Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

Wherein the Greeke Church dif∣fereth from the Latine.

THe first article wherein the Greeke Churche altereth from the Latine or Romish Church is this,* 1.1 Quòd sunt extra obedientiam Romanae ecclesiae, pro eo quòd ecclesia Con∣stantinopolitana non est subiecta, sed ei aequalis. 1. Dicunt Do∣minum Apostolicum non habere maiorem potestatem, q̄ iiii. Pa∣triarc hae. Et quicquid sit praeter scientiam eorum per Papam, vel sine eorum approbatione, nullius est valoris &c. In Englishe. First they are not vnder the obedience of the Churche of Rome, because that the Church of Constantinople is not subiect, but equall to the same.

2. They hold that the Bishop of the Apostolicke Sea of Rome,* 1.2 hath greater power then the 4. Patriarches. And whatsoeuer the Pope doth beside their knowledge, or without their approbation, it is of no valor.

3. Item they say, whatsoeuer hath bene done or conclu∣ded since the second generall Councell, is of no full autho∣ritie, because from that time they recount the Latines to be in errour, and to be excluded out of the holy Church.

4. Item Dicunt Eucharistiam consecratam per Romanam Ecclessam non esse verum corpus Christ:. 1. They hold the

Eucharist consecrated by the Churche of Rome, not to be the very body of Christ. Also where the Romish Churche doth cosecrate in vnleauened bread, they cōsecrate in bread leauened.

5. Item they say, that the Romish church doth erre in the wordes of Baptisme for saying, I baptise thee, when they should say: let this creature of God be baptised. &c.

6. They hold moreouer, to be no Purgatory, nor that the Suffrages of the Church do auaile the dead, either to lesse the paine of them, that be destinate to hell, or to increase the glory of them that be ordained to saluation.

7. Item they hold, that y^e soules out of the bodies depar∣ted (whether they haue done good or euill) haue not their perfect paine, nor glory: but are reserued in a certain place, till the day of iudgement.

8. Item they condemne the church of Rome, for mixting cold water in their sacrifice.

9. Item they condemne the Church of Rome, for that as wel women as priests annoynt children (when they bap∣tise them) on both shoulders.

10. Item Dicunt panem nostrum panagiam. i. They call our bread Panagia.

11. Item they blame the Church of Rome, for celebrating their Masse on other daies beside Sondaies, and certaine other feastes appoynted.

12. Also in this the Greeke Church varieth from the La∣tine, for they haue neither creame, nor oyle, nor sacrament of confirmation.

13. Neither do they vse extreme vnction, or anoyling after the maner of the Romane church, expounding the place of S. James of the spirituall infirmitie, and not corporall.

14. Item they enioyne no satisfaction for penance, but on∣ly that they shewe themselues to the Priests, annoynting them with simple oyle in token of remission of sinnes.

15. Item onely on maundy Thursday they consecrate for the sicke: keeping it for the whole yeare after, thinking it to be more holy vpon that day consecrate, then vppon any other. Neither doe they fast any saterday through y^e whole yeare, but onely on Easter euen.

16. Item they geue but onely 5. orders as of Clearkes, Subdeacons, Deacones, Priestes, & Byshops, when as the Romaine Church geueth ix. orders after the ix. orders of Aungels.

* 1.317. Moreouer, the Greciās in their orders make no vow of chastitie, alledging for them the 5. Canon of N. *Ego praesbyter vel Diaconus, vxorem causa honestatis non reijciam. &c. i. I. N. Priest or Deacon will not forsake my wife for honestie sake.

18. Item, euery yeare the Grecians, vse vpon certaine dayes to excommunicate the Church of Rome, and all the Latines, as heretickes.

19. Item, among the sayde Grecians they are excommu∣nicate, that beate or strike a Priest. Neither doe their reli∣gious men liue in such Priestly chastitie, as the Romane Priests doe.

20. Item, their Emperour among them, doeth ordaine Patriarches, Bishops, and other of the Clergy, and depo∣seth the same at his pleasure, also geueth benefices to whō he lusteth, and retaineth the fruites of the same benefices, as pleaseth him.

* 1.421. Item, they blame the Latine Churche because they cate not flesh, egges, and chese, on Friday, and do eate flesh on Saterdaies.

22. Item, they holde against the Latine men, for celebra∣ting without the consecrated Churche, either in the house or in the field: And fasting on the Sabboth day: And for permitting menstruous wemen, to enter into the Church before their purifying: Also for suffering dogges, and other beastes, to enter into the Church.

23. The Grecians vse not to knele in all their deuotions, yea not to the body of Christ (as the register termeth it) but one day in the whole yeare: saying and affirming, that the Latines be goates and beastes, for they are alwayes pro∣strating themselues vpon the ground in their praiers.

24. The Grecians moreouer permit not the Latines, to celebrate vpon their altars. And if it chaunce any Latine Priest to celebrate vpon their altar, by and by they washe their altare, in token of abomination & false sacrifice. And diligently they obserue, that whē soeuer they do celebrate, they do but one Liturgie or masse vpon one altar or table, that day.

25 Item, they dissent from the Church of Rome, touching the order and maner, of the proceding of the holy Ghost.

These Articles wherein is declared the difference be∣twene the East and West church, of the Grecians and Ro∣manes, as I found them articulate and collected in an an∣cient & autentical register of the churche of Hereforde: so I thought heere to inserte them, & leaue them to the conside∣ration of the Reader. Other foure articles moe in the same Register be there expressed, concerning sunonie, vsurie not w^e them forbidden, and touching also their Emperour, and how they teach their children to hurt or danify by any ma∣ner of way the Latine priestes, &c. Which articles, for that either they seme not truly collected out of their teachings, or els not greatly pertinent to the doctrine of Religion, I ouerpasse them. To the purpose now of our storie againe.

When certaine of these aboue prefixed, were mooued in the foresaid Councel to be discussed, namely concerning the assertion of proceeding of the holy Ghost: and concerning leauened bread in the ministration of the Lords Supper. Anselme,* 1.5 as is aboue sayd, was called for, who in the trac∣ration of the same Articles so besturred him in that coun∣cell, that hee well liked the Pope, and them about him, as mine author recordeth. Wherupon, touching the matter of vnleauened bread how indifferētly he seemed there to rea∣son: and what he writeth to Valerane Byshop of Nuren∣burgh, therof ye shal beare by a pece of his letter sent to the sayd Byshop, the copie whereof here insueth.

¶ Anselme Seruant to the Church of Canterburie, to Valtram Bishop of Nurenburgh. Epistola 3 25. post initium.

AS concerning the sacrifice in which the Grecians thinke not as we doe:* 2.1 it semeth to many reasonable Catholike men: that which they do, not to be against the Christian faith, for bothe he that sacrificeth vnleauened and leauened sacrificeth breade. And where it is red of our Lord (whē he made his body of bread) that he tooke bread and blessed: it is not added vnleauened, or leaue∣ned. Yet it is certaine that he blessed vnleauened bread (peraduen∣ture) not because the thing that was done required that, but be∣cause the supper in which this was done, did geue that. And wher as in an other place he called himselfe and his flesh bread, because that as many as liue tēporally with this bread, so with that bread he liueth for euer. He sayth not vnleauened or leauened, because both alike are breade. For vnleauened & leauened differ not in substance as some thinke: like as a new man afore sinne, & an olde rooted man in the leanen of sinne, differ not in substance. For this cause therefore only, he might be thought to call himselfe and his flesh, bread, and made his body of breade, because that this breade (vnleauened or leauened) geueth a transitorie life: and his bodie of bread, because that this bread (vnleauened or leauened) giueth a transitorie life: and his body geueth euerlasting life, not for that it is either leauened or vnleauened. Although it be a cōman∣dement in the lawe, to eate vnleauened breade in the passeoner, where all things are done in a figure: that it might be declared, that Christ whom they loked for, was pure & cleane: and we that should eate his body were admonished to be likewise pure from al leauen and malice and wickednesse.* 2.2 But nowe, after we are come from the olde figure to the newe trueth, and eate the vnleauened flesh of Christ: that olde figure in breade (of which we make that flesh) is not necessary for vs. But manifest it is, to be better sacrifi∣ced of vnleauened then of leauened, &c.

To this letter I haue also adioyned an other Epistle of his to the sayd Valtrame, appertaining to matters not much vnlike to the same effect: Wherein is entreated tou∣ching the varietie and diuers vsages of the sacraments in the church. Wherby such as cal and cry so much for vnifor∣mitie in the Churche, may note peraduenture in the same, something for their better vnderstanding.

¶ A piece of on other letter of Anselme to the said Valtram bishop of Nur.

To the reverende father and his frend Valtram, by the grace of God the worshipful bishop of Nuren∣burgh, Anselme the seruant of the Church of Canterbury greeting. &c.

YOur worship complaineth of the Sacraments of the Church,* 3.1 that they are not made euery where after one sorte, but are handled in diuers places after diuers sortes. And truelie, if they were ministred after one sorte and agreeing through the whole church, it were good and laudable. Yet notwithstanding, because there be many diuersities which differ not in the summe of the sa∣crament, in the strength of it, or in the saith, nor els can be gathe∣red into one custome: I thinke that they are rather to be borne with in agreement of peace, than to be condemned with offence. For we haue this from the holy fathers, thai if the vnitie of chari∣tie be kept in the Catholique faith, the diuersitie of customes hurt nothing. But if it be demanded whereof this diuersity of customes doe spring: I perceiue no other cause thereof, but the diuersitie of mens wits. Which although they differ not in strength and truthe

of the thing: yet they agree not in the fitnesse and comelinesse of the ministring. For that which one iudgeth to be meeter, often∣times an other thinketh lesse mete: wherefore not to agree in such diuersities, I thinke it not to swarue frō the truth of the thing. &c.

* 3.2Then in the story it followeth, after long debating and discussing of these matters in the councell, when they had geuen foorth their determination vpon the same: And the Pope had blasted out his thundring excommunications against the Grecians, & all that tooke their parte: at length was brought in, touching the complaintes and accusation against the king of England. Upon the hearing whereof, Pope Urbane with his adherents was ready to proceede in excommunication against the king. But Anselme knee∣ling before the Pope, after hee had first accused his King, then after obtained for him longer time to be geuen vpon further triall.

Thus the councell breaking vp, the Pope returning againe to Rome, directeth downe his letters to the King, commaunding him that Anselme with all his partakers (in speedy wise) should be reuested againe into his archbi∣shoprick,* 3.3 and al other possessions therunto appertaining. To this the king sendeth answere againe by messengers, who comming to the Pope, declared in the kings behalfe on this wife. That the King their maister did not a little meruaile, what came in his minde to commaund Anselme to be reuested and relaised againe into his former Archby∣shopricke,* 3.4 seeing he told him before plainly, that if he went out of England without his leaue, he woulde so doe vnto him. Well saith the Pope, haue ye no other matter against Anselmus but onely this? No, quod they. And haue ye ta∣ken all this trauel (sayth the Pope) to come hether so farre to tell me this, that the Primate of your countrey is there∣fore seased and dispossessed, because he hath appealed to the sea and iudgement Apostolicall? Therefore if thou louest thy Lord speede thee home and tell him, if he wil not be ex∣commoned, that he quickly reuest Anselme againe, to all y^e he had before. And least I make thee to be hanged for thy labour, looke to thy terme, and see that thou bring me aun∣swer againe from him into this citie,* 3.5 against the next coū∣cel the third weeke after Easter. The messenger or speaker being somewhat astonied at the hearing of this so ragicall aunswere: thinking yet to worke something for his King & master: came secretely to the Pope, saying that he would conferre a certaine mysterie from his king priuately wyth his holinesse betwene them two. What mysterie that was or what there passed from the king to the Pope & the court of Rome,* 3.6 mine author doth not shew. But so cunningly y^e mysterie was handled: that with a full consent both of the Pope and all the court of Rome, a longer day was geuen (from Easter to Michaelmas) and the popes cholericke heate so asswaged: that when the councel came (which then was holden in S. Peters Church in Rome) albeit great complaintes were then denounced against the King:* 3.7 yet such fauour was found, that he toke no harme. Onely the sentence of excōmunication was there pronounced against such lay persons as gaue inuesture of Churches, and them y^t were so inuested. Also against them that doe consecrate such, or which geue themselues in subiection to lay mē for ecclesiastical liuings, as is before touched, &c.

* 3.8This Councell being finished, the Archbishop seeing the vnstedfastnesse of the Pope (which pleased him but a little) tooke his iourney to Lions: where he continued his abode a long time, till the death first of pope Urbane, then after of the king.

Of this king William, many things be diuersly recor∣ded, some to his commendation, & some to his discommē∣dation: whereof this is one which some will ascribe to har∣dines, but I rather to rashnes in him. As this king vpon a time was in his disport of hunting: sodenly worde came to him, that Cenourona (a Citie in Normandy) was be∣sieged. The King without longer tarying or aduisement, tooke the straight way towarde the sea side, sending to his lordes, that they should followe after. They being come to hys presence, aduised him to staie, till the time his people were assembled, but he would not be stayed: saying, that such as him loued (he knew) wold follow him shortly, and so went to take ship.* 3.9 The shipmaster seeing the weather so darke and cloudie, was afraide, and counsailed the king to tarrie till the winde did turne about, and the weather more fauourable. But the King persisting in his iourney, commaunded him to make all the speede he might for his life (saying) that he neuer hearde, that any King yet was euer drowned. And so passed the sea in safetie, and came to Normandie.

The 13. yeare of his reigne the saide King William ha∣uing the same time in his hand three byshoprickes, Cant. Wint. and Saruin•• also 12. Abbeyes in farme: As he was in his disport of hunting in the new forest, by glaunsing of an arrowe (shot of a Knight named Walter Eyrell) was wounded to death:* 3.10 and so speachlesse was caried to West∣minster, and there was buried. Where also is to be noted, y^t Richarde the cosen Germaine of K. William, and sonne to duke Robert his brother, was likewise slaine in the for∣said forest.* 3.11 See the iust hand of god vpon kings, vsurping wrongfully vpon other mennes grounds, as did William Conqueror their father, in making this newe forest: pluc∣king downe diuers churches and towneships,* 3.12 the cōpasse of 30. miles about. Here therefore apeareth, that although men can not reuenge, yet God reuengeth either in thē, or in their posteritie, &c. This king as he alwaies died Con∣cubines, so left he no issue legitimate behinde him. His life was suche, that it is harde for a storie that shoulde tell truth, to say, whether he was more to be commēded, or re∣prooued. Among other vices in him,* 3.13 especially is to be re∣buked in him vnmeasurable and vnreasonable couetous∣nes: in so much y^e he coueted (if he might) to be euery mans heire. This one example of a liberal and princely nature I finde in him: that vpon a time, when a certaine Abbot of a place was deade, there came to his court two Monkes of the same house: who before had gathered much mony, and made their frendes to the king,* 3.14 and offered large offers ei∣ther of them to be promoted to that dignitie. There was also the third monke of the same place, which of meekenes and humility folowed the other two: to the intent that vp∣on him y^e the king had admitted for Abbot, he should geue attendance, and as his chaplaine to haue with him retur∣ned. The king called before him the two mōkes seuerally, of whom the either outprosered the other. As the king cast his eye aside, he espied the third Monke standing by, sup∣posing that his comming had bene also for the like cause. Then the King calling him, asked what he wold do, whe∣ther he would geue more then his brethren had offered, to be Abbot. He answered to the king, and saide: that he nei∣ther had (nor woulde if he might) offer any panic for it, by any such vnlawfull meane.

When the king had well pondered this third Monkes answere,* 3.15 he said that he was best worthy to be Abbot, and to haue the rule of so holy a charge: and so gaue vnto him that benefice without taking any penie.

Urbanus B. of Rome (who, as is saide succeeded after Victor) ruled the Churche of Rome, about the space of 12. yeres: and among his other actes, he excommunicated the Emperor Henricus the fourth of that name, as a man not much deuoute to that sea of Rome: But yet a worthy and victorious prince he was, in whome albeit some vice per∣chaunce might be noted: yet none such, wherefore any pre∣late or minister of Christ,* 3.16 ought to excite his subiects to re∣bell against publike authoritie of God appointed. This Emperour Henricus the iiii. was by 4. Popes seuerallye excommunicate: first by Hildebrand, by Victor, Urbanus, and Paschalis. Which excommunicatiō wrought so in the ignorant & blinde hearts of the people,* 3.17 that many (as well of the nobles as of the multitude, contrary to their sworne alleageance) rebelliously conspired against their king and Emperor. In number of whom, among the rest, was one certaine Earle named Ludouicus: to whom Waltramus bishop of the Church of Mergburgh (a godly and a faith∣full man, as appeareth) doeth write letters of fatherly ad∣monition, exhorting and instructing him in the office of o∣bedience. Unto the which letters he likewise doth answer againe, by cauilling sophistication, and by mere affection, rather disposed to discord, then seeking sinceritie of trueth. And forasmuch as in these two letters, y^e argument of chri∣stian obedience on both sides is so debated by proofes and reasons, as may be profitable for the Reader to peruse and vnderstande: I thought therfore not to defraud the Eng∣lish reader of the same, whereof peraduenture some vtility might be taken. The tenour of the Byshops letter to the Earle here foloweth.

¶ The Epistle of Waltramus B. of Mergburgh, to the earle Ludouicus, exhorting to concorde and obedience.

VAltramus dei gratia id quod est,* 4.1 Ludouico serenisimo prin∣cipi, cum instantia orationum, semetipsum ad omnia deuotis∣simum. Omni regno vtilis est concordia, desiderabilis est iustitia. &c. In English.

Valtrame by the grace of God being that he is:* 4.2 to Ludouike the noble prince, with instance of praier offreth himselfe seruice∣able to all things. To euery realme concord is a thing profitable, and iustice muche to be desired. For this vertue is the mother of godlines and the consecration of all honestie. Whosoeuer seeking after ciuile dissention, and incenseth other to effusion of bloude:

he is a murtherer, and partaker with him: who euer gaping and thrusting for an others bloud, goeth about seeking whom he may deuoure. You therefore, considering with your selfe (moste noble Prince) howe God is the God of peace,* 4.3 and not of dissention (so much as in you doth lie) haue peace with all men. God is charity, the deuil is hatred. The whole law and Prophets consist in loue & charitie. He that hateth and maligneth his brother, is a murtherer & hath no part with Christ in the kingdome of God. This we read testified and protested both by him which is the truth himselfe, & by him which was the scholer of the truth: who vpon the brest of the Lorde (drinking a more full draught of the gospel) reioyceth the citie of God with aboundance of plentiful floods. In like ma∣ner the worthy vessell of election, who being rapt vp to the thirde heauen (not by man but by reuelation of Iesu Christ) protesteth also, saying: let euery soule submit himselfe to higher powers. There is no power sayeth he, but of God. He that resisteth power, resisteth the ordinaunce of God. If that be true therefore, which certaine of our frendes do iangle among women, and the vulgare sort, that we ought not to be subdued to kingly power, then is it false which the Apostle teacheth, that euery soule must submitte himselfe vnder power and superioritie. But can the veritie lie? Or do we seke for experimēt of him, who spake in the Apostle, Christ the Lorde? Or do we prouoke the Lorde? Be we stronger then he? For what doth he but thinketh himselfe stronger then the Lorde, that resisteth the ordinance of God? for there is no power but of God. But what sayeth the Prophet? Confounded be all they that striue against thee O Lorde, and the men which repugne against thee, shall perish. Rodolphus, Hildebrandus, Egbertus, with many other Princes, resisted the ordinance of God in Henry the Empe∣rour.* 4.4 And lo, euen as they had neuer bene, so are they nowe peri∣shed, & as their end was euil, so their begīning could not be good.

Nowe therefore, for so much as they which be contrary to vs do earnestly striue against vs with their owne arguments, wheras of right (I dare referre me to your iudgemēt) we ought to vse the authoritie of Christ & ancient fathers, before that, which our ad∣uersaries take out of their owne treasurie. And because I will not refuse the order of lawe in this behalfe, let it be the ende of the strife: that either I may be openly shamed before the people, either els (the victory falling on my side) we may winne you to the obe∣dience of our soueraigne Lord the Emperour. Also take you hede to this saying, If any man do preach otherwise then that which is preached,* 4.5 let him be of you accursed. This curse, I say doeth not proceede from any newe prophane authoritie, but is thundered downe from the third heauen. And of them which knowe not the righteousnes of God, but goe about to stablish their owne righte∣ousnes, and therfore be not subiect to the righteousnes of God: I may boldly say, let such be accursed. So may you well say, con∣founded be al they that proudly rise vp against the Lorde but thy seruant (oh Lord) shall reioyce, for as thou hast wel saide, without me you can doe nothing,* 4.6 so in iudging of the wicked, thou doest not condemne the iust. Who art thou that iudgest another mans seruant to his owne Lord whether he doth stand or fall?* 4.7

The answere of the Earle Lewes, to Bishop Waltram.

THe Earle Lewys to the Lord Waltram, howsoeuer vnworthy or vnmeete he be for the name.* 5.1 Like as a good man from the good treasure of the hart bringeth forth good fruit, so doeth the euil man from the euil treasure of the heart bring forth euil fruit. What arrogācie hath so possessed you, to prouoke my displeasure, with such iniurious contumelies? for in dede, those my good lords and spirituall fathers, which strengthen me in the way of righte∣ousnes: you railingly, call them, bloudy men like vnto Sathan, and the wholesome lessons which they teache, you say they are but dreames of the common people amongest foolish women. Hath God any nede of your iudgement that you should speake leasings for him? Iniquity hath taught your mouth to folow blasphemous tonges, so that wel may the Prophet say of you, he would not vn∣derstand to do wel, he hath deuised wickednesse vpon his bed. Al∣though therfore you being altogether froward, haue only spoken frowarde things: yet we haue determined to set a watche before your mouth, like as if a shameles person shoulde stande vp before vs: and the worde of GOD dothe prouoke vs saying. An∣swere a foole according to his owne foolishnesse, least hee shoulde seeme wise in his owne opinion. Shall folly speake and wisedome holde his peace? Shall lies be freely vttered, and trueth compelled to kepe silence?* 5.2 Shall darkenes couer the earth, & shall not the Lorde arise and shine? yea rather the light hath lightened the darknes, and darknes hath not comprehended it. In conside∣ration hereof our harts haue melted, and our zealous medita∣tion hath set vs on fire. We therefore speake and crie, and the little foxes which vndermine the Lords vineyards (as much as in vs is) we driue away, fearing the threatning prophecie. You haue not withstanded our aduersaries, neither haue you made a bulwarke for the defence of the house of Israel, that you might be able to stand in battaile in the day of the Lorde. Let them heare (I speake not to you which haue cares and heare not, eyes & see not, which haue made darke the light that is in you) but let them heare (I say) that be wel disposed, and haue eares to heare withall As for you, you haue no vnderstanding,* 5.3 and if you haue you cloke it. Neither haue you any thing to say or to proue, by what reason we should be subiect to the Lord Henry whome you call Emperour. And yet (as it is giuen vs to vnderstand) you goe about to perswade, that of necessity we ought to be subiect to him, & that by the argumēt of S. Paule. Let euery soule be subdued to the higher powers, for there is no power but of God, he therefore that doth withstande power, doth resist, Gods ordinance. The which sentence of the A∣postle, we say that you do euil conceiue, and therefore euil inter∣prete: for if euery power be of God (as you vnderstande) what is meant by that, that the Lord doth speake of some by the Prophet? They did raigne and were not made Princes by me,* 5.4 and I knewe them not. If euery power be of God as you take it, what is to be thought of that, that the Lorde doth say, If thine eye offende thee, pluck it out, and cast it from thee. For what is power, but the eie? Certainly, Augustine in the exposition of this sentence of the A∣postle, let euery soule, &c. doth say that if the powers do commād any thing against God, then haue them in contempt: but yet ne∣uertheles feare thē. Is there any iniquitie with God? Is Christ the minister of sinne? God forbid. What shal we therfore say? doth the Apostle preach contrary to the truth? Augustinus sayeth no: one winde filleth many pipes of diuers tunes.* 5.5 Therfore let vs hear the Apostle agreeing and expounding himselfe, and destroying his enemie and auenger. There is (sayeth he) no power but of God. What followeth? He therfore (sayth he) that doth resist the power, &c. God forbid? doeth nothing followe? But what doeth followe? Those powers which be ordeined of god truely: that is it we look for. O craftie tongue, O heart imagining mischiefe, O consuming breath that shall not returne, why hast thou lied to the holy ghost? Thine owne conscience shall accuse thee. Behold the wicked fle∣eth and no man doth pursue him. Why woulde you suppresse the truth to the intēt to deceiue? Why haue you stolne away the pith and effect of this sentence? For if these wordes should be taken a∣way from the midst of the sentence, it shuld lie contrary to it selfe, inconuenient and halfe dead. The worde of the Lord is herein ful∣filled. He that diggeth a pit for his neighbour, shal fall therein him selfe. Verely you can neither excuse you of theft, neither auoid the punishment due for the same. What (O vnhappy man) what shall you answer to the iudge,* 5.6 when he shall require an accompt of his seruaunts whome he putteth in trust seeing you shal be set before him in the midst, and prooued a picker of your maisters treasure? Wherefore did you not feare the iudgement & executiō, whē as the giltines of offence doth require condigne punishment? The A∣postle through the holy Ghost did foresee that you and such he∣retikes as you are should spring in the Church, which should call good euil, and euil good: and that should put darknes in place of light, and light in place of darknes, which also should take occasi∣on by the sentences of truth to bring in error:* 5.7 When as he did set this before, there is no power but of God: to the intent that hee might take away the coniecture of false vnderstanding, for (sayeth he) those powers that be, are ordeined of God. Geue therefore an ordinarie power, and we doe not resist, yea we will forthwith doe our homage. But I do maruell (if at the least there remaine in you any one drop of bloud) that you are not ashawed, to call the Lord Henry a king, or to allow him any ordinarie place.

Is this a seemely order thinke you to geue place to wicked∣nes, and to make a generall confusion in mixing good and euill, Gods and mans deuises together? Either do you thinke this good order,* 5.8 for man to sinne against his owne body, as (Oh shamefull wickednes) to make his owne wife a common harlot, a mischiefe not heard of at any time since the beginning of the world before now: or do you alow this for good order, when as the Lord sayth, defend the widowes, especially such as require equitie of Iustice, and then them to send away most filthely defiled? Madde Orestes doth protest him to be out of his wit that will say these things to be orderly or well done. Vntill this most miserable time, nature hath euer loued secrecie, but your king geuē vp into a reprobate sense, hath vncouered the priuities of nature, who hath not let to lay abroade all shamefastnesse: we wil not speake of other thinges which cannot be numbred, that is to say, burning of Churches, robberies, fiering of houses, manslaughters, murders & such like, the number whereof he knoweth and not we: for let vs speake chiefly of those things which most greue the Church of God. Har∣ken therfore to true & not fained things.* 5.9 Hearken I say to matters of earnest and to no trifles. Euery one that doth tell spirituall dig∣nities, is an hereticke: But the Lord Harry, whom they cal a king, doth sell both Byshoprikes and Abbathies: for truely he solde for money the Byshoprikes of Constance, Babemberge, Mens. & ma∣ny others. The Byshopprikes of Ratisbone, Augusta, and Strafe∣brough, he sold for a sword: and the Abbey of Fulda for adulterie. And for filthy sodomitry he sold the byshopprike of Mon. A wic∣kednes it is to speake or heare of such a fact. The which things if without shame ye wil deny, he is to be condemned by the witnes of heauen and earth: yea and of the selie poore idiotes that come from the smithes forge. Wherfore the Lord Harry is an hereticke.

For the which most wicked euils he is excommunicate from the sea Apostolike, so that he may not exercise either kingdome or power ouer vs which be Catholicke And whereas you burden vs with hatred of our brethren,* 5.10 knowe you that we purpose not to hate any of affection, but of a godly zeale. God forbidde that we should thinke Harry worthy to be accompted amongst our chri∣stian brethren, who in deede is reputed for an Ethnike and Publi∣cane, in that he refused to heare the Church which so oft hath re∣proued him.* 5.11 The hatred of whome we offer vnto God for a great sacrifice, saying with the Psalmist: Lord shall not I hate them that hate thee▪ and shall not I triumph ouer thine enemies? I hate them with an inward hatred that be ennemies to me for thy sake. The truth it selfe commending the worthines of this hatred, doth say: If any do not hate father and mother, brethren and sisters for my sake, he cannot be my disciple. We are not therefore iustly to be reproued of hatred,* 5.12 which doe geue ouer our owne soule to be in the way of God: who in deede are commanded to hate father and mother, and euery affection which doth withstād vs for walking in the path of God. Hereof it commeth, that we labor withall our studie and endeuour to beware of the enemies of the church▪ and them to hate. Not for that they be our enemies, but gods. Father, where you doe perswade peace to be had with all men: you must remember what the Apostle doth put before, if it may be. But if it can be that we can haue peace with them, who can be contrary to God? who doth not know the Lord our Sauiour, to commend not onely peace, when as he sayth: my pe••ce I geue vnto you, my peace I leaue vnto you? but that he is the peace, as sayeth the A∣postle: he is the peace which made of both one: For he calleth him our peace, speaking in commendation of the peace: Thincke not (sayeth hee) that I came to sende peace. For I came not to send peace,* 5.13 but the sworde. What is meant by this? Why is peace called a sword? Or doth peace bid battel? Yea truely, to de∣stroy the peace of the deuill. For the deuil hath his peace, whereof the Lord speaketh: When as the strong man keepeth his house, he doth possesse all his substance in peace. Oh howe mightely doeth the deuil kepe his souldiours and his house in this time: who with the shield of falshood, and the helmet of vntruth, so doth defend him, that he will not suffer either arrow or dart of truth to pearse him. Neuertheles, our Lord being more strongly armed, & fierce∣ly comming vpon your Giaunt, is able to ouercome him, and to take away his weapons, wherein he putteth his trust. We are not therfore to be blamed, if we do detest that peace, more cruel then any warre▪ The which the truth it selfe did reproue, weeping ouer Hierusalem, and saying: Truely, it grieueth me this day to see sin∣ners in peace, being like vnto that peace, wherat the Psalmist was offended. Whereas you condemne Pope Gregory, king Rodol∣phus, and Marques Eggerbertus, as men that haue died of an vn∣happy death, & do magnifie your Lord, because he doth ouerliue them: it doth plainly (forsoth) appeare that you remaine voide of all spiritual consideration. Is it not better to die well, then to liue ill? They be truely happy, who suffer persecution for righteousnes sake▪ by the same reason may you esteme Nero, Herod, and Pilate happy, in that they ouerliued Peter, Paul, Iames Apostles, & Ie∣sus Christ. What can be said more foolish and wicked then this o∣pinion? Wherfore refraine your babling toung from this blasphe∣mie, least that you place your selfe in the number of them, which seeing the end of the iust to be glorious (themselues doing late & vnfruitfull penance, bewailing in the anguish of the spirite) shall say: These be they whom sometime we had in derision, & laughed to scorne: we being out of our wits, thought their liues madnes; and their end to be without honor. Behold howe they be allowed to be amongst the children of God, and their portion is amongst the Saints. Wherfore we haue erred from the way of truth, & the brightnes of righteousnesse did not shine vpon vs. What did out pride auaile vs? And what profit did the boasting of our richesse bring vnto vs? They are all vanished away like a shadowe. The which wordes we haue registred vp into perpetual memorie, & we do despise euery attēpt that shal lift vp it self against the truth of God. And reioycing in troubles, we may be reprooued, put to shame and rebuked, yea and finally be slaine and killed, but we wil neither yeeld, nor be ouercome. And with great triumph will we reioyce in our fathers doings: of whom, you (as a beardles boy, & of smal knowledge) haue not rightly conceiued: who in dede des∣pising Princes comandements, haue deserued euerlasting reward.

Wherby is to be noted what difference is to be sent be∣tweene the hose of Princes then, and the hose of seruing∣men now.

* 5.14There is a certaine Chronicle in olde English meter, which among other matters speaking of William Rufus, declareth him to be so sumptuous & excessiue in poinpous apparel, that he being not contented with a paire of hose of a lowe price which was iii. shillings: caused a paire to be bought of a marke, whereupon his chamberlaine procu∣ring a paire much worse then the other before, sayd: That they costenid a marke, and vnneth he them so bought, Ye belamy (quoth the king) these are well bought.

Appendix Historiae.

After the tune of this king William,* 5.15 the name of kings ceased in the country of Wales among the Britaines, since king Ris. who in the raigne of this king, the yeare of oure Lorde 1093. was slaine in Wales. Ex continuatione Roger. Houeden.

Notes

• * 1.1

  Ex Registro ec∣cles. Herefor∣densis.
• * 1.2

  The articles and opinions of the greeke Church differing from the Latine church of Rome.
• * 1.3

  My copy here seemed to want somewhat.
• * 1.4

  This article see∣meth not to be rightly colle∣cted, out of the Grecians.
• * 1.5

  Anselme stout cham∣pion aga•••••• the Greci∣ans.
• * 2.1

  A letter of Anselme sent to Val∣trā Bishop of Nuren∣burgh. Ex Epi••. Adsel ••••••.
• * 2.2

  Bread in the commu∣nion to be vnleauened is not ne∣cessary.
• * 3.1

  Ex Epist. Anselme. 327. An other letter. Diuersitie of vsages is the Church to be borne with peace, rather than to be con∣demned with offēce. Diuers cu∣stomes in the Church hurt no∣thing.
• * 3.2

  Excommu∣nication de∣nounced a∣gaynst the Grecians. Excommu∣nication bent agaynst K. William. First breake hys head, and then geue him a playster.
• * 3.3

  Message be∣tweene the K. and the Pope.
• * 3.4

  A loude cracke of thunder, but without a thunder∣bolt.
• * 3.5

  A bribing mistery handled at Rome.
• * 3.6

  Concilium Romanum. ••ptimus ••ansidicus ••ummus.
• * 3.7

  Actes of the councel of Rome.
• * 3.8

  The hard∣nes or ra∣ther rashnes of K. Wil.
• * 3.9

  The saying of K. Wil. how he ne∣uer knew a∣ny K. drow∣ned.
• * 3.10

  The death of William Rufus.
• * 3.11

  Walter Tirrell. The new for∣res+.
• * 3.12

  Example of the iust hand of God reuenging the faultes of Kinges in their posteritie.
• * 3.13

  Couetousnes noted in king William. A famous ex∣ample of bribes refused.
• * 3.14

  Two bribing monkes both disapoynted.
• * 3.15

  Vrbane excom∣municated Henry the 4. Emperour.
• * 3.16

  Henry the 4. Emperour, by 4•• Popes excom∣municated.
• * 3.17

  Ludouicus erle conspiring and rebellious a∣gaynst the Em∣perour.
• * 4.1

  Anno. 1090.
• * 4.2

  Ex appendica Mariani Sc••ts.
• * 4.3

  Concorde and iust obedience necessary in a common wealth.
• * 4.4

  Disobedience punished of God.
• * 4.5

  Gal.
• * 4.6

  Iohn.
• * 4.7

  Rom.
• * 5.1

  A rayling aun∣swere to the former letter of Byshop Wal∣tram.
• * 5.2

  Well said, when ye are not able to withstand hys wisedome, call him a foole. Note howe the earle here cal∣leth light darck¦nes, and darck∣nes light.
• * 5.3

  He hath vttered more 〈◊〉〈◊〉 then you are able euer •• aunswereth
• * 5.4

  Whether e∣uery powe•• is to be o∣beyed or no•• Osee. ••.
• * 5.5

  If euery power which of∣fendeth on subiectes is to be call out, then hath this Earle 〈◊〉〈◊〉 a fayre argu∣ment.
• * 5.6

  How 〈◊〉〈◊〉 these Pa∣pistes de∣scribe them∣selues in their owne colours.
• * 5.7

  But Paule iudged the Emperour to be an or∣dinary po∣wer, when he appealed to him.
• * 5.8

  This is •••• ly that the Emperour would 〈◊〉〈◊〉 his owne wife a com∣mon 〈◊〉〈◊〉.
• * 5.9

  Euill will neuer sayd well.
• * 5.10

  A zeale, but fa••••e from knowledge.
• * 5.11

  And when they shall slay you, they shall thinke they doe God great ser∣uice. Iohn. 16.
• * 5.12

  Yea true, if he had có∣pelled you to for∣sake the name of Christ, which hee neuer did.
• * 5.13

  Oh how craftely doth Sa∣than here shape him∣selfe to an Angell of light.
• * 5.14

  Exvetusto chronico.
• * 5.15

  Kinges ceased in Wales.