Search York

also to the losse off the money, that I have layd ougt to the

said friars, for the same. Nor I cannot perceve, how (yfF

thys be true) that I any more may preferr your most high

causes in Venice and the parts abougt. Whose importune

labour my Lord knowethe to have bene the principal and

chefe cause of the success that your Highnes cause hath had

in Italye. Wherin afore my commynge, nor yet by other

men long after, there was (as your Highnes and al other

knowethe) nothinge erthely done.
And I beseche your H. to pondre my good harte and

acts passed ; the whyche shal never (to dy for y t) cease to

farther your said H. pleasure in thys behalife with al payne,

faythe and diligence, as the effecte of my endevour I trust

shal alwayes frutefully prove. And thus I beseche our most

merciful Saviour Christe long to preserve your most noble

Grace. At Venice the XXIII of Octobre, with the rude

hand off your moste high Majesties

most humble and lauly servant,
Richarde Croke.

Number XLI.

An address from the Convocation to the King ^ for an act
to take away annates^ exacted by the Court of Rome.
Cleopatra, VVHERE the Court of Rome hath a long season exacted
E.6.p.26-3.Qf gy^,]^ as have been named, or elected, to be Archbps. or
Bps. of this realm, the annates, that is to say, the first fruites
of their bishoprics, before they could obtain their bullys
out of the said Court ; by reason wherof the thesaurie of
this realm hath been had and conveyed to Rome, to no smal
decay of this land, and to the great impoverishing of Bps :
which if should dy within two or three years after their pro-

RECORDS AND ORIGINALS. 159

motion, should dy in such debts, as should be to the un-

doing of their friends and creditors : and by the same ex-

action of annates, Bps. have been so extenuate, that they

have not been able in a great part of their lives, to repair

their churches, houses and manors ; which by reason therof

have fallen into much decay : and besides, that the Bps.

luive not been able to bestow the goods of the Church in

hospitality and almes, and other deeds of charity, which by

the law and by the minds of the doners of their possessions

temporal, they were bound to do :

In consideration wherof, forasmuch as it is to be ac-

counted as symony by the Popes own law, to take or give

any mony for the collation, or for the consenting to the 108

collation of a bpric, or of any other spiritual promotion :

and to say, that the said annates be taken for the vaca-

tion, as touching the temporalities, pertaineth of right to

the Kings Grace ; and as touching the spiritualty to the

Archbp. of Canterbury : and it is not to be allowed, if it

should be alleged, that the said Court exacteth these annates

for parchment and lead, and writing of the bully s. For so

should parchment and lead be very dear merchandize at

Rome, and in some cases an hundred times more worth,

then the weight or counterpoize of fine gold :
In consideration also, that it is no reason, that the first

fruites of such temporal lands, as the Kings most noble

progenitors, and other noblemen of this realm, have given

to the Church of England, upon high respects, causes and

conditions, should be apphed to the Court of Rome : which

continually getteth by this means, and many other, much

goods and profits out of this realm, and never departeth

with any portion therof hither again. For touching the

same temporal lands, the Bps. be subjects only to the Kings

Gr. and not to the Court of Rome : neither by reason of

those possessions ought to pay these annates as a tribute to

the said Court. Wherfor if there were just cause, as there

is none, why any sums of mony, besides the competent

charges of the writing and sealing, should be demanded for

Bps. bulls, the Court of Rome might be contented with the

160 APPENDIX OF

annates of the spiritualties alone without exaction of the

first fruites of the temporahies : in which they have none

interest, right or superiority.
And further in consideration, that the Bps. be sworn at

their consecration, that they shal not ahenate the immov-

able or pretious movable goods of their bishopric; seeing

the payment of these annates be an alienation of the first

fruites, being precious movables : by the alienation wherof

the Bp. should fall into perjury :

And over this, forasmuch as it was ordained, determined

and concluded in the 21st session at the General Councel

of Basil, that from time ever after, for and in the confirm-

ation of elections for admission of postulations or presenta-

tions, in or for provisions, collations, dispositions, elections,

postulations, presentations, though it be made by a lay-

man, in or for the institutions, installations, investitures of

churches, cathedral, metropolitan, monasteries, dignities,

benefices or ecclesiastical offices, whatsoever they be: also

in or for Orders, holy benediction, or palls, nothing at al,

before or after, should bee exacted in the Court of Rome,

by the reason of letters, bulls, seals, annates, common or

minute service, first fruits, or deportates, or by whatsoever

other title, colour or name they be called, under the pretext

of any custome, privilege or statute, or prerogative, or any

other cause or occasion directly or indirectly : excepted only

to the writers, abbreviators and registers of the letters,

minutes, and bulls, therto belonging, a competent salary for

their labor : whose salary cannot be extended reasonably to

the twentieth part of the annates, which be exacted and con-

tinually augmented : contrary to which ordinance, determin-

ation and canon, made in the said Councel, if any man ex-

acting, giving or promising, would presume to do, he should

fal into some great paines, as in the said Councel be ex-

pressed :

109 It may please the Kings most noble Grace, having tender

compassion to the wealth of this his realm, which hath been

so greatly extenuate and hindred by the payments of the

said annates, and by other exactions and slights, by which

RECORDS AND ORIGINALS. 161

the thesaure of this land hatli been caried and conveyed be-

yond th'i mountaines to the Court of Rome, that the sub-

jects of this realm be brought to great penury, and by ne-

cessity be forced to make their most humble complaint for

stopeing and restraining the said annates, and other exac-

tions and expilations, taking for indulgences and dispensa-

tions, legacies, and delegacies, and other feats, which were

too long to remember :

First, to cause the said injust exactions of annates to cease,

and to be foredoen for ever, by act of this his Graces high

court of Parlament. And in case the Pope wol mak any

process against this realm for the attaining those annates,

or else wol retain Bps. bulls, til the annates be payd, foras-

much as the exaction of the said annates is against the law

of God, and the Popes own lawes, forbiding the buying or

selhng of spiritual gifts or promotions ; and forasmuch as al

good Christen men be more bound to obey God, then any

man ; and forasmuch as St. Paul willeth vis to withdraw our

selves from al such as walk inordinately ; it may pleas the

Kings most noble Grace to ordain in this present Parlament,

that then the obedience of him and the people be with-

drawn from the see of Rome : as in like case the French

King withdrew his obedience of him and his subjects from

Pope Benedict the Xlllth of that name ; and arrested, by

authority of his Parlament, al such annates, as it appeareth

by good writing ready to be shewed.

VOT,. T. VART I!

162 APPENDIX OF

Number XLII.
Richardi Sampsonis, Regii Sacelli Deca7ii, oratio : qua do-

cet, hortatur, admonet omnes, potissimiim Anglos^ regice

dignitat'i cum primis ut obediant ; quia verhum Deiprce-

cipit ; Episcopo Romano ne shit aicdientes, qui nullojure

divino in eos quicquam potestatis liabet^ postquam itaju-

bet Rex, ut illi non obediant. Qui contra Jecerint eos prcs-

cipu^ docet legem divinam contemnere. Non est ergo

quod sibi timeant Angli de Immana quavis potestate Epi-

scopi Romani, qui aliam quam humanam, hoc est, liu-

mano consensu, in Anglos non habet. Obediant igitur

Deo, non homini.
HcEc est Veritas verbo Deifrmata.

EBibiioth. NIHIL est aliud in saeris Uteris, quod me tantopere ad

j)^j^,i,'*£p dilectionem Dei et proximi invitat quam illud Joan. 13. ca.

Eiien. Mandatum 7iovum (inquit Christus) do vobis, ut diligatis

1 XOinvicem, sicut dileoci vos, ut et vos diligatis invicem. Novum

(inquit Christus) mcmdattim, &c. Quia prius solo verbo

docti estis : nunc autem verbo et exemplo : quia exemplum,

vobis dedi, ut sicut dilcxi vos, &c. Ex hoc loco, dilectionis

duo genera docentur, Dei scilicet erga hominem, et hominis

Dilectionis erga hominem. Neque non ex priore dilectione proficiscatur

ria genera, ^gj-^j^j, dilectionis genus necesse est, nempe hominis erga

- Deum. Causam itaque primae dilectionis cum audieritis,

erit quoque et postremse dilectionis manifesta vobis causa,

neque non esse necessarium tertiam illam dilectionem, ho-

minis erga hominem, facile perspicietis. Si non esset alius

locus ullus quam primum illud Genesios caput, satis per-

BonitasDei spicua est Dei erga hominem dilectio. Postquam enim alia

erga oini- ^jjj^j^j^^ ^^gg jj-^ cpgio^ \^ terra, in mari, quinque primis die-

bus creaverit Deus, turn sexto die hominem qui omnibus

praeesset, fecit. Neque modo fecit ut alia priora, sed ad

imaginem suam fecit, deditque omnium rerum dominum,

(fecit inquam) ut prcesit, &c. Hinc ait benedicens, Crescite,

&c. Et dominamini piscihus, &c. Fecit praeterea ad imagi-

nem suam, quia sensum et intellectum et animam immorta-

lem dedit. Quod ait ad similitudinem, &c. Innocentiam

nem.

RECORDS AND ORIGINALS. 163
praestitit, quoad [quani] peccato amisit, neqiie taracn e Pa-

radiso abjecto, rerum dominium sustulit. Hinc David bo-

nitatem Dei admirans erga hominem tarn ing-ratum, Qidd est

homo (inquit) guod memor es ejus, &:c. ? Minuisti eum

paiilo ah angd'is, gloria et honore coronasti. Omnia sub-

Jccisti sub pedibus ejus, &c. Nunquid non maxima sunt

hujusmodi beneficia ergo hominem ? Sed aliud long^ maxi-

mum Dei beneficium est, quod priora omnia longissime vin-

cit. Misit enim Filium suum Deus Pater, cui non pepercit,

ut ait Apostolus ad Rom. viii. ut nos filios irae et damnatio-

nis, filios adoptionis efficeret. Misit, inquam, Filium, ut per

eum ad Patrem, qui nobis prius irascebatur, facilem acces-

sum haberemus. Factus est enim homo nostra causa. Om- <^'iiristi be-
,. -r» 1 nignitas er-
nes nostras miserias ut homo sustuut. rassus est. xtede- ga homi-
mit nos. Patri nos reconciliavit. Lavit, mundavit peccata "'''"•

nostra suo sanguine, pro omnibus mortuus. Per ipsum da-

tur nobis remissio peccatorum. Ipse interpellat pro nobis,

pro nobis apud Deum Patrem Mediator est. Nobiscum

prsesens est semper, quoties eum in veritate invocaverimus,

ut opem ferat in tempore. Sed frustra hujus benignissimi

Christi erga jrenus humanum beneficia numerare conarer,

cum sint longissime ineffabilia.

Nos tamen suo monet exemplo, Sicut ego dileoci vos, &c. Diiectio

Quis tam ferreus est, ut hunc optimum Deum ex toto corde,

Sec. amare nolit ? Hoc est dilectionis secundum genus ; de

quo tota scriptura loquitur, et toties admonet, ut Deum

diligamus, ut in eo spem omnem nostram constituamus, illi

nos totos committamus. Neminem praeter ipsum timeamus,

si ejus negotium urgcat. Dominus protector (inquit) vit(C

mece, a quo trepidabo ? Psal. xxvi. Titnete eum (inquit Chri-

stus) qui potest tradere corpus et animam in gehennam ig-

nis. Mat. V. Neque tamen servilis timor esse debet, sed

sanctus, purus, reverendissimus, non aliter quam obsequio-

sissimus filius amantissimum suum Patrem timet. Patrem

amat ex animo. Offendere mctuit, quia amat. Et si ali-

quando deliquerit, a Patre non abhorret, sed eundem hu-

militer petit, ut veniam impctret. Eodem modo et diliga-

mus nos Deum, et bonus quidem hie Deus, nc simus vo-

M 2

164

APPENDIX OF

111
Dlligere

Deum est

raandata

servare.

Obedien-

diim Regi.

luntatis ejus ignari, vitfie regulas tradidit. Docu'it nos vias

vitae non hujus tan turn, sed potius seternae.
Neque multa sunt praecepta, sed duo tantum ; ut Deum

ex toto corde diligas, et proxiraum sicut teipsum, id quod

est dilectionis tertiuni genus. Visne scire quonam pacto

Deum diligas ? Paucissimis verbis docet Christus. Si dili-

g'ltis me (inquit) mandata mea servate. Jo. xiv. Hie labor.

Neque prodest omnis labor, nisi diligatis. Hinc orat Pro-

pheta, D'lrige gressus meos in semitis tuis, ut non movean-

tur vestigia mea. Item, Gressus meos dirige secundum elo-

quium tuum. In hac prece soliciti simus, (cum neutiquam

sufficiat nostra imbecillitas, ut Dei mandata servemus,) ut

dirigamur in Deum. Sunt tamen multi civiles ntiores, natura

docente, quos praecipit quoque Deus, qui in nostro sunt ar-

bitrio et potestate ut faciamus. Ab illis qui se excusare po-

test, nullus est. Qui igitur ea praecepta non facit, non ser-

vat, dignissimus est qui vapulet mtdtis : Luc. xii. Cujus

generis sunt proximo non nocere, ejus bona injuste non au-

ferre, furtum non facere, neminem dolo decipere, falso cri-

mine non urgere, id quod cumprimis impium est, &c. prae-

positis obedire. Haec etenim, et id genus alia multa, homi-

nis ipsa natura docet. Sed postquam et eadem suo manda-

to firmaverit Deus, omni conatu ut servemus, elaborandum

est. Et nisi quidem servaverimus, erimus plane digni mul-

timodo supplicio.
Quod autem adjeci inter alia, praepositis obediendum esse,

diligentem cautionem liabeamus oportet, ut illi obedientiam

praestemus, cui debetvu*. Cui honorem, honorem^ &c. ad Ro.

xiii. Regem honori/icate. 1 Pet. ii. Et sis cautus oportet,

eo ne spreto, cui Dei praecepto obedire teneris, illi obedias,

cui nullam obedientiam debes. Hoc enim grave peccatum

est. Mandat Deus, ut Regi obedias. Neque modo hoc

praecipit, sed prseterea nisi feceris damnationem minatur.

Ad Ro. xiii. Quicquid ergo mandat Princeps, id facias opor-

tet, quia sic praecipit Deus, modo nihil mandet contra Deum.

Neque illi aut verbo, aut facto resistendum est, quia potes-

tatem habet a Deo. Et qui ei resistit, Dei potestati resistit

(inquit Apostolus) a quo potestatem accepit. Et qui illi re-

RECORDS AND ORIGINALS. 165

sistit sibi damnationem acquirit, inquit idem. O ! magnum

praeceptum, et ab omnibus observandissimum ! Si vero ut

serves non admonet Dei amor, aeternae damnationis timore,

nisi deploratissimus fueris, servabis plane. Hoc est praecep-

tum, quod ex voluntate tua pendet, ut facias. Potes enim

id facere. Et nisi quidem id feceris, non modo praesentane-

am vindictam, ex manu Regis meritus es, sed etiam seter-

nam, ex manu Dei. Hinc ait Apostolus, Ideoque necessitati

siibditi estotCy non modo propter iram, quia se potest vindi-

care de te, sed etiam propter conscientiam, quia praeceptum

Dei est. Et qui agit contra conscientiam, sedificat ad ge-

hennam. Vis ergo non timere Principis iram? Obediens

esto, et malum ne facito. Si enim non obedieris, malum

facis. Iram igitur time.

Ab hac ira ; ab hoc jure Principis, inobedientes afficiendi, A potestate

eximitur prorsus nemo, nullum genus hominum, nisi quos ^P* **''

suo donaverit beneficio. Quicunque ergo is est, qui non vult

timere gladium, Regi et ejus legibus obediat. Sin autem

time, quia potestatem habet a Deo Princeps, in hoc ipsum,

(ut ait Apostolus,) quia minister Dei est, ut inobedientes et

malos coerceat. Est enim consfitutus ad vindictam male-

factorum et laudem bonorum, quos tuetur, defendit, bono-

rificat. i Pet. ii. Et quemadmodum ad ejus officium per-

tinet, bonos et probos tueri et defendere, sic inobedientes et

immorigeros dignis poenis afficere. Hanc potestatem habet 112

a Deo. Palam est. Scripturae manifestas sunt. Est enim

verbum Dei, quo docemur, ut huic potestati obediamus.

Neminem prorsus excipit. Neque in sacris literis unum iota

reperitur, quod immorigerum et peccantem quempiam a

regia potestate eximat.

Non est ergo quod mireris, si delinquentem, aut Sacerdo-

tem, aut Monachum, aut Episcopum, supplicio affectum vi-

deris, magis quam Laicum. Si malum Jcceris (inquit Apo-

stolus) time potestatem gladii. Hoc enim omnibus, et ad sin-

gulos omnes loquitur. Nam si deliqiieritis, quanam gratia

(inquit D. Pctrus) si colaphisati snjfertis. i Pet. ii. Conver-

sationcm igitur bonam habetc (inquit) ne vobis detractare

])ossint homines, tantpiam de malcfactoribus. Snbditi igitui

u .3

166 APPENDIX OF

estate, &c. inquit. Ut simus ergo Regi et ejus potestati,

ejus legibus subditi in omnibus, quae cad hujus sfECuli negotia

pertinent, mandat Deus ipse.

Supremum Qum ermj banc supremam potestateni babeat a Deo, ut

Caput Rex. . , ^ • ¦ • • ^ • ^ * u
jam a verbo Dci accepistis, mn-um est reperire tam stultos

homines, qui hunc Rcgem Stipremi Capitis appellatione or-

nari, quantum in eis est, non sinunt, et ut non recipiant alii,

aut imprudenter, aut impudenter et malevole contendunt.

Nonne supremi capitis nomine dignus est, cui soli in terris

data est verbo Dei ilia quam diximus suprema potestas.?

Velim qui se doctos arbitrantur, unam aliam potestatem

proferant e sacris literis, qua) possit buie a^quari. Hanc

ergo potestatem habent Reges ab ipso Deo, ejus ministri

sunt, ab eo inissi sunt, (ut ait D. Petrus in priore loco,) cjus-

que vicarii sunt. Omnes ergo huic potestati obediant ne-

cesse est, qui volunt esse subditi Deo. Alias quidem Deum

vere rejicit, vel spernit potius, qui non recipit eum, et ei non

obedit, quem mittit Deus, cui expressam hanc potestatem

dedit. Vocetur idcirco Supremum Caput, quia vere talis

est, verbo divino confirmatus.

Itique ratio Id quod naturalis quoque ratio, et usus rei aperte docent.

Quis nescit totum regnum unum esse poJiticum corpus, sm-

gulos homines ejusdem corporis membra esse ''i Ubinam est

hujus corporis caput.? Est ne aliud quam rex .'' Aliud plane

non est. Aliud usquam reperiri non potest. Usus rei hoc

te manifestissime docet. Quid fieri, quid statui, quid de-

cerni potest absque regio consensu "i Quid laxai-i, quid dis-

solvi, quid remitti, absque eodem potest ,? Videsne supremi

Capitis supremam potestatem .? Cur detractas ilium suo no-

mine vocare.P Si id per imprudentiam feceris, disce et re-

sipisce. Si malevole, poeniteat te celeriter, et isto subditus

Deo, qui hoc mandat. Sin autem, ut communis pacis per-

turbator afficiaris, jure pateris, et quidem divino. Mandat

jus divinum, ut obedias. Poenam statuit lex humana, suo

jure. Hoc enim Regi statuendum relinquitur. Neque est

Rex qui vindicat, sed Deus, cujus minister est, et a quo

hanc accipit potestatem. Meum est enim consilium, &c,

Per mc rci^es (inquit Deus) re^-nanf, kc. Pro. viii. Mihi (im

RECORDS AND ORIGINALS. 167

quit Deus) vindicta, et ego retribuam, quia ministei', vica-

rius meus, vel in hoc saeculo retribuet meo nomine, vel ego

aeterna poena afficiam. Esto cautus, ne utrunque patiaris.

Non potest planti non utrunque pati, qui verbum Dei con-

temnit. Quid aliud est quam conteninere verbum Dei, non

obedire Regi, ministro Dei, vicario Dei ?

Non Eijiscopum ilium Romanum Vicarium Dei intellio-o, i" Episcopi
. . ^ ^ . . lloniani ar-
qui jure suo non habet quod agat, extra suam provmciam. rogantem

Episcopus estRomanus: agat Roma? Episcopum. In An- P°^'''^'*^""-

glia plus potestatis non habet, quam habeat Cantuariensis 1 13

Episcopus Romae. Nullum plan^ verbum est in sacris li-

teris, quod illi extra suam Romanam provinciam ministerii

quicquam tribuat. Id quod tibi exploratissimum efficiam.

Si, quam tantopere ambit jure divino, potestatem habet,

verbo Dei manifestum faciat, oportet. Sed de Romano Epi-

scopo magis quam de Cantuariensi, nulla prorsus est in sa-

cris literis mentio. Ex hoc igitur fonte, banc aquam haurire

nequit, ubi nulla prorsus est.
Quod ait se Petri successorem esse, tum ab hac suc-

cessione banc potestatem accepisse, si adesset D. Petrus, ne-

garet plane, et in hunc mendacem baud dubie clamaret,

O ! impostorem, O ! virum ambitiosum, superbum, arro-

gantem. Docuit me Magister meus Christus humilitatem,

abnegationem mei ipsius, hujus seculi, totiusque fastus ejus

contemptum, pacem, &c. Sed qui meo nomine primatum

sibi vendicat, quam habet nihil humilitatis, docent perspicue

quidem externi mores. Ex fructibus cognoscitur arbor.

Pro abnegatione suiipsius, omnia pro voluptate et libidine

facere ambit. Pro hujus sa^culi contemptu, nihil tam amat

quam quae sunt hujus saeculi. Fastu, pompa, gentium prin-

cipes vincit. Pro pace bellum ubique serit, non aliam ob

causam, quam ut vivat ipse, agatque omnia pro libidine.

Hajc, inquam, et longe plura de Romano Episcopo diceret

D. Petrus, si adesset. Sed de Romanis corruptissimis mo-

ribuset ahoin'mahUihus, ut ait Psal. xiii. interim taceo. Non

enim minori negotio oceani omnem prope aquam exhauri-

rem, quam illos mores onmes recenserem, et pro dignitatc

tractarcm. Deuin precor pro Christiana charitate, ut Deum

M 4

168 APPENDIX OF

agnoscere discat, agnitum amet. Ut quae praecipit Christus,

tandem incipiat studiosius Episcopus Romaniis imitari. Ut

qviemadmodum jam plerisque annis, omnium fuit abomina-

tionum (ut uno vocabulo mala omnia complector) parens et

pater, non Christi, sed Sathanae opera porrigens, ita et tan-