therfore sir if men take good heede to the writing and to the learning of S. Augustine of S. Gregory and of Saint Iohn Chrisostome and of other Saints and doctors howe they spake write of miracles that shal be done now in the last ende of the world It is to dreyd that for the vnfaythfulnesse of men women the Fiende hath great power for to work many of the miracles that nowe are done in such places For both men and women delight now more for to heare and know miracles then they do know Gods worde or to heare it effectuously Wherefore to the great coÌ„fusion of all them that thus do Christ sayth The generation of adulterers requireth tokens miracles and wonders Neuertheles as diuers saints say now when the faith of god is published in Christendome the word of God suffyseth to mans saluation without such miracles and thus also the worde of God suffiseth to all faythfull men women without any such images But good sir since the father of heauen that is God in his godhead is the most vnknowen thing that may be and the most wonderful spirit hauing in it no shape or likenesse and members of anye deadlye creature in what likenes or what image may God the father be shewed or painted ¶ And the Archb. said as holy church hath suffered the Images of the Trinitie al other images to be paynted shewed it sufficeth to them that are meÌ„bers of holye church But since thou art a rotten member cut away from holye church thou fauorest not the ordinaunce therof But since the day passeth leaue we this matter ANd then he sayd to me What sayest thou to the third point that is â—â—â—â—â—fied against thee preaching opeÌ„ly in Shreusbury that pilgrimage is not lefull and ouer this thou saidest that those men and women that go on pilgrimages to Canterbury to Beuerley to Karlington to Walsingam and to any such other places are accursed and made foolish spending their goods in waste ☞ And I said Sir by this certification I am accused to you that I should teach that no pilgrimage is lefull But I said neuer thus For I know that there be true pilgrimages and lefull and full pleasant to God and therfore sir howsoeuer mine enimies haue certified you of me I told at Shrewsbury of two maner of pilgrimages ¶ And the Archbishop said to me whom callest thou true pilgrimes ☞ And I said Sir with my protestation I call them true pilgrimes traueling toward yâ— blisse of heauen which in the state degree or order that God calleth them to do busie them faithfullie for to occupie all their wits bodelie and ghostlie to knowe truelie and to keepe faithfullie the biddings of God hating and fleeing all the seauen deadlie sins and euerie branch of them Ruling them vertuouslie as it is said before with all their wits doing discretlie wilfully and gladly all the workes of mercy bodelie and ghostly after their cunning and power abling them to the gifts of the holy ghost disposing them to receiue them in their soules and to hold therein the right blessings of Christ Busieng them to knowe and to keepe the seauen principall vertues and so then they shall obteine heere through grace for
to vse thankefully to God all the conditions of charitie And then they shall be moued with the good spirit of God for to examine oft and diligentlie their conscience that neither wilfullie nor wittinglie they erre in anie article of beleefe hauing continually as frailtie will suffer all their busines to dread and to flee the offence of God and to loue ouer all and to seeke euer to do his pleasant will Of these pilgrimes I said what soeuer good thought that they any time thinke what vertuous word that they speake and what fruitfull worke that they worke Euery such thought word and worke is a step numbred of God toward him into heauen These foresaid pilgrimes of God delight sore when they heare of Saints or of vertuous men and women how they forsooke wilfully the prosperitie of this life how they withstood the suggestion of the fiend how they restrained their fleshly lusts how discret they were in their penance doing how pacient they were in all their aduersities how prudent they were in counseling of men and women mouing them to hate all sinne and to flie them and to shame euer greatly thereof and to loue all vertues and to drawe to them imagining how Christ and his followers by example of him suffered scornes and sclaunders and howe paciently they abode and tooke the wrongful manasing of tyrantes How homely they were and seruisable to poore men to relieue and comfort them bodely and ghostly after their power and cunning and how deuout they were in prayers how feruent they were in heauenly desires and how they absented them from spectacles of vaine sayings and hearings and how stable they were to let and to destroy al vices and how laborious and ioyfull they were to sowe and to plant vertues These heauenly conditions and such other haue pilgrimes or endeuour them for to haue whose pilgrimage God accepteth And agayne I sayde as their workes shewe the moste part of men and women that goe nowe on pilgrimages haue not these foresaid conditions nor loueth to busie theÌ„ faythfully for to haue For as I well knowe since I haue full oft assayde examine whosoeuer will xx of these pylgrimes and he shall not finde three men or women that know surely a commaundement of God nor can say their Pater noster Aue Maria nor their Creede readely in anye maner of language And as I haue learned also knowe somewhat by experience of these same pilgrimes tellynge the cause why that many men and women go hether and thether now on pilgrimage It is more for the health of their bodies then of their soules more for to haue ryches and prosperitie of this world then for to be enriched with vertues in their soules more to haue here worldly fleshly frendship then for to haue frindship of God and of his saints in heauen For whatsoeuer thinge man or woman doth the frendship of God nor of any other Saint caÌ„not be had wythout keeping of Gods commaundementes Further with my protestation I say nowe as I sayde in Shrewsbury though they that haue fleshly willes trauel farre their bodies and spend mekel money to seeke and to visite the bones or Images as they saye they doe of thys Saint or of that such pilgrimage going is neither praisable nor thankful to God nor to any saint of God synce in effect al such pilgrimes dispise God and al his coÌ„maundements Saints For that coÌ„maundemeÌ„ts of God they will nother know nor keepe nor coÌ„form theÌ„ to liue vertuously by example of Christ and of his Saints Whâ—refore sir I haue preached and taught openly and so I purpose al my life time to do with Gods help saying that such fond people waste blamefully Gods goods in their vain pilgrimages spending their goods vpon vitious hostelars which are oft vncleane womeÌ„ of their bodies at the least those goods with the which they should do works of mercy after Gods bidding to poore needy men and women These poore mens goods and their liuelode these runners about offer to riche priestes which haue me kill more liuelode then they neede And thus those goods they wast wilfully spend them vniustly against gods bidding vpon straungers with which they should helpe and relieue after Gods wil their poore nedy neighbors at home ye ouer this folly oft times diuers men and women of these runners thus madly hether and thither into pilgrimage borow hereto other mens gooddes ye and sometime they stealemens goods hereto and they pay them neuer again Also sir I know wel that when diuers men and women wil go thus after their owne wills and fyndinge out one pilgrimage they will ordeyne wyth them before to haue with them both men and women that can wel sing wanton songs and some other pilgrimes wil haue with them bagge pipes so that euery town that they come through what with the noyse of their singing and with the souÌ„d of their piping and with the iangling of their Caunterbury bels and with the barkyng out of dogges after them that they make more noyce theÌ„ if the king came there away with all his clarions many other minstrels And if these men and women be a month out in their pilgrimage many of them shall be an halfe yeare after great ianglers tale tellers and lyers ¶ And yâ— Archb. said to me Leud Iosel thou seest not farre inough in this matter for thou considerest not yâ— great trauaile of pilgrims therfore thou blamest that thing that is praysable I say to thee that it is right wel done that pilgrimes haue with them both singers and also pipers that when one of them that goeth barefoote striketh his to vpon a stone and hurteth him sore maketh him to blede it is well done that he or his felow begin theÌ„ a song or els take out of his bosom a bagpipe for to driue away with suche mirth the hurt of his fellow For with such solace the trauayle and wearynes of pilgrymes is lightly and merily borne out ☞ And I sayd sir S. Paule teacheth men to weepe with them that weepe ¶ And the Archb. said what ianglest thou against meÌ„s deuotion Whatsoeuer thou or such other say I say that yâ— pilgrimage that now is vsed is to theÌ„ that do it a praysable and a good meane to come the rather to grace But I hold thee vnable to know this grace for thou enforcest thee to let the deuotion of the people since by authoritie of holye scripture men may lefully haue vse such solace as thou reprouest For Dauid in his last Psalme techeth meÌ„ to haue diuers instruments of musike for to praise therwith God ☞ And I saide sir by the sentence of diuers Doctours expouÌ„ding the psalmes of Dauid that musike and minstrelsie that Dauid other saints of the olde lawe spake of ought now nother to be taken nor vsed by the letter but these instrumeÌ„ts with their musike ought to be