English Puritan & Reformed

Acts and Monuments Volume 1

John Foxe (1516-1587) · 2,808,142 words · 12481 min

Large work readerShowing section 70 of 71. Corpus search still uses the whole work; source find opens the first matching section.

Section 70/71

come out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet, for they are the spirits of devils, doing wonders, to go unto the Kings of the whole earth, to assemble and gather them together, to the battle, against the day of the great God omnipotent, &c. And it followeth shortly after, And he assembled them together into a place which is called in Hebrew Armagedon, that is, a trap or trayne of destruction. And immediately it followeth in the same place, And the seventh Angel poured out his viole in the air, and a mighty voice came from heaven, out of the Throane, saying, factum est, It is done, or finished, &c. Whereby it is to be understood, that toward the last consummation of the world, great force shall be seen, and a mighty army of the enemies shall be collected and gathered against the people, and Saints of the highest, and then cometh the consummation, with factum est, &c.

Wherefore it is not for naught that the holy Spirit of God in the same place, a little before the sixth Angel do pour out his viole, doth exhort all the faithful, saying: Behold, I come like a thief in the night, Blessed is he that watcheth and keepeth his garments, least he walk naked, and men see his fylthynes, &c.

Nicol. de Lyra, and Paulus Bishop of Burdens, and Mathias Dorinke writing upon the 13. chap. of the Apoc. & expounding the mistery of the second beast, rising out of the earth, having the horns of a lamb, &c. do apply the same to Muhammad and the Turks, with a solemn declaration made upon y ^e same. Which interpretatiō of theirs, although in some pointes it may seem to have some appearance of probability, neither can it be denied but that Muhammad & the Turk be pestilent and wicked enemies of Christ our Lord, & most bitter persecutors of his Church, yet as touching the proper & natural meaning of y ^e Apostle in that place, speaking of the false lamb, &c. if we consider well all the circumstances of that beast, and mark the consequence of the text, both of that which goeth before, and followeth after, we must needs grant that Nicol. de Lyra, with his fellows, & with all such like of y ^e Popes school, that follow that school be deceived, and that the description and interpretation of that falshorned lamb, must necessarily be applied only to the Bishop of Rome, and none other, which is to be proved by six principal causes or arguments.

The first is, for that this beast is described to bear the horns of a lamb. By the which lamb, no doubt, is meant Christ. By y ^• horns of the lamb is signified the outward show or resemblance of Christ our savior: which show or resemblance can have no relation to Muhammad, for that he taketh himself to be above Christ, & Christ as an excellent Prophet of God, sitting at his feet. Wherefore seeing Muhammad cometh neither as equal to Christ, nor as vicar under Christ, this prophesy cannot agree in him, but only in him which openly in plain words protesteth, that all Christ's lambes and sheep not singularly, but universally through the whole world, are committed to him, as Uicar of Christ, and successor of Peter, and that all men must confess the same of necessity, or else they are noue of Christ's sheep, &c. wherein it is easy to see where the pretensed horns of the lamb do grow.

The second argument, And he spake like the Dragon, &c. A Lambes horns and the mouth of a Dragon, do not agree together. And as they do not agree together in nature, so neither can they be found in any one person, either Turk, or other (if we will judge truly) so lively, as in the Bishop of Rome. When thou hearest him call himself the Apostolical Bishop, the Uicar of Christ, the successor of Peter, the servant of God's servants, &c. thou seest in him the two horns of a lamb, and would think him to be a lamb in deed, and such a one as would wash your feet for humility: but hear him speak, and you shall find him a dragon. See and read the Epistle of Pope Martin the fifth above mentioned, pag. 649. charging, commanding, and threatening Emperors, Kings, Dukes, Princes, Marquesses, Earls, Barons, Knightes, Rectors, Consuls, Proconsuls, with their Shires, Counties, and Universities of their kingdoms, Provinces, Cities, Towns, Castles, Uillages, and other places. See the answer of Pope Urban. 2. and his message to King William Rufus, pag. 192. Behold the works and doings of Pope Innocent against King John.

Note also the answer of another Pope to the King of England, which for the price of the kings head, would not grant unto him y ^e investing of his Bishops. Mark well the words and doings of Pope Hildebrand against the Emperor Henry the fourth, pag. 175. Also of Pope Alexander the 2. treading upon y ^e neck of Fredericus Barbarossa, not like a lamb treading vpō a dragon, but like a drago • treading upon a lamb: so that his own verse might • ac turned upon himself: tanquam aspis & basiliscus super ouiculam ambulance, & tanquam Leo & draco conculcans agnum. Cōsider moreover the behavior, manner, condition, and property, almost, of all the Popes which have been these 600. years, and what Dragon or Serpent could be more viperous then their own doings and words can speak, and give testimony against themselves.

It followeth moreover in the same prophecy of the Apocalypse for the third argument, And he doth all the power of the first beast, presently before his face, and causeth the earth, and all the inhabitants therein to honor the first beast, the stripe of whose deadly wound was cured, &c.

In this prophesy ii. things are to be noted: first, what the first beast is, whose power y ^e second beast doth execute. Secondly, what this second beast is, which so doth exercise his power in his sight. The first of these beasts here in the Apoc. described, having 7. heads & 10. horns, must needs signify the city of Rome, which may easily be proved by two demonstrations. First by the exposition of y ^e 17. chap. of the same Apocalypse, where is declared and described the said beast to stand of 7. hills, & to contain 10. kings, having the whole power of the dragon given: and also the same city to be named the whore of Babylon, drunk̄ with the blood of saints. All which properties joined together, can agree in no wise but only to the heathē Empire of Rome, which City at the time of writing these prophesies, had the government of the whole world. The second demonstration or evidence, may be deduced out of the number of the months assigned to this beast, Apoc. 13. For so it is written, that this beast had power to make, that is, to work his malice against Christ's people 42. months, which months counted by sabbates of years (that is, every month for seven years) maketh up the just number of those years, in which the primitive Church was under the terrible persecutions of the heathen Emperors of Rome, as is afore specified, pag. 397.

Which thing thus standing, proved and confessed, that the first beast must needs signify the Empire and City of Rome, then must it necessarely follow that the second beast with the lambs horns, must signify the Bishop & Pope of the same City of Rome. The reason whereof is evident, and apparent by that which followeth in the prophecy, where it is declared, that the seconde beast having two horns of a lamb, received and exercised all the power of the first beast, before or in the sight of the said beast, which cannot be verified neither in the Turk nor in any other, but only in the Pope of Rome, who (as you see) receiveth, usurpeth, and deriveth to himself all the power of that City and Monarchy of Rome: In so much that he saith, that when Constantine or Ludouicus yielded unto him the rule & kingdom of that City, he gave him but his own, and that which of right and duty belonged to him before.

And this authority or power over all the Empire of Rome, he worketh not in Asia, or in Constantinople as the Turk doth, but in the sight of the beast which gave him the power, that is, in the City of Rome it self, which is the first beast here in this prophesy of the Apocalypse described.

Fourthly, it followeth more, And he causeth the earth, and all the inhabitants therein, to worship and honor the first beast, which had a deadly wound, and was cured, &c. The interpretation of this part, as also of all the other parts of the same chapter, standeth upon the definition of the first beast, for being granted, as it cannot be denied, that the first beast signifieth the City and Empire of Rome, it must consequently follow, that the Bishop (whom we call the Pope) of the same City of Rome, must be understood by the second beast, for so much as neither Turk nor any other, but only the Bishop of Rome, hath holden up the estimation and dignity of that City, which began to be in ruin and decay by the Uandalians, Goths, Herulians, and Lombards, about the year of our Lord 456. but afterward by the Bishop of Rome, the pristine state and honor of that City revived again, and flourished in as great veneration, as ever it did before. And that is it which y ^e holy Ghost seemeth here to mean of the first beast, saying: That he had a wound of the sword, and was cured. For so it followeth.

Fifthly, And he caused all the inhabitants of the earth to make the image of the beast, which had the stripe of the sword and lived. And it was given to him to give life to the image of the beast, and to make the image thereof to speak, and to cause all them that worshipped not the image of the beast, to be killed: forcing all persons both little and great, rich and poor, bond and free, to take the mark of the beast in their right hand, or in their forheads, and that none might buy or sell but they which had the mark, or the name of the beast, or the number of his name, &c.

By giving life to the image of the beast, and making it to speak, is to be presupposed, that y ^e beast was at a near point of death, and lay speachles before, insomuch that the City of Rome began to lose and change his name, & was called a while Odacrie, of Odacer King of the Herulians: which by dent of sword surprised the Romans: and yet notwithstanding, by the means of this Roman Prelate, the said City of Rome, which was then ready to give the Ghost, so recovered his majesty and strength again, that it is hard to say, whether Rome did ever ruffle and rage in his tyranny before, in the time of Nero, Domitian, Diocletian and other Emperors, more tragically then it hath done under y ^e Pope: or whether that Rome had all Kings, Queens, Princes, Dukes, Lord's, and all subjects more under obedience and subjection, whē the Emperors reigned, or now in the reign of the Pope. And therefore it is said not without cause of the holy Ghost: That it is given to him, to give life and speech to the image of the beast, causing all them to be slain which will not worship the image of the beast, &c. As for example hereof, who seeth not what numbers and multitudes of Christian men, women, and children, in all Countries, have been put to the fire and sword? Stories of all times will declare, what havoc hath been made of Christian blood, about the preeminence and maioritie of the Sea of Rome: what Churches and Countries both Greeks and Latin, have been excommunicated: what Kings have been deposed, and Emperors stripped from their Imperial seat, and all because they would not stoop and bend to the Image of the beast, that is, to the majesty and title of Rome, advanced up so highly now by the Bishop thereof, as it was never higher before in the reign of Nero or Dyoclesian. Wherefore taking the first beast to signify the Empire of Rome, which cannot be denied, it is plain, that the second beast must necessarily be applied to the Pope, and not to the Turk, for as much as the Turk seeketh nothing less then the advancement of that Empire, but rather striveth against it, to pluck it down.

The sixth and last argument is grounded upon the number of the name of the beast, expressed by the holy Ghost in the same Prophecy, by the letters 〈 in non-Latin alphabet 〉 . In which letters a though there lieth great darcknesse and difficulty to be understood, yet certain ancient Fathers which were Disciples and hearers of them which heard S. John himself, as Irenaeus and other do expound the said letters coniecturally to contain the name of the beast, and to be the name of a man, under this word 〈 in non-Latin alphabet 〉 : Whereas else no other name lightly of any person either in Greek or Latin, will agree to the same, save only the foresaid name 〈 in non-Latin alphabet 〉 . Although some latter writers giving their conjectures upon the same, do find the name of Lateranus in Hebrew Letters, to answer to the same number. Some fain other names, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , made words, which signify nothing, as Diclux, or Luduuic, by Roman letters &c. But of all names properly signifying any mā, none cometh so near to the number of this mistery (if it go by order of letters) as doth the word 〈 in non-Latin alphabet 〉 , aforesaid. And this much by the way, and occasion of Nicolaus de Lyra, Paulus Burgen, Matthias Dorinkus, the author of Fortalilium fidei, and other Cōmentaries moe o • the same faction: who writing upon this xiii. Chapter of the Apocalypse, and not considering the circumstances thereof, both are deceived themselves, and deceive many other, applying that to the Turk, which cannot otherwise be verified but only upon the Pope, as may appear sufficiently by the premisses: Not that I write this of any incode or malice either to the City of Rome, or to the person of the Bishop, as being God's creature: but being occasioned here to entreat of the Prophecies against the Turks, would wish the Readers not to be deceived, but rightly to understand the simple Scriptures according as they lie, to the intent that the true meaning thereof being boolted out, it may be the better known what Prophecies directly make against these Turks, what otherwise.

In the which Prophecies against the Turks, now to proceed, let us come to the 20. Chapter of the Apocalypse, wherein the holy Scripture seemeth plainly and directly to notify the said Turks. The words of the Prophecy be these.

And I saw an Angel descending from heaven, having the key of the bottomless pit, and a great chain in his hand: and he took the Dragon, the old Serpent, which is the devil and Satanas, and bound him up for a thousand years, and cast him in the pit, and sealed him up, that he should not seduce the people anymore, til the thousand years were expired: and after that he must be let loose for a little while. &c.

And it followeth after: And when the thousand years shall be complete, Satanas shall be let out of his doungeon, and shall go abroad to seduce the people, which are on the four corners of the land of Gog and Magog, to assemble them to battle: whose number is like to the sandes of the Sea. And they went up upon the latitude or breadth of the earth, and compassed about the tents of the Saints, and the well-beloved Cities. &c.

To the perfect understanding of this Prophecy, three things are necessary to be known. First what is meant by byndyng up, and loosing out of Satanas the old Dragon. Secondly, at what time and year first he was chayned up and sealed for a thousand years. Thirdly, at what year and time these thousand years did end, when as he should be loosed out again for a little season. Which three points being well examined and marked, the Prophecy may easily be understand directly to be meant of the Turk. Albeit Anagogically some part thereof may also be referred not improperly unto the Pope, as is above notified.

First, by byndyng and loosing of Satanas, seemeth to be meant the ceasing and staying of the cruel and horrible persecution of the Heathen Emperors of Rome, against the true Christians, as is to be seen in the x. first persecutions in the primitive Church above described in the former part of these Acts and Monumentes: in the which most bloody persecutions, Satanas the devil then raged without all measure, till time it pleased almighty God to stop this old Serpent, and to tie him shorter. And thus have you to understand what is meant by the binding up of Satan for a thousand years: whereby is signified that the persecution against the Christians stirred up by y ^e beast (that is, in the Empire of Rome, through the instigation of Satan) shall not always continue, but shall break up, after certain time, and shall cease for a thousand years. &c.

Now, at what time and year this persecution, that is, the fury and rage of Satan should cease, is also declared in the Apocalypse before: where in the chapter. 11. &. 13. we read that the beast afore mentioned, shall have power to work his malice and mischief, the space of 42. months and no more, and then that Satan should be locked up for a thousand years. The computation of which months being counted by Sabbates of years (after the example of the 69. weeks of Daniel. cap. 11,) it doth bring us to the just year and time, when that terrible persecution in the primitive Church should end, and so it did. For give to every month a Sabbat of years, that is, reckon every month for seven years, and that maketh 294. years, which was the full time between the 18. year of Tiberius, (under whom Christ suffered) and the death of Maxentius the last persecutor of the primitive Church in Europe, subdued by Constantine, as may appear by calculating the years, months and days, between the said year of the reign of Tiberius, and the latter end of Maxentius: and so have ye the supputation of the year and time, when Satan was first bound up, after he had raged in the primitue Church 42. months. Which months, as is said, being counted by Sabbates of years, after the usual manner of the Scripture, mounteth to 294, years: and so much was the full time between the passion of our Lord, which was in the 18. year of Tiberius, unto the last year of Maxentius.

And here by the way cometh a note to be observed, that forasmuch as by the number of these 42. months, specified in the Apocalypse, the Empire of Rome must necessarily be confessed to be the first beast: therefore it must by like necessity follow, the Bishop of Rome to be the second beast, with the two horns of the Lamb, for that he only hath and doth cause the said Empire of Rome to revive and to be magnified, and so doth not the Turk, but rather laboreth to the contrary. Wherefore let every Christian man be wise and beware betime, how he taketh the mark of the beast, least peradventure it follow upon him, that he drink of that terrible cup of wrath mentioned Apocal. chap. 14.

Thirdly, it remaineth to be discussed touching the third point in this foresaid prophesy, that as we have found out (through the help of Christ) the year and time of Satans binding, so we search out likewise the time and season of his loosing out, which by the testimony of Scripture, was appointed to be a thousand years after his binding up, and so rightly according to the time appointed it came to pass. For if we number well by the Scripture the year of his binding up, which was from the passion of our Lord 294. years, and add thereto a thousand years, it mounteth to 1294. Which was the very year when Ottomannus the first Turk began his reign: which was the first spring and welhead of all these woeful calamities that the Church of Christ hath felt both in Asia, Africa, and Europe, almost these three hundredth years past. For so we find in Chronicles, that the kingdom of the Turks being first divided into four families, an. 1280. at length the family of Ottomanus prevailed, and thereupon came these, whom now we call Turks: which was about the same time, when Pope Boniface the eight was Bishop of Rome.

Where by the way this is again to be noted, that after the decree of Transubstantiation was enacted in y ^e Council of Lateran by Pope Innocent the iii. the year of our Lord 1215. not long after, about the year of our Lord 1260. was stirred up the power and arms of the Oguzians, and of the Orthogules father of Ottomannus: who about the year of our Lord 1294. began first to vex the Christians about Pontus & Bithinia, & so beginning his kingdom anno. 1300. reigned 28. years, as is afore mentioned.

Mention was made before of Ezekiel prophesieng against Gog, whose words diverse expositors do apply against the Turk, and are these: Thou shalt come from thy place, out of the North partes, thou and much people with thee, all riding upon horse, a great and a mighty army, and thou shalt come up against my people of Israel as a cloud, to cover the land: Thou shalt be in the latter days, and I will bring thee upon my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. Thus saith the Lord God: Art not thou he, of whom I have spoken in the old time, by the hand of my servants, the Prophets of Israel, that prophesied in those days and years, that I would bring thee upon them? At the same time also, when Gog shall come against the lande of Israel, saith the Lord God, my wrath shall arise in mine anger. For in my indignation, and in the fire of my wrath have I spoken it: Surely at that time there shall be a great shaking in the land of Israel, so that the fishes of the Sea, the fowls of the heaven, the beasts of the field, and all that move and creep upon the earth, and all the men that are upon the earth, shall tremble at my presence: the mountains shall be overthrown: the stars shall fall, and every wall shall fall to the ground, &c.

The Prophesies of Methodius, Hildegardis and other, concerning the reign and ruyne of the Turks.

VNto these testimonies above excerped out of the holy Scriptures, let us add also the prophetical reuelatious of Methodius, Hildegardis, Sybilla, and others. This Methodius is thought of some to be the same Methodius, of whom Jerome, and Soudas make mention: which was Bishop first of Olympus in Lycia, then of Tyrus, and suffered martyrdom in the last persecution of the primitive Church, under Diocletian. Unto whom also Trithemius attributeth the book entitled: De Quatuor nouissimis temporibus. But that cannot be, forasmuch as the said Methodius doth cite and allege the Master of Sentence, namely, in his second book, and six distinc. Which Master of Sentence, followed more then a thousand year after Christ: besides certain other fabulous matter contained in the same book. Albeit, because he speaketh there of many things concerning the state of y ^e Church under Antichrist, and the reformation of Religion, as secmeth rightly to come to pass, and more is like to follow, I thought not to defraud the Reader thereof, leaving the credit of the Author to his arbitrement, to esteem and judge of him as he seeth cause. Among diverse other places of Methodius, prophesieng of the latter time, these words do follow: After that the children of Ishmael have had multiplied in their generations to an infinite and innumerable multitude, in the desert aforesaid, they came out of the wilderness of Arabie, and entered into the habitable land, and fought with the Kings of the Gentiles, which were in the land of promise, and the ••• d was filled with them. And after 70. weeks, and half of their power, wherewith they have subdued all the kingdom of the Gentiles, their heart was exalted, seeing themselves so to have prevailed, and to have conquered all things, &c. And afterward it followeth of the same matter in this sort.

It shall come to pass that the said seed of Ishmael, shall issue out and obtain the whole world, with the regions thereof, in the entering of peace, from the land of Egypt, unto Ethiopia: & from the flood Euphrates, unto India: and from the river Tigris, to the entering of Nabaot, the kingdom of Ionithus, the son of Noah: and from the North, unto Rome and Illyricum, Egypt, and Thessalonica, and Albania, and so forth to the sea Ponticum, which divideth the said kingdoms from Germany and France: and their yoke shall be double upon the necks of all nations, and Gentiles: neither shall there be nation or kingdom under heaven, which shall be able to stand against them in battle, until the number of eyght weeks of years, &c.

Briefly, as in a gross some, this shall suffice, to admonish the reader, touching y ^e meaning and method of Methodius Prophesies, which Methodius first describing the long and tedious afflictions of Christ's Church, maketh mention of the seed of Ishmael, which coming out of the partes and deserts of Arabie, shall destroy (saith he) and vanquish the whole earth, So that the Christians shall be givē of God, to the hands of the filthy Barbarians, to be slain, polluted, and captived: Persia, Armenia, Capadocia, Silicia, Syria, Egypt, the East partes, Asia, Spain, all Grecia, France, Germania, Agathonia, Sicilia, The Romans also shall be slain and put to flight: also the Islands of the Seas shall be brought to desolation, and to captivity, and put to the sword. The which tribulation of the Christians shall be without mercy or measure: the ransom of gold and silver and other exactions, intolerable, but especially the dwellers of Egypt and Syria shall be most in the affliction of those times: And Jerusalem shall be filled with multitudes of people brought thither in captivity, from the four winds which are under heaven. So that beasts also, and fowls, and fish in the water, and the waters of the Sea shall be to them obedient. Cities and Towns, which were before full of people, shall be laid waste. Women with child shall be ripped: their children sticked: infantes taken from the mothers, and cast in the streets, and none shall bury them. The rulers and sage of the people shall be slain, and thrown out to the beasts. Churches shall be spoiled: the Priests destroyed: virgins deflowered, and men compelled to sell their children, and the coming of them shall be chastisement without mercy, and with them shall go these four plagues: captivity, destruction, perdition, and desolation, with much more, which for brevity I overpass. And this affliction, saith he, shall last eight weeks, or Sabbates of years, which I take to signify eight hundredth years, &c.

Secondly, after these terrible plagues thus described by Methodius upon the Christians, which he saith shall fall upon them for their wicked abominations recited in the first and second chapter of S. Paul to the Romaines: the said Methodius afterward, in this great distress of the Christians, being out of all hope and comfort of relief, declareth and speaketh of a certain King of the Greeks or Romans which shall restore peace again to y ^e Christians. In which peace they shall reedify their cities & mansions again: the Priests shall be delivered from their grievances, & men at that time shall rest from their tribulations, and then shall the King of the Romaines dwell in the City of Jerusalem a week or sabbate, and a half of times. &c.

Thirdly, during y ^e time of this peace, the said Methodius saith, y ^e men shall fall into licentious security, & careless life: and then according to the word of the Apostle, saying: Whē they shall say, peace, peace, sodeine destruction shall fall upon them: then (saith he) shall be opened the gates of the North, & the beastly people shall break in, which King Alexander the great, did close up within 2. mountains, making his prayer unto the Lord God, that he would bind up that bestial & execrable people, least with their filthy & detestable pollutions, they should come out and pollute the holy land. Whose intercession being heard the Lord commanded them to be enclosed within 2. mountains in the North parts, to the depenes of 12. cubits (which signifieth peradventure 12. C. years) so that neither by witchcraft, nor by any means they could get out, or any might come unto them, until the time of the Lord appointed, which are (saith he) the latter times: & then, according to the prophecy of Ezekiel in the latter time of the cōsummation of the world, Gog & Magog out frō the north, shall come forth into the land of Israel, & shall work all this mischief against the Christians, above recited. And then (saith Method. proceeding in his Prophesies), shall the K. of Romans, after he hath reigned in Ierusalē a sabbate of times, & a half, that is, saith Mer. x. years & a half, take the crown frō his hed and yield it up to the Cross in Golgotha where Christ was crucified, and shall die. And the Cross with the crown shall be taken into heaven, which shall not appear again before the coming of the Lord.

Fourthly, it followeth then moreover in the Prophesies of Method. Whych declareth, that when the week or sabbate & half week of times shall end, and whē the K. of Romans shall give up his crown in Jerusalem, & die. Then immediately shall Antichrist the son of perdition begin to appear, & be borne in Jewry, of the tribe of Dan, whereof also came Judas Iscarioth, & he shall be borne (saith Methodius) in Chorosaim, & shall be bred in Bethsaida, & shall reign in Capernaū : to y ^e which 3. cities, Christ the Lord gave his 3. Vae. And whē great tribulatiō shall increase & multiply in the days of this Antichrist, & all lordship & dominion shall be destroyed, the Lord shall send his 2. faithful & dear servants, Enoch and Hely, to reprove and detect the false seducing, & lying forgeries of this Antichrist, openly before all mē: so that the people seeing thenselves falsely beguiled, & seduced by this son of perditiō, coming out of the temple disēblingly, to the destructiō of many, shall leave & fly frō him, & join thē selves to the said 2. holy prophets. Which son of perdition & Antichrist seeing his proceedings so to be reproved, & brought into contempt, in his fury & anger shall kill the 2. Prophets of God And then shall appear (saith Methodius) the sign of the coming of the son of man, and he shall come in the clouds of heavenly glory, and shall destroy the enemy with the spirit of his mouth. &c.

Interpretation.

TO these prophesies & testimonies of Methodius, what credit it is to be given, I leave it to the Reader. But if the meaning of his Prophesies go by such order of times, as is set & disposed in his book: he seemeth to describe unto us 4. principal states and alterations of times to come.

The first state and alteration is by Mahumete and the Saracens, which be the ofsprings and sons of Ishmael coming out of Arabie in the time of Heraclius Emperor of Constantinople. An. 630. which rebelling against Heraclius, increased & prevailed still more & more against the Christians, both in Asia, and Africa, and also in many places in Europe, especially in Spain, and Italy.

The seconde state & alteration he Prophesieth to come by the Turk, which first coming out of the far partes of Seythia, y ^e is, out of the North, first overcame the Saracenes, subdued the Persians, and afterward joining together w ^e the Saracens, conquered the kingdom of Jerusalem about the year of our Lord 1187: then subdued Syria and moste part of Asia. &c. And these be they, which Methodius seemeth to mean of, speaking of the vile and miserable people closed up of y ^e Lord God, at the intercession of Alexander the great captain in the North, between 2. mountains the deep •• nosse of 12. cubits, wast that filthy corrupt nation should pollute the early with their wickedness. Whereby are meant those Turks, which coming out frō the uttermost partes of the North, that is, out of Scythia and the mountains of Caucasus or else Ishmael's, were withholden & kept back of Almighty God, for Christ's cause, that they might not harm his Church alongspace, during the time of xii. C. years: yea, and then, the sins of the Christians so deserving, they were permitted of almighty God to break out, and to invade the church: who now joining together w ^t the Saracens, have wrought, and daily do work, all these grievances against our Christian brethren: as we se this day is come to pass, and more is like to follow, except the hand of the Lord, which let them out, do pluck them in again.

Moreover, in y ^e mean space, between the reign of the Saracens and the Turks, where Methodius speaketh of the R. of Romaines, which should restore quietness to the church, & should reign in Jerusalem, a sabbate of tunes and half a sabbate: thereby seemeth to be understand the viage of Christian Princes out of the west partes of Europe, under Gotfridus Duke of Lotharing & his 2. brethren and many other christen Princes, with 300. M. footmen, and 100. M. horsemen: who fighting against the Saracens, recovered again from them, the City of Jerusalem, in the year of our Lord. 1099. Which city before had been in their possession, y ^e term of 490. years. After which victory got, first Gotfridus, then Baldwinus his brother, and other after them, to the number of 9. Christian kings, reigned in Jerusalem the space of 88. years: and after that through the discord of the Christians not agreeing amongst themselves, both Jerusalem and Syria, with other parts of Asia besides, were subdued and won of the Turks, which to this day they keep yet still. And this was in the year of our Lord. 1187.

About which year and time (as followeth in Methodius) when the City of Jerusalem shall be won of the Turks, then shall Antichrist begin to be borne of the tribe of Dan, of whom came Judas Iscarioth, and shall be borne in Chorosaim and bred in Bethsaida, and reign in Capernaum: Meaning that this Antichrist or son of perdition, shall be full of God's malediction, noted by Judas Iscariothe, and these 3. Cities, against whom were spoken thrice Vae of the Lord.

And here is moreover to be noted, that Methodius saith, not that Antichrist shall be borne among the Saracens or Turks, but among the people of God, and of the tribe of Israel. Whereby is to be collected, that Antichrist shall not come of the Saracēs, nor Turks, but shall spring us among the Christians, and (saith Methodius) shall seem to come out of the Temple, to deceive many. &c. whereby the Pope may seem rather then the Saracene or the Turk, to be described, for so much as the Pope, being elected norished, and reigning in the midst of God's people, at Rome, sitteth in the temple, and very place of Christ: and (no doubt) deceiveth many. &c.

And now to come to the time assigned of Methodius, here is to be added also, that which we read in Antoninus, Par. 3. that about this said present time, a certain Bishop of Florence preached that Antichrist was then coming. But the pope commanded him to keep silence & to speak no more thereof. Now why the pope so did, & why he could not abide the preaching of Antichrist, I refer it to them which list to muse more upon the matter. This is certain, that about this time, here assigned by Methodius, came Petrus Lombardus Gratianus, and Pope Innocent y ^e third, the first authors & patrons of transubstantiation. At which time also began the first persecution by y ^e church of Rome, against y ^e Albigenses or waldenses, about Tolous, Bitures, and Avigno. Of whom 17. M. the same time were slain, by the Popes crossed soldiers. Among whom frier Dominic was then the chiefest doer. About which time also was Frier Frances, of which two came the two orders of begging Friers: all which began much about one time together. An. 1215. which were nere, within 20. years. after the kingdom of the Christians was taken of the Turks, according to the Prophesy above said.

It followeth moreover in Methodius, That in his time all Lordship & domination shall cease and give over. &c. The verity whereof we see no • e accomplished in the Pope. For where the Pope with his double sword, and triple crown doeth come, there all seculare power must give place, both Emperors, Kings, and Princes must stoop.

So king John yielded up his crown to Pandulsus the popes Legate, and was in his hand 5. days. An. 12 • 7.

Childerike the French K. had his crown taken from him, and given to Pipine. An. 747.

Henricus 4. Emperor was forced to submit himself and his scepter to Pope Hildebrand. An. 1077.

Fridoricus Barbarossa Emperor, in Saint Markes Church in Venice, was fain to lay down his neck under the Pope Alexanders feet. Anno 1277. Which Fridericke also before, was fain to hold the stirroppe to Pope Adrian, &c.

What should I speak of the Ambassador of Venice, named Franciscus Dandulus? who being sent to Pope Clement the 5. was made to lie under the Popes cable like a dog, & gather up the croms, mencioned in Sabel. Enn. 9. li. 7.

Henry the 3. being Emperor, had his diademe first set on with the feet of the Pope, and afterward strocken off from his head with the Popes foot again.

And what shall I speak more hereof? when as Carolus Magnus submitted himself so low to kiss the feet of Pope Leo. An. 800.

It followeth then in the prophesy of Methodius: That in the tribulation of those days, shall be sent from God two special Prophettes, Enoch and Hely, to reprove and disclose the fraudulent falsehode of Antichrist, and that many seeing his delusion, shall forsake him and follow them: Wherat Antichrist being grieved shall kill them. &c.

We never read yet in any story, of any such two Prophets to be sent either to the Saracens, or to the Turks: Whereas against the Pope, we read John Hus and Jerome of Prague, two learned Martyrs & Prophets of God to have been sent, & to have reproved and described the Anatomy of Antichrist, and at last to have been burned for their labor. And what Prophet can speak more plainly, either Enoch or Hely, then did Jerome of Prague, prophesying of the coming of Martin Luther, an C. years after him? when the Pope and his fellows should answer to God and to him. The time we see came just. Now let the Pope see with his fellows, what answer they can make.

[illustration]

The true plate of Hus and Jerome, among the Bohemians.

It followeth further in Methodius concludyng his prophecy. And then (saith he) shall appear the coming of the son of man in the clouds of heaven, with celestial glory. &c.

Wherefore after the burning of these two notable Prophets, with many other thousands burned also since their time, by the B. of Rome it is to be thought, that the coming of Christ's judgment in the clouds, is not far of. Veni cito Domine. Amen.

And thus much touching Methodius, of whose prophecies how much or how little is to be esteemed, I leave it indifferent unto the reader. For me it shall suffice simply to have recited his words, as I find them in his book contained: noting this by y ^t way, that of this book of Methodius, De nouissimis temporibus, neither Jerome in his Cataloge, nor Soudas, nor yet Auentinus in the place where he entreateth purposely of such prophecies, maketh any mention. As touching Hildegardus & Brigit, & other whom the French cal Bardi for their songs & prophetical verses, sufficient hath ben alleged before out of Anentinus: who in his 3. book of Chronicles writing of the testimonies of Hildegard, Brigit and Bardi, seemeth to ground upon them, that the Turks, whether we will or not, shall have their Imperial seat at Colen : And I pray God, that it come not to pass, that the Turk do give some attempt against England by the seas, before that he come to Colen by land. &c.

Greuity causeth me to cut of many testimonies and revelations of these abouesaide, or else I could here rehearse the prophetical words of Brigit, lib. 4. cap. 57. concerning the City and Church of Rome, which as she saith, must be purged and scoured with 3. things : to wit, with sharp sword, with fire, and with the plough, and that God will do with that City, as one that removeth plants out of one place unto another: and finally, that the City of Rome shall sustain the sentence, as if a Judge should command the skin to be flaine off, the blood to be drawn from the flesh, and the flesh to be cut in small pieces, & the bones thereof to be broken, so that all the mary may be quised out from the same &c. But for brevity I let Brigit pass, & something will declare out of Erythrea Sybilla, in her book of prophecies found in S. Georges church in Venice: where she prophesying many things of the birth of Christ under Augustus, and of the birth of John the Baptist, & of baptism, of the Apostles, of the conversion of the Gentiles, and of Constantine, &c. hath these words: After that the peaceable Bull shall conclude all the climes of the world under tribute, in those days a heavenly lamb shall come: and the days shall come, whē the power of the flowing stream shall be magnified in water, & the Lyon the Monarche shall be converted to the Lamb, which shall shine to all men, and subvert kingdoms.

Moreover saith Sybilla, In the latter age God shall be humbled, and the divine offspring shall be abased, & Deity shall be joined with humanity, the Lamb shall lie in hay, and God & mā shall be bred up under a maidens attendance, signs and woēdershal go before amongst the circumcised. &c. Also, an aged womā shall conceive a child having knowledge of things to come. The Worlde shall marvel at Bowtes (the star) which shall be a leader to his birth. He having 32. feet and 6. thumbs shall choose to himself out of •• sners and abiectes, the number of 12. and one devil, not with •• orde nor with battle. &c. And afterward thus followeth moreover, in Sybilia, saying: The health of the lamb lying shall be clothed with a few spoils of the Lyon. Black shall be turned into red. He shall subdue the city of Aeneas, and kings, but in the book of the fisher, In deiectiō and poverty he shall cōquery riches, and shall tread down pride with his own death, In the night he shall rise up, and be changed, he shall live and reign, and all these things shall be consummated, and regeneration (or new things) be made: at last he shall judge both good and evil. &c. And thus much briefly collected out of Sybilia Erythrea concerning Christ our Lord.

Furthermore, touching the state and course of the Church and of Antichrist. it followeth in the said Sybille, saying: Then shall 4 Winged beasts rise up in testimony, they shall sound out with trumpets the name of the lamb, sowing righteousness, & the law irreprehensible. Against which law, the beast shall gainstand, & the abomination & froth of the dragon. But a marvelous star shall rise, having the image of the 4. beasts, & shall be in a marvelous multitude, he shall bring light to the Greeks, and shall illustrate the world. The lake of the fisher shall bring the name of the lamb with power, into the City of Eneas, unto the end of the world, (or time). Then in the city of Eneas, the star joined, shall loose such as were bound of the devil, and thereof he shall rejoice and glory, and glorious shall be his end &c.

After this, Sybilia writing (as it seemeth) of Antichrist, importeth these words. And it shall come to pass, that an horrible beast shall come out of the East, whose roaring shall be heard to Aphrike, to the people of Carthage, Which hath 7. heads and scepters innumerable, feet 663. He shall gainstande the lamb, to blaspheme his Testament, increasing the waters of the dragon. The kings & princes of the world he shall burn in intolerable sweat, & they shall not diminish his feet. And then two stars like to the first star, shall rise against the beast, and shall not prevail, till the abomination shall be come, and the will of the Lord shall be consummate. And again, speaking of the same matter, he inferreth these words of the foresaid 2. stars above mentioned. And toward the latter days, two bright stars shall arise, raising up men lying dead in their sins, being like to the first star, having the face of the 4. beasts which shall resist the beast, & the waters of the dragon, testifying (or preaching) the name and law of the lamb, the destruction of abomination and judgment, and shall diminish his waters, but they shall be weakened in the bread of affliction, and they shall rise again in stronger force. &c.

And it followeth moreover. After the abomination, then shall truth be revealed, & the lamb shall be known, to whom regions and countries shall submit their necks, & all earthly men shall agree together in one, to come into one fold, and to be ruled under one discipline, and after this shall be but a small time. &c.

And shortly after, the said Sybilia speaking of the latter judgment to come, declareth how all the abominations of sins shall come before the lamb: and that terrible fire shall fall frō heaven, which shall consume all carthly things created unto the top of heaven. &c.

And thus much out of Sybilla, touching her prophesies of Christ & Antichrist, according a • I found them alleged of a certain catholic Romish writer, in his book entitled Onus ecclesiae, excerped, as he saith, out of the library of S. George in the city of Venice.

Philip Melancthon in his preface upon Bartholomaeus Georgienitz Peregrinus, writing of the Origen and manners of the Turks, alledgeth a certain prophesy of Hikenus, mentioned hereafter, which foresaid that the Turks should bear rule in Italy and in Germany. An. 1600.

Now it remaineth in conclusion of these prophesies of the Turks, something to say of the Turks own prophesies, concerning the enduring & ending of their own kingdom, whose prophetical prognostication, being taken out of their own language, and their own books, I thought here to insert, as I find it alleged in the book of the forsayd Bartholomaeus Georgienitz, as followeth.

A Turkish prophecy in the Persian tongue of the reign and ruin of the Turks.

PAtissahomoz ghelu, Ciaferum memleketi alur, keuzul almai alur, Kapzeiler, iedi y ladegh Gyaur keleci csikmasse, on ikiyladegh onlaron beghlig eder: eusi iapar, baghi diker bahesai baghlar, oglikezi olur, onichi yldensora Hristianon Keleci csichar, ol Turchi gerestine tus chure.

The Latin of the same.

IMperator noster veniet, ethnici Principis regnum capiet, rubrū quoque pomum capiet, in suam potestatem rediget: quod si septimum vsque annum Christianorum gladius non insurrexit, vsque ad duodecimum annum else dominabitur. Domos ae dificabit, vineas plantabit, hortos sepibus muniet, liberos procreabit, & post duodecimum annum, apparebit Christianorum gladius, qui Turcam quaqua versum in fugam aget.

The same in English.

OUr Emperor shall come: he shall get the kingdom of the Gentiles prince: also he shall take the red apple and shall bring it under his subjection: and if the sword of the Christians shall not rise unto the vii. year, he shall have dominion over them unto the xii. yere. He shall build houses, plant vineyardes, shall hedge about his orchards, shall procreate children: and after the xii. year shall appear the sword of the Christians, which shall put the Turk to flight everywhere.

They which make declaration of this Turkishe prophesy do expound this xii. year to signify the xii. year after the winning of Constantinople: which Constantinople, they say, is meant by the red apple: And after that xii. year, say they, shall rise the sword of the Christians. &c. and this prophesy being written and translated out of the Persian tongue, with this exposition upon the same, is to be found in the boke of Bartholomeus Georgienitz. Albeit, concerning the exposition thereof, it seemeth not to be true which is there spoken of the xii. year, after the wynning of Constantinople, being now 100. years since the wynning thereof.

Wherefore it may rather seme probable that by the vii. year and xii. year of the Turks, this to be the meaning, that if the vii. of the Ottaman Turks do scape the sword of the Christians, they shall continue, build and plant. &c. until the xii. Turk, which is this Solymannus, & then after that shall rise the Christians sword, which shall put them to flight, and vanquish them in all quarters. And this exposition may seem to accord with the place of Genesis, wherein is written of Ishmael, that he had xii. sons, & no mo: So that this Solymannus being the xii. Turk after Ottomannus, may (by the grace of Christ) be the last, whō we heard credibly to be reported at the printing hereof, to be dead. But howsoever this prophecy is to be takē, it appeareth by their own Oracles, that at length they shall be overcome by the Christians.

AN. 632. Began the kingdom of the Saracens or Arabians, after the death of mahumet the fi • ft ringleader of y ^e mischief which Savacens reigning in Babylon over Persia and Asia, continued about: 198. years
An 667. Ierusale was taken of the Saracens. These Saracēs after they had subdued Ormisda K. of Persia, set up to them selves a new kingdom, calling their chief prince Calipha, which signifieth a general Lord: and under him Seriphes, that is, an under prince: And again under him their Soldan: which is a ruler or captain under the which Soldanes, all the provinces were divided. And thus ruled obey y ^e space abovesaid of: 198. years
An. 703. The Egyptians being weary of their subjection under the Romaines, called for help of the Saracene Calipha: and so casting of the Romans, submitted themselves to the law of the Saraces, and had also their Calipha and their Babylon called Cairus, where their Calipha continued unto Saraco or Syracinus.: 447. years
An. 810. Mauginetus or Muchumetus y ^e chief Sultan of Persia, being at variance with Imbrael y ^e Sultan of • abi • on, feut for the aid of the Turks, out of S • ychia: •• whō, when he had got the victory against the Babylonians, the said Turks shortly after, conquered the Persians, and subdued their country within the space of.: 20 • . years
An. 830. The Saracēs being •• pussed •• of Asia by the Turks, wandered above Afric, Spain, and Italy, and were 〈◊〉 uers places dispersed, and 〈◊〉
An. 830. The Turk after they had expulsed the Sara ••• our of Asia, began to reign in Asia, in Persia, & in Arabia, and there reigned without interruption, til the coming of the Tartarians, the space of: 192. years
An. 1009. The Turks wan the city of Herusalem frō the Sara • ens: which city the Sultan of Egypt want again 〈◊〉 the Turks shortly after, & possessed the same till the coming of Gotfeldus.
An. 1051. Began the first king of y ^e Turks called • aduke, to reign in Asia, and joined league with Calipha of Egypt, and there reigned till the conquest of Gotfridus and the Christians, the space of: 46. years
An. 1078. Solymānus nephue to Aspasalem y ^e turkish king in Asia, otherwise called Turquinia, subdued Capadocia, which hath continued now since, the space of: 500. years
An. 1099. Gotfridus Bulion duke of Lotharing a christē prince, taking his voyage into Asia, with 700000. Christian soldiers first got the city of Nicaea against the Sultane of the Turks: then Lycaonia, Silicia, Syria, afterward Mesopotamia, and Comagena, then Autiochia. An. 1098. and the next yere recovered Jerusalem, being then in the hands of the Saracens, which they a little before had won from the Turks, as is aforesaid. After this Gorfridus succeeded viii. Christian kings, which kept the kingdom of Jerusalem and Asia, both from the Turks and Saracens, the space of: 88. years
An. 1100. The Georgians, which be a people of Armenia the greatye, vāquishe •• the Turks out of the kingdom of Persia, af ••• they had cut their king in pieces. whereby the Turks flying to Cappadoria, there remained under Solynian & joined them selves to the Solban of Egypt and waxed the strong in Asia minor, couted now Turquinia.
An. 1170. When Americus the vii. king of Jerusalem after Goufridus, had overcome the Calipha or Sultan of Egypt, the Sultan being overcome, called for the help of Saracon the Sultane of Syria. Thys Saracon after he had expulsed y ^e Christians out of Egypt, •• oned his power against y ^e Sultane of Egypt, and vanquishing him, took to him self the kingdom of Egypt: Which kingdom he with his posterity did hold till the coming of the Tartarians and the Mamaluches about the space of: 88. years
An. 1187. Saladinus the nephew of Saracon the Sultane of Egypt, perceiving the dissention among the Christian states of Palestine, got Antioch, where he slew Raymundus the Prince with his own hands: Then got Tiberias: From thence went to Accō, where he took Guido king of Jerusalem and Master of the Templares, prisoners: for whose ransom, the Turk had Askelon yielded up to him of the Christians. That done, he subdued Jerusalem. which had been in the hands of the Christians before, the space of.
An. 1189. Friderike Emp. Philip French king, Rich, king of England made their viage into Asia, where Friderike washing in a river at Lilicia, died. In this voyage at the siege of Accon, Saladinus wan the field of our men, of whom 2000. were slain in the chase. Accon at length was got of the Christians. King Richard got Cyprus. The two kings tell at strife. Phillip retired home without any good doing, king Richard laid siege to Jerusalem, but in vain, and so returning homeward, was taken near to Vienna in Austria, after he had taken truce before with the Soldane, upon such condition as pleased him. And this good speed had the Popes, sending out against the Turks.
An. 1215. There was another Council holden at Rome by pope Innocēt 3. where was enacted a new article of our faith for transubstantiation of bread and wine, to be turned into the body and blood of our savior. In this Council also great excitation was made by the Pope, & great preparation was through all Christendom, to set forward for recovery of the holy land. A mighty army was collected of Dukes, Lord's, knights, bishops & Prelates, that if God's blessing had gone with them, they might have gone throughout all Asia and India.
Anno 1219. The Christians after 18. months siege, got a certain town in Egypt, called Damiata or Elipolis, with much a do, but not much to y ^e purpose. For afterward as the Christian army of y ^e popes sending, went about to besiege the City Cairus or Babylon, the Sultane through his subtle train so entrapped and enclosed them within the danger of Nylus, that they were constrained to render again the City Damiata, with their prysonners, and all the furniture thereof as they found it, into the Souldanes hand, and glad so with their lives to pass forward to Tyrus, An. 1221.
In the mean time the Egyptian Turk caused the City of Jerusalem to be rased, that it should serve to no use to the Christians. What great thing else was done in that viage, it doth not greatly appere in stories. All be it Fridericus the 2. Emperor was not vnfrutefully there occupied, and much more might have done, had it not been for the violence and persecution of the Bishop of Rome against him: whereby he was enforced to take truce with the Sultan for 10. years, and so returned. After which things done, not many years after, at length the last city of all belonging to the Christians, which was Ptolomais or A ••• s, was also taken from them by the Sultane, so that now the Christians had not one foot left in all Asia.
An. 1203. Thus the Christians being driven out of Asia by the Sultans & Turks, yet the said Turks and Sultanes did not long enjoy their victory: For estsoones the Lord stirred up against them the Tartarians, who breaking into Asia by the ports of Caspius subdued diverse partes of Asia, namely, about Comana, Colchis, Iberia, Albania. &c. These Tartarians as they had got many captives in their wars: so for gain used to ship them over customably to Alexandria in Egypt to be sold: which servants and captives Melechsala the great Sultane was glad to buy, to serve him in his wars. Which captives & servants after they had continued a certain space in Egypt, and through their valiant service grew in favor and estimation with the said Melechsala, and began more to increase in number and strength: at length they slue him, and took to themselves the name and kingdom of the Sultane. And thus ceased the stock of Saracon & Saladinus afore mentioned, which continued in Egypt, about the space as is said of: 100 years
An. 1240. After the death of Melechsala, the army of these foresaid rascals and captives, set up to themselves a king of their own company, whom they called Turquemenius. Who to fill up the number of their company that it should not diminish, devised this order, to get or to buy christē men's children, taken young frō their parents, and y ^e mothers lap: whom they used so to bring up to make them to deny Christ, and to be circumcised, and instructed in Mahumetes law, & afterward to be trained in the feats of war, and these were called Malaluchi. Among whom this was their order, that none might be advanced to be king, but out of their own number, or else chosen by them: neither that any should be made knights or horsemen, but only the children of Christians which should deny Christ before, called Mamaluchi. Also it was among them provided, that to this dignity neither Saracens nor Jews, should be admitted. Item, that the succession thereof should not descend to the children and offpring of these Mamaluchi. Also, that the succession of the crown should not descend to the childrē of the foresaid Sultanes, but should go by voice and election. The Tartarians with Turquemenius their king, about this time obtained Turquia, that is, Asia minor, from the Turks, and within 2. years after, prevailing against the Turks, expelled them from their, kingdom, and so continued these Mamaluchi reigning over Egypt, & a great part of Asia, till the time of Tomumbeius their last Kyng, which was destroyed and hanged at the gates of Memphis, by Zelymus the Turk, father to this Solymannus, as in his history is declared, Those Mamaluchi continued the space of
An. 1245. These Tartarians rāging thorough the countries of the Georgians, and all Armenia, came as far as Iconiū, which was then the imperial city of the Turks.
An. 1289. The Soldane of Egypt & Babylon got from the Christians Tripolis, Tyrus, Sidon, and Gerithus in Syria.
An. 1291. Lastly, Ptolo •• ais, which also is called Akers, was surprised by y ^e said Soldan, rased and cast down to the ground, & all the Christians therein (which were not many left) were slain. And this was the last city which the Christians had in Asia. So that now the Christians have not one foot (as is said before) left in all Asia. Thus the Egyptian Soldanes, and the Tartarians reigned and ranged over the most part of Asia above the Turks, till the reign of Ottomannus the great Turk, about the space of: 80 years

And thus have ye the whole discourse of the Turkish story, with their names, countries, towns, dominions also with their times, continuance, interruptions and alterations, in order described and in years distincted: which otherwise in most authors and writers be so confused, that it is heard to know distinctly, what difference is between the Saracens, Turks, Tartarians, y ^e Sultans or Soldans, Mamuluches, or Ianizarites: What is their Calipha, their Seriphes, their Sultan, or Bassa, in what times they began, and how long, and in what order of years they reigned. Al which in this present table manifestly to thine eye may appear.

Wherein this thou hast moreover (gentle Reader) to consider, which is worthy the noting, how the B. of Rome all this season, frō the first beginning of the Turks reign, hath not ceased from time to time continually, calling upon Christian princes and subjects, to take the cross and to war against the Turks: whereupon so many great viages have been made to the holy lande, & so many battles sought against the Turk and Soldan for winning y ^e holy cross: and yet no lucky success hath followed thereof hitherto, nor ever came it prosperously forward, whatsoever through the exciting of that Bishop, hath been attempted against that great enemy of the Lord: In so much that the Christians have lost not only all that they had in Asia, but also vnneth are able to defend that little they have in Europe, against his violence. What the cause is of this hard luck of the Bishops doings, it is hard for man to define. Let men muse as their mind leadeth, and as the Gospel saith, he that hath eyes to see let him see. This is certain, that as there hath lacked no care nor diligence in the B. of Rome, to stir men up to that business: so on the Princes behalf there hath lacked no courage nor strength of men, no contribution of expenses, no supportation of charges, no furniture or abilement of war: only the blessing of God seemeth to have lacked. The reason and cause whereof I would were to easy to be reformed, as it may be quickly construed. For what man beholding the life of us Christians, will greatly marvel, why y ^e Lord goeth not with our army to fight against the Turks? And if my verdit might here have place, for me to add my censure, there appeareth to me another cause in this matter, yet greater then this aforesaid: which to make plain and cuidet in full discourse of words, laisure no we doth not permit. Briefly to touch what I conceive, my opiniō is this: that if the sincere doctrine of Christian faith delivered & left unto us in the word of God, had not hen so corrupted in the church of Rome, or if the B. of Rome would yet reclame his impure idolatry, and profanations, and admit Christ the Lamb of God to stand alone, without our unpure additions, to be our only Justification, according to the free promise of God's grace: I nothing doubt but the power of this faith grounding only upon Christ the son of God, had both framed our lives into a better disposition: and also soon would, or yet will bring down the pride of that proud Dolofernes. But otherwise, if the Bish. of Rome will not gently give place to the mild voice of God's word, I think not contrary, but he shall be compelled at last to give place & room to the Turk, whether he will or not. And yet notwithstanding, when both the Turk & the Pope shall do against it what they can, the truth and grace of God's Testament shall fructify & increase, by such means as the Lord shall work, which beginneth already (praise to the Lord) to come graciously and luckely forward in most places.

A Prayer against the Turks.

O Eternal Lord God, father of our Lord Jesus Christ, creator and disposer of all things, just, gracious, & wise only, in the name and reverence of thy son Jesus, we prostrate our selves, desiring thine omnipotent majesty, to look down upon these afflicted times of thy poor creatures and servants: relieve thy Church, increase our faith, and confound our enemies: and as thou hast given thine only begotten son unto us, promising with him life to all that shall believe upon his name: so incline the obedience of our faith to thy promises in him, that our hearts may be far of from all other sinful additions and profane inventions, which are besides him, and not in him, grounded upon thy will and promise. And grant (we beseech thee) to thy Church, more and more to see how terrible a thing it is, to set up any other means or help of salvation, but only in him, whom thou only hast sent and sealed. Reforme thy Church with perfect doctrine and faithful teachers, that we seeing our own weakness, may put off our selves, and put on him without whom we can do nothing. So shall we stand strong, when nothing standeth in us, but thy son alone, in whom thou art only pleased. Renew in this thy Church again, the decayed faith of thy son Jesus, which may plentifully bring forth in us, not leaves only, but fruits of Christian life: And forgive our wretched Idolatry and blind phantasies past, wherewith we have provoked manifold ways thy deserved indignation against us: For our hearts have been full of Idols, our temples full of Images, our ways full of hypocrisy: thy Sacraments profaned, and thy religion turned to superstition, because the lantern of thy word went not before us, therefore we have stumbled. Miserably we have walked hitherto, like sons not of Sara, but of Agar, and therefore these Turkish Agarens have risen up against us. Many hard and straight ways we have passed, but the ways of the Lord we have not found. Much cost we have bestowed on bread that swageth no hunger, but that bread which only feedeth and cometh freely, we have not tasted. We have sailed far and nere in barks of our own building, but have not kept within the Ark only of thy promise, and therefore these floods have taken us. We have prayed much, but not in thine appointed temple, and therefore have not been heard. We have plowed and tilled, but without thy haiffer, and therefore this vntidie ground of ours, bringeth forth so many weeds We do fish apace and that all night, but because we fish not on the right side of the boat, in our fishing we catch never a sin. Our buildings be full of good intentions & great devotiōs, but because the groud work is not surely laid vpō the rock of thy promise, the East wind riseth and shaketh them all to shiuers. We walk and have walked long after the precepts and doctrines of men, having a show of wisdom, but not as holding the head, where lieth all our strength, and therefore these Philistian Turks have hitherto so prevailed against us. Briefly, all the partes and bones of the body be shaken out of place, Wherefore we beseech thee (O Lord) put to thy holy hand, and set them in the right joint again. And finally, reduce this same thy mystical body again, to his perfect and natural head, which is thine only son Jesus Christ, and none other. For him only hast thou annointed and appointed. Neither is there any other head, that can minister strength and nutriment to this body, but he alone: for as much as all other heads be sinful, and are not able to stand in thy sight, but make this body rather worse then better. Only this thy well-beloved and perfect son is he, in whom only dwelleth all our strength and fullness: him only we confess and knowledge. For whom, and with whom, we beseech thee (O Lord God of hosts) grant to thy Church strength and victory against the malicious fury of these Turks, Saraeens, Tartarians, against Gog and Magog, and all the malignaunt rabble of Antichrist, enemies to thy son Jesus our Lord and Savior. Preuent their devises, overthrow their power, and dissolve their kingdom, that the kingdom of thy son so long oppressed, may recover and flourish over all: and that they which wretchedly be fallen from thee, may happily be reduced again into the fold of thy salvation, through Jesus Christ our only mediator and most merciful advocate. Amen.

IN this long digression; wherein sufficiently hath been described the grievous and tedious persecution of the Saracens, & Turks against the Christians, thou hast to understand (good reader) and behold the image of a terrible Antichrist evidently appearing both by his own doings, & also by the scriptures, prophesied & declared to us before. Now in comparing the Turk with the pope, if a question be asked whether of them is the truer or greater Antichrist, it were easy to see and judge, that the Turk is the more open and manifest enemy against Christ and his Church. But if it be asked, whether of them two hath been the more bloody and pernicious adversary to Christ and his members: or whether of them hath consumed and spilled more Christian blood, he with sword, or this with fire and sword together, neither is it a light matter to discern, neither is it my part here to discuss, which do only write the history, and the Acts of them both, wherefor after the story of the Turks thus finished, now to teenter again there, whereas we left, in describing the domestical troubles and persecutions here at home under the Bishop of Rome: after the burning of Babram in Norfolk above declared, pag 737. I signified also of another certain aged man mentioned in an old written Chronicle borrowed of one in y ^t tower, instituted Polychron. (although I find not his name in the said Chronicle expressed) which suffered the pains of burning in Smithfield, about the same time which was the yere of our Lord. 1500. Ex Polycron.

This aged father, I suppose, be he of whom I find mention made in certain old papers and records of W. Larye Citizen (all be it the day of the month doth a little differ) wherein is thus testified, that on the 20. day of July. An. 100. upon the day of S. Margaret, there was an old man burned in smithfield for an heretic, & the same person upon the 10. day before he was burned, would have stolen out of the Lolardes tower, and so falling out of the tower did foully hurt him self: whereupon he was carried in a car • to his death, as he went to his burning.

In the foresaid papers of ancient record, is furthermore declared, how in the yere above prefixed, which was An. 1499. In the time of one Perseuell, many were taken for heretics in Kent, and at Paul's cross they bare faggottes and were abjured, and shortly after the same year, there went 13. lolardes afore the procession in Paul's, and there were of them 8. weemen and a young lad, and the lads mother was one of the 8. and all the 13. bare faggottes on their necks afore the procession.

William Tilsworth Martyr.

FOr so much as the world is come now to such a morosity and peuish insensibilitie in these contentious and canilling days of ours, that nothing can be so circumspectly written and storyed, but shall lie in danger of one Sycophant or another, which never will credit there, where they lift not to like: neither will they ever like that, which seemeth prejudicial to their faction, or not to serve the humor wherewith their phantasies be infected: therefore to stop the mouths of such carping cauillers with as much possibility as I may, be it known to all and singular such persons, who by evidence of truth and witness will be satisfied, that in the town of Amerisham, be yet alive both men and women, which can and do bear witness of this that I shall declare. Also there is of the said company, one named William Page, an aged father and yet alive, witness to the same. Also another named Agnes Wetherley widdowe, being about the age of an hundredth years, yet living and witness hereof: That in the days of king Henry 7. Anno 1506. in the diocese of Lyncolne in Bukingham shire (William Lylsworth was burned in Amersham, in a close called Standley about 60. years ago. At which time one Joan Clearke, being a married woman, which was the only daughter of the said W. Tylseworth and a faithful woman, was compelled with her own hands to set fire to her dear father: and at the same time her husband John Clearke did penance at her fathers burning, and bare a fagot, as did also.

Robert Bartlet.
Richard Barlet.
John Barllet.
Thomas Harding, and his wife.
Henry Harding.
Richard Harding.
Robert Ha • ding.
John Milsent and his wi • e.
William Whyte.
John Mumbe and his wife.
Richard Bennet.
Rog Bennet. John Fip.
William Grinder.
Thomas Homes.
Yomaud Dorman.
William Scrivener.
John Scrivener.
Thomas Chase.
John Cracher.

Al these bare fagots, and afterward were compelled to wear certain badges, & went abroad to certain towns to do penance, as to Buckingham, Aylesbury, and other towns mo: And also diverse of these men were afterward burned in the cheek, as William Page, which at this present

[illustration]

The burning of Thomas Barnard, and James Mordon.

is alive, and likewise did bear a fagot with the aforesaid. Furthermore the foresaid Agnes wetherley testify • h that at the burning of this William Lylfworth, were lx. and above that were put to bear fagots for their penance, of whom diverse were enjoined to bear and wear fagots at Lyncolne, the space of 7. years, some at one time, some at another. &c. In which mumber was also one Robert Bartlet a riche man, who for his profession sake was put out of his ferme and goods, and was condemned to be kept in the monastery of Ashryge, where he ware on his right sleeve a square piece of cloth, the space of 7. years together.

It followeth moreover in y ^t testimony of the forenamed, that about the same time of the burning of William Lilsworth (as the Amersham men do say) or the next day after, as recordeth the foresaid Agnes) was one father Roberts burned at Buckingham. He was a miller, and dwelled at Missenden: and at his burning were there above 20. persons that were compelled to bear fagots, and to do such penance as the wicked Pharisees did compel them. After that by the space of 2. or 3. years, was burned at Amershā, Thomas Barnard a husbandman, and James Mordon a laborer, they two were burned both at one fire, and there was William Litlepage (who is yet alive) compelled to be burned in the right cheek, and father Rogers, and father Reuer alias Reiue, which after was burned. Thys Father Rogers was in the bishops prison 14. weeks together, night and day, where he was so cruelly handled with cold, hunger, and yrones, that after his coming out of the said prison, he was so lame in his back that he could never go upright as long as he lived, as can testify diverse honest men that be now living. Also there was 30. mo burned in the right cheke, and bare fagottes the same time. The cause was that they would talk against superstition and idolatry, and were desirous to hear & read the holy Scriptures. The manner of their burning in the cheek was this: their necks were tied fast to a poaste or stay, with towels, and their hands holden that they might not stir, and so the iron being hot, was put to their cheeks, and thus bare they the prints and marks of the Lord Jesus about them.

The cruel handling of Thomas Chase of Amersham, wickedly strangled and martyred in the bishops prison at Wooburne, under W. Smith Bishop of Lincoln.

AMong these aforesaid, which were so cruelly persecuted for the Gospel and word of Christ, one Thomas Chase of Amersham, was one of them that was thus cruelly handled, which Thomas Chase by the report of such as did know him, was a man of a godly, sober and honest behavior (whose virtuous doings do yet remain in memory) and could not abide Idolatry and superstition, but many times would speak against it: Wherefore the ungodly and wicked did the more hate & despise him, and toke him, and brought him before the blind Bishop, being at that time at Wooburne, in the County of Buckingham, and as it is written. Act. 12. that wicked Herod did vex certain of the congregation, and killed James the brother of John with the sword, and because he saw that it pleased y ^e Jews. &c. he proceeded farther, and had this same Thomas Chase before him, asking him many questions touching the Romish religion, to many taunts, checks, and rebukes, but what answer this godly man Thom. Chase made them, it is unknown. Howbeit it is to be supposed, that his answer was most zealous and godly in professing Christ's true religion and Gospel, and to the extirpation of idolatry and superstition and hypocrisy, for that the said Thomas Chase was commanded to be put in the bishops prison called litleease, in the bishops house at woo burn, which prison had not been ministered unto him, had not his answers been sound and upright. There Thomas Chase lay bound most painfully with chains, gyues, manicles and irons oft times fore pined with hunger, where the Bishops alms was daily brought unto him by his chapleines: Whych alms was nothing else put checks, taunts, rebukes and threatenings, floutinges, and mockings. Al which cruelty the godly Martyr took most quietly & patiently, remembering and having respect to Christ's promises. Math. 5. Blessed are they which suffer persecution for righteousness sake: for theirs is the kingdom of heaven, and as followeth: Blessed are ye 〈◊〉 revile you and persecure you, &c. when the Bishop with his bond of shavelings, perceived that by their daily practices of cruelty they could not prevail against him, but rather y ^t he was the more fervent & earnest in professing Christ's true Religion: and that he did tolerate and bear most patiently at their wickedness and truelty ministered unto him: they imagined how and which way they might put him to death, least there should be a tumulte or an vprose among the people. And as Richard Hun shortly after was hanged or strangled in Lolardes tower, about the year of our Lord 1514. even so these bloudsuppers most cruelly strangled and pressed to death this said Thomas Chase in prison, which most heartily called upon God to receive his spirit: as witnesseth a certain woman, that kept him in prison.

After that these stinging vipers being of the wicked brood of Antichrist, had thus most cruelly and impiouslye murdered this faithful Christian, they were at their wits ende, and could not tell what shift to make, to cloke their shameful murder withal, at last to blind the ignorant seely people, these bloody butchers most slanderously caused by their ministers to be bruted abroad, that the foresaid Thomas Chase had hanged himself in prison: which was a most shameful and abhominable lit, for the prison was such, that a man could not stand upright, nor lie at ease but stooping, as they do report that did know it. And besides that, this man had so many manacles & irons upon him, that he could not well move neither hand nor foot, as the women did declare that saw him dead, in so much that they confessed that his bloudbolke was broken by reason they had so vily beaten him and bruised him: And yet these holy catholics had not made an end of their wicked act in this both killing and slandering of this godly martyr, but to put out the remembrance of him, they caused him to be buried in the wood called Norlandwood, in the hie way betwixt Wooburne and little Marlow, to the intent he should not be takē up again to be seen: And thus commonly are innocent men laid up by these clerkly clergy men. But he that is effectually true of himself, hath promised at one time or at another, to clear his true servants, not with lies and fables, but by his own true word. No secret faith he, is so close, but once shall be opened, neither is anything so hid, that shall not at the last be known clearly. Such a sweet Lord is God always to those that are his true servants. Blessed be his holy name therefore, forever and ever, Amen.

Thomas Harding being one of this company, thus molested and troubled as is aforesaid, in the town of Amersham, for the truth of the Gospel, after his abjuration and penance done, was again sought for, and brought to the fire, in the days of King Henry viu. and under D. Langlond then Bishop of Lincoln, succeeding after Cardinal wolfey. Of whose death and martyrdom, we shall likewise record (Christ willing and granting) in order when we shall come to the time and year of this suffering.

After the martyrdom of these two, I read also of one Thomas Norice, who likewise for the same cause, that is, for the profession of Christ's Gospel, was condemned by the Bishop and burnt at Norwich, the last day of March, an. 1507.

In the next year following, which was an. 1508. In the consistory of London, was connected Elizabeth Sampson, of the parish of Aldermanberic upon certain Articles, and specially for speaking against pilgrimage & adoration of Images, as y ^t Image of our Lady at Wisdom, at Stanings, at Crome, at Walsingham, and the Image of saint Savior, of Barmondsey, and against the Sacrament of the alter, and for that she had spoken these or like words: that our Lady of wisdon was but a burnt arse esie, and a burnt arse stock, and if she might have holpen men & women which go to her on pilgrimage, she would not have suffered her tail to have been burnt: and what should folk worship our Lady of wisdom, or our Lady of Crome, for the one is but a burnt arse stock, and the other is but a puppit: and better it were for the people to give their alms at home to poor people, then to go on pilgrimage. Also that she called the Image of Saint Savior, Sun Savior with kit lips, and that she said she could make as good bread as that which the priest occupied, and that it was not the body of Christ, but bread, for that Christ could not be both in heaven and earth at one time. For these and certain other articles, she was compelled to abjure, before Master William Horsey, Chancellor the day and year above written. Ex Regist. Lond.

Laurence Ghest.

LAmentable it is to remember, & a thing almost infinite to comprehend the names, times, and persons of all thē which have been slain by the rigor of the Popes Clergy, for the true maintaining of Christ's cause and of his Sacraments. Whose memory being registered in the book of life, albeit it need not the commemoration of our stories, yet for the more confirmation of the Church, I thought it not unprofitable, the suffering and Martyrdom of them to be notified, which innocently have given their blood to be shed in Christ's quarrel.

In the Cathalogue of whom next in order cometh the memorial of Laurence Ghest, who was burned in Salisbury for matter of the Sacrament, in the days of K. Denry the 7. he was of a comely & tall personage, & otherwise (as appeareth) not vnfronded, for the which the Bishop & the close were the more loath to burn him: but kept him in prison the space of ii. years. This Laurence had a wife and vii. children. Wherefore they thinking to expugne and persuade his mind by y ^e stirring his fatherly affectiō toward his childrē, when the time came which they appointed for his burning, as he was at y ^e stake, they brought before him his wife and his foresaid vii. children. At the sight whereof, although nature is commonly wont to work in other, yet in him religiō ouercōming nature, made his constancy to remain unmovable: in such forte as when his wife began to exhort & desire him to favor himself, he again desired her to be content, & not to be a block to his way, for he was in a good course, running toward the mark of his saluatiō: & so fire being put to him, he finished his life, renouncing not only wife & children, but also him self to follow Christ. As he was in burning, one of the Bishops men threw a firebrand at his face: Whereat the brother of Laurence standing by, ran at him with his dagger, and would have slain him, had he not been otherwise stayed.

Testified & witnessed by the credible report of one Williā Russell an aged mā dwelling of late in Colmanstreet, who was there present the same time at the burning of Laurence, & was also himself burned in the cheke, & one of the persecuted flock in those days, whose daughter is yet living: The same is confirmed also with the testimony of one Richard Web servant sometime to M. Latimer, who soiournyng in the house of the said William Russell, heard him many times declare the same.

A faithful woman burned.

BUt amongst all the examples of them, whereof so many have suffered from time to time for Christ & his truth, I cannot tell if ever were any Martyrdom more notable & admirable, wherein the plain demonstration of God's mighty power and judgment hath at any time been more evident against the persecutors of his flock, then at the burning of a certain godly woman, put to death in Chepingsadbery, about the same time, under the reign of K. Henry the seventh.

The cōstācie of which blessed womā, as it is glorious for all true godly Christians to behold: so again the example of the Bishops Chancelor, which cruelly condemned the innocent, may offer a terrible spectable to the eyes of all Papistical persecutors to consider, and to take example: which the living God grant they may. Amen. The name of the Town where she was martyred, was as is said, Chepyngsadbery. The name of the woman is not as yet come to my knowledge. The name of the Chancellor, who condemned her, was called D. Whittington. The time of her burnying was in the reign & time of K. Henry 7. orderly therefore in this place & time to be inserted. Wherein is to be noted moreover the opportunity of this present history brought to my hands, & that in such convenient season, as I was drawing toward the ende of the foresaid kings reign: so that it may appear to them, which behold the opportunity of things, not to be without God's holy will & providence, that this foresaid example should not lie hid & vnremembred, but should come to light & knowledge, and that in such order of placing, according as the due course of our story hitherto kept, requireth.

After this godly woman and manly Martyr of Christ was condemned by the wretched Chancelor above named D. Whittington, for the faithful profession of y ^• truth, which the Papists then called heresy, and the time now come whē she should be brought to the place and pains of her martyrdom, a great concourse of all the multitude both in the town and country about (as the manner is in such times) was gathered to behold her end. Among whō was also the foresaid Doct. Whittington the Chancellor, there present to see the execution done. Thus this faithful woman, and true servant of God constantly persisting in the testimony of the truth, committing her cause to the Lord, gave over her life to y ^e fire, refusing no pains nor torments to keep her conscience clear & unreprovable in the day of the Lord. The sacrifice being ended, the people began to return homeward, coming from the burning of this blessed Martyr. It happened in the mean time that as the Catholic executioners were busy in slaieng this seely lamb at the towns side, a certain Butcher within the town was as busy in slaieng of a Bull, which Bull he had fast bound in ropes, ready to knock him on the head. But the butcher (belike not so skillful in his art of killing beasts, as the Papists be in murthering Christians) as he was lifting his axe to strike the Bull, failed in his stroke, and smit a little too low, or else how he smit, I know not. This was certain, that the Bull although somewhat grieved at the stroke, but yet not stricken down, put his strength to the ropes, and brake lose from the butcher into the street, the very same time as the people were coming in great press from the burning. Who seeing the Bull coming towards them, and supposing him to be wild (as was no other like) gave way for the beast, every man shifting for himself, as well as he might. Thus the people giving back, and making a lane for the Bull, he passed through the throng of them, touching neither man nor child, till he came where as the Chancelor was. Against whom the Bull, as pricked with a sodeine vehemēcie, ran full but with his horns, and taking him upon the paunch, gored him through and through, and so killed him immediately, carieng his guts, and trailing them with his horns all the street over, to the great admiration and wonder of all them that saw it.

Although the carnal sense of man be blind in considering the works of the Lord, imputing many times to blind chance the things which properly pertain to God's only praise and providence: yet in this so strange and so evident example, what man can be so dull or ignorant, which seeth not herein a plain miracle of God's mighty power and judgment both in the punishing of this wretched Chancelor, and also in admonishing all other like persecutors, by his example, to fear the Lord, and to abstain from the like cruelty▪

Now for the credit of this story, least I be said upon mine own head to commit to story, things rashly which I cannot justify, therefore to stop such cauelling mouths, I will discharge myself with authority I trust sufficient: that is, with the witness of him which both was a Papist, and also present the same time at the burning of the woman, whose name was Rowland Webbe: which Rowland dwelling then in Chippingsadbery, had a son named Richard Webbe, servant sometime to Master Latimer, who also enduring with him in time of his trouble six years together, was himself emprisoned and persecuted for the same cause. Unto the which Richard Webbe being now aged, then young, the foresaid Rowland his father, to the intent to exhort him from this sect of heresy (as he then called it) recited to him many times the burning of this woman, and withal added the story of the Bull aforesaid, which he himself did see & testify. This Richard Webbe is yet living, a witness of his own fathers words and testimony, which I trust may satisfy all indifferent Readers, except only such as think no truth to be believed, but that only which is in their Portues.

        Verses touching the same. Tho. Hatcherus.
        
         MIra legis, quicun{que} legis, portenta nefandi
        
         Exitus, vt poenas addita poena luat.
        
         Vera legis, Domini cuicun{que} potentia nota est,
        
         Vt delinquentes ira seuera premat.
        
         Saepe fit vt fusus cumuletur sanguine sanguis,
        
         Saepe fit vt poenis obruatira nouis.
        
         Omnia sunt Domini dextrae subiecta potenti,
        
         Qui ciet arbitrio bruta, homines{que} suo.
        
         Carnificis taurus luctando corniger ictus
        
         Euitans, sracto fune repent{que} fugit.
        
         Forte viam quâ turba frequens confluxerat ante,
        
         Faeminea vt cernat membra perire rogo,
        
         Taurus ijt, fertur quâ confertissima turba,
        
         Laesus at ex tanta solus & vnus erat:
        
         Solus & vnus erat, rapidos qui misit in ignes,
        
         Et misere paruum sparsit ouile Dei.
        
         Et quasi consulto ferretur; praeterit omnes,
        
         Cornibus hunc tollit, proterit hunc pedibus,
        
         Ille iacet, madido foedatur sanguine corpus,
        
         Eruta per{que} vias viscera sparsa iacent.
        
         Quis non à Domino, nutu qui temperat orbem,
        
         Cogitet haec fieri? non repetendo tremat?
        
         Vitio terribiles comitatur iusta procellas,
        
         Sera licet, certis passibus illa venit.

And thus much concerning the state of the Church. Wherein is to be understand, what storms and persecutions have been raised up in all quarters against the flock and congregation of Christ, not only by the Turks, but also at home within our selves, by the Bishop of Rome, and his retinue. Where also is to be noted in the days and reign of this king Henry the vii. how mightily the working of God's Gospel hath multiplied and increased, and what great numbers of men and women have suffered for the same, with us in England, as by these stories abone past, may be apparent.

Now these things declared, which to the Church matters be appertaining, consequently it remaineth something to entreat of the state likewise of the common wealth, which commonly doth follow the state of the Church. Where the Church is quietly and moderately governed, and the flock of Christ defended by godly Princes in peace & safety, frō devouring and violence of bloody wolves: the success of civil estate, for the most part, there doth florishe, and the Princes long continue through God's preservation, in prosperous rest & trāquillitie. Contrariwise where the church of Christ either through the negligence of Princes, or thorough their setting on, the poor members of Christ be persecuted and devoured: shortly after ensueth some just recompense of the Lord upon those Princes, that either their lives do not long continue, or else they find not that quiet in the common wealth, which they look for. Examples hereof, as in all other ages be abundant, so in this present time be not lacking, whether we consider the state and condition of other countries far off, or else of our own country near at home.

And here not to wander in our story, farther then to France only, let us a little behold the example of Kyng Charles the viii. who living in this Kings time, died also not long before him. This Charles is commended of Philippus Cominaeus, to be a moderate, valiant, and victorious Prince, adorned with many special virtues to a Prince appertaining. And yet the same king, because he was flack and remiss in defense of Christ's Church, neither did use his authority, nor took his occasion offered to him of God, to amend and refourme the state of the Bishop and Clergy of Rome when he might, he was therefore himself punished and cut off of the Lord, as by his story ensuing may right well appear. For so it is of him recorded, that being maruelously excited and provoked, of his own mind (contrary to the counsel of most of his Nobles) he took his viage into Italy, neither being furnished with money, nor the season of the year being convenient thereunto. And that this may appear the better to proceed of y ^e Lord's doing, to the intent he would have the Church and Clergy of Rome reformed by the Princes sword, which so vexed all Christendom at that time, we shall hear what is testified in the Commentaries of the foresaid Philip. Cominaeus Lib. 3. De bello Neapolit. writing in this wise.

There was (saith he) in the City of Florence the same time a Dominic Frier, Dominic Frier, named Hieronimus Sauonarola (of whom mention was made before, pag. 731.) a man of a right godly and approved life: who in the said City of Florence preached and prophesied long before, that the French King should come with an army into Italy, being stirred up of God to suppress the tiraunts of Italy, and none should withstand him. He should also come to the City of Pisae, and the state of Florence should be altered: all which happened true. He affirmed moreover to be signified to him of the Lord, that the Ecclesiastical state of the Church must be redressed Per vim a • morum •• . by the sword, or force of arms. Many things also he prophesied of the Venetians, & of the French King, saying that the King with some danger & difficulty, should pass that journey, yet notwithstanding should overcome it and escape, albeit his strength were never so slender: for God would safely conduct him in that journey, and safely bring him home again. But because he had not done his office, in amending the state of the Church, and in defending his people from injury, and from devouring, therefore it should come to pass (said he) and that shortly, that some incommodity or detriment should happen to the King: or if he should escape that danger of his sickness, and recover health, then if he did resist the cruelty of the wicked, and procure the safety of the poor and miserable, God would show merc • • nto him, &c.

And this the said Hieronymus declared before to Cominaeus one of the Kings counsaylours, which was the writer of the story, and required him to signify the same unto the King, which so did, and he moreover himself coming to the presence of the king, declared no less.

All which things, as he had foretold, came directly to effect. For the King being but easily accompanied with a small power, entered into Italy, where first he came to As • a, then to Gemia • and to Pisae, from thence proceeded to Florence, which also he obtained, displacing there Petrus Medices the Duke, who had used great tyranny upon the subjects. From thence he removed toward Rome, where a great part of the City wall at the coming of the french King, fell down.

Afterward when the King was entered into the City, and the Pope (who then took part with Alphonsus King of Neaples against the French King) had immured himself within the mount of Adrian, the wall of the Castell fell down of it self: whereby, when the King was both occasioned, and exhorted also by his Captains to invade y ^e Pope, and to depose him, & to reform y ^e Church of Rome, (which he might then easily have done, as it had pleased him) yet all these occasions offered so opportunely of God, moved not y ^e king to do his duty, & to help the poor church of Christ: wherefore shortly after, returning home into France from Neapolis, either y ^e same year or y ^e next year following he was stricken with a sodeine sickness at Amboise, as he was looking on thē that played at ten's, and that in the stinkingest place in all the Castle, where he fell down & died within twelve hours, according to y ^e forewarning of Hieronimus, who wrote unto him a little before, both of his sons death and of his own, which was about the year of our Lord 1498. Ex Philip. Cominaeo. Lib. 5.

Like examples we have many here also in this our realm of England. So long as king John kept out of the realm, the Popes authority and power, he continued safe and quiet with his nobles: but so soon as he brought the realm under tribute and subiectiō to that foreine Bishop, God stirred up his Nobles against him, whereby he had much disquiet and trouble and soon thereupon decayed.

Of all the Kings of England, from William Conqueror, to this king Henry vii. were none which either longer continued, or more prosperously flourished, then King Henry the second, King Henry the third, King Edward the first, King Edward the third, of whom the first, how stout he was in withstanding Tho. Becket and Pope Alexander the iii. is sufficiently before comprehended, pag. 206.

The second, which was son of King John, albeit through the wretchedness of that time his power was not sufficient to repulse the Popes usurped jurisdiction out of the Realm: yet his will was good: at least he so defended & provided for his subjects, that they took no great wrong at the Popes hands: who reigned one year longer then Augustus Caesar, which hath not commonly been seen in any Prince.

The third, which was King Edward the first, so vigilantly behaved himself for the public commodity & safety of his people, that he defended thē frō all foreign power and hostility both of the Scots (then our enemies, now our friends) and also from the Bishop of Rome, taking part with them against us, as may appear above, page 340. Furthermore of the same King, and of his worthy Nobles and house of Parliament, how valiantly they stood in denial of the Popes subsidies, and also how the said King secluded out of his protection the Bishops, and especially the Archbishop Peecham for standing with the Pope, read pag. 352.

Now as touching King Edward the third, how little he regarded, how princely he with his Nobles likewise resisted the Popes reservations and provisions, how he bridled the Archbishop John S • ratford, and rejected the • a •• e authority of the Bishop of Rome, both in • efe • ise of his subjects, and also in defense of claiming his right title in the Realm of France, read pag. 383.

Not that I do here affirm or define, as in a general rule, that worldly success and prosperity of life always followeth the godly, which we see rather to be given more often to the wicked sort: but speaking of the duty of Princes, I note and observe by examples of histories, that such Princes as have most defended the Church of Christ committed to their governance, from injury and violence of the Bishop of Rome, have not lacked at God's hand great blessing and felicity: whereas contrariwise, they which either themselves have been persecutors of Christ's menbers, or have not shielded thē by their protection from foreine tyranny and injuries, have lacked at God's hand that protection, which the other had, as may appear by King Edward the second, Richard the third, King Henry the fourth, King Henry the v. king Henry the vi. &c. who because either negligētly they have suffered, or cruelly caused such persecuting laws to be made, & so much Christ̄ blood injuriously to be devoured: therefore have they been y ^e less prospered of the Lord, so that either they were deposed, or if they flourished for a while, yet they did not long continue, almost not half the time of the other kings before named.

And therefore, as the state of the common wealth doth commonly follow the state of y ^e Church, as ye hard before: so it had been to be wished, that this King Henry the vii. being otherwise a prudent & temperaunt Prince, had not permitted the vntemperaūt rage of the Popes Clergy so much to have their willes over the poor flock of Christ, as then they had: according as by these persecutions above mentioned may appear. The which king Henry vii. albeit he had a sufficient continuance, who had now reigned 24. years, yet notwithstanding here cometh the same thing to be noted, whereof I speak before: that whē the Church of Christ beginneth to be injured with violence, & to go to wrack through misorder & negligence, the state of the common wealth cannot there long endure without some alteration, & stroke of God's correction. But howsoever this mark is to be takē, thus lieth the story: that after the burning & vexyng of these poor servants of Christ above recited, when the persecution begā now in the Church to be hot, God called away the king, the same year above mentioned, which was. 1509. after he had reigned y ^e term of years. 24. Who if he had adjoined a little more pitiful respect, in protectyng Christ's poor menbers, from the fire of the Popes tyranny, to his other great virtues of singular wisdom, excellent tēperaunce, & moderate frugalitic: so much had he been cōparable with the best of those Princes above comprehended, as he had been interior but to a few: but this defect which lacked in him, was supplied most luckely (blessed be y ^e Lord) by his posterity succeeding after him. Of whom in the next volume following (Christ thereunto assisting us) we have to specify more at large.

Among many other things incident in the reign of this king Henry vii. I have overpassed the history of certain godly persons persecuted in the Diocese of Coventry and Lichfield, as we find them in the Registers of the Diocese recorded, here following.

The year of our Lord. 1485. March 9. amongst diverse and sundry other good men in Couētry, these ix. here under named were examined before John Bishop of Coventry and Lichfield, in S. Michaels Church, upon these Articles, following in order.

FIrst, John Blomston was openly and publicly, infamed, accused reported & appeached that he was a very heretic, because he had preached, taught, holden & affirmed, that the power attributed to S. Peter in the Church of God, by our Savior Jesus Christ: immediately did not flit, or pass frō him, to remain with his successors.

Item, that there was as much virtue in an herb as in the Image of the Virgin Mary.

Item; that prayer and alms avail not the dead, for incontinent after death, he goeth either to heaven 〈◊〉 held, whereupon he concludeth there is no Purgatory.

Item, that it was foolishness to go on Pilgrimage to the Image of our Lady of Dancaster, Walsingham or of the Tower of the City of Coventry: for a man might as well worship the blessed Virgin by the fire 〈◊〉 in the • itchin, as in the foresaid places, and as well might a man worship the blessed Virgin, when he seeth his mother or sister, as in visityng the Images, because they be no more but dead stocks and stones.

Item, that he said in English with a frowning countenance, as it appeared: a vengeance on all such horson Priests, for they have great envy that a poor man should get his living among them.

RIchard Hegham of the same City was accused. &c. to be a very heretic, because he did hold that a Christian man being at the point of death, should 〈◊〉 all his own works good and •• l, and submit him to the mercy of God.

Item, that it was fondness to worship the Images of our Lady of Tower in the foresaid City, or of other Saints, for they are but stocks and stones.

Item, that if the Image of our Lady of Tower were put into the fire it would make a good fire.

Item, that it were better to deal money unto poor folks then to offer to the Images of Christ and other Saints, which are but dead stocks and stones.

RObert Crowther of the same City was accused, that he was an heretic, because he did hold, that who so receiveth the Sacrament of the altar in deadly sin, or out of charity, receiveth nothing but bread and wine.

Item, that neither Bishop, nor Priests or Curates of Churches, have power in the market of penance to bind and loose.

Item, that Pilgrimage to the Image of our Lady of Tower is foolishness, for it is but a stock or a stone.

John Smith was accused to be a very heretic, because he did hold that every man is bonnde to know y ^e Lord's Prayer, and the Creed in English, if he might for these false Priests.

Item, that who so believed as the Church then did believe, believed ill: and that a man had need to frequent the schools a good while, ece that he can attain to the knowledge of the true and right faith.

Item, that no Priest hath power to assoil a man in the market of penance, from his sins.

ROger Brown of the same City, was also accused to be an heretic, because he did hold that no man ought to worship the Image of our Lady of Walsingham, nor the blood of Christ at Hailes, but rather God almighty, who would give him whatsoever he would ask.

Item, that he held not up his hands, nor looked up, at the elevation of the Eucharist.

Item, that he promised one to show him certain books of heresy, if he would swear that he would not utter them, and if he would credit them.

Item, that he did eat flesh in Lent, and was taken with the manner.

Item, if any man were not shriven his whole life long, and in the point of death would be confessed, and could not, if he had no more but cōtrition only, he should pass to joy without Purgatory: And if he were confessed of any sin, & were enjoined only to say for penance one Pater noster, if he thought he should have any punishment in Purgatory for that sin, he would never be confessed for any sin.

Item, because he said all is lost that is given to Priests.

Item, that there was no Purgatory, that God would pardon all sins without confession and satisfaction.

THomas Butler of y ^e same City, was likewise openlie accused to be a very heretic, because he did hold y ^t there were but two ways, that is to say, to heaven, and to hell.

Item, that no faithful man should abide any pain after the death of Christ, for any sin, because Christ died for our sins.

Item, that there was no Purgatory, for every man immediately after death passeth either to heaven, or hell.

Item, that whosoever departeth in the faith of Christ and the Church, howsoever he hath lived, shall be saved.

Item, that prayers & pilgrimages are nothing worth, and aua ••• not to purchase heaven.

John Falkes was accused to be a very heretic, because he did 〈◊〉 that it was a foolish thing to offer to the Image of our Lady; saying, her dead shall be hoary or I offer to her, what is it but a block? If it could speak to me, I would noue it an halsepeny worth of ale.

Item, that when the Priest carrieth to the sick the body of Christ, who carrieth he not also the blood of Christ?

Item, that he did eat cow milk upon the first Sunday of Lent.

Item, that as concerning the Sacrament of penance & absolution, no Priest hath power to assoil any man frō his sins, whē as he cannot make one hear of his head.

Item, that the Image of our Lady was but a stone or a block.

RIchard Hilmin was accused that he was a very heretic, because he did say and maintain that it was better to depart with money to the poor, then to give tithes to Priests, or to offer to the Images of our Lady, and that it were better to offer to Images made by God, then to the Images of God painted.

Item, that he had the Lord's Prayer and the Salutation of the Angel and the Creed in English, and another book did he see and had, which contained the Epistles and Gospels in English, and according to them would he live, and thereby believed to be saved.

Item, that no Priest speaketh better in the Pulpit then that book.

Item, that the Sacrament of the altar is but bread, and that the Priests make it to blind the people.

Item, that a Priest whiles he is at Mass, is a Priest, and after one Mass done, till the beginning of another Mass, he is no more then a lay man, and hath no more power then a mere lay man.

After they were enforced to recant, they were assoiled and put to penance.

IN the year of our Lord 1488. the iii. of April, Margery Goyt, wife of James Goyt of Asburne, was brought before the foresaid John Bishop of Coventry and Lichfield, who was there accused that she said, that that which y ^e Priests lift over their heads at Mass, was not the true and very body of Christ: For if it were so, the Priests could not break it so lightly into four parts, and swallow it as they do: for the Lord's body hath flesh and bones, so hath not that which the Priests receive.

Item, that Priests buieng xl. cakes for a halfepeny, and showing them to the people and saying, that of every of them they make the body of Christ, do nothing but deceive the people and enrich themselves.

Item, seeing God in the beginning did create and make man, how can it be that man should be able to make God?

This woman also, was constrained to recant, and so was she assoiled and did penance.

Thus much I thought here good to inserte, touching these foresaid men of Coventry, especially for this purpose, because our cavilling adversaries be wont to object against us the newness of Christ's old and ancient Religion. To the intent therefore they may see this doctrine not to be so new as they report, I wish they would consider both the time and Articles here objected against these foresaid persons, as is above premised.

I should also in the same reign of King Henry vii. have induced that history of Johannes Picus Earl of Mirandula, the mention of whose naine partly is touched before, page. 704. This Picus Earl of Mirandula being but a young man, was so excellently witted, & so singularly learned in all sciences, and in all tongues, both Latin, Greek, Hebrew, Chaldey, and Araby, that coming to Rome booted and spurred, he set up 90. conclusions, to dispute in the same with any in all Christiandome, whosoever would come against him. Of which conclusions diverse were touching the matter of y ^e Sacrament, &c. And when none was found in all Rome, nor in Europe, that openly would dispute w ^t him, privily and in corners certain of the Popes Clergy, Prelates, Lawyers, & Friers, by the Pope appointed, consulted together to inquire upon his conclusions, whereupon they did articulate against him for suspicion of heresy. And thus the unlearned Clergy of Rome privily circumuēted and entangled this learned Earl in their snares of heresy, against whom they never durst openly dispute. He died being of the age of 32. of such wit and towardness, as is hard to say whether ever Italy bred up a better. In his sickness Charles viii. the French King, moved with the fame of his learning, came to visit him. The furniture of his books cost him 7000. florens. A little before his death his mind was to give all away, and to take a cowl, to go about & preach, but the Lord would not permit him. His story requireth a long tractatiō, which if place do serve, we will not peradventure forget. With ii. Popes, that is, with Pope Innocent, & Alexander vi. he had much vexation.

The names of the Archbishops of Canterbury in this sixth book contained.

62	John Stratford.	viii.
63	John Kempe.	iii.
64	Thomas Burchier.	xxxiij.
65	John Morton.	xiv.
66	Thomas Langhton.
67	Henry Dene.	ii.
	Guliel. Warham.	xxviij.

Here endeth the sixth Book, and the first Tome.

A brief note of Ecclesiastical laws ordained by ancient Kings in this Realm.

FOr so much as it is, and hath been a persuasion long gendered in the heads of many, that the Bishops of Rome be the universal heads of the whole militant Church of Christ in earth, and have always so continued from the beginning of the primitive time. And that no Prince, King, nor Emperor in his own Realm hath any interest to intermeddle with matters and laws Ecclesiastical, but only the said Bishops of Rome; to refell and remove that opiniō out of the heads of all Englishmen, as a thing most false, and contrary both to histories of time, and examples of ancient Kings & governors of this Realm, I thought to fill up a little end of paper here left, with some such brief rehearsal of laws diuised & appointed by Kings and rulers of this land, for the ordering of the Church, and causes Ecclesiastical, to the intent that all the world may see the government of Christ's Church here in earth under Christ, hath not depended only of the Pope from ancient time, but hath ben rather directed by such kings and princes, as God here had placed under him to govern y ^e people of this Realm of England, as followeth here in this present table to be noted.

A brief recapitulation, of ancient Ecclesiastical laws by sundry Kings of this Realm ordained, for government of the Church, before the Conquest.

Ecclesiastical laws of King Inas, or Ina.

FIrst King Inas who reigned in this land the year of our Lord. DCCxij. commanded, that ministers should frame there conversation of life according to the form in laws prescribed.
2. That infants should be baptized within 30. days.
3. Item, that no mā lay or spiritual, free or bond, should labor upon the Sunday.
4. Item, he established immunity of Churches, & Sanctuary. Also he took order for the true payment of Church duties, and of the first fruits of all that was sown to be paid at the day of S. Martin.

Ecclesiastical laws of King Alfred, or Alfred.

1. KIng Alfred, after he had ordained diverse judicial punishments for violating y ^e holy precepts of God commanded by Moses, he also confirmed and enlarged the privilege of Sanctuary: he laid double pain upon such as committed offenses in y ^e solemnities of certain feasts: Also against them that committed sacrilege.
2. He made a law against Priests committing murder.
3. Also he made a law against whoredom, adultery, and fornication.
4. He appointed days of fasting and ceasing frō labor.
5. Item, he set order for making and keeping vows.

Ecclesiastical laws of king Edward the elder, and Gythrum the Dane king.

FIrst, they agreed upon the Samctuary: they forbad Gentilitie and Paganisine: they laid punishment upon the Clergy committing theft, perjury, or murder, fornicatiō, or any capital crime.
2. They punished Priests, that pretermitted their office in pronouncyng festival, or fasting days.
3. They made a law against all labor, buying, and selling upon the Sabbath: also for keeping of feasts. Itē, for no execution to be done on the Sunday. Also against witches and sorcerers. &c.

Ecclesiastical laws of king Ethelstane.

1. KIng Ethelstan, who reigned the year of our Lord, 924. commanded that every Village of his own, should give a monthly corrodie to a poor person.
2. That 50. Psalms should be song daily in the Church, for the king. &c.
3. He also ordained punishment for witches, & sorcerers. &c

Ecclesiastical laws of king Edmund.

1. AFter king Ethelstan followed king Edmund about the year of our Lord. 940. who established and provided laws against the unchaste living of Churchmen.
2. Item, he made laws concerning tithes, with first fruits of every man's crop, and almose money duly to be paid.
3. Item, he enacted that Bishops of their own proper charges should repair Churches, and should also admonish the king for the furnishyng of the same.
4. For perjury also, and for fighting within the Church, he set laws and pains.

Ecclesiastical laws of king Edgar.

1. KIng Edgar, who begā his reign about the year of our Lord. 959. amongst other constitutions Ecclesiastical, ordained, that the Sōday should be kept holy from Saturday at noon till Monday in the morning.
2. Item, he ordained and decreed concerning liberties & freedoms of the Church, for tithes also, and first fruits of corn, and paying of Peterpence.
3. Item, for holy days and fasting days.
4. Itē, that assemblies or Synods should be kept twice every year, whereat as well the Bishop of the Diocese should be present as the civil Magistrate.

Kyng Aethelrede, Anno. 979.

KIng Aethelrede also which succeeded after Edgar, and Edward appointed diverse laws for public regiment, whereof we find but few touching matters Ecclesiastical, for tithes, lights, feasts and nothing else, and therefore we pass further to the laws of Canutus.

Ecclesiastical laws of king Canutus.

CAnutus the Dane king began to reign in this land in the year of our Lord. 1016. The said Canutus (as Aethelrede had done before) divided his laws into Ecclesiastical and temporal.

1. That Ecclesiastical persons being accused of fighting, murder, or any other offense, should purge thenselves thereof
2. That Priests should be degraded for perjury, and put in sureties of good behavior.
3. He prayeth Priests, that they will live chaste, and commanded other Religious.
4. He limited the degrees of Marriage.
5. Item, he commanded celebration of the Sabbath frō Saturday at noon till Monday morning, as Edgar had done before, forbidding markets, huntyngs, labors, and Court keepynges, during the said space.
6. He ordained eche Christian man to come to the housel thrice yearly at the least: That they search and inquire after God's law, and his commandments.
7. That every Christian man understand the pointes of his faith, & that at the least he learn perfectly the Lord's Prayer, and the Creed, and that whosoever cannot the same, shall be excluded from the Eucharist, and shall not be received to undertake for others in Baptism.
8. That Bishops and Priests should do their duties: that they cry out and warn their flocks when the Wolf cometh.
9. That at the Court of every Shire, the Bishop of the Dioces shall be present with the Sherifte, and that the one shall teach them God's law, and the other man's law, as ye heard in King Edgars laws before.

Many other laws both Ecclesiastical and temporal besides these were enacted by these and other Kings here in England before the Conquest, but these be sufficient to give the understanding Reader to consider, how the authority of the Bishops of Rome, all this while, extended not so far to prescribe laws for government of the Church, but that Kings and Princes of the Realm, as they be now, so were then full governors here under Christ, as well in causes Ecclesiastical, as temporal, both in directing orders, instituting laws, in calling of Synods, and also in conferring Byshoprickes and benefices, without any leave of the Romish Bishops. Thus Odo, Dunstane, Oswold, Aethelwold, Aldelinus, and Lancfrancus, although they fet their palles afterward from Rome, yet were they made Bishops and Archbishops by Kings only, not by Popes.

And thus stood the government of this Realm of England all the time before the Conquest, till Pope Hildebrand through the setting on of the Saxons, began first to bring the Emperor (which was Henry 4. ) under foot. Then followed the subduing of other Emperors, Kings, and subjects after that; as namely here in England, when Lancfrancus, Anselmus, and Becket, went to complain of their Kings and governors, then brought they the Popes judicial authority first from Rome, over this land, both over Kings and subjects: which ever since hath continued, till these latter years. Albeit the said Kings of this Realm of England being prudent Princes, and seeing right well the ambitious presumption of those Romish Bishops, did what they could to shake off the yoke of their supremacy, as appeareth by the laws and Acts of their Parliaments, both in king Edward the thirds time, King Richard the 2. and King Henry the 4. above in their Parliament notes specified: yet for fear of other foreine Princes; and the blind opinion of their subjects, such was then the calamity of that time, that neither they could nor durst compass that, which fain they would: till at last, the time of their iniquity being complete, through the Lord's wonderful working, their pride had a fall, as in the next Volume ensuing (the Lord so granting) shall by process of history be declared.

A brief recapitulation, of ancient Ecclesiastical laws by sundry Kings of this Realm ordained, for government of the Church, before the Conquest.

Ecclesiastical laws of King Inas, or Ina.

FIrst King Inas who reigned in this land the year of our Lord. DCCxij. commanded, that ministers should frame there conversation of life according to the form in laws prescribed.
2. That infants should be baptized within 30. days.
3. Item, that no mā lay or spiritual, free or bond, should labor upon the Sunday.
4. Item, he established immunity of Churches, & Sanctuary. Also he took order for the true payment of Church duties, and of the first fruits of all that was sown to be paid at the day of S. Martin.

Ecclesiastical laws of King Alfred, or Alfred.

1. KIng Alfred, after he had ordained diverse judicial punishments for violating y ^e holy precepts of God commanded by Moses, he also confirmed and enlarged the privilege of Sanctuary: he laid double pain upon such as committed offenses in y ^e solemnities of certain feasts: Also against them that committed sacrilege.
2. He made a law against Priests committing murder.
3. Also he made a law against whoredom, adultery, and fornication.
4. He appointed days of fasting and ceasing frō labor.
5. Item, he set order for making and keeping vows.

Ecclesiastical laws of king Edward the elder, and Gythrum the Dane king.

FIrst, they agreed upon the Samctuary: they forbad Gentilitie and Paganisine: they laid punishment upon the Clergy committing theft, perjury, or murder, fornicatiō, or any capital crime.
2. They punished Priests, that pretermitted their office in pronouncyng festival, or fasting days.
3. They made a law against all labor, buying, and selling upon the Sabbath: also for keeping of feasts. Itē, for no execution to be done on the Sunday. Also against witches and sorcerers. &c.

Ecclesiastical laws of king Ethelstane.

1. KIng Ethelstan, who reigned the year of our Lord, 924. commanded that every Village of his own, should give a monthly corrodie to a poor person.
2. That 50. Psalms should be song daily in the Church, for the king. &c.
3. He also ordained punishment for witches, & sorcerers. &c

Ecclesiastical laws of king Edmund.

1. AFter king Ethelstan followed king Edmund about the year of our Lord. 940. who established and provided laws against the unchaste living of Churchmen.
2. Item, he made laws concerning tithes, with first fruits of every man's crop, and almose money duly to be paid.
3. Item, he enacted that Bishops of their own proper charges should repair Churches, and should also admonish the king for the furnishyng of the same.
4. For perjury also, and for fighting within the Church, he set laws and pains.

Ecclesiastical laws of king Edgar.

1. KIng Edgar, who begā his reign about the year of our Lord. 959. amongst other constitutions Ecclesiastical, ordained, that the Sōday should be kept holy from Saturday at noon till Monday in the morning.
2. Item, he ordained and decreed concerning liberties & freedoms of the Church, for tithes also, and first fruits of corn, and paying of Peterpence.
3. Item, for holy days and fasting days.
4. Itē, that assemblies or Synods should be kept twice every year, whereat as well the Bishop of the Diocese should be present as the civil Magistrate.

Kyng Aethelrede, Anno. 979.

Ecclesiastical laws of king Canutus.

CAnutus the Dane king began to reign in this land in the year of our Lord. 1016. The said Canutus (as Aethelrede had done before) divided his laws into Ecclesiastical and temporal.

1. That Ecclesiastical persons being accused of fighting, murder, or any other offense, should purge thenselves thereof
2. That Priests should be degraded for perjury, and put in sureties of good behavior.
3. He prayeth Priests, that they will live chaste, and commanded other Religious.
4. He limited the degrees of Marriage.
5. Item, he commanded celebration of the Sabbath frō Saturday at noon till Monday morning, as Edgar had done before, forbidding markets, huntyngs, labors, and Court keepynges, during the said space.
6. He ordained eche Christian man to come to the housel thrice yearly at the least: That they search and inquire after God's law, and his commandments.
7. That every Christian man understand the pointes of his faith, & that at the least he learn perfectly the Lord's Prayer, and the Creed, and that whosoever cannot the same, shall be excluded from the Eucharist, and shall not be received to undertake for others in Baptism.
8. That Bishops and Priests should do their duties: that they cry out and warn their flocks when the Wolf cometh.
9. That at the Court of every Shire, the Bishop of the Dioces shall be present with the Sherifte, and that the one shall teach them God's law, and the other man's law, as ye heard in King Edgars laws before.

[illustration]

The Image of the true Catholic Church of Christ.

The proud primacy of Popes painted out in Tables, in order of their rising up by little and little, from faithful Bishops and Martyrs, to become Lord's and governors over King and kingdoms, exalting themselves in the Temple of God, above all that is called God, &c. 2. Thessalonians. 2.

I N the Table of the primitive Church above described, hath been (gentle Reader) set forth and exhibited before thine eyes the grievous afflictions and sorrowful torments, which thorough God's secret sufferance, fell upon the true Saints and members of Christ's Church in that time, especially upon the good Bishops, Ministers, and teachers of the flock: of whom some were scourged, some beheaded, some crucified, some burned, some had their eyes put out, someone way, some another, miserably consumed: which days of woeful calamity continued (as is foreshowed) near the space of CCC. years. During which time, the dear spouse and elect Church of God, being sharply assaulted on every side, had small rest, no joy, nor outward safety in this present world, but in much bitterness of heart, in continual tears and mourning under the cross passed over their days, being spoiled, imprisoned, contemned, reviled, famished, tormented and martyred euerywhere, who neither durst well tarie at home for fear and dread, and much less durst come abroad for the enemies, but only by night, when they assembled as they might, sometimes to sing Psalms and Hymns together. In all which their dreadful dangers, and sorrowful afflictions, notwithstanding the goodness of the Lord left them not desolate: but the more their outward tribulations did increase, the more their inward consolations did abound: and the farther off they seemed from the joys of this life, the more present was the Lord with them with grace and fortitude, to confirm and rejoice their souls. And though their possessions and riches in this world were lost and spoiled, yet were they enriched with heavenly gifts and treasures from above an hundredth fold. Then was true Religion truly felt in heart. Then was Christianity not in outward appearance shown, but in inward affection received, and the true image of the Church not in outward show pretensed, but in her perfect state effectual. Then was the name and fear of God true in heart, not in lips alone dwelling. Faith then was fervent, zeal ardent, prayer not swimming in the lips, but groaned out to God from the bottom of the spirit. Then was no pride in the Church, nor laysure to seek riches, nor time to keep them. Contention for trifles was then so far from Christians, that well were they when they could meet to pray together against the Devil, author of all dissention. Briefly, the whole Church of Christ Jesus, with all the members thereof, the farther it was from the type and shape of this world, the nearer it was to the blessed respect of God's favor and supportation.

The first rising of the Bishops of Rome.

AFter this long time of trouble, it pleased the Lord at length mercifully to look upon the Saints and servants of his son, to release their captivity, to release their misery, and to bind up the old Dragon the Devil, which so long vexed them, whereby the Church began to aspire to some more liberty: and the Bishops which before were as abjects, utterly contemned of Emperors, through the providence of God (which disposeth all things in his time after his own willy began now of Emperors to be esteemed and had in price. Furthermore, as Emperors grew more in devotion, so the Bishops more and more were exalted, not only in favor, but also preferred unto honor, in so much that in short space they became not quarter masters, but rather half Emperors with Emperors.

After this in process of time, as richesse and worldly wealth crept into the Cleargye, and that y ^e devil had poured his venom into the Church (as the voice was heard y ^e same time over Constantinople) so true humility began to decay, & pride to set in his foot, till at last they played as the Iuy doth with the Oke tree, which first beginning with a goodly green show, embraceth him so long, till at length it ouergroweth him, and so sucketh all his moisture from him, setting his root fast in his bark, till at last it

[illustration]

Constantine the Emperor embrasing Christian Bishops.

both stifleth the stock and killeth the branches, and so cometh to be a nest for Owls and all unclean birds. Not untruly therefore it was said of Augustine: Religio peperit diuitias, & filia deuorauit matrem. i. Religion begat riches, & the daughter hath devoured the mother. The verity whereof notoriously may appear above all other in the Church of Rome, and the Bishops of the same. For after that the Church of Rome, through favor of Emperors, was endued with lands, donations, possessions, & patrimonyes, so that the Bishops thereof feeling the smack of wealth, case, and prosperity, began to swell in pomp and pride: the more they flourished in this world, the more God's holy spirit forsook them, till at last the said Bishops who at y ^e first were poor, creeping low upon the ground, & were persecuted long time, every man treading upon them in this world: now of persecuted people, began to be persecutors of others, and to tread upon the necks even of Emperors, and to bring the heads of kings and princes under their girdle: And not only that, but furthermore through pride and riches they were so far gone from all Religion, that in the very end they became the great adversary of GOD (whom we call Antichrist) prophesied of so long before by the spirit of God to come, sitting in the temple of God. &c Of whom thus we read in the Epistle of Paul. 2. Thess. 2. where he saith: We beseech you brethren, by the coming of our Lord Jesus Christ, and by our fellowship together in him, that ye be not suddenly moved in your mind, nor troubled neither by spirit, nor by word nor letter, as it were frō us, as though the day of Christ were at hand. Let no man in any wise deceive you for that day shall not come except there come a departing first, and that man of sin be revealed, even the son of perdition, that adversary which exalteth himself above all that is called God, or that is worshipped, so that he shall sit in the temple of God, as God, and set forth himself as he were God. &c.

By which words of S. Paul we have diverse things to understand: First, that the day of the Lord's coming was not thē nere at hand. Secondly, the Apostle giving us a tokē before, to know whē that day shall approach, biddeth us look for an adversary first to be revealed. Thirdly to show what adversary this shall be, he expresseth him not to be as a common adversary, such as were then in his time. For although Herod, Annas and Caiaphas, the high Priests and Pharasyes, Tertullus, Alexander the Coppersmith, Elymas & Symō Magus, & Nero y ^e Emperor in Paul's time were great adversaries, yet here he meaneth another besides these greater thē all y ^e rest, not such a one as should be like to Priest, King or Emperor, but such as far exceeding the estate of all kings, priests and Emperors should be the prince of priests, & should make kings to stoop, and should tread upon the neck of Emperors and make them to kiss his feet. Moreover, where the Apostle saith, that he shall sit in the temple of God, thereby is meant, not the personal sitting of the Pope in the Citty only of Rome, but the authority and jurisdiction of his sea exalted in the whole universal Church, equal with God himself. For let men give to the Pope that which he in his laws, decrees, and in his pontifical requireth, and what difference is there between God and the Pope? If God set laws and ordinances, so doth he? If God have his creatures, so hath he, if God require obedience, so doth he. If the breach of God's commandments be punished, much more be his. God hath his Religion, the Pope also hath his: yea for God's one Religion, he hath an hundredth. God hath set up one Advocate, he hath an hundredth. God hath instituted but a few holy-days: for God's one, he hath instituted xl. And if the holy day that God hath appointed be simplex, the feast that the Pope appointeth is duplex & triplex. Christ is the head of the Church: so is the Pope. Christ giveth influence to his body: so doth the Pope. Christ forgiveth sin, the Pope doth no less. Christ expelleth evil spirits by his power: so pretendeth the Pope by his holy water. Furthermore, where Christ went barefoot upon the bare ground: he with his golden shoes is carried on men's shoulders. And where Christ was called Sanctus Sanctorum : he is called Sanctorum Sanctissimus. Christ never practiced but only the spiritual sword, he claymeth both spiritual and temporal. Christ bought the Church: he both buieth and selleth the Church. And if it be necessary to believe Christ to be the Savior of the world: so is it necessary to believe the Pope to be the head of the Church. Christ paid tribute to Caesar: he maketh Caesar to pay tribute unto him. Finally, the crown of Christ was of sharp thorn: the Pope hath three crowns of gold upon his head, so far exceeding Christ the son of God in glory of this world, as Christ excedeth him in the glory of heaven. The Image and Paterne of whose intolerable pride and exaltation, according as S. Paul doth describe him in his epistle aforesaid, we have here set forth, not only in these Tables to be seen, and by his own facts to be noted, but also his own words and Registers, Clementines, Extrauagantes, and Pontificals, expressed as in order (y ^e Lord willing) shall follow.

[illustration]

Bishops of Rome advanced by Emperors, Constantine, Theodosius. &c.

The exaltation of popes above Kings and Emperors out of histories.

FIrst, after that Italy and the Citty of Rome were overrun by the Goths and Vandals, so that the seat of the Empire was removed to Constantinople, then began Johannes Patriarch of Constantinople, to put forth himself, and would needs be called universal Bishop of the world: but the Bishoppe of Rome in no case would suffer that, and stopped it. After this came the Emperors deputy, and Exarch of Rauenna to rule Italy, but the Bishop of Rome through aid of the King of Lombardes soon quayled him.

Not long after, about the year of our Lord 500. came Phocas the murderer, who slue the Emperor of Constantinople his master Maurice and his children. By which Phocas the bishops of old Rome aspired first to their preeminence, to be counted y ^e headbishops over y ^e whole church and so together with the Lombardes began to rule the city of Rome. Afterward when the Lombardes would not yield unto him, in accomplishing his ambitious desire, but would needs require of the Bishop the said city of Rome: he stirred up Pipinus, but first deposed Childiricus the king of France, and so thrusting him into an Abbay, set up in his place Pipinus and his son Carolus Magnus to put down the said king of Lombardes called Aistulphus. And so translated the Empire from Constantinople into France, deviding the spoil between him and them: so that the kings of France had all the possessions and lands which before belonged to the Empire, and he to receive of them the quiet possession of the city of Rome, with such donations and Lordships, which now they challenge unto thē under the name of S. Peters patrimony, which they falsely ascribe to y ^e donatiō of Constantine the great.

It followeth then in process of time, after the days of Pipinus, Carolus and Ludouicus (who had endued these Bishops of Rome, called now Popes, with large possessions) when the kings of France were not so appliable to their beck, to aide and maintain thē against the Princes of Italy, who began then to pynch the said Bishops for their wrongful usurped goods, they practiced with the Germans to reduce y ^e Empire to Otho first of that name Duke of spayne, referring the election thereof to 7. Princes Electors of Germany, which was about ann. 1002. notwithstanding reserving still in his hands the negative voice, thinking thereby to enjoy that they had, in quietness and security, and so did for a good space.

At length when some of these Germane Emperors also after Otho began a little to spurn against the said bishops and Popes of Rome, some of thē they accursed, some they subdued and brought to the kissing of their feet, some they deposed, and placed other in their possessions.

So was Henricus 4. by these Bishops accursed, the Emperor himself forced with his wife and child to wait attendaunce upon the Popes pleasure three days and three nights in winter at the gates of Canossus. Read before pag. 179. Besides all this the said Pope raised up Rodulphus to be Emperor against him: who being slain in war, then the said Pope Gregory vii. not restyng thus, stirred up his own son Henricus. 5. to fight against his own natural father and to depose him, which Henricus the 5. was also himself afterward accursed and excommunicated, and the Saxons at last set up by the Bishops to fight against him.

After this the Emperors began to be somewhat calmed and more quiet, suffering the Bishops to reign as they listed: till Fridericke the first called Barbarossa came, and began to stir coals against thē. Howbeit they hampered both him, and his son Henry in such sort, that they brought first the neck of Fridericke, in the Church of Venice, under their feet to tread upon: and after that the said bishops crowning Henricus his son in the church of S. Peter, set his crown on his head with their feet, and with their feet spurned it of again to make him know that the Popes of Rome had power both to crown Emperors, and to depose them again. Whereof read before pag. 784.

Then followed Philippus brother to Henry aforesaid, whom also the Popes accursed, about the year of our Lord. 1198. and set up Otho Duke of Saxonye. But when the said Otho began to be so laucy to dispossess the Bishops of their Cittyes and lands which they had encroched into they hands, they could not bear that, but incontinent they put him besides the cushin. The like also fell up on Otho the 4. that followed after Philip, who was suffered no longer then four years to reign, about the year of our Lord. 1209.

At this time Fridericus 2. the Son of Fridericus Barbarossa above mentioned, was but young, whō the Bishops of Rome supposing to find more mortified & tamed to their hand, advanced to be Emperor after his father. But that fell out much contrary to their expectation. For he perceiving the immoderate pomp and pride of y ^e Romain

[illustration]

Emperors kissing the Popes feet. K. John's supplication to the Pope.

bishops, which he could in no case abide, so nettled them, & cut their combes & waxed so stout against them intending to extirpe their tyranny and to reduce their pompous riches to the state & condition of the primitive church again, putting some of them to flight, and prisoning some of their Cardinals, that of 3. Popes, one after another he was accursed, circumuēted by treason, at last deposed, & after that poisoned, and at last forsaken and died.

After this Friderick followed his son Cōradus, whō the foresaid Bishops for his disobedience soon dispatched, exciting against him in mortal war the Lantgraue of Thuring, whereby he was at length driven into his kingdom of Naples, and there deceased.

This Conradus had a son called Conradinus duke and prince of Suenia. When this Conradinus after the decease of his father came to enjoy his kingdom of Naples, the said Bishops stirred up against him Charles y ^e french kings brother in such sort, that through crafty conveyance, both Couradinus which descended of the blood of so many Emperors, & also Fridericke Duke of Austria were both takē, and after much wretched handling in their miserable induraunce vnseeming to their state, at length were both brought under the axe by the Popes procurement, and so both beheaded. And thus ended the imperial stock of Fridericke the first surnamed Barbarossa.

The like as happened to Fridericke the Emperor, had almost also fallen upon Philip the French king, by Pope Boniface the 8. who because he could not have his commodityes and revenues out of France after his will, sent out his Bulls and letters patents to displace king Philip aforesaid, and to possess Albertus king of Romans in his room.

And thus hitherto of foreign stories. Now touching our country Princes here in England to speak somewhat likewise of them: did not Pope Alexander the 3. presumptuously taking vpō him where he had nothing to do to intermeddle with the kings subjects, for the death of Becket the rebel, albeit the king sufficiently cleared him self thereof, yet notwithstanding did he not wrongfullye bring the said king Henry 2. to such penance as it pleased him to enjoin, & also violently constrayne him to swear obedience to the Sea of Rome? pag. 227. The like also was shown before in this story to happen to K. John his son. For when the said king like a valiant Prince had held out the tyranny of those Bishops 7. years together, were not all the Churches in England barred up, and his inheritance with all his dominions given away by pope Innocent. 3. to Ludouicus the French king, and he afterward compelled to submit both himself and to make his whole Realm sedotary to the Bishops of Rome & moreover the king himself driven also to surrēder his crown to Pandulphus the Popes Legate, and so continued as a private person 5. days standing at the popes curtesy whether to receive it again at his hands or no? And when the nobles of the realm rose afterward against the king for the same, was not he then fain to seek and sue to the foresaid Pope for succor, as by this his own letter, takē out of the public roles, may appear?

Kyng John's Supplication to Pope Innocent the third.

REuerendis. Domino suo & Patri sanctis. Innocentio Dei gratia John. eadem gratia R. Angliae &c. Cum Comites & Barones Angliae nobis deuoti essent, antequam nos & nostram terram Domino vestro subia cere curassemus, ex tunc in nos specialiter ob hoc, sicut publice dicunt, violenter insurgūt. Nos vero praeter Deum, vos specialem dominum & patronum habentes, defensionē nostram & totius Regni, quod vestrum esse credimus, vestrae paternitati commissam, & nos quantum in nobis est, curam & solicitudinem istam vestrae resignamus dominationi, deuotius supplicātes quatenus in negotijs nostris, quae vestra sunt, cōsilium & auxilium efficax apponatis, prout melius videritis expedire, latores praesentium. &c. Teste meipso apud Dour. 18. September. 6.

And yet all this notwithstanding that the said king John did so yield to the Pope, he was both pursued by his nobles, and also in the end was poisoned by a subject of y ^e Popes own Religiō, a Monk of Swinsted: As I have sufficiently to prove, not only by William Caxton above in my story alleged. pag. 257. but also have testimony of y ^e most part of Chronicles for the same (a few only excepted) as of Tho. Gray in his French Chronicle. Also of another French Chronicle in Metre, of Ranulphus Cestrensis. Thomas Rudburne also doth witness the same. So doth Richard Rede in nouo Chronico ad tempora Henr. 6. The like also doth the Chronicle called Eulogium Monachi Cant: The words of Walter Gisborne an ancient historiographer be plain. No less is to be found in John Major, De gestis Scotorum Libr. 4. cap. 3. fol. 56. where he not only maketh mention of the Monk and of the poison, but also of the Abbot, of his absolution, and of the 3. Monks every

[illustration]

Pope Coelestinus 4. crowning the Emperor Henricus 6. with his feet.

day singing for the said Monks soul. To these I could also annex diverse other writers both English and Latin, without name, which witness that king John was poisoned, one beginning thus: Here beginnneth a book in the English tongue, called brute. &c. another beginneth: Because this book is made to tell what time anything notable &c. The third in English beginneth: The reign of Britain that now is called England. &c. Of Latin books which have no name one beginneth thus: Britannia, quae & Anglia dicitur, a Bruto nomen est sortita &c. another hath this beginning: Adam pater generis humani. &c.

Besides this king Henry. 2. and king John his son, what kings have here reigned in England since their time, until the reign of king Henry 8. who although they were prudent princes, & did what they could in providing against the proud domination of these Bishops were forced at length sore against their wills, for fear to subject themselves together with their subjects under their usurped authority, in so much as some of them (as Math. Paris. writeth by king Henry y ^e . 3.) were sayne to stoop and kiss their Legates knee.

The Image of Antichrist, exalting himself in the Temple of God, above all that is named God, out of his own Decrees, Decretals, Extrauagantes, Pontificals. &c. word for word as it is out of the said books here alleged and, quoted.

FOr as much as it standeth upon necessity of salvation, for every human creature to be subject unto me the Pope of Rome, it shall be therefore requisite & necessary for all men that will be saved, to learn and know the dignity of my sea, and excellency of my domination, as here is set forth according to the truth and very words of mine own laws, in style as followeth. First my institution began in the old Testament, and was consummate and finished in the new: in that my priesthood was prefigured by Aaron: And other bishops under me were prefigured by y ^e sons of Aarō that were under him. Neither is it to be thought that my church of Rome hath been preferred by any general Council, but obtained the primacy only by the voice of the Gospel, and the mouth of the Savior. And hath in it neither spot nor wrinkle, nor any such like thing. Wherefore as other seats be all inferior to me, and as they cannot absolve me: so have they no power to bind me or to stand against me, no more then the axe hath power to stand or presume above him that heweth with it, or the saw to presume above him that ruleth it. Thys is the holy and Apostolic mother church of all other Churches of Christ. From whose rules it is not meet that any person or persons should decline, but like as the son of God came to do the will of his father, so must you do the will of your mother the Church, the head whereof is the Church of Rome. And if any other person or persons shall err from the said Church, either let them be admonished, or else their names taken, to be known who they be that swerve from the customs of Rome. Thus then for as much as the holy Church of Rome, whereof I am governor is set up to the whole world for a glass or example, reason would what thing soever the said Church determineth, or ordeineth, that to be received of all men for a general and a perpetual rule forever. Whereupon we see it now verified in this Church, that was foreprophesied by Jeremiah, saying: Behold I have set thee up over nations & kingdoms to pluck up and to break down, to build and to plant. &c. Who so understandeth not the prerogative of this my Priesthood, let him look up to the firmament, where he may see two great lights, the Sun and the Moon: one ruling over the day, the other over the night. So in the firmament of the universal Church. GOD hath set two great dignities, the authority of the Pope, and of the Emperor. Of the which two this our dignity is so much more weightier, as we have the greater charge to give accompt to GOD for kings of the earth, and the laws of men. Wherefore be it known to you Emperors, which know it also right well, that you depend upon the judgment of us: we must not be brought and reduced to your will. For (as I said) look what difference there is betwixt the Sun and the Moon, so great is the power of the Pope ruling over the day, that is, over the spiritualty, above Emperors and Kings ruling over the night, that is, over the laity. Now seeing then the earth is seven times bigger then the Moon, and the Son eight times greater then the earth, it followeth that the Popes dignity 56. times doth surmount the estate of Emperors. Vppon consideration whereof, I say therefore and pronounce that Constantine the Emperor did naught in setting the Patriarch of Constantinople at his feet on his left hand. And although the said Emperor wrote to me, alleging the words of Saint Peter, commanding us to submit our selves

[illustration]

Henricus. 4. Emperor Waiting 3. days upon Pope Gregory 7. Image of Antichrist.

to every human creature, as to kings, dukes, & other for y ^t cause of God, &c. 1. Pet. 2. yet in aūswering again in my decretal, I expounded y ^e mind & the words of S. Peter to pertain to his subjects, & not his successors, willing the said Emperor to consider y ^e person of the speaker, & to whom it was spoken. For if the mind of Peter had been there to debase the order of priesthood, and to make us underlings to every human creature, thē every Jack might have dominion over Prelates: which maketh against the example of Christ, setting up the order of Priesthoode to bear dominion over kings, according to the saying of Jeremiah: Behold I have set thee up over kings & nations. &c. And as I feared not then to write this holdly unto Constantine, so now I say to all other Emperors, y ^t they receiving of me their approbation, unction, consecratiō, and crown Imperial, must not disdain to submit their heads under me, & swear unto me their alegeance. For so you read in the Decree of pope John, how that princes heretofore have been wont to bow & submit their heads unto Bishops, & not to proceed in judgment against the heads of bishops. If this reverence and submission was wont to be given to Bishops, how much more ought they to submit their heads to me being superior, not only to kings, but Emperors, and that for two causes: First for my title of succession that I Pope of Rome have to the Empire, the room standing vacant. Also for the fullness of power that Christ the king of kings, and Lord of Lord's hath givē to me though unworthy in the person of Peter. By reason whereof, seeing my power is not of man but of God, who by his celestial providence hath set me over his whole universal Church master and governor, it belongeth therefore to my office to look upon every mortal sin of every Christian man: Whereby all criminal offenses as well of kings as all other, be subject to my censure. in such sort, that in all manner of pleading, if any manner of person at any time either before the sentence given or after shall appeal to me, it shall be lawful for him so to do. Neither must kings and Princes think it much to submit themselves to my judgment: for so did Valentinianus the worthy emperor, so did Theodosius, & also Carolus. Thus you see all must be judged by me, and I of no man. Yea and though I Pope of Rome, by my negligence or evil demeaner be found unprofitable, or hurtful, either to myself or to others: yea if I should draw with me innumerable souls by heaps to hell, yet no mortal man so hardy, so bold, or so presumptuous to reprove me. or to say to me: Domine curita facis • i. Syr why do you so? For although you read that Balaan was rebuked of his asse, by the which asse our subjects, by Balaam we Prelates are signified: yet that ought to be no example to our subjects to rebuke us. And though we read in the Scripture that Peter, who received power of the kingdom, and being chief of the Apostles, might by virtue of his office controlle all other, was content to come and give answer before his inferiors, objecting to him his going to the Gentiles, yet other inferiors must not learn by this example to be checkmate with their Prelates because that Peter so took it at their hands, showing thereby rather a dispensation of humility, then the power of his office: by the which power he might have said to them again in this wise: It becometh not sheep, nor belongeth to their office to accuse their shepherd. &c. For else why was Dioscorus Patriarch of Alexandria condemned and excommunicated at Chalcedone? not for any cause of his faith, but only for that he durst stand against Pope Leo, and durst excommunicate the Bishoppe of Rome: for who is he that hath authority to accuse the seat of Saint Peter? Albeit I am not ignorant what Saint Jerome writeth, that Paul would not have reprehended Peter, unless he had thought himself equal unto him. yet Jerome must thus be expounded by my interpretation, that this equality betwixt Peter and Paul consisteth not in like office of dignity, but in pureness of conversation. For who gave Paul his lycence to preach but Peter, and that by the authority of god, saying: Separate to me Paul and Barnabas? &c. Wherefore be it known to all men that my Church of Rome is Prince and head of all nations. the mother of the faith. the foundation Cardinal: whereupon all Churches do depend as the door doth depend by the hinges. the first of all other seats, without all spot or blemish. Lady mistress and instructour of all Churches. a glass and spectacle to all men, to be followed in all, whatsoever she observeth, Which was never found yet to slide or decline from the path of Apostolic tradition, or to be entangled with any newness of heresy. Agaynst which Church of Rome whosoever speaketh any evil, is forthwith a heretic. yea a very Pagan, a witch, and Idolater or Infidel. Having fullness of power only in her own hands in ruling. deciding, absolving, condemning, casting out, or receiving in albeit I deny not but other Churches be partakers with her in laboring and caring. To the which Church of Rome it is lawful to appeal for remedy, from the Churches. Although it was otherwise concluded in the general Council of Milleuitane that no man should appeal over the sea under pain of excommunication, yet my gloss cometh in here with an exception: Nisi forte Romanam sedem appellauerint: i. Except the appeal be to the Sea of Rome. &c. By the authority of which Church of

[illustration]

Henricus 4. Emperor surrendering his crown to the Pope. Image of Antichrist.

Rome, all Synods, and decrees of Councelles stand confirmed. And hath always full authority in her hands to make new laws & decrementes: And to alter statutes, privileges, rightes or documentes of Churches: To separate things joined, and to join things separated upon right cōsideratiō, either in whole or in part, either personally, or generally. Of the which Church of Rome, I am head as a, Kyng is over his Judges. the Vicare of S. Peter. yea not the Vicare of Peter properly, but the Vicare of Christ properly, and successor of Peter. Vicare of Jesus Christ. Rector of the universal Church: Directour of the Lord's universal flock: Chief Magistrate of the whole world. Cephas. i. caput, the head and chief of the Apostolic Church. universal Pope, and Diocesan in all places exempt, as well as every Bishop is in places not exempt. moste mighty Prieste. Lex animata in terris. 1. alyuynge law in the earth judged to have all laws in the cheast of my breast. bearing the room of no pure man: being neither God nor man, but the admiration of the world, and a middle thing betwixt both: Hauyng both swords in my power, both of the spiritual and temporal jurisdiction. so far surmounting the authority of the Emperor, that I of mine own power alone without a Council have authority to depose him, to transfer his kingdom and to give a new election, as I did to Fridericke and diverse other. What power then or potestate in all the world is comparable to me: who have authority to bind and lose both in heaven and earth? That is, who have power both of heavenly things, and also of temporal things. To whom Emperors and kings be more inferior, then lead is inferior to Gold. For do you not see the necks of great kings and Princes bend under our knees, yea and think thenselves happy and well defensed, if they may kiss our hands? Wherefore the sawcines of Honorius the Emperor is to be reprehended, and his constitution abolished who with his laity would take upon him to intermeddle, not only with the temporal order, but also with matters ecclesiastical and election of the Pope. But here percase some will object the examples & words of Christ, saying, that his kingdom is not of this world, & where he being required to devide betwixt 2. brethrē their heritage, did refuse it. But y ^e ought to be no prejudice to my power. For if Peter & I in Peter, if we I say, have power to bind & loose in heavē, howe much more thē is it to be thought, that we have power in earth to loose & take away empyrs, kingdoms, dukedoms, & what else so ever mortal mē may have, & to give thē where we will? And if we have authority over Angels, which be y ^e governors of princes, what then may we do vpō their inferiors & servants? And for y ^t you shall not marvel y ^e I say: Angels be subject to us, you shall hear what my blessed clerk Antoninus, writeth of y ^e matter, saying y ^e our power, of Peter & me, is greater then y ^e Angels in 4. things: In Jurisdiction 2. in administratiō of sacraments 3. in knowledge, 4. & in reward. &c. And again in Bulla Clementis, do I not there command in my Bull, y ^e Angels of Paradise to absolve y ^e soul of mā out of purgatory, & to bring it into the glory of Paradise? And now besides my heavenly power, to speak of mine earthly jurisdiction, who did first translate the Empire from the Greeks to the Almaynes, but I? And not only in the Empire am I Emperor, the place being empty, but in all Ecclesiastical benefices have full right and power to give, to translate, & to dispose after my arbitremeet. Did not I Zacharyas put down Childerick the old king of France, & set up Pipinus? Dyd not I Gregorius 7. set up Robert Wysard and made him king of Sicilia & Duke of Capua? &c. Did not I y ^e same Gregorius also set up Rodulphus against Henry 4. Emperor? And though this Hēricus was an Emperor of most stout courage, who stood, 62. times in opē field against his enemies. yet did not I Gregori. bring him corā nobis, & made him stand at my gate 3. days & 3. nights barefoot & barelegge with his wife & child, in the deep of winter, both in frost and snow, entreating for his absolutiō & after did excommunicate him again, so y ^e he was twice excommunicated in my days? Again did not I Paschalis after Gregory, set up y ^e son of y ^e said Hēricus against his father in war, to possess y ^• Empire, & to put down his father, & so he did? Item, did not I pope Alexander bring under Henry the second king of England, for y ^e death of Thomas Becket, & cause him to go barefoot to his tomb at Canterbury with

[illustration]

King John offering his Crown to Pandulphus, Legate

bleeding feet? Did not I Innocentius the third cause King John to kneel down at the feet of Pandulphus my Legate, and offer up his crown to his hands: also to kiss the feet of Stephen Langton Bishop of Canterbury, and besides marsed him in a thousand Markes by year? Did not I Urbanus the seconde, put down Hugo Earl in Italy, discharging his subjects from their oth and obedience to him? Did not I Paschalis excommunicate also his son Henry 5. and get out of his hands all his right and title of elections and donations of spiritual promotions? Did not I Gelasius 2. bring the Captayne Cintius under, unto the kissinge of my feet. And after Gelasius, did not I Calixtus 2. quale the forsayd Emperor Henricus 5. and also bring in subjection Gregory whom the said Emperor had set up against me to be pope, bringing him into Rome upon a Camel, his face to the horse tail, making him to hold the horse tail in his hand instead of a bridle? Further, did not I Innocentius 2. set up and made Lotharius to be Emperor for driunynge out Pope Anacletus out of Rome? Did not I the said Innocentius take the Dukedom of Sicily from the Empire, and made Roger to be king thereof, whereby afterward the kingdom became the patrimony of S. Peter? Did not I Alexander 3. supend all the Realm & churches of England for the kings marriage? an 1159. But what do I speak of kings? did not I the said Alexander bring the valiant Emperor Fridericke the first to Venice, by reason of his son Otho there takē prisoner, & therein S. Markes church made him fall down flat vpō the ground while I set my foot upon his neeke, saying the verse of the Psalm. Super aspidē & basiliscum ambulabis. &c. Did not I Adrianus pope, an english mā borne, excommunicate ••• K. of Sicily, & refuse his peace, which he offered? & had not he overcome me in plain field, I would have shaken him out of his kingdom of Scicil, & dukedom of Apulia. Also did not I y ^e said Adrianus, cōtrol & correct the foresaid Fridericus Emperor, for holding the left styrrup of my horse whē he should have hold̄ the right? & afterward did not I excommunicate & curse him, for that he was so sawsy to set his own name in writing afore mine? And although a poor fly afterward overcame & strāgled me, yet I made kings & Emperors to stoup. Did not Innocētius 3. deject Philippus, brother to Fridericus from the Imperial crown, being elected w ^t out my leave, & after set him up again? & also set up Otho of Brūswicke, & after did excommunicate & also depose the same 4. years, setting up the freēch K. to war against him. Thē was Fridericus 2. by me set up & reigned. 37. years, & yet 5. years before he died. did not I Honorius interdict him, for not restoring certain to their possessions at my request? Whō also Gregor. 9. did excommunicate twice together, & raised up the Venetiās against him. And at length Innocētius spoiled him of his Empire: after y ^e he caused him to be poisoned, at lēth to be strangled by one Manfredus, & did excommunicate his son Conradus after him, not only depriving him of his right inheritance, but also caused him with Friderick Duke of Austria to be beheaded. Thus then did not I excommunicate and depose all these Emperors in order? Henricus 4. Henricus 5. Fridericus 1. Philippus Otho 4. Fridericus 2. and Cōradus his son? Did not I interdict King Henry the 8. and all his kingdom of England? And had not his prudence and power prevented my practice, I had displaced him from his kingdom also. Briefly, who is able to comprehend the greatness of my power and of my seat? For by me only general Councils take their force and confirmation and the interpretation of the said Councils & of all other causes hard and doubtful ought to be referred & stand to my determination. By me the works of all writers, whatsoever they be, either be reproved or allowed Then how much more ought my writings & decrees to be preferred before all other? Insomuch that my letters and Epistles decretal be equivalent with general Councils. And where as God hath ordained all causes of men, to be judged by men, he hath only reserved me, that is the Pope of Rome, without all question of mē, unto his own judgment And therefore where all other creatures be under their judge, only I which in earth am the judge of all, can be judged of none, neither of Emperor, or the whole clergy, nor of Kings, nor of the people. For who hath power to judge upon his Judge? This judge am I, and that alone, without any other assistance of any Council joined to me. For I have power upon Councils, Councils have no power upon me. But if the Council determine amiss, it is in my authority alone to infringe it, or to condemn whom I lust without any Council And all for the preeminence of my predecessor blessed Saint Peter, which by the voice of the Lord, he received, and ever shall retain. Furthermore, and where as all other sentences and judgments

[illustration]

K. Henry 2. kissing the knee of the Pop̄es Legat coming into England.

both of Councelles, person, or persons, may and ought to be examined. for that, they may be corrupted four ways, by fear, by gifts, by hatred, by favor: only my sentence and judgment must stand. as given out of heaven by the mouth of Peter himself, which no mā must ? break, nor retract. No man must dyspute or doubt of. Yea if my judgment, statute, or yoke seem scarcely tolerable, yet for remembrance of S. Peter it must be humbly obeyed. Yea and moreover obedience is to be given, not only to such decrees set forth by me in time of my Popedom, but also to such as I do foresee and committee to writing before I be Pope. And although it be thought by some writers, to be given to all men to err, and to be deceived, yet neither am I a pure man. and again the Sentence of my Apostolic seat is always conceived with such moderation is concoct and digested with such patience and ripeness, and delivered out with such grauitye of deliberation, that nothing is thought in it necessary to be altered or retracted. Wherefore it is manifest, and testified by the voice of holy bishops, that the dignity of this my seat is to be reverenced through the whole world, in that all the faithful submit themselves to it as to the head of the whole body. Whereof it is spoken to me by the Prophet, speaking of the Ark: if this be humbled, whether shall you run for succor, & where shall your glory become? Seeing then this is so, that so holy Bishops & Scriptures do witness with me, what shall we say then to such as will take upon thē to judge of my doings, to reprehend my proceedings, or to require homage & tribute of me to whō all other are subject? Against y ^t first sort y ^t scripture speaketh Deut. thou oughtst not to put thy sithe in another mans corn. Which thing to attempt against me what is it but plain sacrilege? According to my Canonists, which thus define sacrilege to consist in 3. things, either when a man judgeth of his Princes judgment: or when the holyday is profaned, or when reverence is not givē to laws and Canons. Agaynst the second sort maketh the place of the book of kings, where we read the Arcke of God was brought from Gaba to Jerusalem, and in the way the Ark inclining by reason of y ^t unruly Oxen, Ozias the Levite put to his hand to help, and therefore was stricken of the Lord. By this Ark is signified the Prelates: by the inclination thereof: the fall of Prelates. which also be signified by the Angels that Jacob did see going up and coming down the lader. Also by the Prophet. where he saith: He bowed down the heavens and came down &c. By Ozias and by the unruly Oxen are meant our subjects. Then like as Ozias was stricken for putting his haud to the Ark inclining, no more must subjects rebuke their Prelates going awry. Albeit here may be answered again, that all be not Prelates which so be called: for it is not the name that maketh a Beshop, but his life. Agaynst the third sort of such as would bring us under the tribute and exactions of secular men, maketh the New Testament, where Peter was bid to give the groate in the fishes mouth, but not the head nor the body of the fish: No more is the head or body of the Church subdued to kings, but only that which is in the mouth, that is, the externe things of the Church. And yet nor they neither. For so we read in the book of Gen. that Pharaoh in time of dearth subdued all the land of the Egyptians, but yet he ministered to the Priests, so that he took neither their possessions from them, nor their liberty. If then the Prelates of the church must be neither judged, nor reprehended, nor exacted, how much more ought I to be free from the same? which am the Bishop of Bishops, and head of Prelates. For it is not to be thought that the case betwixt me and other Prelates: betwixt my sea and other Churches belike. Although the whole Catholic and Apostolic Church make one bride chamber of Christ: yet the Catholic and Apostolic Church of Rome, had the preeminence given over all other by the mouth of the Lord him self saying to Peter: Thou art Peter. &c. Thus adiscretion and difference must be had in the Church as it was betwixt Aaron and his children. betwixt the 72. Disciples, and the 12. Apostles: betwixt the other Apostles and Peter. Wherefore it is to be concluded, that there must be an order and difference of Degrees in the Church betwixt powers, Superior and Inferior: without which order, the Uniuersitye of the whole cannot consist. For as amongst the Angelical creatures above in heaven, there is set a difference and inequality of powers and orders, some be Angels, some Archaungels, some Cherubim and Seraphines. So in the Ecclesiastical Hierarchy of the Church Militant in the earth, Priests must not be equal with Bishops, Bishops must not be like in order with Archbyshoppes, with Patriarckrs, or Primates. Who contain under them three Archbishops,

[illustration]

Fridericus. i. Emperor shent for holding Pope Adrian’s styrrup on the wrong side.

as a Kyng containeth three Dukes under him. In the which number of Patriarchs, cometh in the state also of Cardinals or Principals, so called, because as the door turneth by his hinges, so the universal church ought to be ruled by them. The next and highest order above, these is mine, which am Pope, differing in power and maioritie, and honor reuerēciall, from these and all other degrees of men. For the better declaration whereof my Canonistes make three kinds of power in earth: Immediata, which is mine immediately from God Deriuata, which belongeth to other inferior Prelates from, me. Ministralis, belonging to Emperors and Princes to minister for me. For the which cause the anointing of Princes and my consecration doth differ: for they are annointed only in the arms or shoulders, and I in the head to signify the difference of power betwixt princes and me. This order therefore of priests, bishops, and Archbishops, Patriarckes and other, as a thing most convenient my church of Rome hath set and institute through all churches following therein, not only the example of the Angelical army in heaven, but also of the Apostles, for amongst them also there was not an uniform equallitie or institution of one degree. But a diversity or distinction of authority and power. Albeit they were all Apostles together, yet it was gra • ted notwithstanding to Peter (themselves also agreeing to the same) that he should bear domion and superiority over all the other Apostles. And therefore had his name given him Cephas, that is, head or beginning of the Apostlehood. Whereupon the order of the priesthood first in the new testament began in Peter, to whō it was said: Thou art Peter, and upon thee I will build my Church. And I will give thee the keys of the kingdom of heaven. And thou being converted confirm thy brethren. I have prayed for thee, that thy faith shall not fail. Wherefore seeing such power is given to Peter. and to me in Peter, being his successor. Who is he then in all the world that ought not to be subject to my decrees which have such power, in heaven in hell, in earth with the quick and also the dead? commanding and granting in my bull of lead sent to Vienna, unto all such as died in their peregrinatiō to Rome, that the pain of hell should not touch them: And also that all such as took the holy cross upon them, should everyone at his request not only be delivered himself, but also deliver 3. or 4. souls whom soever he would, out of purgatory. Agayne, having such promise and assurance that my faith shall not fail, who then will not believe my doctrine? For did not Christ himself first pray for Peter that his faith should not fail? Also have I not a sure promise of Paul's own mouth, writing to my Church by these words: God is my witness whom I serve in my spirit, in the Gospel of his son, that w ^t out ceasing I make mention of you always in my prayers? Rom. 1. Wherefore as I condemn all such worthily, which will not obey my decrees to be dispossessed of all their honor, without restitution. So all they y ^t believe not my doctrine or stand against y ^e priueledge of the church especially the Church of Rome, I pronounce thē heretics. And as the other before is to be called unjust, so this man is to be called an heretic For why, he goeth against the faith which goeth against her who is the mother of faith. But here may rise percase a doubt or scruple, that if my faith and knowledge stand so sure by the promise of Christ, and by the continual prayer of S. Paul: whether is it true, or is to be granted, that any other should excel me in knowledge or interpretation of holy Scripture. For look whose knowledge is grounded of most reason, his words should seem to be of more authority. Whereunto I answer and grant, that many there be and have been more aboūdauntly endued with fuller grace of the holy Ghost, and greater excellency of knowledge, and therefore that the tractations of Augustine, Jerome and others ought to be preferred before the constitutions of diverse popes: yet I say in determination of causes, because they have not the virtue and height of that authority. Which is given to me therefore in expounding of scriptures they are to be preserved, but in deciding of matters they stand inferior to my authority. By virtue of which authority. both they themselves be allowed for doctors, and their works approved, and also all other matters be ruled, through the power of the keys which is given to me immediately of Christ. Although I deny not but the same keys be also committed to other prelates, as they were to other apostles besides Peter: yet it is one thing to have the keys, an

[illustration]

The order of the Popes riding, the Emperor holding his bridle, and kings going before him. Ex Lib. Sacrar. Ceremon, lib. 1.

other thing to have the ve of the keys. Wherefore here is to be noted a distinction of keys, after the mind of my school doctors: one key which is called Clauis ordinis, having authority to bind and lose, but not over the persons whom they bind and lose, and this authority they take not immediately of Christ, but mediately by me the vicar of Christ. The other key is called Clauis iurisdictionis, which I the vicar of Christ take immediately of him, having not only authority to bind and lose, but also dominion over them on whom this key is exercised. By the jurisdiction of which key, the fullness of my power is so great, that where as all other are subjects. yea and Emperors themselves ought to subdue their executions to me. Only I am a subject to no creature, no not to myself, except I lift, In foro poenitentiae, to my Ghostly father submitting myself as a sinner, but not as Pope: So that my Papal majesty ever remaineth vnminished. Superior to all men. whom all persons ought to obey. and follow Whom no man must judge nor accuse of any crime, either of murder, Adultery Simony, or such like. No mā depose, but I myself. No man can excōmunicateme, yea though I communicate w ^t the excommunicate, for no Canō bindeth me. Whō no man must lie to. For he y ^t lieth to me is a church robber. And who obeyeth not me is an heretic, & an excommunicate person. For like as all the Jews were commanded to obey y ^t high priest of y ^e Levitical order, of what state or condition so ever they were, so are all christen men more and less bound to obey me Christ's Liefetenaunt in earth. Concerning the obedience or disobedience of whom, ye have in Deut. 17. Where the commō gloss saith, that he who denieth to the hye priest Obedientiam, lieth under the sentence of condemnation, as much as he that denieth to God his Omnipotentiam. Thus then appeareth that the greatness of my priesthood: ? begun in Melchisedeche: solemnized in Aaron: continued in the Children of Aaron, perfectionated in Christ: represented in Peter: exalted in the Uniuersall jurisdiction: and manifested in Sylvester. &c. So that thorough this Praeeminence, of my priesthood, having all things subject to me. it may seem well verified in me y ^t was spoken of Christ. Psal. 8. Omnia subiecisti sub pedibus eius, oues & boues, & vniuersa pecora campi. Volucres coeli & pisces maris. &c.i. Thou hast subdued all things under his feet sheep, & oxen, and all cattle of the field, the birds of heaven, and fish of the sea, &c. Where it is to be noted, that by oxen, Jews and heretics, by cattle of the field, Pagans be signified. For although as yet they be out of the use of my keys of bynding and loosing, yet they be not out of the jurisdiction of my keys, but if they return I may absolve them. By sheep and all cattle, are meant all Christian men both great and less, whether they be Empeperour, Princes, prelates or other. By birds of the air you may understand the Angels and potestates of heaven who be all subject to me, in y ^t I am greater then the Angels, and that in four things as is afore declared: & have power to bind and lose in heaven and to give heaven to them that fight in my wars, Lastly, by the fishes of the sea, are signified the souls departed in pain or in purgatory, as Gregory by his prayer delivered the soul of Traianus out of hell, and I have power to deliver out of Purgatory whom I please. Lastly by the fishes of the sea, are signified such as be in purgatory: in so much that they stand in need and necessity of other men's help, and yet be in their journey Viatores, & de foro Papae i. passengers and belonging to the court of the pope: therefore they may be reliued out of the storehouse of the Church, by the participation of indulgence. And forasmuch as some do object that my pardons cannot extend to them that be departed, for that it was said to Peter: whatsoever thou shalt lose upon earth, and therefore seeing they are not upon earth they cannot be lose of me. Here I answer again by my doctors, that this word Super terram &c.i. upon the earth may be referred two manner of ways: first to him y ^e is the loser, so that he which shall lose shall be upon the earth. And so I grant that the pope being dead can loose no man. Also it may be referred to him that is loosed, so that whosoever is loosed must be upon the earth or about the earth. And so the souls in purgatory, may be loosed, which albeit they are not upon the earth, yet they are about the earth, at least they be not in heaven. And because oft times one question may rise upon another, and the heads of men now a days are curious, a man hearing now that I can deliver out of purgatory will ask here a question, whether I be able also to empty all purgatory at once, or not? To whom my Canonist August. de Ancho doth answer by a triple distinction: Quantum ad absolutam meam iurisdictionē, quantum ad ordinatam executionem, quantum ad diuinam acceptationem. First touching my absolute iurisdictiō, he saith I am able to rid out all purgatory together, for as many as be under my jurisdiction, as all be, except only infants

[illustration]

The P. carried on men's shoulders, the Emp. & K. going before him. Ex li. Sacrar. Cer. lib. 1.

unbaptized In Limbo, and men departed only Cum baptismo flaminis, that is, with the baptism of the spirit: & such as have no friends to do for them that wherefor pardons be given: these only excepted. For all other besides, the Pope (he saith) hath power to release all purgatory at once as touching his absolute jurisdiction. Albeit Thomas Aquine part. 4. denieth the same, for as much as Christ himself (he saith) when he came down, did not utterly at once release all purgatory, As touching my ordinary execution they hold, that I may if I will, but I ought not to do it. Thirdly, as concerning the divine acceptation, that is, how God would accept it if I did it, y ^t (they say) is unknown to them, and to every creature, yea and to the Pope himself.

And to the intent I would all men to see and understand that I lack not witnesses moe besides these, if I list to bring them out, you shall hear the whole queare of my divine clergy brought out, with a full voice testifying in my behalf, in their books, tractations, distinctions, Titles Gloses, and Summaryes, as by their own words here followeth.

Doctors agree in Purgatory.

- Antoninus in Summulis.
- Augustinus de Ancho. in Decret. A stefanus Midorita.
- Baptista de Salum sua.
- Baptistiniana.
- Bonauentura.
- Campensis. lib. Controuersiarum.
- Coclaeus.
- Durand. in Speculo.
- Dreido. de eccles. Scriptures & Dogmat.
- Eduardus Peuellus, Anglus contra Luthe.
- Ecchius in Enchirid.
- Franciscus.
- Fulgo.
- Gabriel. Biel. Spica.
- Gaspar.
- Gratianus in Decretis.
- Gerson doctor Illuminatistimus ecclesiastica potestate.
- Hugo Cardinalis in postilla.
- Hostiensis.
- Holkot.
- Hosius.
- Johannes Andrea.
- Innocentius.
- John. de Turie Cremata de ecclesia summa.
- Lanfrancus contra Wiclef.
- Lilius Historicum Anglus.
- Lapus.
- Laurentius.
- Magister. Sententiarum.
- Nicolaus.
- Ockam in Dialogo. parte. 1. lib. 5.
- Oytanus.
- Petrus de Palude
- Petrus de Tuaram.
- Petrus de Aliaco.
- Pano ••• ta •• s Alexander de Alec.
- Raymundus in Sūma de Calibus.
- Richardus.
- Rabanus super Math. cap. 16.
- Rupertus Tuitiensis.
- Scotus Doctor Subtilis.
- Thomas Aquin.
- Vlricus.
- Waldenss … & De Sacramentis.

The Pope (say they) being the vicar of Jesus Christ throughout the whole world, in the stead of the living God, hath that dominion and Lordship which christ here in earth would not have, although he had it in habitu, but gave it to Peter in Actu, that is, the universal iurisdictio both of spiritual things and also of temporal, which double jurisdiction was signified by the 2. swords in the Gospel: And also by offering of the wise men, who offered not only incense, but also gold, to signify not only the spirituali dominion, but also the temporal to belong to christ and to his vicar. For as we read: the earth is the Lord's and the fullness thereof, & as Christ saith: all power is givē to him both in heaven & earth. So it is to be affirmed Inclusiue, that the vicar of Christ hath power on things celestial, terrestrial, and infernal. Which he took immediately of Christ: all other take it mediately by Peter and the Pope. Wherefore such as say that the Pope hath dominion only on spiritual things in the world and not of temporal, may be likened to the counselors of the king of Syria 3. Reg. 20. Which said that the God's of the mountayns be their God's, and therefore they have overcome us, but let us fight against them in the low midowes and in valleys where they have no power, and so we shall prevail over them. So evil counselors now a days, through their pestiferous flattery deceive kings and princes of the earth, saying, Popes and prelates be God's of mountains, that is, of spiritual things only, but they be not God's of valeys, that is they have no dominion over temporal things and therefore let us fight with them in the valleys, that is in the power of the temporal possessions, and so we shall prevail over them. But what saith the sentence of God to them, let us hear. Because (saith he) the Syryans say that the God of mountains is their God, and not the God of valleys, therefore I will give all this multitude into your hand, and ye shall know that I am the Lord. What can be more effectually spoken to set forth the majesty of my jurisdiction, which I received immediately of the Lord of the Lord I say, and of no man. For where as Constantine the Emperor gave to Sylvester, induing him with this possession & patrimony that is, so to be expounded and taken not so much for a donation, as to be counted for a restitution made of that which tyrannously was taken from him before. And again, where as I have given at sundry times to Ludouicus and other Emperors, of my temporal lands & possessions, yet y ^t was done, not so much for any recognising of homage to thē, as for keeping peace with thē, For I owe to Emperors no due obedience y ^t they can claim: but they owe to me as to their superior. And therefore for a diversity betwixt their degree and mine, in their consecration they take y ^e unction on their arm, I on y ^e head. And as I am superior to thē, so am I superior to all laws, & free frō all cōstitutiōs. Which am able of myself, and by my interpretation, to prefer equity being not written, before the law written: having all laws within the chiest of my breast, as is aforesaid. And whatsoever this my sea shall inact, approve or disprove, all men ought to approve or reprove the same, without either judging, disputing, doubting or retracting. Such as the privilege given of Christ in the behalf of Peter, to the church of Rome. that what country soever, kingdom or province, choosing to themselves bishops and ministers, although they agree with all other Christ's faithful people in the name of Jesus, that is in faith and charity, believing in the same God, and in Christ his true son, and in the holy Ghost having also the same Crede: the same Evangelists and scriptures of the Apostles: yet notwithstanding unless their Bishops and Ministers take their origin and ordinatiō from this Apostolical seat, they are to be counted not of y ^e Church. So that succession of faith only is not sufficient to make a church, except the ministers take their ordination by them which have their succession from the Apostles. So their faith, supremacy, the chair of Peter, keys of heaven, power to bind and lose, all these be inseparable to the church of Rome: so that it is to be presumed, that God always providing, & S. Peter helping the Bishopric and Dioces of Rome, shall never fall from the faith. And likewise it is to be presumed and presupposed that the Bishop of that Church is always good & holy. Yea & though he be not always good, or be destitute of his own merits yet the merits of S. Peter, predecessor of that place, be sufficient for him, who hath bequethed and left a perpetual dowry of merits, with inheritance of innocence to his posterity. yea and though he fall into homicide or adultery, he may sin, but yet he cannot be accused, but rather excused by the murders of sampson, the theftes of the Hebrews, y ^e Adultery of Jacob. And likewise if any of his Clergy would be found embracing a woman, it must be expounded and presupposed that he doth it to bless her. Furthermore, the P. (say they) hath all the dignities & all power of all Patriarchs. In his primacy he is Abel: In government, the Ark of Noah: In Patriarchdome. Abraham: In order Melchizedek: In dignity Aaron: In authority Moses: In seat judicial Samuel: In zeal Helias: In meekness David: In power Peter: In unction Christ. (Nay thou art Antichrist). My power (they say) is greater then all the Saints. For whom I confirm, no man may infirm. I may favor and spare whom I please to take from one, and to give to another. And if I be enemy to any man, all men ought to eschew y ^t person forth with, and not tarry and look while I bid them so to do. All the earth is my Dioces, & I the Ordinary of all men, having the authority of the king of all kings upon subjects. I am all in all, and above all. so that God himself and I the vicar of God have both one Consitory. and am able to do almost all that God can do, Claus non errante. Itē it is said of me, y ^t I have an heavenly ar bitrement, and therefore am able to change the nature of things, Substantialia vnius applicando alteri, and of nothing to make things to be: and of a sentence that is nothing, to to make it stand in effect: In all things that I lift, my will to stand for reason. For I am able by the law to dispence above the law, and of wrong to make Justice, in correcting laws and changing them. You have heard hitherto sufficiently out of my Doctors. Now you shall hear greater things out of mine own decrees. Read there Dist. 96. Satis. Also, 12. Caus. 11. q. 1. cap. Sacerdotibus Also, 12. q. • . cap. Futuram. Do not you find there expressed how Constantine the Emperor sitting in the general Council of Nice, called us Prelates of the Church, all God's? Agayne, read my Canon Decretal. De transl. Epis • . cap. Quanto. Do you not see there manifestly expressed how not man, but God alone seperateth that which the bishop of Rome doth dissolve and separate: Wherefore if those things y ^t I do be said to be done not of man, but of God What can you make me but God? Agayne, if Prelates of y ^t church be called and counted of Constantine for God's, I then being above all prelates, seem by this reason to be above all God's. Wherefore no marvel, if it be in my power to change time and times, to alter & abrogate laws to dispense with all things, yea with y ^• precepts of Christ For where Christ biddeth Peter put up his sword, monished his Disciples not to use any outward force in revenging themselves. Do not I Pope Nicholaus writing to the bishops of France, exhort them to draw out their material swords in pursuing their enemies, and recovering their possessions, setting against the precept of Christ, the Prophet saying: Dissolue colligationes impietatis &c? Item. where Christ was present himself at the marriage in Cana Galilea. do not I pope Martinus in my distinction inhibit the spiritual clergy to be present at marriage feasts, and also to mary themselves? Item where matrimony by Christ, cannot be loosed but only for whore dome. do not I pope Gregorius Junior, writing ad Bonifacium permit the same to be broken for impotency or infirmity of body? Item, against the express caution of the Gospel, doth not Innocentius the 4. permit vim vi repellere ? Likewise against the old testament. I do dispēce in not giving tithes. Itē, against y ^t new testament in swearing and that in these 6. causes: Pax, fama, fides, reuerentia cautio damni. Defectus veri, poscunt sibi magna caueri.

Wherein two kinds of oaths are to be noted. Whereof some be promissoria, some be assertoria. &c. Item, in vows, and that ex toto voto, where as other Prelates cannot dispense ex toto a voto, I can deliver ex toto a voto, like God himself. Itē in perjury if I absolve, my absolutiō standeth, Where also note, that in all swearing always the authority of the superior is excepted. Moreover, where Christ biddeth to lend without hope of gain, up not I Pope Martinus give dipensation for the same? & notwithstanding the Council of Thuron enacted the contrary, yet with two Bustes I disanulled that decrement What should I speak of murder, making it no murder nor homicide to slay them that be excommunicate. Likewise against the law of nature. Item, against the Apostle. Also against the Canons of the Apostles. I can and do despense. For where they in their Canon command a Priest for fornication to be deposed, I thorough the authority of Sylvester do alter the rigor of that constitution. considering the minds and bodies also of men now to be weaker then they were then. Briefly, against the universal state of y ^t Church I have dispensation scilicet quando status ecclesiae non decoloratur : And for marriage in the second degree of consanguinity and affinity, In collateralibus aequali linea, that is, between the brethren's children: although not in aequali linea, so that the uncle may not mary his nice, unless for an urgent and weighty cause. As for all such contractes betwixt party and party, where that matrimony is not yet consummate by carnal copulation, it is but a small matter for me to dispense withal. In summa, if ye liest briefly to hear the whole number of all such cases as properly do apertayne to my Papal dispensation, which come to the number of one and fifty points that no man may meddle with all but only I myself alone, I will recite them first in Latin, then in English, as they be set forth in my Canonical Doctors.

Casus Papales 51. apud Fratrem Aste sanum sieve de Ast. Doctorem solemnem in summa confessionis. Item apud Hostiensem, De offic. legat. reperti & his versibus comprehensi.

SI sit Catholicus, Papam non iudicat vllus.
Erigit & subdit Cathedras: Diuidit, vnit,
Mutat vota crucis.i. votam terrae sanctae. Restituit.i. degradatos. Eximit.i. episcopos & alios. Ad se
Maiores causae referuntur. Legitimat{que},
Promouet,i. insufficientes. Appellare vetat,i. intrantes religionem. Prohibet profiteri.
Deponit, transsert, supplet{que},i. defectum regi vacante regno. Renunciat illi
Praeful,Symonia, Iuramentum, Excommunicatio á Papa facta & exemptus. Simon, Iurans, Anathema,
Vel proprium, vel legati, vel lex vtrius{que}tam Papa quam legati.
Tum ne{que} participans:i. soluitur papa Etsi quam sponte salutat,
Quem Canon damnat, sibi soli quando reseruat,
Soluitur a Papa nec non quem regula damnat.qui irrelugaritatem incurrit.
Addas suspensum, Causam,scilicet addas. cum fertur ad ipsum.
Rescriptum,i. addas fidei dubium:i. pluralitatem beneficiorum. Confert bona plura
Irritat infectum, Legem condit generalem.
Approbat imperium,i. imperatorem. firmat, deponit, & vngit.
Consilium generale facit, Sacrat quo{que}canonizat. Sanctos.
Ens non esse facit:de aliquo facit nihil. non ens, fore.de nihilo aliquid. Pallia semper
Portat Concedit, Legi non subiacet vlli.
Appellatur ad hunc medio sine,i. immediate. Iudicium{que}
Est pro lege suum.de monacho non monachum facit. Monachum reuocat renuentem.
Maius adulterio soluit generaliter,i. incestum. &c. Arctat
Et laxat quicquid sponsis nocet.i. impedimentum matrimoniale Ordinat extra
Tempora dando sacrum,i. extra. 4. tempora. Promotum promouet idem.
Ordinat atque die qua consecratur & ipse.
Viuentis{que}i. sacerdotium confert nondum vacans. locum concedit, Iure{que} private.
In signit.in signia Episcopalia concedit. Laico sacro donat:i. decimis eximit. Chrisma ministro.i. praesbytero concedit infantes vngere.
Summa seed sedet, plenus{que} vicarius extat.
Si sit Catholicus Papam non iudicat vllus.

Cases Papale, to the number of one and fifty, wherein the Pope hath power only to dispense and none else besides, except by special license from him.

F Irst, the determination of doubts and questions belonging to faith.
Translation of a bishop elect, or confirmed: Likewise of Abbots exempted.
Deposition of Bishops.
The taking of resignation of Bishops.
Exemptions of Bishops, not to be under Archbishops.
Restitution of such as be deposed from their order.
The judicial definition, or interpretation of his own priueledges.
Chaunging of Byshoprickes, or dimission of Couentes. &c.
New correction of Bishops seats, or institutiō of new Religions.
Subjection or division of one Byshopricke under another.
Dispensation for vowing to go to the holy land.
Dispensation for the vow of chastity, or of Religion, or of holy orders.
Dispensation against a lawful oath, or vow made.
Dispensation against diverse irregularities, as in crimes greater then adultery, and in such as be suspended for Symonie.
Dispensation in receiving into orders him that had two wives.
Dispensing with such as being within orders, do that which is above their order, as if a Deacon should say mass, being not yet Priest.
To receive into orders such as be blemished or maimed in body.
Dispesation with murder, or with such, as willingly cut of any member of man's body.
Dispēsation to give orders to such as have been under the sentence of the greater curse or excommunication.
Dispensation with such as being unlawfully borne, to receive orders, or benefices.
Dispensation for pluralities of benefices.
Dispensation to make a man Bishop before he be thirty year old.
Dispensation to give orders under age.
The Pope only hath power to make and call a general Council.
The Pope only hath power to deprive an Ecclesiastical person, and give away his benefice being not vacant.
The Pope alone is able to absolve him that is excommunicate by name.
The Pope only is able to absolve him whom his Legate doth excommunicate.
The Pope both judgeth in the causes of them that appeal unto him, and where he judgeth none may appeal from him.
Only he hath authority to make Deacon, and Priest, whom he made subdeacon, either upon Sondayes, or upon other feasts.
Only the Pope, and none else, at all times and in all places wheareth the pass.
The Pope only dispenseth with a man, either being not within orders, or being unworthy to be made Bishop.
He only either confirmeth, or deposeth the Emperor when he is chosen.
A man being excommunicate, and his absolutiō referred to the Pope, none may absolve that man but the pope alone.
The same hath authority in any electiō, before it be made, to pronounce it none whē it is made,
He doth Canonise Saints, and none cls but he.
Dispensation to have many dignities and personages in one Church, and without charge and cure of soul, belongeth only to the Pope.
To make that effectual which is of no effect, and contrariwise, belongeth only to the Pope.
To pluck a monk out of his cloister both against his own will and the Abbattes, pertaineth only to the Pope.
His sentence maketh a law.
The same day in which the pope is consecrate, he may give orders.
He dispenseth in degrees of consanguinity and affinity.
He is able to abolish laws, quoad vtrum{que} forum, that is, both Civil and Canon, where danger is of the soul.
It is in his dispensation to give general indulgences to certain places or persons.
Item to legitimate what persons soever he please, as touching spiritualties: in all places, as touching temporalties, as honors, inheritance, &c.
To erect new religions, to approve or reprove rules, or ordinances, and Ceremonies in the Church.
He is able to dispense with all the precepts and statutes of the Church.
Item, to dispense and to discharge any subject from y ^e bond of allegiance or oth made to any manner person.
No man may accuse him of any crime, unless of heresy, & that neither, except he be incorrigible.
The same is also free from all laws, so that he cannot incur into any sentence of excommunication, suspension, irregularity, or into the penalty of any crime, but into the note of crime he may well.
Finally he by his dispensation may grant, yea to a simple priest, to minister the sacrament of confirmation to infants: also to give lower orders, and to hallow churches and virgins, &c.

These be the cases wherein I only have power to dispēse, and no man else, neither Bishop, nor Metropolitan, nor Legate, without a license from me.

After that I have now sufficiently declared my power in earth, in heaven, and in purgatory, howe great it is & what is the fullness thereof, in binding loosing, commanding, permitting electing, confirming deposing, dispensing, doing, and undoing &c. I will entreat now a little of my riches likewise and great possessions, that enerye man may see by my wealth and abundance of all things, rentes, tithes, tributes, my silks, my purple Miters, Crowns, Golde, Silver, Perles and Gemmes, Lands, and Lordships, how God here prospereth and magnifieth his Vicare in the earth. For to me pertaineth first the Imperial City of Rome, the Palace of Lateran the kingdom of Cicile is proper to me, Apulia, Capua be mine. Also y ^e kingdom of England and Ireland, be they not or ought to be tributaryes to me? 214. To these I adjoin also, besides other provinces and countries both in the Occident and Orient, from the North to the South, these dominions by name. 215. as Surrianum, Mōtembordō, & lunae in sulam, Corficae regnum, Paruam Mantuam, Montenselete, Insulam venetiarum, Ducatum Ferrariae, Canellum, Caniodam, Ducatum Histriae Dalmatiam, Ex archatum Rauennae, Fauentiam, Cesenam, Castrum, Tiberiatus Roccam Mediolanum, Castrum, ceperianum, Castrum Casianum, Terram Cornulariam, Ducatum Arimini, Contam, Montem ferretum, Montem Capinie feu Olympicum, Gastrum exforij. Robin, Eugubin, Vrbin, forum Sempronij, Galli, & Senogalli, Anconam, Gosam, Ducatum perusij, Vrbenetam, & Tudertum, Castrum Sinianum, Ducatum Spoletanum, Theanū, Calabriam, Ducatum Neapolim, Ducatū Beneuenti, Selernum, Sorrenti insulam, Cardiniam insulam, Anciae insulam, Territorium Cutisan, Territorium praenestinum, Terram Silandis, Terram Clusium, Terram fundan, Terram vegetan, Terram Gland • nam, • erram comis •• n, Terram Fabinensem, Terram Siram, Terram portuensem, cuminsula Archis, Terram Ostiensem cum maritimis, Ciuitatem Aquinensem, Ciuitatem lamentum, & Sufforariam, Ciuitatem Falisenam, Fidenam, Feretrum, Cliternam, Neapolim, Galiopolim, with diverse other mo. 216. which Constantine the Emperor gave unto me, not y ^t they were not mine before he did give them. 217. For in that I took them of him, I took them not as a gift (as is afore mentioned) but as a restitution. And that I rendered them again to Otho, I did it not for any duty to him but only for peace sake. What should I speak here, of my daily revenues, of my first fruits, annates, palles, indulgences: bulls, confessionals, indultes and rescriptes, testamēts, dispensations, priuilegies, elections, prebends, religious houses, and such like, which come to no small mass of money? Insomuch that for one palle to the Archbishop of Mainz, which was wont to be given for x. thousand 218. florence, now it is grown to xxvij. thousand florence which I received of Jacobus the Archbishop not long before Basel Council: Besides the fruits of other Bishoprics in Germany, coming to the number of fifty, whereby what vauntage cometh to my coffers, it may partly be conjectured. But what should I speak of Germany, 219. when the whole world is my Diocese, as my Canonistes do say, and all men are bound to believe, 220. except they will imagine (as the Manichies do) two beginninges, which is false and heretical. For Moses faith: In the beginning God made heaven and earth, and not in the beginninges. 221. Wherefore as I begun, so I conclude, commanding declaring and pronouncing, to stand upon necessity of salvation, for every human creature to be subject to me.

The first rising of the Bishops of Rome.

[illustration]

Constantine the Emperor embrasing Christian Bishops.

Acts and Monuments Volume 1

The Prophesies of Methodius, Hildegardis and other, concerning the reign and ruyne of the Turks.

Interpretation.

A Turkish prophecy in the Persian tongue of the reign and ruin of the Turks.

The Latin of the same.

The same in English.

A Prayer against the Turks.

William Tilsworth Martyr.

The cruel handling of Thomas Chase of Amersham, wickedly strangled and martyred in the bishops prison at Wooburne, under W. Smith Bishop of Lincoln.

Laurence Ghest.

A faithful woman burned.

A brief note of Ecclesiastical laws ordained by ancient Kings in this Realm.

A brief recapitulation, of ancient Ecclesiastical laws by sundry Kings of this Realm ordained, for government of the Church, before the Conquest.

Kyng Aethelrede, Anno. 979.

Ecclesiastical laws of king Canutus.

A brief recapitulation, of ancient Ecclesiastical laws by sundry Kings of this Realm ordained, for government of the Church, before the Conquest.

Kyng Aethelrede, Anno. 979.

Ecclesiastical laws of king Canutus.

The first rising of the Bishops of Rome.

[illustration] Bishops of Rome advanced by Emperors, Constantine, Theodosius. &c. The exaltation of popes above Kings and Emperors out of histories.

Kyng John's Supplication to Pope Innocent the third.

The Image of Antichrist, exalting himself in the Temple of God, above all that is named God, out of his own Decrees, Decretals, Extrauagantes, Pontificals. &c. word for word as it is out of the said books here alleged and, quoted.

Casus Papales 51. apud Fratrem Aste sanum sieve de Ast. Doctorem solemnem in summa confessionis. Item apud Hostiensem, De offic. legat. reperti & his versibus comprehensi.

Cases Papale, to the number of one and fifty, wherein the Pope hath power only to dispense and none else besides, except by special license from him.

The first rising of the Bishops of Rome.

[illustration] Bishops of Rome advanced by Emperors, Constantine, Theodosius. &c. The exaltation of popes above Kings and Emperors out of histories.

[illustration]

Bishops of Rome advanced by Emperors, Constantine, Theodosius. &c.

The exaltation of popes above Kings and Emperors out of histories.

[illustration]

Bishops of Rome advanced by Emperors, Constantine, Theodosius. &c.

The exaltation of popes above Kings and Emperors out of histories.