of late to set forth hys pestilent malice the more Cardinal Poole traytor to England hath allured to his purpose a subiect of this Realme Reginald Poole comeÌ„ of a noble blood and therby the more errant traytor to go about froÌ„ Prince to Prince and from country to countrey to styrre them to warre agaynst this Realme and to destroy the same being his natiue countrey whose pestilent purpose the Princes that he breaketh it vnto haue in much abhomination both for that the Bishop of Rome who being a Bishop should procure peace is a styrrer of warre and because this most errant and vnkind traytour is his minister to so deuilish a purpose to destroy the couÌ„try that he was borne in which any heathen man would abhorre to do And so continuing in his discourse agaynst Cardinall Poole and the Bishop of Rome for styrring the people to warre and mischiefe he further sayth sayth truely The popes name and memory abolished that for these many yeares past little warre hath bene in these partes of Christendome but the Bishop of Rome eyther hath bene a styrrer of it or a nourisher of it and seldome any coÌ„pounder of it vnlesse it were for his ambition or profite Wherfore since as S. Paule sayth 1. Cor. 14. that God is not the God of dissention but of peace who commaundeth by hys word peace alway to be kept we are sure that all those that go about to breake peace betwene Realmes and to bring them to warre are the childreÌ„ of the deuill what holy names soeuer they pretend to cloke their pestilent malice withall which cloking vnder hipocrisy is double deuilishnes and of Christ most detested because vnder his blessed name they do play the deuils part Ezech. 39. And in the latter end of his Sermon concluding wyth the 39. Chapiter of Ezechiell where the Prophet speaketh against Gog and Magog going about to destroy the people of God and prophecyeth agaynst them that the people of God shall vanquish and ouerthrow them on the mountaynes of Israell that none of them shall escape but theyr carcases shal there be deuoured of kytes and crowes and byrds of the ayre so likewise sayth he of these our enemies wishing that if they shall persist in theyr pestilent malice to make inuasion into this Realme then theyr great Captayne Gog the bishop of Rome he meaneth may come w t them to drinke with them of the same cup The Pope compared to Gog. which he maliciously goeth about to prepare for vs that y e people of God might after quietly liue in peace We haue heard hetherto the othes censures and iudgementes of certayne particulare Byshoppes of Yorke Testimonies out of the byshops booke against the Popes supremacye of Winchester of London of Duresme and also of Edmund Bonor Archdeacon then of Leycester agaynst the Popes vnlawfull vsurpatioÌ„ Now for the more fortification of the matter and satisfying of the Reader it shall not be much out of purpose besides the consent and approbatioÌ„ of these aforesayd to inferre also the publicke and generall agreement of the whole Clergy of EnglaÌ„d as in a totall summe together confirmed and ratified in theyr owne publicke booke made and set forth by them about the same tyme called then the Bishops booke In the which booke although many thinges were very slender vnperfect yet as touching this cause of the Bishop of Romes regalty we wyll heare God willing what theyr whole opinion prouinciall determinatioÌ„ did conclude according as by their own words in the same book is to be sene word for word as foloweth subscribed also with theyr owne names the Catologue of whom vnder theyr owne confession shall appere WE thinke it conuenient that all Bishops and Preachers shal instruct and teach the people coÌ„mitted vnto theyr spirituall charge y t where as certayne men doe imagine and affirme that Christ should geue vnto the Byshop of Rome power and authority not only to be head gouernor of all Priestes Bishops in Christes Church but also to haue and occupye the whole Monarchy of the world in his handes and that he may therby lawfully depose kinges and Princes from theyr realmes dominions and seignories and so transferre and geue the same to such persons as him liketh that is vtterly false and vntrue For Christ neuer gaue vnto S. Peter or vnto any of the Apostles or their successâ—rs any such authoritie And the Apostles S. Peter and S. Paule do teach and commauÌ„d that all Christen people as well Priestes and Bishops as others should be obedieÌ„t and subiect vnto the Princes and Potentates of the world although they were infidels And as for the Bishop of Rome it was many huÌ„dreth yeares after Christ before he could acquire or get any primacy or gouernance aboue any other Bishops out of hys prouince in Italy sith the which time he hath euer vsurpeâ— more and more And though some part of his power was geuen vnto him by the consent of the Emperours Kinges and Princes and by the consent also of the Clergy in generall Counsels assembled yet surely he atteyned the most part therof by maruellous subtlety and craft and specially by colluding with great kings and princes sometime trayning them into his deuotion by pretence and colour of holynesse and sanctimony and sometime constraining them by force and tyranny Whereby the sayde Byshops of Rome aspired and roâ—e at length vnto such greatnes in strength and authority How the Bishop of Rome roâ—e by Ambition that they presumed and took vpon theÌ„ to be heads to put lawes by thyr own authority not onely vnto al other Bishops within ChristeÌ„dome but also vnto the Emperours Kings other the Princes and Lordes of the worlde and that vnder the pretence of the authority committed vnto them by the Gospell Wherin the sayd Bishops of Rome do not onely abuse and peruert the true sense and meaning of Christes word but they do also cleane contrarye to the vse and custome of the priprimitiue Church and so do manifestly violate as wel the holy Canons made in the Churche immediately after the time of the Apostles as also the degrees and constitutions made in that behalfe Fyrst the generall CouÌ„cell of Nice decreed that the Patriarkes of Alexandria Antiochia should haue like power ouer the countreis about those cities as the Byshops of Rome had ouer the countreis about Rome In the Councell of Mileuitane it was decreed that if a clerke of Aphrick would appeale out of Aphrick vnto any Byshop beyonde the sea he should be takeÌ„ as a person excommunicate In the generall Councel of Constantinople the firste it was likewise decreed that euery cause betwene any persons should be determined within the prouynces where the maâ—ters did 〈◊〉 And that no Bishop shoulde exercise any power out of his owne dioces or prouinc And this was also the minde of holy S. Cyprian of other holy men of â—phrica To conclude
was compelled to abiure All these aboue named in one key of doctrine religion did hold concord together agaynst whō were obiected 5. or 6. especiall matters to witte Consent of doctrine for speaking agaynst worshipping of saynts agaynst pilgrimage agaynst inuocatiō of the blessed virgin agaynst the sacramēt of the Lords body for hauing scripture bookes in English which bookes especially I finde to be named as these the booke of the 4. Euangelistes a booke of the Epistles of Paule and Peter the Epistle of S. Iames a booke of the Apocalips and of Antichrist of the 10. Commaundementes and Wickeliffes wicker with such other like ¶ Iohn Stilman Martyr IT would aske a long tractation tedious to recite in order the greate multitude and number of good men women Anno. 1518. beside these aboue rehearsed which in those dayes recanted and abiured about the beginning of king Henryes raigne and before Iohn Stilman Martyr Wickliffes Wicket among whō yet notwithstanding some there were whom the Lord reduced againe made strong in the profession of his truth and constant vnto death of which number one was Iohn Stilman by name who about the xxiiij day of Sept in the yeare of our Lord. 1518. was apprehended and brought before Richard Fitziames then B. of Lond. at his manor of Fulham and by him was there examined and charged that notwithstanding his former recantation oth and abiuration made about xi yeres then past before Edmund Byshop of Salisbury as well for speaking against y e worshipping praying and offering vnto Images as also for denying the carnal and corporal presence in y e sacrament of Christes memoriall yet sithens that time he had fallen into the same opinions againe and so into the daunger of relapse and further he had highly commended and praysed Iohn Wickliffe affirming that he was a saint in heauen and that hys booke called y e Wicket Ex Regist. Fitziames Lond. was good and holy Soone after hys examination he was sent from thence vnto the Lollardes tower at London and the xxij day of October then next ensuing was brought openly into the consistory at Paules and was there iudicially examined by Thom. Hed the byshops vicare generall vpon the contentes of these articles followyng 1. First I obiect vnto you that you haue confessed before my Lord of London and me D. Hed his vicar generall that about xx yeares past one Steuen Moone of the Dioces of Winchest Articles laid agaynst Ioh. Stilman With whom you abode 6. or 7. yeares after did teach you to beleeue that the going on pilgrimage and worshipping of images as the Lady of Walsingham and others were not to be vsed * Yeares of Antiquitie to be noted A godly Martyr Richarde Smart burned at Salisbury ann 1503. Wickliffes Wicket And also that afterwards one Richard Smart who was burned at Salisbury about 14. or 15. yeares past did read vnto you Wickliffes Wicket and likewise instructed you to beleeue that the sacrament of the altar was not the body of Christ all whiche thinges you haue erroneously beleued 2. Item you haue diuers times read the said book called Wickleffes Wicket and one other booke of the x. Commaundementes which the sayd Richard Smart did geue you and at the tyme of your first apprehensiō you did hide thē in an old oke and did not reuele them vnto the bishop of Salisbury before whom you were abiured of heresie about xi yeares since where you promised by oth vpon the Euangelistes euer after to beleue and hold as the Christē fayth taught and preached and neuer to offend agayne in the sayd heresies or any other vpon payne of relapse And further you there promised to performe all such penaunce as the sayd Bishop of Salisbury did enioyne you who thē enioyned you vpon the like payne not to depart his Dioces without hys speciall licence 3. Item it is euident that you be relapsed aswel by your own confession as also by your deedes in that about two yeares after your abiuration you went into the sayd place where you had hidden your books and then taking them away with you you departed the foresayd dioces without the licence of the Bishop and brought them with you to London where nowe being tached and taken with them vpon great suspicion of heresie you are brought vnto the Bishop of London By reason of whiche your demeanor you haue shewed by your impenitent and dissembled conuersation from your errours and also your vnfaithful abiuration and disobedience vnto the authoritie of our mother holy Church in that you performed not the penance in whiche behalfe you be voluntarily periured and also relapsed in that you departed the sayd dioces wythout licence 4. Item you be not onely as afore is sayd impenitent disobedient voluntarily periured relapsed by this your foresayd hereticall demeanor but also sithens your last attachment vpon suspicion of heresie you haue maliciously spoken erroneous and damnable wordes affirming before my Lord of London your Ordinary and me iudicially sitting at Fulham that you were sorye y t euer you did abiure your said opinions and had not suffered then manfully for them for they were and be good and true and therfore you will now abide by them to die for it And furthermore you haue spoken against our holy father the pope and hys authoritie damnably saying that he is Antichrist and not the true successor of Peter or Christes vicar on earth and that his pardons and indulgences which he graunteth in y e sacrament of penaunce are nought and that you will none of thē And likewise y t the colledge of Cardinals be limmes of the sayd Antichrist and that all other inferiour prelates and Priestes are the sinagogue of Sathan Wickliffes Wicket And moreouer you sayd that the doctors of the Churche haue subuerted the truth of holy Scripture expounding it after their own mindes and therfore theyr workes be nought and they in hell but that wickleffe is a Sainct in heauen and that the booke called his Wicket is good for therein he sheweth the truth Also you did wish that there were xx thousand of your opinion against vs Scribes and Pharisies to see what you would doe for the defēce of your fayth Al which heresies you did afterwardes erroneously affirme before y e Archbishop of Caunterbury and then said that you would abide by thē to dye for it notwithstanding his earnest perswasions to the contrary and therefore for these premisses you be euidently relapsed and ought to be committed vnto the secular power ¶ The burning of Iohn Stilman ¶ Thomas Man Martyr NExt to Iohn Stilman aboue mentioned followeth in this blessed order of Martyrs the persecution and cōdemnation of Thomas Man Tho. Man Martyr Who the 29. day of Marche in the yeare of our Lord. 1518. was burned in Smithfield This Tho. Man had likewise bene apprehended for y e profession of Christes Gospell about 6. yeares before the 14. day
more able somewhat to help the poore as they did to the vttermost of their power Greg. Basset prisoned at Bristowe Amongst all other priestes and Friers Gregory Basset was most busie with him This Gregorie Basset as is partly touched before was learned and had a pleasant tongue Greg. Basset compelled by the Friers to recant and not long before was faln from the truth for the which hee was prisoned in Bristowe long time at whose examinatiō was ordeined a great pan of fire where his holy brethren as report went abroad menaced him to burne his hands of whereupon he there before them recāted and became afterward a mortall enemie to the truth al his life This Gregorie as it is sayde was feruent wyth the poore man to please the Canons o◠that Churche and marueilously tormented his braines howe to turne hym from his opinions yea and he was so diligent and feruent with him that he wold not depart the prison but lay there night and day Greg. Basset busie agaynst Tho. Benet who notwythstanding loste his labour for good Benet was at a poynt not to deny Christ before men So Gregory as wel as y e other holy fathers lost his spurres in so much that hee sayde in open audience that there was neuer so obstinate an heretike The principal poynt betweene Basset hym was touching the supremacie of the B. of Rome whom in his bils he named Antichriste The matter betweene Basset and Tho. Benet the thiefe the mercenary the murtherer of Christes flocke and these disputations lasted about 8. daies where at sundry times repaired to hym both the blacke and gray Friers with priestes and Monkes of that Citie They that had some learning perswaded hym to beleue the Church and shewed by what tokens shee is knowen The other vnlearned railed said that the deuil tēpted him and spit vpon him calling him hereticke who praied God to geue them a better mind to forgeue them For saide he I will rather die then worship such a beast the very whoore of Babylon Rayling agaynst Benet and a false vsurper as manifestly it doeth appeare by his doings They asked what he did that he had not power and authority to do being gods vicar He doth quoth he sell the sacraments of the Church for mony he selleth remissiō of sinnes daily for mony and so doe you likewise for there is no day but yee say diuers Masses for soules in fained Purgatorie The abuses of the pope noted yea and yee spare not to make lying sermons to y e people to maintaine your false traditions and foule gaines The whole worlde doth begin now to note your doings to your vtter confusion shame Selling of soules The shame saide they shal be to thee and to such as thou art thou foule heretike Wilt thou allowe nothyng done in holy Church What a peruerse heretike art thou I am sayde he no heretike but a Christian man I thanke Christ and with all my heart will allow all things done vsed in the church to the glory of God and edifying of my soule but I see nothing in your church but that maintaineth the deuil What is our church sayd they It is not my church quoth Benet God geue me grace to be of a better church The popes Churche paynted in her colours for verily your church is the plaine church of Antichrist the malignant church the second church a denne of theeues an awmry of poyson and as farre wide from the true vniuersall Apostolike churche as heauen is distant from the earth Dost not thou thinke sayde they that we pertaine to the vniuersal church Yes quoth he but as dead mēbers vnto whom the church is not beneficial for your workes are the deuises of man and your Church a weake foundation for ye say preach The keyes not onely geuen to Peter but to all the Apostles y t the popes word is equall with Gods word in euery degree Why sayd they did not Christ say to Peter To thee I will geue the keyes of the kingdome of heauen He said that quoth he to al as wel as to Peter and Peter had no more authority geuen him then they or els y e churches planted in euery kingdom by theyr preaching are no churches The church builded vpon man is the deuils Churche Doth not S. Paul say Vpon the foundations of the apostles and prophets Therefore I say plainly that the church that is built vpon a mā is the deuils church or congregation not Gods And as euery Church this day is appoynted to be ruled by a bishop or pastor ordeined by y e word of God in preaching ministration of the sacramēts vnder the prince the supreme gouernor vnder God so to say y t all the churches with their princes gouernours be subiect to one bishop is detestable heresie the pope your God chalenging this power to him selfe is the greatest schismatike that euer was in the church most foul whore of whom Iohn in the Reuelation speaketh The Whore of Babilon O thou blinde vnlearned foole said they is not y e confession consent of all the world as we confesse consent Consent of the worlde y t the popes holines is the supreme head vicar of Christ That is saide Benet because they are blinded know not the scriptures but if God wold of his mercy open the eyes of princes to know their office his false supremacie would sone decay We thinke said they thou art so malitious that thou wilt cōfesse no church Loke saide he where they are that confesse the true name of Iesu Christe Where the true Church is where onely Christ is y e head vnder him the prince of the realm to order al bishops ministers preachers and to see them doe their dueties in setting forth the only glory of God by preaching the worde of God where it is preached that Christ is our only aduocate mediator patrone before God hys father making intercession for vs and where the true faith and confidence in Christes death and passion and his only merits and deseruings are extolled our owne depressed where the sacrament is duly w tout superstition or idolatry administred in remembrance of his blessed passion and only sacrifice vpon the crosse once for all and where no superstition raigneth of that Church wil I be Doth not the Pope sayd they confesse the true Gospel do not we all the same Yes sayde he but ye denie the frutes thereof in euery poynt Yee builde vpon the sands not vppon the rocke And wilt thou not beleeue in deede sayd they that the pope is Gods vicare No sayd he in deede The Pope not Gods Vicar and why And why sayde they Because quoth hee hee vsurpeth a power not geuen him of Christ no more then to other Apostles and also because he doeth by force of that vsurped supremacie blinde the
power ouer them be called gracious Lords but so it shal not be amongst you But whosoeuer amongst you is the greater shal be as the yonger And whosoeuer amongst you shall be chiefe shal be as a seruaunt and a minister c. And againe Christ speaking to Pilate of his kingdome declareth that his kingdome is not of this world therefore sayth Tonstall those that go about to make of Christs spirituall kingdome 〈◊〉 22. a worldly kingdome do fall into the error of some heretickes that looke that Christ after the day of iudgement shall raign with all his sayntes here in earth carnally in Hierusalem as the Iewes do beleue that Messias is yet to come and when he shall come he shall raigne worldly in Hierusalem By these and such other places it may well appere that Christ neither before his incarnation Iohn 18. as Tonstall sayth nor after his incarnation did euer alter the authoritye of worldly kinges and Princes but by his owne woorde commaunded them still to be obeyed of theyr subiectes as they had bene in the auncient time before c. And for examples of the same Math. 22. Examples of Christes humble subiection he alledgeth first y e example of Christ himselfe Mathew 22. who being asked of the Iewes whether they should geue tribute to Caesar or no he bad theÌ„ geue to Caesar those thinges that be his and to God those thinges that be his signifying that tribute was due to Caesar and that theyr soules were due to God c. Also in the 17. of Mathew it appeareth that Christ bad Peter pay tribute for him and his Disciples Math. 17. when it was demaunded of him And why Because he woulde not chaunge the order of obeysaunce to worldly Princes due by theyr subiectes c. An other example of Christe he citeth out of the 6. of Iohn Iohn 6. where after Christ had fed fiue thousand and moe with a few loaues and fewer fishes and that the Iewes would haue takeÌ„ him and made him theyr king he fled from them and woulde not consent vnto them For the kingdome sayth he that he came to set hâ—re in earth was not a worldly and temporall kingdome but an heauenly and spirituall kingdome that is to raigne spiritually by grace and fayth in the hartes of all Christen and faythfull people of what degree or of what nation soeuer they be and to turne al people and nations which at his comming were carnall liued after the lustes of the flesh to be spirituall and to liue after the lustes of the spirite that Christ with his father of heauen might reigne in the hartes of all men c. And here in these examples of Christes humility farther is to be noted how Christ the sonne of God did submit himselfe not only to the rulers and powers of this world but also deiected himselfe and in a maner became seruaunt to his owne Apostles so far of was he from all ambitious and pompous seeking of worldly honor For so appeared in him not onely by washing the feet of his Apostles but also the same time a litle before his passion when the Apostles fell at contention among themselues who among theÌ„ should be superiour he setting before them the example of his owne subiection asketh this question Who is superiour he that sitteth at the Table Luke 22. or he that serueth at the Table Is not he superior that sitteth but I am amongest you as he that ministreth and serueth c. The like examples Tonstall also inferreth of Peters humility Examples of Peters subiection Act. 10. For where we read in the Actes how the Centurion a noble man of great age did prostrate himselfe vpon the ground at the feete of Peter then Peter not suffering that eftsoones tooke him vp and bad him rise saying I am also a man as thou art So likewise did the Aungell Apocalips 19. and 22. to whom when Iohn would haue fallen downe to haue adored him which shewed him those visions Apoc. 19.22 the Aungell sayd vnto him See thou do not so for I am the seruaunt of God as thou art c. Agayne in the foresaid Peter what an example of reuerent humility is to be sene in this that notwithstaÌ„ding he with other Apostles hauing his commission to go ouer all yet neuerthelesse he being at Ioppa and sent for by Cornelius durst not go to him without the vision of a sheete let downe from heauen by the which vision he was admonished not to refuse the Gentiles or els he knew in himselfe no such primacy ouer all people and places geueÌ„ vnto him nor no such commission so large aboue the other c. Furthermore the sayd Peter being rebuked of Paule his felow brother tooke no scorne therof but was content submitting himselfe to due correction But here sayth Tonstall steppeth in the B. of Rome and sayth that Peter had authority geuen aboue all the residue of the Apostles The Popes obiections alledgeth the wordes of Christ spoken to him Math. 16. Thou art Peter and vpon this rocke I wil build my Church will geue to thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth Math. 16. shall be bound in heauen This sayd Christ sayth the Pope and S. Peter is buryed at Rome whose succour I am and ought to rule the Church as Peter did and to be porter of heaueÌ„ gates as Peter was c. And Christ sayd also to Peter after his resurrection Feede my sheepe which he spake to him onely Iohn 21. so that thereby he had authority ouer all that be of Christes flocke and I as his successour haue the same And therefore who so will not obey me King or Prince I wyll curse hym The ambitious pride of the Pope and depriue him of his kingdome or seigniory For al power is geuen to me that Christ hath and I am his Uicare generall as Peter was here in earth ouer all none but I as Christ is in heauen This ambitious and pompous obiection sayth Tonstall of the Pope and his adherentes The scriptures falsely perueted by the pope hath of late yeares much troubled the world and made dissention bebate and open warre in all partes of ChristeÌ„dome all by a wrong interpretatioÌ„ of the Scripture Who if he would take those places after the right sense of them as both the Apostles themselues taught vs and all the auncient best learned interpretours do expound them the matter were soone at a poynt But otherwise sith they peruert the Scripture and preach an other Gospell in that poynt to vs then euer the apostles preached we haue therin a general rule to folow That though an Aungell came from heauen Gal. 1. and woulde tell vs such new expositions of those places as are now made to turne the wordes which were spoken for spirituall authoritye of preaching the word of God and ministring of
the Sacramentes to a worldly authority we ought to reiect him as S. Paule willeth vs Gala. 1. To open therfore the true sense of the Scripture in the places aforesayd and first to begin with the 16. Chapiter of Mathew here is to be obserued that the question being put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to answere sayd Thou art Christ the sonne of the liuing God The place of Math. 16. expounded To whom Iesus aunswered agayne Blessed be thou Symon the Sonne of Iona for fleshe and bloud hath not reueled this vnto thee but my Father which is in heauen And I say to thee thou art Peter and vpon this rocke I will builde my Church and the gates of hell shall not preuayle against it That is to say vpon this rocke of thy confession of mee to be the Sonne of GOD Rom. 10. I will builde my Churche for this fayth conteineth the whole summarye of our fayth and saluatioÌ„ as it is written Rom. 10. The word of fayth that we do preach is at hande Faith the mother of saluatioÌ„ Peter the first confessor of Christ. in thy mouth and in thine hart For if thou confesse with thy mouth our Lord Iesus Christ with thy hart do beleue that God raised him froÌ„ death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his not vpon the person of Peter Christ buildeth his Church as Chrisostome expoundeth that place in the 26. Sermon of y e feast of Pentecost saying Not vpoÌ„ the person of Peter The church builded vppon the confession of Peter not vppon the Person of Peter but vpoÌ„ the fayth Christ hath builded his church And what is the fayth This Thou art Christ the sonne of the liuing God What is to say vpon this rocke That is vpon this confessioÌ„ of Peter c. And with this saying of Chrisostome all auÌ„cient expositors sayth Tonstal treating that place do agree For if we should expouÌ„d that place that the church is builded vpoÌ„ the person of Peter we should put an other fouÌ„dation of the Church then Christ which is directly agaynst S Paule saying No man may put any other foundation 1. Cor. 3. but that which is put already which is Christ Iesus c. And because Peter was the first of all the Apostles What is the primacye of Peter and how it commeth that confessed this that Christ is the sonne of God by y e which fayth all men must be saued thereof commeth the primacy that is the first place or standing of Peter in the nuÌ„ber of all the Apostles And as Peter was the firste of them that confessed Christ to be the sonne of God so was he most ardent in his fayth most bolde and hardy in Christ as appeared by his comming out of the shippe in the great tempest and also most vehemeÌ„t in his maysters cause as appeared by drawing out his sword and after the Lords resurrection is declared in the 2.3.4 chapiter of the Actes where as the Iewes withstanding the Apostles preaching the fayth of Christ Peter as most ardent in fayth The honoâ—able names of Peter in the olde Doctors how wherfore they be geuen was euer most ready to defend the fayth against the impugners therof speaking for them all vnto the people c. and therfore hath these honorable names geuen him by the auncient interpreters y t some times he is called the mouth of the Apostles y e chiefe of the Apostles some time the Prince of the Apostles some time the President of the whole Church some time hath the name of primacy or priority attributed to him And yet the sayd Peter notwithstanding these honourable names geueÌ„ vnto him that he should not haue a rule or a iudicial power aboue all the other Apostles it is plain by S. Paule and many other Gala. 2. First S. Paule Gal. 2. playnly declareth the same saying That as the Apostleship of the Circumcision that is of the Iewes was geuen by Christ to Peter so was the Apostleship of the Gentiles geuen to me among the Gentiles The authority of the Apostles all a like Hereby it appeareth that Paule knew no primacy of Peter concerning people places but amoÌ„g the Iewes And therof S. Ambrose expounding that place sayth thus The primacy of the Iewes was geuen chiefely to Peter Ambrosius albeit Iames and Iohn were ioyned with him as the primacy of the GeÌ„tiles was geuen to Paule albeit Barnabas was ioyned with hym So that Peter had no rule ouer all Act. 10. Also in the Actes 10. when Peter was sent for to Cornelius a Gentile he durst not go to him without a speciall vision geuen him from heauen by the Lord. Item that all the Apostles had like dignity and authority Ephes. 2. it appeareth by S. Paule Ephes. 2. Where he sayth Now ye are not straungers nor foreners but ye be Citizens wyth the Sayntes and of the household of almighty God builded saith he vpon the foundation of the Apostles The Church founded not of Peter onely but of the Apostles and the Prophets Christ being the corner stone vpon whom euery edifice being builded groweth vp to an holy teÌ„ple in our Lord. c. Here he sayth that they be builded not vpon the foundation of Peter onely but vpon the foundation of the Apostles so that al they be in the foundation set vpon Christ the very rocke wherupoÌ„ standeth the whole Church In the 21. chap. also of the Apoca. the new City and the heauenly Hierusalem of almighty God is described of the holy ghost Apoc. 21. not with one fouÌ„dation onely of Peter but with 12. foundations after the number of the Apostles S. Cyprian Lib. De simplic prael geueth record likewise to the same Cypria lib. De simplic Prelato that the Apostles had equall power dignitye geuen to them by Christ. And because al should preach one thing therfore y e beginning therof first came by one which was Peter who confessed for them all That Christ was the Sonne of the liuing God Euery byshop hath his parte wholy to himselfe saying further that in the Church there is one office of all the Bishops whereof euery man hath a part allowed wholy vnto him Now if the Bishop of Rome may meddle ouer all where hee will then euery man hath not wholy his part for the bishop of Rome may also meddle in his part ioyntly with him so that now he hath it not wholy which is agaynst Cyprian S. Austen likewise expounding the Gospell of Iohn in the 50. treaty Aug. in Ioan. tractat 50. speaketh there of the keyes of Peter Whiche he sayth were geuen of Christ to Peter not for himselfe alonely but for the whole Church Cyrillus expounding the last
shal giue respite vntil a certaine day appointed So that in the meane while the suters may take deliberation thereof what is best to be done If after this they wil not thus rest at the day appointed shal they come forth into a common place and the great Bel of the Citie caused to be roÌ„g whereby the people shal be warned what they are about to do and the people assembled the Iudges shal in full chargeable lamentable wise charge the parties vnder vertue of their othe to make true relation of y e shal be demaunded So y t by reason of soberly fatherly exhortations made of the Iudges or Peeres of the Towne and perswasion of neighbours and for auoyding of Gods displeasure Iury and swearing well excluded out of Germanye and shame of men there is litle sute in courts if at any time any be made they be lightly stopped So that Iurie and swearing is well excluded and neede not much to be required This haue I shewed because it pitieth me to heare and see the contrary vsed in some of our nation The rash lenity in spirituall men causing men strayght wayes for euery light matter to sweare such also as name themselues spiritual men and should be head Ministers of the Church who incoÌ„tinent as any man commeth before them anone they cal for a book and do mone him to sweare without any longer respite yea they wil charge him by vertue of the contentes in the Euangely to make true relation of all that they shall demaunde him he not knowing what they will demaunde neither whether it be lawfull to shew them the truth of their demaundes or no For such things there be that are not lawful to be shewed As if I were accused of fornication none could be found in me or if they shold require me to sweare to bewray any other that I haue known to offend in that vice A man is not bound 〈◊〉 detect an other mans 〈◊〉 before â—â—dge in 〈◊〉 I suppose it were expedient to holde me stil not to folow their wil for it should be contrary to charitie if I should so assent to bewray them that I neede not and to whom perhappes though I haue known them to offend yet trusting of their amendment I haue promised afore to keepe their fault secret without any disclosing of the same Yea moreouer if suche Iudges somtime not knowing by anye due proofe that such as haue to do afore them â—â—we compâ—â—leth no man to bewray himselfe are culpable wil enforce them by an othe to detecte themselues in opening before them their harts in this so doing I can not see that men neede to condescende in their requestes For it is in the law but I wotte not certainly the place thus â—â—w punisheth no maÌ„ for thought Nemo tenetur prodere semetipsum that is to say No man is bound to bewray himselfe Also in another place of y e law it is written Cogitationis poenam nemo patiatur No man should suffer punishment of men for his thought To this agreeth the common Prouerbe that is thus Cogitationes liberae sunt à vectigalibus Tâ—oughtes 〈◊〉 free and 〈◊〉 to pay â—â—tole That is to say thoughtes be free and neede to pay no tole So that to conclude I thinke it lawfull at the commandement of a Iudge to make an othe to say the truth specially if a Iudge requireth an othe duely and in lawful wise or to make an oth in any other case conuenieÌ„t and that also for purgation of infamie No man is 〈◊〉 to 〈◊〉 himselfe by the lawe To the 42. article when any infamie is lawfully layd against a man ¶ In the xlij where you aske whether a Christen person despising the receite of the Sacramentes of confirmation extreame vnction or solemnising of Matrimony do sinne deadly I say like of the recite of them as I haue sayd before of the selfe thinges and none otherwise ¶ In the xliij where you aske whether I beleeue that S. Peter was Christes Uicare hauing power vpon earth to binde lose I say that I do not perceiue clearely what you meane by this terme Uicare To the 43. article For Christ neuer called Peter ne none other so in Scripture If you meane thereby that after the departing hence of Christ when he was risen from death in his immortall body and so styed into heauen whereas he remayneth sitting vpon y e right hand of his Father â—ear of â—â—rist that he so being away from hence S. Peter occupied his roume then I say it is not vntrue but Peter in a manner which I shal shew here vnder was his Uicar and like as Peter was his Uicar euen so was Paule and the other Apostles and the one no lesse then the other if it be true â—â—ter no â—â—re vicar of Christ â—â—n Paule 〈◊〉 other Apostles Math. 16. that S. Cyprian doth write whiche is also consenting to Scripture he sayth thus That Christe spake vnto Peter saying I say quoth our Sauiour that thou art Peter and vppon this rocke of stone shall I builde my congregation and the gates of hel shal not ouercome it To thee will I giue the keies of heauen what thinges thou shalt binde vpon earth the same shal be bounde also in heauen and what so euer thou shalt lose vpon earth shal be losed also in heauen And to him after his resurrection doth Christ say feed my sheepe And albeit that hee gaue equall power vnto all his Apostles after his resurrection and saith Cypria de simplicitate Prelatorum like as my Father sent me do I also send you Take you the holy ghost If you shal retayne to any man his sinnes they shal be retayned If you shal remitte to any man his sinne to him they shal be remitteâ— Neuerthelesse because he woulde declare vnitie Iohn 20. he ordayned by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was induced with equall partaking both of honor and authoritie or power Vnitye but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cyprian in a treatise that is called De simplicitate Praelatorum wherein you may see that Christ made all the Apostles of equal honour and like authoritie Notwithstanding because he would testifie the vnitie of his Church or Congregation he spake The only person of Peter declareth the vnity of the Church as it were alonely vnto Peter when he sayd feede my sheepe And I shall geue thee Peter the keyes of heauen but in so saying though the wordes seeme spoken to Peter onely yet they were spoken vnto him Peter heareth the person of the whole Church in that hee sustayned the generall person of all the Church being as it were a common speaker for the same So that in speaking to him Christ
spake vnto all other the Apostles vnto whome also he gaue all the same authoritie that he gaue vnto Peter as you may see both in these wordes of Cyprian and also the same is clearely shewed out of S. Augustine in diuers places August de Agone Christiano but no where more playnly in a few wordes then in a treatise called de Agone Christiano To this accordeth well that is writteÌ„ of Paule Gal. 2. Ab his qui videbantur aliquid esse quales aliquando fuerunt nihil mea refert c. Gal. 2. Of those Apostles quoth Paule which seemed to be of authoritie I was not taught what they were in tyme passed it skilleth me nothing God regardeth not the exterior appearaunce of man neuerthelesse they whiche appeared to be of price shewed me no learning nor gaue me no counsell But contrary when they had seene that the Gospell of vncircumcision was committed vnto me like as the Euangely of circumcision was vnto Peter for hee that was mightier then Peter concerning the Apostleship toward the Iewes was mighty also in me toward the Gentiles Therfore when Iames Peter and Ioh. which appeared to be as pillers knew the grace geuen me they gaue vnto me and Barnabe their right handes in signes of fellowship to be their partners so that we shoulde exercise the office of Apostles among the Gentiles as they dyd among the Iewes Wherein you may clearely see that Paule tooke no instruction of them whiche seemed to be in hygh authoritie and that Peter Iames and Iohn which were noted principals tooke Paule and Barnabas to be theyr mates and fellowes Which they woulde not haue done I suppose if they had knowne Apostles mates and fellowes togeather that God had granted to theÌ„ a prerogatiue singular to excell Paule and to be his soueraigne but according to the prerogatiue of God granted they might safely haue shewed it and enioyed y e same like as they did reioyce in other benefites graunted to them of God to be ministers in his churche for the edifying of the same and as S. Iohn calleth himselfe the Disciple loued of his maister Iesus and testifieth how that vnto him Christ hanging vpon the Crosse did commit his blessed mother Moreouer if these three Apostles Iames Peter and Iohn should haue by humilitie left out to make mention of their prerogatiue Obiection discussed when they tooke Paule and Barnabas into their fellowship yet is it to be thought that Paule which vseth neuer any inordinate arrogancie writing the wordes aboue sayd for the magnifying of his owne priuiledge and authority geuen him of God woulde not haue suppressed and passed ouer their primacie vnspokeÌ„ of with whome hee maketh here comparison for then it might be thought he were enuious and to pyke away authority froÌ„ other to himselfe vnlawfull that cannot so be Moreouer he saith a little after the wordes afore rehearsed Hierome that he reproued S. Peter euen before his face Wherupon S. Hierome expounding the same Epistle saith as I remember that Paule woulde not haue bene bolde so to do Paule equall to Peter except he had knowne himselfe equall to Peter In the words also of Paule aboue written this might be noted as seruing to my purpose that Peter had no preeminence or primacy aboue the other for Iames is named afore hym which Paule would not haue done Apostles equall together without any difference of superyoritye Iames named before Peter I thinke knowing Peter to be Iames superiour Therefore he making no such variety in order put Iames afore saying And Iames Peter and Iohn that appeared the principals quoth he gaue vnto me and to Barnabe their right handes in signe of fellowship Yet notwithstanding Paule loued good order I suppose as wel as any y t now are which contendeth so sore for superiour rouins preeminencie claiming to be y e Apostles successours I wold it were so much for the common wealth of Christen people Contention about superiority whence it proceedeth Act. 11. as it is suspect that they do it for vayne glory and worldly lucre According to this shal you find Acts xj where is shewed thâ—rafter Peter by instinct of the holy Ghost had gone vnto one of the Gentiles called Cornelius a pety Captaine hauing the gouernaunce of an hundreth men teaching him the wayes and doctrine of Christ and Baptising him and other with him assembled being like as he afore was Paganes the Apostles and other Christen brethren that were in Iewry Emperours geue more obeysance to the Pope theÌ„ euer did the Apostles vnto Peter hearing thereof when Peter came to Hierusalem they which held vpon Circumcision made none obeysaunce vnto him albeit I thinke verily he had more holines then euer had any other Pope as the Emperor is fayne to do to y e Pope at his coronation falling downe to kisse the Popes feete or to hold the Popes styrrup while he mounteth vpon his horseback Difference betwene Peter and the Pope according to the forme of law written I am not certaine whether in the Decrees or els the Decretalles or in both rather for such ordinaunces are inuiolable worthy to be principally recorded but they reasoned sore disputed both against S. Peter Peter was conteÌ„t to be charged of the brethren and also his doing saying you haue gone amongst them that you ought not haue had to do with ne to haue medled among them y t are men vncleane The Pope requireth his feet to be kissed of Emperours because they are vncircumcised yea that is more you haue eate dronke with them Peter mildly and coldly made aunswer againe rehearsing all the maner of his doing in order shewing that he was so instruct to doe by mightie and cleare reuelations of God not by his owne fantasie and pleasure Which aunswere being heard the other that afore had made sore obiections against him which were both of the Apostles Peter vicar of Christ no more then other Apostles and other Christen brethren were content holding their peace without any more complaining and gaue glory therfore to God saying Then God hath graunted also vnto the Gentiles to take repentaunce and so to come to eternall lyfe Where in you may see that the other Apostles were as bold with Peter as before is shewed of Paule to dispute against him Neither were they therefore by Peter reproued of inobedience He did not allege any preemineÌ„ce or authoritie to rebuke them for their complaining as one wold say why should you that are my sheepe control me that am the head of the church and your pastor or Christs general vicare hauing both iurisdiction temporal and spirituall with such other like but shewed them it was the will of God that he had done going to the Gentiles to tel them of eternal life which God pleased to giue to them as well as to the Iewes In token wherof the holy ghost did sensibly come among them and
them their office The aunswere of Luther to the place of S. Iohn Pasce Oues meas doeth teache what is to feede and what he ought to be that feedeth After thys Eckius came to the authoritie of the Councell of Constance alleging this amongst other articles De necessitate salutis est credere Rom. pontificem Occumenicum esse That is that it standeth vpon necessitie of our saluation to beleeue the Bishop of Rome to bee supreme heade of the Churche The authoritie of the councell of Constance alleging moreouer that in the same Councell was debated and discussed that the general Councel could not erre Whereunto Martin Luther againe did answere discreetly saying that al the articles which Iohn Hus dyd holde in that Councell were not condemned for hereticall with much other matter more Againe of what authoritie that Councel of Constance is to be estemed that he leaft to other mens iudgemeÌ„ts This is most certain said he that no Councell hath such authoritie to make newe articles of faith Here M. Luther began to be cryed out of by Eckius and his complices for diminishing y e authority of generall Councels Although in deede he meane nothing lesse but euer labored to confirme the authority of the same yet was he called hereticke schismaticke and one of the Bohemes faction with many other termes moe of reprochful contumely Eckius then graunted the authoritie of the Apostles to be equal yet not to folow therby the authoritie of all Byshops therefore to be equall For betwene Apostleship and ministerie sayd he there is great difference To conclude Eckius in no case coulde abide that anye creature shoulde decline from any worde or sentence of the Popes decrees or the coÌ„stitutions of the forefathers To this againe Luther answeared grounding him selfe vpon the place ad Gal. 2. where S. Paule speaking of the principall Apostles Gala. 2. sayeth And of them which seemed to be great what they were before it maketh no matter to mee for God accepteth no mans person neuerthelesse they that were of some reputation dyd auayle nothing at all c. Eckius to this said that as touching the authoritie of the Apostles Here is good doctrine of Eckius I trowe they were all chosen of Christ but were ordeyned Bishops of Saint Peter And whereas Luther brought in the constitution of the decree which sayeth Ne Romanus pontifex vniuersalis Episcopus nominetur c. Yea let not the Bishop also of Rome bee called vniuersal Bishop c. To this Eckius aunsweared on this sort that the Bishop of Rome ought not to be called vniuersal Bishop yet he may be called sayd he Byshop of the vniuersall church And thus much touching the question of the Popes supremacie From this matter they entred nexte to Purgatorie wherein Eckius kept no order The question of Purgatorie For wheÌ„ they should haue disputed what power the Pope hath in Purgatorie Eckius turneth the scope of the question and prooueth that there is Purgatorie allegeth for him the place of Machab Luther leaning vpon the iudgement of Hierom affirmeth the booke of Machabees not to be Canonical 2. Mach. 12. Eckius againe replyeth the booke of Machabees to be of no lesse authoritie then the Gospels Also he alleged the place 1. Corinth 3. 1. Corint 3. Hee shall bee saued yet so as it were by fyre Moreouer he inferred the place of Math. 5. Agree thou with thine aduersary while thou art in the way with him Math. 5. least he commit thee into prison from whence thou shalt not escape tyll thou hast payed the vttermost farthing Psal. 65. c. To this he added also the place of the Psalmes We haue passed through the fire and water The question of Indulgences c. Howe these places be wrasted to purgatory let the reader discerne and iudge Then was inferred the question of indulgences wherof Eckius seemed to make but a toy a matter of nothing and so passed it ouer The question of Penaunce At last they came to the question of penance touching which matter the reasons of Eckius digressed much from the purpose which went about to proue that there be some maner of paynes of satisfaction whiche thing Luther dyd neuer deny But that for euery particuler offence such particuler penaunce is exacted of Gods iustice vpon the repeÌ„tant sinner as is in mans power to remitte or lâ—lease as pleaseth him such penance neither Luther nor anye other true Christian did admit And thus haue ye the chiefe effect of this disputation betweene Luther and Eckius at Lypsia When Vldericus Zuinglius came to Tigurie Which was in the month of Iuly an 151â— About the beginning of the same yeare 151â— Uldericke Zuinglius came first to Zuricke and there began to teach Who in the 16. article in his booke of articles recordeth that Luther and both at one time one not knowing nor hearing of an other began to write against the popes pardons and indulgences Albeit if the time be rightly counted I suppose we shall finde that Luther began a yeare or two before Zuinglius Luther and Zuinglus began both at one tyme to write against the Pope Notwithstanding this doth Sledan testifie that in this present yeare when Sampson a Franciscan came with the popes pardons to Zurick Uldericke Zuinglius did withstand him and declared hys chaffer and pardons to be but a vayne seducing of the people to inueagle away their money Ex Sled Lib. 1. The next yeare ensuing Luthers bookes condemned at Louen and Colen Pope Leos Bull against Luther which was 1250. the Fryers and Doctours of Louane and also of Colen condemned y e bookes of Luther as hereticall Agaynst whom Luther agayne effectuously defended himselfe and charged them with obstinate violence and malicious impiety After this within fewe dayes flasheth out from Rome the thunderbolt of pope Leo against the said Luther notwithstanding he so humbly and obediently before had reuerenced both the person of the pope and agnised the authoritie of his see and also had dedicated vnto him Lutherus de libertate Christiana and bookes intituled De Christiana libertate that is of Christian libertye In which booke these two poyntes principally hee discusseth and prooueth 1 That a Christen man is free and Lorde of all thinges and subiect to none 2 That a Christen man is a dilligent vnderling and seruaunt of all men and to euery man subiect Moreouer in the same yeare he set out a defence of all his articles which the popes Bull had before condemned An other book also he wrote to the nobilitie of Germanie Lutherus ad Nobilitatem Germaniae Three wall or bulwarkes of the papistes in the which booke he impugneth and shaketh y e three principall walles of the papistes the first whereof is this 1 Where as y e papistes say that no temporal or prophane magistrate hath any power vpon the spiritualtie but
willingly discouer to any person The Popedome of Rome the rules of the holy fathers and the regalities of S. Peter I shall helpe and retaine and defende against all men The legate of the sea Apostolicke going comming I shall honourably entreat The rightes honours priuiledges authorities of the Church of Rome and of the Pope and hys successours I shall cause to be conserued defended augmented promoted I shall not be in counsell treatie or any acte in the which any thing shall be imagined against him or the Churche of Rome their rights states honours or power and if I knowe anye such to be mooued or compassed I shall resist it to my power and assoone as I can I shall aduertise him or suche as maye geue hym knowledge The rules of the holy fathers the decrees ordinances sentences dispositions reseruations prouisions and commandements Apostolike to my power I shall keepe and cause to be kept of other Heretikes schismatikes and rebels to our holy father and his successors I shall resist and persecute to my power I shal come to the Synode whē I am called except I be letted by a Canonicall impediment The lights of the Apostles I shall visite personally or by my deputie I shall not aliene nor sell my possessions wythout the Popes councell so God me helpe and the holy Euangelistes ¶ This othe of the Clergie men which they were wont to make to the Bishoppe of Rome nowe Pope quondam was abolished and made voyde by statute and a new othe ministred confirmed for the same wherein they acknowledged the King to be the supreame heade vnder Christe in this Church of England as by tenor thereof may appeare here vnder ensuing The othe of the Clergie to the king I Iohn B. of A. vtterly renoūce and clerely forsake al such clauses words sentences grants which I haue or shal haue hereafter of the Popes holines Pope quondam◠The othe of the Clergye to the king of for the bishoprike of A that in any wise hath bene is or hereafter may be hurtfull or preiudiciall to youre highnes your heirs successors dignity priuiledge or estate royal and also I doe sweare that I shal be faithful and true and faith and truth I shall beare to you my soueraigne Lord and to your heires kings of the same of life and limme and earthly worship aboue all creatures for to liue die with you and yours against al people and diligently I shal be attendant to all your nedes and businesse after my wit and power and your counsel I shall kepee and holde knowledging my selfe to hold my Bishopricke of you onely beseeching you of restitutiō of the temporalties of the same promising as before that I shal be faithfull true and obediēt subiect to your said highnes heires and successours during my life and the seruices and other things due to your highnesse for the restitution of the temporalties of the same Bishoprike I shall truely do and obediently performe so God me helpe and all Saintes These othes thus being recited and opened to the people were the occasion that the Pope lost al his interest and iurisdiction heere in Englande wythin shorte while after Upon the occasion and reason whereof Syr Tho. More the matter falling out more more against the Pope Syr Thomas More of whome mention is made before being a great maintainer of the Pope a heauy troubler of Christes people and nowe not liking well of this othe by Gods good worke was enforced to resigne vp his Chauncelorship and to deliuer vp the great seale of England into the kings hands After whom succeeded syr Thomas Audley Keeper of the great seale Tho. Audeley made Lord Chauncellour a man in eloquence and giftes of tonge no lesse incomparable then also for hys godly disposed minde and fauorable inclination to Christes religiō worthy of much commendation These things being done in the parlament the king w tin short time after proceeded to the mariage of the foresayd lady Anne Bullen mother to our most noble Quene now who w tout all controuersie was a special comforter aider of all the professors of Christes gospell The maryage of Queene Anne as well of the learned as the vnlearned her life being also directed according to the same as her weekely almes did manifestly declare Who besides the ordinarye of a C. crownes and other apparell that she gaue weekely a yeare before she was crowned The great almes of Quene Anne both to men and women gaue also wonderfull much priuie almes to wydowes and other pore housholders cōtinually til shee was apprehended and she euer gaue three or foure pounde at a time to the poore people to buy them kine withall and sent her Subamner to the townes about where shee lay that the parishioners should make a bill of all the poore householders in their parish and some towns receiued 7.8 or 10. pound to buy kine withal according as the number of the poore in the Townes were Shee also maintained many learned mē in Cambridge Likewise did the Erle of Wilshire her father and the Lord Rochford her brother and by them these men were brought in fauour w t the king of whome some are yet aliue and can testifie the same which would to God they were nowe as great professors of the gospell of Christ as then they appeared to be which were D. Heath and D. Thirlby with whome was ioyned the L. Paget who at that present was an earnest protestant Heath Thirlby L. Paget gaue vnto one Rainolde West Luthers bookes and other bokes of the Germaines as Franciscus Lambertus de Sectis and at that time he red Melancthons Rhetorike openly in Trinitie hall in Cambridge and was w t his M. Gardiner a mainetainer of D. Barnes and all the Protestantes that were then in Cambridge Lord Paget a mainteyner of D. Barnes holpe many religious persons out of their cowles It hath bene reported vnto vs by diuers credible persons which were about this Quene and daily acquainted with her doings concerning her liberall and bountiful distribution to the pore how her grace caried euer about her a certaine little purse The praise of Quene Anne out of the which she was wont daily to scatter abroad some almes to the needy thinking no day well spent wherein some man had not fared the better by some benefite at her handes And this I write by the relation of certain noble personages which were chiefe principall of her waiting maides about her especially the Duches of Richmond by name Also concerning the order of her ladies gentlewomen about her one that was her silkwoman a Gentlewoman not nowe aliue but of great credite and also of fame for her worthy doings The name of this gentlewoman was Maistres Wilkinson did credibly report that in all her time she neuer saw better order amongst the ladies gentlewomē of the Courte then was in this good Queenes
kyng was contented through the persuasions of some so to doe For els as touchyng God and conscience what great neede was of any diuorce where before GOD no Mariage was to be accounted but rather an incestuous detestable adultery as the Act of ParliameÌ„t doth terme it But to our matter agayne After the dissolutioÌ„ of this first Mariage made betwen the king the Lady Princesse Dowager she neuerthelesse bearyng a stout mynde would not yet releÌ„t neither to the determination of the Uniuersities nor to the ceÌ„sure of the Clergy nor of the whole Realme but folowyng the couÌ„saile rather of a few Spanyardes to molest the kyng the realme by sute meanes made to the Pope procured certaine writynges first of monition and aggrauation theÌ„ of excommunication and interdiction to be sent downe from Rome Writinges set vp at Dunkirke against the king wherein the Pope had interdicted both the kyng the whole Realme But the Popes Cursor beyng not the hardyest maÌ„ belike that euer shewed his head thought it much more sure for him to discharge his Popishe carâ—age without the kynges reach so keepyng himselfe aloofe of like a prety man set vp his writynges in the Towne of Dunkirke in Flaunders In the which towne first vpon the Northdoore of the Church was set vp a monition Ioh. Butler of Calis tooke downe the writte at Dunkirke against the King that the kyng of EnglaÌ„d should surcease the sute of diuorce the which Iohn Butler Clerke theÌ„ Commissary of Calice by commaundement tooke downe in a night After that before Whitsonweeke there was set vp in the same place an excoÌ„munication aggrauation regranation interdiction For the which also the sayd Butler by commauÌ„dement was sent to Dunkirke to take it downe K. Henry the realme indicted by the Pope And because the couÌ„sell of Calice would be certified of his diligence therein they sent a seruauÌ„t of the Lord Lisle theÌ„ Deputie of Calice whose name was Cranuell and vpon Wensday in Whitsonweke at vij of the clocke in the mornyng he tooke it downe whole and brought it with hym deliuered the same to the Lord Deputie aforesaid Which was about the yeare .1533 This beyng knowne certified vnto the kyng he was motioned by his counsell that such as were about her and moued her thereto should be put froÌ„ her And therfore the Duke of Suffolke was sent to Bugden beside HuntyngdoÌ„ where y e sayd Lady Katherine lay who perceiuyng her stomacke to coÌ„tinue froward still in auÌ„sweryng him with high wordes The Lady Catherines court discharged sodenly so in a fury to part froÌ„ him into her priuy chamber shut the doore brake vp the doore of her Court discharged a great sort of her houshold seruauÌ„ts yet left her a conuenieÌ„t number to serue her like a Princesse They that remayned still were sworne to serue her as Princesse onely and not as Queene Of whome some sayd they were once sworne to serue her as Queene and otherwise would not serue and so were dismissed The other which were sworne to serue her as Princesse she vtterly refused for her seruants and so she remayned wyth the fewer liuing after this about the space of two yeares ¶ The abolishing of the Pope out of England THese thinges thus finished and dispatched concerning the mariage of Queene Anne and diuorce of Lady Katherine Dowager Anno. 1534. next followeth the yeare 1534. In the which was assembled the hye Court of ParliameÌ„t againe after many prorogations vpon the third day of February wherein was made an Acte of succession for the more suretie of the crowne to the which euery person being of lawfull age Preaching against the Pope should be sworne During this Parliament time euery Sonday preached at Paules crosse a Byshop which declared the Pope not to be head of the Church After this Commissions were sent ouer all England to take the othe of all men and women to the Act of succession Ex Edw. â—allo At which few repined except D. Iohn Fisher bishop of Rochester sir Tho. More late Lord Chancellor and D. Nicholas Wilson parson of S. Thomas Apostles in LoÌ„don Wherfore these 3. persons after long exhortatioÌ„ to theÌ„ made by y e Byshop of Canterbury at Lambeth The Byshop of Rochester Sir Tho. More sent to the tower Fysher byshop of Rochester Sir Tho. More refuse to be sworne refusing to be sworne were sent to the Tower where they rrmained were oftentimes motioned to be sworne but the Bishop and sir Tho. More excused theÌ„ by their writings in which they sayd that they had written before the sayd Lady Katherine to be Queene therfore could not well go froÌ„ that which they had written Likewise the Doctor excused that he in preaching had called her Queene and therefore now coulde not withsay it againe Howbeit at length he was well contented to dissemble y e matter so escaped but the other two stoode agaynst all the Realme in their opinion From the moneth of Marche this Parliament farthermore was proroged to the iij. day of Nouemb. abouesaid At what time amongst other diuers statutes most graciously and by the blessed wil of God it was enacted that the Pope and all his colledge of Cardinals with his pardoÌ„s Indulgences which so long had clogged this Realme of England to the miserable slaughter of so many good men which neuer could be remoued away before was now abolished eradicate exploded out of this land sent home againe to their owne countrey of Rome from whence they came God be euerlastingly praysed therefore Amen ¶ An Acte concerning the Kings highnes to be the supreme head of the Church of England and to haue authoritie to reforme and redresse all errours heresies and abuses in the same Cap. 1. ALbeit the Kings Maiesty iustly and rightfully is and ought to be the supreme head of the Church of England and so is recognised by the Clergy of this Realme in their Conuocations yet neuerthelesse for corroboration confirmation thereof and for encrease of vertue in Christes Religion within this Realme of England and to represse extirpe all errours heresies and other enormities abuses heretofore vsed in the same be it enacted by authoritie of this preseÌ„t ParliameÌ„t y t the king our soueraigne Lord his heires successours Kings of this Realme shal be taken accepted reputed y e only supreme head in earth of y e Church of England called Anglicana ecclesia and shall haue enioy annexed and vnited to the Imperial crowne of this realme as wel y e title style therof as all honours dignities preeminences iurisdictioÌ„s priuiledges authorities immunites profites and commodities to the sayd dignitie of supreme head of the same Church belonging apperteining and y t our sayd soueraigne Lord his heires successours Kings of this Realme shal haue full power and authority from time to time to visite represse
therefore the Pope hath no such primacy geuen him eyther by the wordes of Scripture or by any generall Councell nor by commoÌ„ conseÌ„t of the holy catholicke Church by the holy Fathers of the Catholique church asseÌ„bled in the first general councelles And finally they doe transgresse theyr own profession made in theyr creation For all the Bishops of Rome alwayes when they be consecrated and made Bishops of that See doe make a solemne profession and vowe that they shall inuiolably obserue and keepe al the ordinances made in the eight first generall Councels among the whiche it is specially prouided enacted that al causes shal be finished and determined with in the prouince where the same begun and that by the byshops of the same prouince and that no Byshop shall exercise any iurisdiction out of his owne dioces or prouince And diuers such other Canons were then made and confirmed by the sayd councels to represse and take away out of the Church all such primacy and iurisdiction ouer kinges and Byshops as the Byshops of Rome pretend nowe to haue ouer the same Concilium tertium Carthaginense cap. 26 Gregorius lib. 4. epistolarum indictione 13. epist 13. And we finde that diuers good fathers Byshops of Rome did greatly reproue yea and abhorre as a thing cleane contrary to the Gospel and the decrees of the church that anye Byshop of Rome or els where shoulde presume vsurpe or take vpon him the title and name of y e vniuersal byshop or of the head of all priestes or of y e highest priest or any such lyke title For confirmation whereof it is out of all doubt y t there is no mention made neyther in Scripture nor in the writinges of any Autenticall doctor or author of the Church being within the tyme of the apostles that Christ did euer make or institute any distinction or difference to be in the preeminence of power order or iurisdiction betweene the Apostles theÌ„selues or betweene y e bishops themselues but y t they were all equall in power order authoritie iurisdiction And that there is now and sith y e time of the Apostles any such diuersitie or difference among the Bishops it was deuised by the ancient fathers of the primitiue Church for the conseruation of good order and vnitie of the Catholicke church and that eyther by the consent and authoritie or els at the least by the permission and sufferaunce of the princes and ciuill powers for the tyme ruling c. And shortly after followeth And for the better confirtion of this part we thinke it also conuenient that all Byshops and preachers shal instruct and teach the people coÌ„mitted vnto theyr spirituall charge that Christ did by expresse words prohibit that none of his Apostles nor any of theyr successors should vnder the pretence of the authority geuen vnto them by Christ take vpon them y e authoritie of y e sword y t is to say the authoritie of kings or of any ciuill power in this world yea or any authoritie to make lawes or ordinances in cauâ—â—s appertayning vnto ciuil powers Truth it is the priestes and byshops may execute all suche temporall power iurisdiction as is coÌ„mitted vnto them by y e ordinance authoritie of kings or other ciuil powers by the consent of the people as officers and ministers vnder the sayd kinges and powers so long as it shall please the sayd kinges and people to permit and suffer them so to vse and execute the same Notwithstanding if anye bishop of what estate or dignitie so euer he be be he bish of Rome or of any other citie prouince or dioces do presume or take vppon him authoritie or iurisdiction in causes or matters which appertayne vnto kinges and the ciuill powers and their Courtes and will mayntayne or thinke that he may so do by y e authoritie of Christ and his Gospell although y e kings and princes would not permit and suffer hym so to doe No doubt that Byshop is not worthy to be called a Byshop The Bishop of Rome iudged to be a tyrant and vsurper but rather a tyranne an vsurper of other mens rightes contrary to the lawes of god and is worthy to be reputed none otherwise then hee that goeth about to subuert the kingdome of Christ. For the kingdome of Christ in his Church is a spirituall and not a carnall kingdome of the world that is to say the very kingdome that Christ by himself or by his Apostles and disciples sought here in this worlde was to bring all nations from the carnall kingdome of the prince of darkenes vnto the light of hys spirituall kingdome so to raygne himselfe in the harts of the people by grace fayth hope and charitie And therefore sith Christ did neuer seeke nor exercise anye worldly kyngdome or dominion in this worlde but rather refusing and fleeing from y e same did leaue the said worldly gouernance of kingdomes realmes and nations to be gouerned by Princes potentates in like maner as he did finde them commaunded also his Apostles and Disciples to doe the seÌ„blable as it was sayd before what soeuer priest or bishop will arrogate or presume vpoÌ„ him any such authoritie and will pretend e the authoritie of the Gospell for his defence therin he doth nothing els but in a maner as you would say crowneth Christ agayne with a crowne of thorne and traduceth bringeth him foorth agayne with his mantle of purpure vppon his backe to be mocked and scorned of the world as the Iewes did to their owne damnation This doctrine was subscribed and allowed by the witnes and testimony of these byshops and other learned meÌ„ whose names hereunder follow as appeareth in the Byshops booke aforenamed * Testes Thomas Cantarien Edouardus Ebor. Iohannes London Cuthbertus Dunel .. Stephanus Winton Robertus Carliolen Iohannes Exon. Iohannes Lincoln Iohannes Bathonien Rolandus Couen Lich. Thomas Elien Nicolaus Sarum Ioannes Bangor Edouardus Herefor Hugo Wigornien Ioannes Roffen Richardus Cicestren Guliel Norwicen Gulielmus Meneuen Robertus Asâ—auen Robertus Landauen Richardus Wolman Archdiaco Sudbur Gulielmus Knight Arch. Richmond Ioannes Bel. Arch. Gloucester Testimonies of Bishops of England against the Pope Edmundus Boner Archdia Leicester Gulielmus Skippe Archdiaco Doset Nicholaus Heth. Archdiaco Stafford Cuthbertus Mashall Arch. Notingham Ricardus Curten Archdia Oxon. Gulielmus Glife Galfridus Dovnes Robertus Oking Radulphus Bradford Richardus Smith Simon Mathew Ioannes Prin. Guliel Buckmaster Gulielmus May. Nicolaus Wotton Ricardus Coxe Ioannes Edmundes Thomas Robertson Ioannes Baker Thomas Barret Iohannes Hase Ioannes Tyson These were Doctours of Diuinitie and of both Lawes Iudge now thy selfe louing reader per confessata allegata that is by these thinges heretofore confessed alledged allowed prooued and confirmed by penne set forth by wordes defended and by othe subscribed by these Bishops and Doctours if eyther Martine Luther himselfe or anye Lutherane els could or did euer say more
Iacobum qui dicebatur Iustus apostolorum Episcopum statuunt Peter Iames Iohn after Christes ascention into heauen although they were by him preferred almost before all other yet they chalenged not that glory to themselues but decreed that Iames Iames the iuste made the bishop of the Apostles who was called Iustus should be chiefe bishop of the Apostles By these wordes it is cleare that Iames was the bish of the apostles not because as some men do glose he was elected by the Apostles but because he had thereby the primacy and honor of a bishop in Ierusalem aboue the rest of the Apostles And one thing is especially to be noted and also maruelled at that the bishops of Rome do challenge this primacy alonely by Peter and yet S. Paule which was his equal or rather superior by scripture Seing Paul was cheâ—f primate of the Gentiles it is agaynst reason that the RomaÌ„s should chalenge the primacye by Peter Lib. 3. Cap. 21. in his Apostleship amongst the Gentiles wherof Rome was the principall suffered at Rome where Peter did and is commonly in all the Romane Church ioyned with Peter in all appellations and titles of preeminence and both be called Principes Apostolorum The chiefe of the Apostles Vpon both is equally founded the Church of Rome The accounting of the Bishops of Rome many yeares agreeth thereunto For Eusebius sayth that Clemens tertius post Paulum Petrum pontificatum tenebat Clement was the third Bishop after S. Paule and Peter reckoning them both as Bishops of Rome and yet therin preferring S. Paule with like words saying of Alexander bishop of Rome that Quinta successione post Petrum atque Paulum plebis gubernacula sortitus est Alexander obteined the gouernance of the people by succession the fift Bishop after Peter and Paule Irenaeus also saith as Eusebius reciteth Lib. 5. Cap. 6. that Fundata aedificata Ecclesia beati apostoli Lino officium Episcopatus iniungunt After the Churche was once founded and builded the holy Apostles charged Linus with the Bishopricke Whereby appeareth that they both ioyntly constituted him bishop of Rome and receiued onely theyr Apostleship enioyned vnto them by Christ. And therfore if the bishops of Rome chalenge any preheminence of authority by Peter they should as well or rather challenge the same by Paul because they both founded it and both there preached and both there suffered resigning first that Bishopricke to Linus and all at once And if you will peraduenture leaue to the former preaching there by Peter which by Scripture can not be prooued yet then at least S. Paule and his successours in Ephesus should haue lyke primacy because he founded first that Church though S Iohn after that did builde it as witnesseth Eusebius saying Ecclesia quae est apud Ephesum Euseb. Lib. 3 Cap. 23. a Paulo quidem fundata est à Iohanne verâ— aedificata The Church which is at Ephesus was founded of Paule but it was builded of Saynt Iohn And so Peter should haue no other primacy in Rome The first foundation of a church maketh no primacye but as Paule had in Ephesus that is to say to be counted as the first Preacher and conuerter of the people there to the fayth of Christ. And aswell might all the Bishoppes of Ephesus challenge the primacy of all nations both Gentiles Iewes by Saynt Paule the Apostle of the Gentiles theyr founder as the Byshoppe of Rome by S. Peter the Apostle onely of the circumcision in case he were the fyrst founder challenging primacy ouer all But vndoubtedly this primacy ouer all that the Byshoppes of Rome of late doe challenge was not allowed nor yet knowne nor heard of amongest the auncient Fathers though they had theyr church of Rome in high estimation aswell for the notable vertuous deedes that the Clergy did there shew and exercise aboundantly to theyr neighbors as witnesseth the sayd Eusebius alledging there the Epistle that Dionisius Alexandrinus wrote to Soter Bishop of Rome Lib. 4. Cap. 23. Cipri Lib. â— ad Cornelâ—â— testefying the same as for that the Citty of Rome was the most ample and chiefe Citty of the world witnessing Saynt Cyprian saying Planè quoniam pro magnitudine sua debeat Carthaginem Roma praecedere illic maiora grauiora commisit Certaynely because that Rome ought for the greatnesse therof to excell Carthage there Nouatus committed the greater and more greuous offences Which Saynt Cyprian also when he had ordeyned and appoynted certayne decrees and statutes vnto the Bishop of Rome he did not submitte them to his reformation or iudgement but onely signified his owne sentence to like him also and yet adding thereunto that if any Byshops meaning aswell of Rome as of others which were of the contrary opinions to him would otherwise thinke or doe he would not then that his sentence should be to them preiudiciall neither woulde he thereby compell them to any thing but would that they should follow theyr owne mynds and customes partly for that euery one of the Byshops hath liberty of his owne will and partly for that euery gouernor shall make an accompt to God of his owne deede Cipri Lib. â— epist ad Cornelium as it appeareth playnely in his Epistle to Stephanus and Iulianus And in the 3. Epistle to Cornelius towardes the end speaking of the appeale that one Felicissimus a Nouatian after his condemnation in Affrica made to Rome he impugneth such appeales saying Quia singulis pastoribus portio gregis est asscripta quam regat vnusquisque gubernet rationeÌ„ sui actus Domino redditurus c. Forasmuch as euery pastor hath his owne flocke committed to him whiche euery one ought to rule and gouerne and must geue account to the Lord of his administration it is decreed of vs all and we thinke it both meet iust that euery mans cause and plee should there be heard where the crime is committed This holy and excellent Clerke Martir S. Cyprian would neuer haue eyther impugned theyr appeale to Rome from theyr owne primacies Appeale to Rome forbidden or so earnestly haue mainteined his determinations in the Councels of Affrike contrary to the opinion of the Bishops of Rome and to theyr customes without any submission by word or writing if the primacy ouer all which the Byshops of Rome doe challenge and vsurpe had bene grounded vpon the playne scripures as you with some others do think it is to be supposed also that he would in all his Epistles haue called them Patres or Dominos fathers or Lords as Superiors and not alwayes Fratres collegas brothers and felowes in office as but onely his equalles Which thing yet more playnely doth appeare by the actes of the Counsels of Affrike in S. Augustines time Concil Aphricas Aug. epist 16. by the which it is euident that though the fayth of Christ was by the Romaynes first brought into Affrike as S. Augustine
ful of softnes and lenitie lowlines and humilitie patience and temperancie voyde of all wilfulnes tiranny yea it should cause them not to preuent 1. Thess. 5. but easily to followe the counsaile and doctrine of Christes Apostles holy saintes that be their interpretours Christians bidden to try spirites 1. Iohn 4. As S. Paul which writing vnto the Thessalonians would them all to proue al things and to retaine or hold that only which is good in refraining froÌ„ all that hath semblance of euil And Saint Iohn would haue Christian people 1. Iohn 1. to try the spirite of them that shoulde speake whether they were of God or no. Also he writing in another Epistle vnto a noble woman and vnto her children sayth If any person shall come vnto you bringing with them the doctrine that is not of Christ receiue hym not into your house ne make him any cheare So that in this he would haue women to knowe the doctrine of Christ and to loue that refusing to giue credence vnto forraine teaching not sauouring the same In the 1. Epistle also to the Corinthians S. Paule writing in general to all the inhabitants of that city saith Brethren 1. Cor. 14. be you not children in wit and vnderstanding but as concerning maliciousnes be you children In wit I would haue you perfite and why Uerily for none other cause but that we should as he writeth vnto the Hebrues haue discretion to iudge the good from ill and the ill from the good and so to be like men differing from beasts Psal· 32. according to y e saying of the prophet See that ye be not like vnto an horse or a mule which lacke vnderstanding And we should pray with him in another Psalme O Lord teach me the way that I should walke in Psal. 143. for I lift vp my soule vnto thee Saint Chrysostome according vnto this in a certaine of hys Commentaries vpon Mathew Chrisost. in opere imperfecto the booke is called Opus imperfectum writeth after this fashion so neare as my remembrance doth serue and certaine I am that I shall not misreport him and that I will be tried when soeuer it shall please you to bring the booke The priestes that were Pharises in the time sayth he of Christe made an ordinance that who so euer shoulde knowledge Iesus to be Christe should be accursed and excommunicate If then the Pharises or Priestes that now do occupy their rowmes should make a like ordinance because they would not haue Christes doctrine to be professed for hindring of their lucre should we therefore giue in all poyntes credence vnto them and leaue of to seeke after the knowledge of Christes doctrine Nay truely Why quoth he shal we not be excused herein by ignoraunce Authority of rulers wil not discharge our ignorance leeing we be forefended by the rulers to haue knowledge He aunswereth no verily for if saith he when thou desirest to buy cloth thou wilt not be content to see one merchaunts ware but go from the first to the second from the second to the third and so further to knowe where is the best cloth and best cheape thou vsing such careful diligence for a temporal profite art well worthy great reproche that wilt be more remisse and negligent for thy soule health Seeke therfore about from one Doctor or teacher vnto an other that thou mayest know who doth most duely and truely teache Christ and him follow accordâ—ng to the saying of the Apostle Prooue all and holde the good 1. Thess. 5. and as it is sayde in the Gospell that thou maist know Qui funt probati nummularij qui non That is to wit Math. â—5 know who be true or lawful chaungers or coyners Chris. Ibid. and who be not He also addeth another similitude or parable When thou goest quoth he a iourney not knowing perfitely the way thou wilt lest thou should fayle of the right way enquire of one man and after of an other and if thou shouldest chaunce to go somewhat wyde yet thou wilt not so leaue of the iourney vndone but make inquisition againe to come where thou wouldest rest So likewise sayth he ought wee to seeke about intentiuely for the wealth of our soule Qui sunt probi clauigeri qui non that is to saye who are the right key bearers and who not meaning thereby the key bearers Christes apostles and bearers of his testimony or message Which saying although it were written of no autenticall authour howbeit it is written euen of him whome I shewed you in the sayde worke but vttered of one that were in little estimation euery indifferent person hauing wit and reason would assent I doubt not that it is full true The same author also in an Epistle which you shall find in a work called Psegmata Chrysostomi Psegmata Chrisost. sheweth as I remember how certain men deemed ill of him for because he did study Origenes workes which afore was condemned for an heretick Lawfull to 〈◊〉 and try 〈◊〉 bookes but he maketh an Apologie to the same shewing that Christian men ought not to be reprehended for so doing In whiche Apologie he bringeth for his defence Hierome the saying of Paul aboue rehearsed Proue all thinges c. Likewise did S. Hierome I wote not well in what place of his works but you shal find it in a treatise called vnio dissidentium where he entreateth De maÌ„datis hominû When it was obiected agiynst him that he retained by him the workes of Eusebius of Origine studying vpon theÌ„ he bringeth for him that it was so lawfull the sayde place of the Apostle making therwith an aunswere worthye to be greatly noted The same is also reported in the booke called Ecclesiastica historia or els Historia Tripartita I wote not now precisely whether So that these and other moe authorities of the scripture and semblable ensamples of holy interpretours shall proue that I and other may safely no good law inhibiting vnles constitutions Pharisaical read and search the woorkes not onely of Luther but also of all other be they neuer so ill or good namely seeing I am a Priest whoÌ„ the bish of Norwich ought not to haue admitted into orders vnles he had seene me to haue had iudgement to discerne good from ill neither ought any of you to geue orders to any such in whom you do not finde like habilitie for to iudge the light from darckenes and the trueth from falshood and therefore if for this you would punish me I cannot see but you shall condemne your selues iudgyng rather of sensuall pleasure then of equitie which in men of your order were a great shame and much vncomely ¶ Unto your third demaund wherto you do aske whether I was constitute a Priest and in what dioces Answere to the third article Lambeâ—t made priest in Norwich and of what Bishop I say that I was made Priest in Norwich
fashioÌ„s brought all which if we should confer w t the forme of the election shewed of Christ by hys apostle Paule we should finde no smale diuersitie but all turned vp side downe To coÌ„clude I say y e order or state of priests deacons was ordayned by God but SubdeacoÌ„s comuâ—ers otherwise called Ex 〈…〉 Accolitae which We call Benet and Collect Subdeaconship in the time of the Apostles no holy order Answere to the 10. Article Auricular confession not ordeyned by God were institute by the inuentioÌ„ of men And this you may finde in the law Dist. 21. and other places where is written Subdiaconatus tempore Apostolorum non fuit sacer Subdeaconship in the time of the Apostles was no holy order ¶ As touching eare confession I say that the common fashion now vsed was neuer ordeined by Christes law that is written in the Bible neither can you proue by any authority of the same that we ought to confesse all our offences particularly with the circumstances of all of euery such to any man Agayne Chrysost. in epist ad Hed. for the maintenaunce of this which I haue sayd you shal know that Chrisostome standeth stifly with me in his Commentaries vpon the Epistle to the Hebrues In Psal. Miserere Serm. de poenitentia In an homely also that he maketh vppon the Psalme Miserere And moreouer in a Sermon that he maketh De poenitentia beside many other treatises wherin he coÌ„tinueth euer one testifying in semblable wise In like maner doth one of your principall Doctours Panoâ—mitanus Abbas in cap. omnis vtriusque sexus Historia tripartita writing vpon your Canon lawe named Panormitanus testifie that it is made by the lawe of man and not of God in cap. Omnis vtriusque sexus In the booke also called historia tripartita you shal finde how it was first institute as I remember and after vndone againe because of an huge vilany committed with a woman by a Minister of the Church thorow confession Also it is mentioned in the ende of first Distinct De poenitentia how the Greek Church Dist. de poenitentia The Greeke Church alowed not confession auricular whome I thinke you do not note to be heretickes will not yet hetherto allowe it There are also many reasons brought forth both to proue that coÌ„fesson made to a priest should not be necessary also that confession made vnto God should suffice coÌ„cluding in this wise Quibus authoritatibus c. I coulde bringe forth other that be yet liuing men of surmounting and excellent literature which exactly by many and mighty both authorities and reasons do shewe and confirme this my saying to be iust but I keepe silence and will not name them least I should bring them in hatred Notwithstanding I neuer sayd ne will say but that men feeling them selues agreeued in conscience with some great tentatioÌ„ had neede to go vnto such whom they know and trust to be of stedfast credence and to haue good skill in the law of God opening their grief vnto them to the enteÌ„t they may know through councel some ease and remedy thereof But in this I meane not that they ought to goe vnto their Curate or to any other Prieste Asâ—ing councell in the Church is good but is not tyed to any person whose credence they deeme not all trusty or their Councell not sage but to any other whatsoeuer he be whom they know moste sufficient in properties aboue shewed when their Curate doth lacke them And this thing is the moste behouable when men needing councell be so voide of knowledge in Christes lawe that they cannot finde therein remedie themselues For the doctrine of Christe if it were well knowen conteineth remedies for all infirmities and maladies of the minde so that men by spirituall knowledge might ease themselues To the other part of your question where ye do aske whether a Prieste in cases vnto him limited The second part of the questions whether a priest loseth a sinner Chryst and not the Priest loseth the sinner may loose a sinner confessed and contrite for his sinne inioyning hym holsome penaunce I say that onely Christ looseth a sinner which is contrite by his worde and promise and the priest doth nothing but shew and declare the worde Neyther doth declaration or ministery of the priest any whit auaile for to lose any person vnlesse he that should be losed geue credence vnto the word ministred and shewed by the priest Which word or promise of Christ is called the word of reconciliation or attonment making betwixt God and man And this testifieth S. Paul in the 2. to the Cor. where he sayth in this wise 2. Cor. 5 God hath reconciled vs vnto him thorough Iesus Christ. See how it is God that looseth vs from sinne which is to make recoÌ„ciliation or atonemeÌ„t betwixt vs and him and that thorow Christ whom he caused to dye for the same purpose Christ onely loseth vs froÌ„ sinne And he quoth S. Paul hath ordayned vs Ministers of the said atonement See howe Christes Apostles called not themselues the authors of binding and losing but Ministers for he that is to wit The Apostles not the authors of binding and losing but ministers God recoÌ„ciled the world vnto him for giuing their sinnes Where you may know what reconciling is And hath committed saith Paul Vnto vs to be messengers of the same worde or tidinges of atonement or reconciling Also that the power wherby men are losed from sinne is not the priests power you may know by the vulgar saying which is right true yea and with leasure This saying is taken out of Peter Lombert lib. and cited in the decrees I doubt not but y t I can shewe the same in the Decrees which is thus Solus Deus remittit peccata Only God forgiueth and pardoneth vs of our sinnes And this was preached at Pauls Crosse the sonday next after the Epiphany last the Byshop of London sitting by Iohn 1. the Preacher speaking after this forme treating of this text Ecce agnus Dei qui tollit peccata mundi Behold the lamb of God which taketh away the sinnes of the worlde In that said the preacher testimony is geuen of Christ to be a Lamb it is shewed y t he was an innocent man But in y t it is sayde that he taketh away the sinne of the world is shewed that he was God alleaging there for the confirmation of this part of his purpose the vulgare saying aboue sayde by me Solus Deus remittit peccata And the same proposition or an other equal with the same vseth Chrysostome in an Homely that is made vpon this text of Mathe. Math. 1. Vocabitur nomen eius Iesus c. His name shal be called Iesus for he shall saue his people from their sinnes Also Saint Chrysostome in opere imperfecto vpon this texte Vae vobis Scribae Pharisaei qui
the world to be foolish vnsauery for after that by the wisedome of God which is shewed in Scripture I suppose the world hath not studied to knowe God The wisedome of this world confounded by wisedome it hath pleased God now to saue them that beleue thorow the foolishnes of preaching He calleth the word of God foolish preaching Why the Gospell is called folish preaching not because it was foolish for afore he called it godly wisedome but he spake after the opinion of theÌ„ that set litle or nought therby esteming it as Esops Cock did the precious stone and as swine do pearles After long proces in the same matter he coÌ„cludeth thus BrethreÌ„ sayth he you see your calling how that not many wise men after the flesh are called to the beliefe of the Gospel nor many mighty men ne many of noble parentage but those that beâ— fooles after the estimation of the world hath God chosen to coÌ„found the wise c. Therfore I say as I sayd afore that thankes bee to God albeit I am as I shewed before voyd of such great prudency that other be well endued with yet I see partly how theyr great reasons be not very substantiall wherby they contend by the treaty of reason when authority fayleth theÌ„ to shew that we ought to pray to Sayntes departed for to be Mediators for vs to Christ. And amoÌ„g other this is one that they leaue much vpon bringing it forth so vsually that common people well nigh altogether harpe vpon the same Some fauoring it other contrariwise esteming it of no value The reason is this If wheÌ„ one shuld desire to come to y t speach of our soueraigne to obteine some bowne of hym Obiection to proue inuocation of 〈◊〉 takeÌ„ out of reasoÌ„ neede it were first to purchase the fauour of his Chamberlaines or some like officers to bring him to the kinges presence for els he may watch long in vayne vntill he be full a colde ere that he shall speake with his grace and muche lesse is hee like to obteine his petition In likewise it fareth as they say betwixt God and vs of whom if we should purchase any benefite we must first break vnto the Sayntes departed making them our freÌ„des to go betwext God and vs as Mediatours and Intercessors But such with theyr leaue I would speake it I thinke are deceyued Answere to the obiectioÌ„ wherein is declared that God and an earthly king are not to be conferred in that they resemble God and the king together For though the king be a full gracious Prince as I heare by common reporte he is yet he is not in graciousnesse to be conferred with God and though he were as gracious as might be yet hath he not the knowledge that is in God for God knewe of all thinges before the beginning of the world and is euery where to see not onely our outwarde dealing but also all secret thoughtes of all mens hartes so that he needeth no Mediatours to enforme him of our desires as the king doth neede And he is so full of infinite mercy that I may as lightly or as soone obtein of him that is for my behoofe as I shoulde wynne by praying holy Sayntes to be intercessors to him for me Therfore I passing such apparant reasons take me to the ensample of antiquity No comparison betwene God an earthly king I meane of the Patriarckes Prophets and the Apostles and authority of Scripture which teach that we need not so to feare but may boldly resort vnto Christ hymselfe and his holy Father for so much as he biddeth vs in these wordes and other lyke so for to do saying Come vnto me all ye that trauell are vexed and sore charged Math. 11 and I will refresh and ease you Marke how he biddeth vs to resort vnto himselfe and that without feare The Lord onely to be sought vnto with prayer For he and his father which are all one geueth abouÌ„dantly of all gooddnes vnto all men and vphrayde no body for theyr vnworthinesse But if we entend to obteyne of hym we must all doubtfulnes as I sayd afore put a part with a sure confidence of his mercy aske of him that we woulde haue So y e I leaue vnto other what they lust to doe praying Iesu that we al may lust for that that is most pleasing to him But I thinke concerning my selfe that according to Christes owne coÌ„maundemeÌ„t I may without any doubt casting resort in all encombraunces to seeke ease thereof euen vnto himselfe and to his blessed father Therefore he biddeth vs when we should pray to say after this fashion Our father which arâ— in heauen c. For there is no creature ne creatures that euer were or be that hath more nor so much neither of might God in myghte mercy knowledge incomparable wherby commeth hability to geue helpe ne of mercy and tendernes which should make them willing in proportion agreable with hability ne of knowledge that should teach to minister both the other as is our Lord God which not onely is almighty all mercifull and all wise but also infinite in all these glorious properties Might mercy knowledg how when whom to helpe so that vndoubtedly he can will best knoweth how to relieue and succour vs in all necessity anguish vnto whom be honor without end for euer Amen One thing yet I will shewe you in thys case of whych thing I was once aduertised by a great learned man who as I suppose is nowe liuing I will not name hym least I should perhaps cause any displeasure to be conceyued against him thorough my relation The thing was this The laying of a learned mâ—n I will quoth he pray vnto Saintes but that shall be when I thinke that God either can not Saintes are to be prayed to when God is not able or will not heare vs. or will not geue me my petition But that as I shewed in the conuocation house shall neuer be I hope And therfore it is to me needlesse to seeke any further about standing in such trust and beliefâ— as I hope I haue found vpon Gods sure promise ¶ To the 15. Article where you doe demaund whether the Saints in heauen as Mediatours pray for vs I say Answere to the 15. article that I beleue Saintes in heauen do pray for vs for I suppose they know that all meÌ„ generally liuing vpoÌ„ earth be wrapped in manifolde miseries like as they also were theyr soules being imprisoned within theyr bodyes beyng mortall Albeit I thinke they know not what particular miseries men vpoÌ„ earth be entangled and clogged with Saintes know no particular myseryes on earth as sheweth Augustine or els some other as I thinke rather vnder his name in a certayne worke saying in this wyse Ibi sunt spiritus defunctorum vbi non vident quaecunque aguntur aut eueniunt in ista vita hominum
of heresy and so prohibited by Bishops for to preach the worde of God Wrongfull prohibytion oughte not to stoppe the preaching of Gods worde that they ought for no mans commaundement to leaue or stop though they do neuer purge themselues afore them for such will admitte no iust purgation many times but iudge in theyr own causes and that as they lust which me thinketh is not all comely Therfore in the old law the priestes and other Iudges do sit together hearing of matters that were in controuersy Yet this I thinke reasonable that a man iustly and not causelesse suspect Popish prelates iudges in their owne causes and namely if he be so found faultye of heresy ought to cease from preaching after he is inhibited vntill he haue made his purgation before some Iudge But in my rude opinion it were necessary and conuenient that our heades should not be ouer ready of suspition Swiftnes of suspition reproued and so inhibiting men approued from preaching specially in this Session when the people doth suspect them to doe it more for loue of themselues and mainteining of their priuate lucre or honor then to do it for loue of God and maintenance of his honor In the xxij where you demaund whether I beleue that it is lawfull for all Pristes freely to preache the woorde of God or no Answere to the 22. article and that in all places at all seasons to al persons to whom they shall please although they be not sent I say that priestes are called in Scripture by two distinct wordes that is to wit Praesbiteri Sacerdotes The fyrst is to say auncient men Seniors or elders and by that word or vocable Priestes whether they ought to preach though they be not sent are the seculer iudges or such like head officers sometime also signified as we reade in Daniel that they were called which defamed and wrongfully accused Susanna that this is seldome and nothing so customably as those to be called Praesbiteri which are set to be Prelates in the Church to guide the same by the word of God and his blessed doctrine Episcopi and Praesbyteri all one that is the roode of direction and the foundation of Christes fayth And Priestes thus called Praesbiteri in the Primitiue Church what time were but few traditions and ordinaunces to let vs from the strayt trade or institution made by Christ and his Apostles were the very same and none other but Bishops as I shewed you in the first part of mine aunswere by authoritye of Saynt Hierome Paul also recordeth the same right euidently in the first to Titus in this fourme I left thee Titus quoth blessed Paule behinde me in Crete that thou shouldest set in a due order such thinges as lacke or be not els perfectly framed and that thou shouldest set priestes in euery towne Priestes haue two names in Scripture Presbyteri Sacerdotes like as I did appoynt thee if any be without reproche or blamelesse the husbande of one wife hauing faythfull children not geuen to ryote or that be not vnruely for so ought a Bishop to be c. These are not my words but S. Paules in the Epistle to Titus Tit. 1. Where you may see that a priest called Praesbiter shuld be the same that we call a byshop whom he requireth a litle after to be able by wholesome doctrine of Gods Scripture Descripâ—â—â—â— of a 〈◊〉 Priest Gainesayâ—â—â— of truth 〈◊〉 to be 〈◊〉 by scriptures 〈◊〉 by authority only oâ— traditions of men made in generall Councels What miâ—â—sters be 〈◊〉 to exhort the good to â—olow the same doctrine if any shall speake agaynst it to reproue them thereby And marke you how he would haue a bishop otherwise called an auncient man or a priest to make exhortation by holy scripture therby to reproue them that shall speake agaynst the trueth not to condemne them by might or authority onely or els by traditions of men made in generall Councels And as many as are in this wise Priestes whiche are called commonlye Praesbiteri otherwise Bishops such as in the church are set to take cure of soule and to be spirituall pastors ought to preach freely the word of God in all places and times conuenient and to whom soeuer it shall please theÌ„ if they suppose and see that theyr preaching should edify and profite And where as you adde this particle Though they were not sent I say that all suche are chosen to be preachers and therfore sent for of this speaketh S. Gregorye in his Pastorals in this wise Grigor in Pastoral Praedicationis quippe officium suscipit quisquis ad sacerdotium accedit Whosoeuer taketh priesthood vpoÌ„ him taketh also vpon him the office of preaching Yea your lawe reporteth in like maner Distinct. 43. where it is thus sayd A Priest ought to be honest that he may shew honesty both in wordes and conditions Dist. 43. Wherfore it is sayd in the Canticles The Cheekes of the spouse that is to wit of preachers are to be compared to a Turtle doue Where is moreouer added He must also haue the gift of teaching because as sayth S. Hierome innocent coÌ„uersation without speach or preaching how much it is auaylable by example geuing so much doth it hurt agayn by sileÌ„ce keping for wolues must be driueÌ„ away by barking of dogs by the shepheards staffe which as y e glose sheweth signifieth preaching sharpe words of the priest And this I vnderstaÌ„d of such as should be priestes elect both by god and men in Gods church whose office is to preach And though many of them which now doe minister in the church and are elect by bishops otherwise theÌ„ after the maner of Christes institution and the forme of the primitiue Church neither do ne can preach Multitude serueth for authority yet ought not the multitude of such to be layd for an authority agaynst me or other that are compelled to shew the truth and right ordinance of the apostles that was vsed afore time in the Primitiue church God bring it in agayn Neither ought we for the negligence of bishops which haue chosen such an ignorant multitude wherby the principal duty of priestes is growen out of knowledge when we do shew you therof to be so enforced by a booke othe and therfore noted as heretickes imprisoned and burned Sacerdotes Other be called priestes in the new Testament by thys word Sacerdotes that is to say I thinke sacrificers And thus as Christ was called Rex Sacerdos Kyng Prieste so be all true Christen men in the newe Testament as is testified Apocal. 1. by Christ made Kinges and Priestes The wordes in the Apocal. be thus Apoc. 1. To Iesu Christ whyche hath loued vs and washed vs from our sinnes through his bloud and made vs kinges and priestes vnto God euen his father vnto him be glory and rule for euer and euer Amen
Thus sayth S. Iohn speaking of all Christen people 1. Peter 2. In like maner is it sayde 1. Peter 2. where he writeth vnto all Christen men You quoth he be a chosen generation a regall priest hood an holy people Beede vpon the epistle of S. Peter S. Bede expounding the same as my remembraunce doth serue shall testify playnely with me And S. Augustine I wot well in diuers places recordeth that all Christen men be so called Regale Lacerdotium And likewise doth Faber in his Commentaries vpon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers sayinges declaring the same But this may yet seme a strange thing a new that al persons should be called priests that in scripture which can not lye Truth it is in deede it may seeme straunge to diuers as it did to me and many other How all men are Priestes when we read it first because we neuer read ne heard of the same before and so did Christes doctrine and his apostles seeme new to his audience when he himselfe preached Albeit he yet proued his doing and sayinges by authority of the law and Prophetes as is shewed in the first to the Romanes where Paule reporteth Rom. 1. That he was chosen a part to be a minister of the Gospell that was promised before by the Prophettes And our Sauiour testifieth the same in Saynt Iohn saying to the Iewes Iohn â— Thinke you not quoth he that I shall accuse you before my Father There is one to accuse you which is Moyses in whome ye doe trust But if you beleued Moyses you should certaynely beleue me for he writeth of me c. Likewise a litle aboue he biddeth theÌ„ search the Scriptures for they make report of him But although these sayinges doe seeme newe for lacke that we haue not had olde familiarity with Scripture and vsage in reading the same God amend and help it when it shall please him yet truely so standeth it written as I haue sayd and so is interpreted by the Doctors aboue named and so was it preached of a certayne Doctour also of Diuinity in London the second day of Aduent last past in this sentence I wote not whether these were the selfe wordes or no. The church quoth the doctor is nothing els but the congregatioÌ„ of faythfull people The saying of a Doctour preaching at Paules and you all quoth he to the people are of the church as well as I or any other if you be of God And likewise we all men are priestes but yet are not all alike ordeyned Ministers sayd he for to consecrate the body of Christ in the Churche All 〈◊〉 priestes but not all ministers publicke Thus sayd the preacher whom when I see oportunity I dare be bolde to name And these I say ought not all to preach openly in generall conuentions or assembles neither canne they but they rather should come to learne yet priuatelye are they bound for instructions of theyr seruauntes children Euery man mynister of good instruction in his owne house Eph. â— kinsfolke and such like to speak that should be for the destruction of vice and encrease or vpholding of vertue whensoeuer time and place so behoueth as sheweth Saint Paul saying in this wise You that are fathers prouoke noâ— your children to wrath or anger but bring them vp in the doctrine and discipline of the Lord. In the xxiij where you doe aske whether I beleeue that it is lawefull for lay people of both kindes Answere to the 23. article that is to wit both men and women to sacrifice and preach the word of God I say that it is not meet for none in mine opinion to preach openly the word of God No man to preach opeÌ„ly except he be chosen Gal. 1. Rom. 5. except they be chosen elect to the same either by God or solemnly by men or els by both and therefore S. Paule calleth him selfe in all his Epistles an Apostle of God that is to wit a messenger of God And to the Galathians he writeth thus Paule an Apostle not sent by men nor by man but by Iesus Christ. Also to the Romanes How shall men preach truely quoth he excepte they be sent Notwithstanding I say this both by supportation of Gods law In tyme of great necessity lay people man or woman may preach 1. Cor. 1â— 1. Cor. 11. and also of lawes written in the Decrees that in time of great necessity laye people may preach and that of both kindes both men and women as you may see in the Epistle to the Corinthians where as he sayth That it is a shame for a woman to speake in a multitude or congregation Yet in an other place he sayth That euery woman praying or prophecying hauing nothing vpoÌ„ her head doth dishonor her head To this accordeth the prophesye of Ioel recited Act. 2. where in the person of God is sayd thus Ioell 2. Act. 2. Luke 2. Wâ—men that prophesied in the scripture I shall poure out of my spirit vpon all flesh both your sonnes and your daughters shall prophecy Thus did Anna the Prophetesse daughter of Phanuel geue prayse vnto Christ in the Temple spake of him to all men of Hierusalem that looked after the redeÌ„tion of Israel This also doth yet speake vnto vs in Scripture the virgine Mary by the song which she made that is dayly recited in the Church called Magnificat Yea Stephen also being no Priest Act. 7. but a Deacon made a wonderful good sermon Actes 7. This also willeth your Decrees Dist. 9. de Conse Distin. 9. de consecrat where is thus sayde A woman although shee is learned holy may not presume to teach men in the congregation ne baptise except necessity requireth So that where need is I shall adde this but not without the mind of him that wrote the Lawe like as a woman maye baptise Cap. 16. quest 1. Dist. 1â— cap abijcimus so may she teach the woord of God or preach as is declared more playnely Cap. 16. quest 1. in Glosa 11. Cap adijcimus dist 18. And I beseeche God that for lacke of true and well learned Officers suche necessity doe not come now vpon vs that such shal need to take vpon them to preach There is a learned man which in a Dialogue that he maketh betwixt a rude Abbot a Gentlewoman He meaneth the dialogue of Erasmus intituled Abbas Eâ—udita hauing skill in learning iesteth but with prety earnest as his maner is and geueth a watch worde touching somewhat my purpose It is in the end of the Dialogue The gentlewoman aunswering the Abbot for that he had partly checked her because she was quicke in vtterance of learning Syr quoth she if you continue therin so dull as you haue done and dayly do the world perceiuing it as they begin fast to grow quicke in
so were they baptised Vicar of Christ. Thus may you see that if Peter were the Uicare of Christ euen so likewise was Paule and all the other Apostles And I do not thinke contrary but that Peter and all other of the Apostles were Christes Uicares if you meane by this word Uicar a deputie or such like for to preach his Euangelie which is an office of al other most soueraigne to minister Sacramentes and to do other such diuine seruice in Gods Church And thus were they worthy to be called as the Scripture nameth them Christs true Apostles Bishops Priestes Legates or any such like Which authority was giuen theÌ„ by Christ after his resurrection when he sayd vnto them these wordes Luke 24. Peace be amongest you Like as my father hath sent me so do I sende you Take you the holy Ghost whose sinnes soeuer you shall forgiue are forgiuen them and whose sinnes you shall retayne are retayned And the same authoritie did they receiue when Christe spake vnto all the Church Ioh. 21. after the mind of Saint Augugustine and other in Peter saying Peter feede my sheepe ¶ In the xliiij where you aske whether I beleeue that the Pope ordinaâ—ly chosen for a time his proper name being expressed To the 44. artycle be the successour of Peter I say that it seemeth to me a thing of no great valew whether a man beleue so or no I can not see y t it should be numbred amongst the Articles of our faith Succession of Peter How the Pope may be a successour of Peter Notwithstanding I will shewe my rude thought in it which is this The Pope may succeede in S. Peters steade or office and do the same duly diligently feeding Christes flocke and shewing vertuous ensample of liuing to the same so doing he may and ought to be thoght and named a true successour of S. Peter Euery good Bishop may be successour of Peter And thus is your Lordship S. Peters successour performing the conditions aforesaid with otherlike properties requisite to your order and duety yea and as many other as do truly their duty and duely the office of a Byshop And otherwise may not the Pope be called the successour of Peter for because he is entred into S. Peters office not regarding to do that is requisite for the same not folowing y e trace of vertue but the coÌ„trary And then is he wrongfully named if at any time such be which is not vnpossible For what should men cal those Peters successors that play the pageants and folow with the conditions of Caiphas Symon Magus or Iudas Such verely if any be cannot rightwilly claime to be Peters successors The Pope rather 〈◊〉 be Peters aduersary then his â—â—â—cessouâ— no more then the night may claime to be successour of the day for Peter was neuer so minded ne taught them so Yea they ought rather to be called Peters aduersaries for so much as they do not his will that is shewed by his owne actes and writing but worke against the same Of such may be saide Non Sanctorum filij sunt qurtenent loca Sanctorum sed qui exercent opera eorum That is to say Hierome As the 〈◊〉 is succesâ—â—â— of the day â—o is the Pope successor of Peter except he follow the steppeâ— of Peter they are not all Saintes children that occupy the rowms of Saintes but they are their children that exercise their works Yea of such may be said that is written of S. Hierome Al Byshops quoth he are not Byshoppes marke you well Peter but marke also Iudas Behold Stephen but behold Nicholas Ecclesiastical dignitie maketh not a Christen man Cornelius the Centurion being yet a pagan was made clean through the benefit of the holy ghost Contrariwise Daniel being a child condemneth Priestes or auncient men It is no easy thing saith he to stande in the rowme of Peter and Paul to kepe the seate of them now reigning with Christe For vnsauery salt is nought els worth but to be throwen out of the doores August and troden downe of hogges This sayth S. Hierome Wherunto agreeth wel S. Augustine Euery one quoth he that saith vnto you Pax vobis ought not to be heard or to be beleeued as a doue Crows be fedde of dead carion so is not a doue but liueth by the fruites of the earth Let vs marke not how the byrde speaketh but how he feedeth The Crow feedeth vpoÌ„ carion the Doue not so Her liuing is pure innocent and hurtlesse Whereby you may see that ill Bishops are no Byshops and that they which folow no Saints in vertuous liuing are not the successors of Saints but vnsauery salt that is neither of the church ne shal come in heauen to reigne there with Peter Paul but be thrown out with great conteÌ„pt For God knoweth a doue from a crow and an innocent liuer from a deuourer of carion But such as declare and shew good deeds as the Saints did be their childreÌ„ and successours and shal with them reigne in heauen So that to conclude I say How the Pope is sucsessour of Peter and how not Zach. 11. that the Pope ordinatly chosen is the successour of S. Peter folowing S. Peters godly liuing And els except he study to do diligently that he may be so called worthily it shal be but a vaine name For rather may he els be reputed an Image of a Pope or of a Bishop according as such be called of the Prophet O Pastor Idolum O Idoll shepheards ¶ In the xlv where you aske To the last article whether euer I haue promised as any time by an othe or made any confederacie or league with any person or persons that I would alway hold and defend certain conclusions or articles seeming to me and to my complices right consonant vnto the faith Ioh. Lambert required to detect his fellowes and will that I should certifie you of the course and forme of the said opinions and conclusions by row of y e names and surnames of them that were to me adherent promised to be adhereÌ„t in this behalf I say that I doe not remeÌ„ber that euer I made pact or confederacie w t any person or persons ne made any promise by oth that I would alway hold and defend any conclusions or articles seming to me and other right and consonant to the faith vnlesse it hath chanced me to say in this forme that I would neuer with the ayde of God forsake ne decline from the truth neither for feare nor yet for loue of man or men Thus I haue perhaps sayd in some time or some place because I haue in deed so intended and doe entend Gods grace assisting me But I can not yet tell you whether I haue so said or no nor to what persoÌ„s ne at what time neither in what place Neither I do reckeÌ„ me to haue any coÌ„plices but such as
commauÌ„d others that which they are not able to accomplish Num. 22. and while they pretend to seeke the gayne of soules they hunt and seek rather for worldly lucre Which Baalam the Prophet did well expresse who conuerted the gift of prophecy and the grace of blessing which he had receiued of God not to the profite of others but to his owne commodity And some there be which whiles they correct others they preteÌ„d to do it with the zeale of God and whiles they would seeme to be better then other this they doe with a certayne presumption rashnes and so fall in their owne presumption and temerity Rom. 10. Zeale without knowledge what it is Of whome the Apostle speaketh Which haue a zeale of God but not according to knowledge To haue a zeale of God according to knowledge is to do any thing in Gods matters prudently and circumspectly Of whom Oza beareth a type and resemblaunce Who whiles that he went about with his hand to stay the Arke of the Lord staggering a litle by reason of the kicking of the Oxen which caried it fell downe therfore dead 2. King 6. The Arke of the Lorde to stagger or miscarye by the kickyng of the Oxen signifieth the law of the Lord which the priestes themselues ought to beare and hold vp to be contraried of them in not obseruing the same Oza punished for holding vp the Arke to be turned out of the right course to the contrary part which Oza who is interpreted to be a helper of god attempteth to hold vp For there be certayne Prelates which while they see the order of priesthood by some enormity or excesse to strayne the law of God neuer so litle out of the right course and labor to redresse and rectify that misorder rather by vayne ostentation of theyr owne strength then for any pure zeale to God while they thus presume inordinately to do thinking to seme to be the helpers of God many times do mortally fall and incurre therby great daunger and perill Some other also there be whiche hauing before theyr eies no consideratioÌ„ of mans infirmity neither being touched with any respect of mercy and compassion nor knowing how to say with the Apostle Who is infirme and I am not infirme these whiles they compare themselues to suche as be vnder theyr charge not in condition wherein they are equall but in authority wherin they are superiours couet to be theyr maysters more to rule ouer them then to profite them they oppresse the weakenesse of theÌ„ by force and violence of authority and compell them to theyr obedience which is rightly figured by the fact which is reade in y e Gospell of Symon Cyrenaeus Luke â—â— whom the persecutours of the Lord constrayned to take vp the Crosse of Christ. Whose name also doth fitly agree w t y e same figure For Simon by interpretation is called obedient Symon then that is to say the obedient man is forced to beare y e Crosse of the Lord when as subiectes being constrayned of theyr maysters by the rigour either of Lordship or authority or fere of theyr curse and so compelled to obey them are dryuen to sustain the Crosse of continency agaynst theyr wils who neither do loue the Crosse which they beare because they beare it rather to theyr destruction theÌ„ to theyr health neither by bearing the Crosse do dye vnto sinne but by the bearing therof are rather quickned vnto sinne For therof ryse diuers other more greuous sinnes For by the inhibiting of lawfull and naturall mariage with one woman riseth the vnnaturall and most execrable Sodomitical fornication What inconuenience riseth of coacted matrimony riseth also the vnlawfull and damnable defiling of other mens wiues riseth furthermore cursed and whorish filthines and pollution and moreouer riseth most abhominable incest agaynst all nature with theyr owne kindred with a heape of manifolde other filthy ahhominatioÌ„s and lecherous pollutions whereby the frayle infirmity of man is brought no doubt into great perill Wherefore Loth being deliuered from the burning of Sodome through the guiding of the Lordes Aungell and beriued of the felowship of his wife whiles that he coÌ„sidering his owne infirmity durst not ascend vnto the mountaine as the Angell badde him did choose rather to dwel in Segor a litle City nere by the Aungell thus bidding hym and speaking vnto him Gen. 19. Saue thy soule and looke not behinde thee but saue thy selfe in the mountayne least thou also perish To whome Loth aunswered I pray thee Lord because thy seruant hath found such grace in thy sight that thou wilt saue me I can not be saued in the mountayne least perhappes some euill take me and I dye There is a litle City hereby whereunto I may flye and may be saued in it What meaneth this that Loth flying from Sodome by the commaundement of the Aungell to be saued in y e mouÌ„tayne would not ascend vp to the hill fearing there to perish but did chose rather to dwell in Segor a small Cittye neare vnto the hill Lothes refusing to goe vp to the mountaine what it meaneth there to be saued but that euery faythfull man coueting to eschue the burning daunger of Sodomiticall lust while neither he is able to mount vp to the toppe of virginity and also is afeard to ascend to the mouÌ„tayne of the state of widowhood least he perish therein flyeth therfore to the state of matrimony which is a small coÌ„tineÌ„cy in respect of the other two also nere vnto theÌ„ both For after those two kindes of continencye The chastitye of of mariage as neare to heauen as viâ—ginitye this chastity is also proued to be laudable is not depriued of the reward of the kingdome of heauen Unto this chastity he is commauÌ„ded to flie which can not otherwise coÌ„teine to be saued in it least peradueÌ„ture if he clime vp to the mouÌ„t he fall into inconueniency perish therin that is least if he shall attempt to obtein by his owne strength the contenencye whyche is not geuen vnto him of God the euill of incontinency or fornication or of some of the other euilles afore rehearsed do fall vpon him and so he perish in them mortally For there be many who while they consider not their owne infirmity while they striue to atchiue greater thinges theÌ„ they are able to reach in this theyr climing do fall headlong into worse inconuenience and while they foolishly seeke for great thinges doe lose the lesse which before they seemed to haue Whych we may well vnderstand by the example of Loth aforesayde Who what time he left the small Cittye Segor which he chose before to inhabite in the which he sought to be saued went vp to the mountayne and there abyding fell into the stolne incest of his owne daughters as the scripture witnesseth saying Loth went vp from Segor and remayned in the mountayne and his daughters gaue to
and Alexander 2. through the intrigation of wicked Hildebrand were the authors of that constitution whereof Gracian speaketh it remaineth playne by the wordes of Uolusianus in the latter end of his Letter wherin he maketh mention both of discharging the priest from singyng Masse the people from hearing that the saide Epistle was written not to Pope Nicolas the first but to the secoÌ„d for because both these were decreed against maried priestes vnder Nicolas 2. and Alexander 2. as is afore declared And further least my iudgement herein should seeme to stand alone and singular without some to take my part I will here produce for me a Parisian Doctour 〈◊〉 testimoniâ— Ioan. Quintâ—â— De Clericorum moribus and a famous Lawyer Ioannes Quintius aboue mentioned who in his booke De Clericorum moribus plainely accordeth wâ—th mine opinion touching this Nicolas authour of the Decree aforesaide where he writeth in these wordes Nicolaus Papa Othoni Coloniensi Archiepisc. c. Quinque fuerunt hoc nomine pontifices Primum secundumúe oportuit esse qui haec rescripserit ille Romanus anno 860. hic Burgundus ann 1059. Reliquos Ninolaos antecessit Gratianus qui scripsit haec anno 1150 Posteriorem fuisse credo qui in Panomiae lib. 3. Tit. de lapsis nominatur Nicholaus iunior cuius est aliud Decretum sequens The author of this booke of 〈◊〉 was 〈…〉 in which booke he 〈…〉 of Popes and Bishops c. That is to say in English Pope Nicolas writing to Otho Archebishop of Colen Glos. There haue bene in all fiue Popes called by this name of Nicolas Of the whiche fiue this Nicolas the writer hereof muste bee eyther the first or seconde the one a Romane anno 860. the other a Burgundian ann 1059 or 1060. the other Nicolas liued after Gratian who wrote in the yeare 1150. In my iudgement I suppose this to be Nicholas the seconde which in the thirde booke of the Lawes called Pannomiae Tit. de lapsis is named Nicolas the younger Which Nicholas also is authour of the next Decree that followeth c. Wherfore if any man shal obiecte hereafter that because Gratian in the Distinction aforesayde nameth Pope Nicolas absolutely without any additioÌ„s Obiection aunswered it is therfore to be taken for Nicolas the first vnto this obiection I set here these two Lawiers to answeare Unto whose aunsweare this I adde also that the common manner of Gracian lightly in all his Distinctions is that when he speaketh of Popes as of Innocentius Gregorius Leo Lucius and suche other verye seldome he expresseth the difference of their names So in the Dist. 18. Praesbyteris where he bringeth in the Decree of Pope Calixtus in like maner against the Matrimonie of Priestes Deacons and Subdeacons he addeth therto no discrepance of his name and yet al the world knoweth that this was Calixtus the second not the first c. But whether he were or no the matter forceth not much The letters no doubt by their title appeare to be written by Uolusianus Most certaine this is by whoÌ„ so euer they were written fruitfull Epistles they are and effectual to the purpose But least wee shall seeme too muche to digresse from our purpose let vs returne to the story time of Nicolas y e second againe which was about the yeare as is said 1060. a litle before Hildebrand was Pope Which Hildebrande albeit he was then but a Cardinal yet was he the whole doer of all thinges Read afore pag. 174. and concluded what him listed in the Church of Rome and also made Popes whom he would as appeared both by this Nicolas also Pope Alexander which followed him pag. 174. So that this dissolution of priests mariage began somwhat to kindle vnder this pope Nicolas The time examined of this Voluâ—ianuâ— Epistle to Pope Nicholas through the pestilent meanes of Hildebrand and after him increased more vnder Pope AlexaÌ„der as appeareth by the Synode holden at Millane an 1067. but moste of al it burst out vnder the sayd Hildebrand himselfe being Pope the yeare as is sayd 1076. Although as touching this prohibition of priestes to be maried I am not ignoraunt that certaine of the contrary faction in searching out the reache and antiquitie of this tradition for priestes to abstaine from wiues doe referre the same to the time of the seconde Councell of Carthage which was about y e time of Pope Syritius a great enemy to Ministers wyues as appeareth Distinct. 84. Cum praeterito 〈◊〉 4. cap. 〈…〉 Yet notwithstanding to the same may be aunsweared that this was no vniuersall or generall Councel but some particular Synode and therfore of no such great forceable authoritie 2 Secondly the same Synode being about the time of Pope Syritius who was a capitall enemy against priests marryage may seeme to draw some corruption of the time then present 3 Thyrdly neither is it vnpossible but as diuers bastard Epistles haue bene falsely fathered vpon certaine auncient Bishoppes of the Primitiue Churche and diuers Canons also as of the Councell of Nice haue bene corrupted by Byshoppes of Rome so some falsehode likewise or forgery might be vsed in this seconde Councell of Carthage 4 Fourthly although no false conueyance had ben vsed therein yet for so much as the sayd Canon of this secoÌ„d Councell of Carthage doth misreport and falsifye the Canons of the Apostles in so doing it dooth iustly diminishe his owne credite 5 Fiftly seeing the foresayde Canon of this seconde Councel of Carthage tendeth cleane contrary to the Canons of the Apostles to the Councel of Gangra and other Councels moe and commaundeth that whiche they doe accurse the authoritie thereof ought to haue no great force but rather may be reiected 6 Finally though this constitution of the Councell of Carthage were perfectly sounde without all corruption Priestes and Byshops maried long after the 2 Councell of Carthage yet plaine and euident it is by this Uolusianus Byshop also of Carthage that the same constitution tooke no great holde in the Churche for so muche as we see that both this Uolusianus was married after that in Carthage him selfe and also besides him many hundreth yeares after Marriage was a common matter through moste Churches of Christendome amongest Bishoppes and priests as partly before hath beene declared And more maye be seene in hystories what great tumultes and busines was long after that in Hildebrandes time and after him also amongest the Clergy men both in Italie Spayne France and in al quarters of Christendome for seperating priestes from their libertie of marrying And againe if this tradition concerning the vnmarryed life of Priestes had stand vpon such an olde foundation from the second Councel of Carthage as they pretend what needed then in the time of Pope Nicolas 2. Pope Alexander 2. Pope Gregory 7. and other Popes after them so much labour to be taken so many Lawes and decrees to be deuised enacted
outward ceremony And so Paule by that saying confuteth this opinion Ex opere operato that the Sacramentes should make men righteous iust before God for y e very outward work without faith of them that receiue them And after this manner doth Paule speake vnto the Ephesians Eph. 5. that Christ doth sanctify his church through the bath of water in the word of life And for as much as he ioyneth the word vnto the ceremony and declareth the vertue and power of the word of God Sacramentes onely to be gathered out of the word of God that it bringeth with it life he doth manifestly teach that the word of God is the principall thing and euen as it were the very substaunce body of the Sacrament and the outward ceremony to be nothing els then a token of that liuely inflamation whych we receiue through fayth in the word and promise Saint Paule also in ministring the sacrament of the Lordes supper doth manifestly adde the woordes of Christ He tooke bread sayth he and when he had geuen thankes he brake it and sayd take ye this and eate ye this for it is my body Item Do ye this in my remembrance The institution of Christ ought not to be altered 1. Cor. 11. Beside this he teacheth euidently y e onely Christ and none but he had power to institute a sacrament that neither the Apostles nor the Church hath any authority to alter or to adde any thing vnto his ordynaunce whereas he saith For I haue receiued of the Lord that which I deliuered vnto you c. To what purpose shoulde he go about to mooue the people to beleue him and to winne theyr hartes with this protestation if it had bene lawefull for him to haue made any sacramentes or to haue altered the forme and maner of ministring this sacrameÌ„t as some men both wickedly and shamelesly do affirme that the Apostles did alter the forme of Baptisme When he had spoken thus much The aunswere of the Bishop of London agaynst Alesius the B. of LondoÌ„ dyd interrupt him and sayd Let vs grauÌ„t that the sacraments may be gathered out of the word of God yet are you farre deceiued if ye think that there is none other word of God but that which euery sowter and cobler doe reade in theyr mother tongue And if ye thinke that nothing pertayneth vnto the Christian fayth but that onely that is written in the Bible then erre ye playnely with the Lutherans Iohn 21. 2. Thess. 2. For S. Iohn sayth that Iesus did many thinges which be not written And S. Paul commaundeth the Thess. to obserue and keep certeine vnwritten traditions ceremonies Actes 16. Vnwritten verities and traditions of fathers in equall force with Gods written word 2. Thes. 2. Moreouer he himselfe did preach not the scripture onely but euen also the traditions of the Elders Act. xvj Finally we haue receiued many things of the Doctors Councels by times which although they be not written in the Bible yet for as much as the olde Doctors of the Churche do make mention of them we ought to graunt that we receiued them of the Apostles and that they be of like authority with the Scripture and finally that they may worthily be called the word of God vnwritten Now when the right noble Lord Cromwell The vnwritten word of God Stokesly laughed to scorne the Archbishop with the other Bishops which did defend the pure doctrine of the gospel heard this they smiled a litle one vpoÌ„ another forasmuch as they saw him flee euen in y e very beginning of the disputation vnto his old rusty sophistry and vnwritten verities Then Alesius would haue proceded further with the Bishop to haue confuted this blasphemous lye but the Lord Cromwell bade him be coÌ„tent for the time began to go away and it was xij of the clock and thus he made an end w t his protestation Right reuerend mayster Bishop you deny that our christen fayth and religion doth leane only vpoÌ„ the word of God which is written in the Bible which thing if I can proue and declare then you will graunt me that there be no sacramentes but those that haue the manifest word of God to confirme theÌ„ Unto this he did consent and then immediatly that assemble was dissolued for that day The next day when the Bishops were set agayne the Archbishop of Canterbury sending his Archdeacon commaunded Alesius to abstayne from disputation wherupon he wrote his minde and deliuered it vnto Cromwell who afterward shewed the same vnto the Bishops Thus through the industry of Cromwell the colloquies were brought to this end that albeit religioÌ„ could not wholy be reformed yet at that time there was some reformation had throughout all England How desirous and studious this good Cromwel was in y e cause of Christs religioÌ„ The publicke care of Cromwell for the commoÌ„ wealth exaÌ„ples need not to be broght His whole life was nothing els but a continuall care and trauell how to aduaunce and further the right knowledge of the Gospell and reforme the house of God As by so many Proclamations aboue specified by his meanes set forth may well appeare wherein first he caused the people to be instructed in the Lordes Prayer and Creede in English then procured the Scripture also to be read and set forth in the same language for euery English man to vnderstand after that to rescue the vulgar people from damnable Idolatry caused certaine of the most grossest pilgrimages to be destroyed And further for the more commodity of the poore sort which get their liuing with their dayly labor worke of their handes he prouided that diuers idle holidayes were diminished Item he procured for theÌ„ liberty to eate egges and whitmeat in Lent Furthermore by him it was also prouided for y e better instruction of the people that beneficedâ—meÌ„ should be resident in their Cures and parishes there to teach and to keepe Hospitality with many other thinges els most fruitfully redressed for the reformation of Religion and behoofe of Christes Church as by the ProclamatioÌ„s Read afore pag. 1069.1070.1071.1072 c. Iniunctions and necessary articles of Christian doctrine aboue specified set forth in the kings name by his meanes may more aboundauntly appeare pag. 1069.1070 c. Now to adioyne withall his priuate benefites in helping diuers good men and women at sundry times out of troubles and great distresses it would require a long discourse Briefly his whole life was ful of such examples being a man to that intent ordeined of God as his deedes well proued to do many men good and especially such as were in daunger of persecutioÌ„ for religions sake Amongst other infinite stories one or two examples shall suffice for a testimony of his worthy doinges ¶ How Cromwell holpe a poore woman with childe out of great trouble longing for a piece of meat in time of Lent Persecuters Persecuted The
thereof Peter and Paul wherof the one of thē dareth not freely vtter or speake of any of those things which Christ hath not wrought by hymselfe for the obedience of the Gentiles The other exhorteth that if any man speake he should speake the praises of God but I condemne those lawes which the bishops of Rome haue made accordyng to their owne will and mynde and say that they are spirituall pertainyng vnto the soule and necessarie vnto euerlastyng lyfe For so much as the writyngs of the Apostles doe euidently declare that there was no authoritie knowen amongest them to make or ordayne any ordinaunces or lawes Furthermore the Scriptures do manifestly shewe the same how oftentimes euen by the Lordes owne mouth this foresayd authoritie is taken from the Ministers of the Church so that no excuse for them remayneth but that they be playne rebelles agaynst the worde of GOD how many so euer doe presume or take vppon them to appoint or set any new lawes vpon the people of GOD whiche thyng is more manifest and euident then the lyght it selfe in many places of the Scripture For in the 23. chapter of Iosue it is written you shall obserue and doe all that is written in the lawe of Moyses neyther shall you swarue from that eyther to the ryght hande eyther to the lefte hand But that which is written in the twelfth chapter of Deuteronomium ought to mooue them somewhat the more Whatsoeuer I commaund sayth the Lorde that you shall obserue and doe thereunto you shall adde nothing neyther shall you take any thyng from it The lyke he had sayd before in the fourth chapter of the same booke And agayne Moyses in the xxx chapiter of the same booke doth witnesse that he dyd put foorth lyfe and blessing vnto Israell when as he gaue them that lawe which he had receiued of the Lord. How can they then excuse themselues of periury which ordaine new lawes to liue by But let vs proceede further and see what authoritie the Priestes of Leuies stocke had to make lawes I doe not denye but that God in the xvij chapter of Deuteronomie ordayned vnder a great penaltie that the authoritie of the Priestes should not be contemned but had in reuerence But in the ij of Malachie He also declareth vnder what condition they are to be heard where as he sayth he hath made a couenaunt with Leuy that the law of truth should be in hys mouth and by and by after he added the lips of the Priest shall keepe and maintayne wisedome and the law they shall require at hys mouth which is the messenger of the Lord of hostes Therefore it is fitte and necessary that if a Priest will be heard that he doe shew himselfe the messenger of God that is to say faythfully to report and declare the commaundements which he hath receiued of the Lorde For where as Malachie speaketh of hearyng of them he putteth this specially that they doe aunswere accordyng to the lawe of the Lorde Therefore lyke as the Leuiticall Priestes did breake theyr couenaunt made with GOD if they do teache any other lawe then that which they had receyued of hym So likewyse these men muste eyther acknowledge themselues to be couenant breakers or els they may not bynde the consciences of men with no new lawe Furthermore what power the Prophetes had vniuersally it is very liuely described in Ezechiel in his xxxiij chapter Thou sonne of man sayth the Lord I haue made thee a guide vnto the house of Israel thou shalt heare the word out of myne owne mouth Ezechiel cap. 55. and declare it vnto them from me He then which is commaunded to heare of the mouth of the Lord is he not forbidden to rehearse or speake any thing of hymselfe For what other thyng is it to speake from the Lord but so to speake that he may boldly affirme and say that it is not his word but the word of the Lorde which he speaketh Further God by his Prophet Ieremy calleth it chaffe what so euer doth not proceede from hymselfe Wherefore none of the Prophetes haue opened theyr mouthes at any tyme to speake but beyng premonished before by the worde of GOD. Whereupon it happeneth that these wordes are so often pronounced by them The worde of the Lord The charge or burden of the Lord The vision of the Lord Thus sayth the Lord The mouth of the Lord hath spoken it Now that we may also confirme that which is before spoken by the examples of the Apostles that they haue taught nothyng but that whiche they haue learned of the Lorde the law which Christ prescribed vnto them when as he endowed them with the dignitie and honour of the Apostleship is somewhat more profoundly to be repeated In the last chapiter of Mathew he commandeth them to go foorth and teach not such thyngs as they themselues did rashly inuent or deuise but those things which he had commaunded them Furthermore Paule in the second to the Collossians denieth that he hath any dominion or rule ouer the fayth of the Corinthians albeit he was ordayned by the Lorde to be their Apostle If you require and desire a further reason of the moderation of Saint Paule read the tenth chapter of his Epistle to the Romaines where as he teacheth That fayth commeth by hearyng it commeth not by the dreames of the Bishop of Rome or by any other Bishop but onely by the worde of God neyther ought any man to thinke it straunge that neyther Christ restrayned hys Apostles by the lawe that they should not teache any thyng but that which they had learned of the mouthe of the Lord. He set the same law vppon himselfe because it should not be lawfull for any man to refuse it My doctrine sayth Christ is not myne but hys which sent me my fathers he which hath bene the onely and eternall counseller of the father which also is ordayned by the Father the Lord and Maister ouer all for so much yet as he doth the office and part of a Minister he doth by hys example prescribe vnto all Ministers what rule and order they ought to followe in teachyng wherfore the power of the Church is not such that it may at hys owne wyll and discretion teach new doctrines eyther as they terme it frame new Articles of fayth either establish new laws but is subiect vnto the worde of the Lorde and as it were included in the same But now let vs beholde what defence they do bryng for their constitutions The Apostles say they and the Elders of the Primitiue Church established a decree besides the commandement of Christ wherby they did commaunde all people to abstayne from all things offered vnto Idols suffocation and bloud The Church subiect to the word of God Reasons wherewith they defēd their constitutions If that were lawfull for them so to doe why is it not lawfull for their successour as often as necessitie shall require to imitate
and follow them in doyng the lyke But I deny that the Apostles in that behalfe did make any new decree or ordinaunce for so much as Peter in the same counsell pronounceth God to be tempted if any yoke be layd vpon the neckes of the Disciples Euen he hymselfe doth subuert and ouerthrowe hys owne sentence Aunswere to the reasons aboue if they consent to lay any yoke vppon them But a yoke is layd vpon them if the Apostles by their owne authoritie do decree to prohibite the Gentils not to touch any thyng offered vnto Idoles or strangled but you will say they do write that they should abstayne from those thinges I graunt that they do so write But what doth S. Iames declare That the Gentils which are conuerted vnto God are not to be troubled and vexed in such externe decrees and outward elementes as these be And the Apostle sufficiently declareth that he goeth about nothyng lesse theÌ„ to restraine the libertie of the Gentiles but onely to admonish and warne them how they should moderate and rule themselues amongest their brethren lest they should abuse their libertie to the offence of the others They alledge furthermore that which is written in the 23. of Mathew the Scribes and Phariseis haue siâ—ten in the chayre of Moyses therefore all thyngs what so euer they commaund you to obserue and keepe An other reasoÌ„ the same obserue and do but do you not as they doe I aunswer the Lord in this place doth inuey agaynst the manners of the Pharisies simply instructing his hearers which before he had taught that albeit they could perceiue or see nothyng in their lyfe which they should follow yet for all that they should not refuse to doe those thyngs which they dyd teach by the worde I say by the worde and not of theyr owne head The 10. Article Diuers and many wayes he hath sayd holden and also affirmed and openly taught that there is no religion to be obserued or kept but simply to be abolished and destroyed as it is now in England and despising all religion affirmyng that it is but abusing of the people he hath taught that their habites and vestures are deformed and very monstrous hauyng in them no maner of vtilitie or holynesse inducyng and alluryng as much as in him laye all the adherentes of hys opinion that all religion in the kyngdome of Scotland should be subuerted and vtterly taken away to the great offence of the Catholicke Church and the diminishing and detrimen of the Christian Religion Borthwike The Prophet Esay in hys fift chapter cryeth out saying Wo be vnto you which call euill good and good euill darkenesse lyght and lyght darkenesse sower sweete and sweete sower And followeth in the same place in the sayd Prophetes Wo sayth he to you that be wise and Sapient in your owne eyes and prudent in your owne estimation No man can denye but that the Cardinall of Scotland and hys adherentes to be vnder this most heauy and grieuous curse when as they doe so generally confound the Christian religion and their wicked Monkery that they do entitle them both by one name of holinesse I trust I will make it appeare more manifest then the day that they do it by a sacrilegious audacitie or boldnesse vnto such as settyng a parte all preposterous affection wyll embrace the truth when as she doth manifestlye shewe her selfe But before I enter into the matter I will all men to vnderstand that I do not touche that kynd of Monkery whiche Saint Augustine and other so often make mention of As in which the Monkes beyng gathered together vtterly contemnyng and despising the vanities of this world dyd lead a most chaste and godly lyfe liuyng in prayer readyng and disputations not puffed vp wyth pryde nor contentious with frowardnesse neyther full of enuie no man possessed any thing of hys owne no man was chargeable or burdenous vnto others they wrought with theyr handes to gette that which might sustayne the body the spirit and mynd not let and hindered from God Whatsoeuer did superabound more then was necessarye for their sustentation as by the restraint of their delicious and delicate fare much did redound of the labours of their hands it was with such diligence distributed vnto y e poore and nedy as it was not with greater diligence gotten by them which did geue the same For they by no meanes went about to haue aboundaunce lyeng by them but sought all meanes possible that nothyng should remayne by them more then sufficient besides this no man was forced to any extremitie which he could not beare or suffer no man had any thyng layd vpon hym which he refused neyther was he condemned of the rest which confessed hymselfe vnable to imitate or follow they had alwayes in their mynde how commendable a thyng loue and charitie was they remembered that all things are cleane vnto them which are cleane Therefore they did not refuse or reiect any kynds of meate as polluted or defiled but all their whole industry and labor was applied to subdue lust and concupiscence and to retayne loue amongst brethren Many of them did drinke no wine yet notwithstandyng they thought not themselues defiled therewithall For vnto such as were sicke and diseased who could not recouer the health of their body without the same they did most gently permit it And where as many foolishly refused the same they brotherly admonished them to take heede that they became not rather the weaker then the hollier thorough theyr vayne superstition Hetherto I haue repeated that which Saint Augustine writeth of the Monkes in his tyme wherby I would as it were paint out in a table what maner of Monkery there was in the old tyme that all men might vnderstand how great difference there is betweene that and the monkery in these our latter dayes For he would haue all extreme compulsion to be taken away in such things as by the worde of God are left to vs at libertye Precepts of meÌ„ more cruelly exacted then the precepts of god But nowe a dayes there is nothing more seuerely and cruelly exacted For they say it is a remedilesse offence if any do but neuer so little swarue from their prescript order in coulor or kind of garment or in any kynd of meat or in any other friuolous or vayne ceremony Saint Augustine doth straightly affirme that it is not lawfull for Monkes to lyue idle vpon other mens labor he plainly denieth that in his tyme there was any such example of any well ordered Monastery but our Monkes do constitute the principall part of holynesse in idlenesse which they call a contemplatiue lyfe wherfore the state of Monkery of the olde tyme and of these our dayes is in all points so diuers Idlenes pleasure the weapoÌ„s of the auncient enemye that scarse can any thing be more vnlike I will not say vtterly contrary for our Monkes not content with that godlinesse to the
Pope Leo with what heape of tragicall wordes and exclamations doth he fare and rage agaynst y e true seruant of God poore Luther for disturbing y e church of God when it is the Pope onely his fathers house that troubleth and long hath troubled the true Church of the Lord as by his doings all the world may see enough to much In the meane time read I besech thee with iudgement this impudent false slaunderous Bull of the Pope with the appeale also of Luther agayn from the sayd pope The copy wherof because they be rare to be gotten hath not bene hetherto commonly sene being before omitted I thought to coÌ„mit here to history as I had it out of certayn Registers the maner tenor wherof is this as foloweth A copy of the Bull of Pope Leo x. no lesse sclaunderous then barbarous agaynst Martin Luther and his doctrine Leo Papa .x. LEo Episcopus seruus seruorum Dei ad perpetuam rei memoriam Exurge Domine iudica causam tuam The Bul of pope Leo agaynst M. Luther Memor esto impropriorum eorum quae ab insipientibus fiunt tota die Inclina aurem tuam ad preces nostras quoniam surrexerunt vulpes querentes demoliri veneam cuius tu torcular solus calcasti ascensurus ad patrem eius curam regimeÌ„ Que sequntur vide superiore aeditione Pag. 1459. administrationem Petro tanquam capiti tuo vicario eiusque successoribus instar triumphantis Ecclesiae commisisti c. ¶ The sayd sclaunderous and barbarous Bull of Pope Leo the x. agaynst Luther in English with the aunswere of Luther ioyned to the same LEo Byshop seruaunt of the seruauntes of God for a perpetual memory hereof Rise vp O Lord iudge thy cause Remember the rebukes wherewith we are scorned all the day loÌ„g of foolish rebukers Encline thy eare to our prayers The Popes Bull in Engliâ—he for Foxes are risen vp seeking to destroy thy vineyarde the vinepresse wherof thou onely hast trodeÌ„ and ascending vp to thy Father hast committed the charge and regiment therof vnto Peter as chiefe head and to thy Uicare and his successors The wilde Bore out of the woode seeketh to exterminate and roote vp thy Uineyard Rise vp Peter and for this thy pastorall charge committed to thee from aboue enteÌ„d to the cause of the holy Church of Rome the mother of all churches Note here and marke good reader how the Church of Rome holdeth by the bloud of S. Peter not by the bloud of Christ. and of our fayth which thou by the commaundement of God didst consecrate wyth thine owne bloud agaynst which as thou hast foretold vs false lyers haue risen vp bringing in sects of perdition to their owne spedy destruction Whose touÌ„g is like fire full of vnquietnes and replenished with deadly poysoÌ„ who hauing a wicked zeale and nourishing contentions in theyr harts do bragge and lye agaynst the verity Rise vp Paul also we pray thee which hast illuminate the same Church with thy doctrine and like martyrdome For now is sprong vp a new Porphecy who as they said Porphyry then vniustly did sclaunder the holy Apostles so semblably doth this man now sclaunder reuile rebuke byte and barcke agaynst the holy Byshops our predecessors not in beseeching them but in rebuking them And where he distrusteth his cause there he falleth to opprobrious checkes rebukes after the wonted vse of heretickes whose vttermost refuge is this as Hierome sayth y t wheÌ„ they see theyr cause go to wracke then like Serpentes they cast out theyr venime with theyr toung and when they see themselues neare to be ouercome they fall to rayling For though heresies as thou sayest must needes be for the exercise of the faythfull yet least these heresies should further encrease and these Foxes gather strength agaynst vs it is needfull that by thy meanes and helpe they be suppressed and extinguished at the beginning Finally let all the whole vniuersall Churche of Gods Saynts and Doctours rise vp whose true expounding of holy Scripture being reiected certayne persons whose hartes the father of lyes hath blinded and wise in theyr owne conceites as the maner of heretickes is do expouÌ„d the scriptures otherwise then the holy Ghost doth require folowing onely theyr owne sense of ambition and vayne-glory yea rather do wrast and adulterate the Scriptures so that as Hierome sayth now they make it not the gospel of Christ but of man or which is worse of the deuill Let all the holy church I say rise vp wiâ—h the blessed Apostles together make intercessioÌ„ to almighty God that the errors of all schismatickes being rooted stocked vp his holy Church may be conserued in peace and vnity For of late which for sorrow we can not expresse by credible information and also by publick fame it hath come to our eares yea we haue seene also read with our eyes diuers and sundry errors of which some haue bene condemned by counsels and constitutions of our predecessors containing expresly y e heresies of the Greekes of the Bohemians Respectiuely some agayn respectiuely either heretical or false or sclaunderous or offensiue to good eares or such as may seduce simple myndes newly to be raysed vp by certayne false pretensed Gospellers who by curious pride seeking worldly glory against the doctrine of the apostle would be more wise then becommeth them whose babling as S. Hierome calleth it without authority of the Scriptures should finde no credit vnlesse they should seme to coÌ„firme theyr false doctrine euen with testimonies of the scripture but yet falsely interpreted Which worketh vs so much the more grief for y t those heresies be sprong in y e noble nation of the Germaines vnto the which natioÌ„ we with our predecessors haue alwayes borne speciall fauor and affection For after the Empyre was first translated by the Church of Rome from the Greekes vnto the Germaines the said our predecessors and we haue alwayes had them as speciall fautors defenders of this our Church and they haue alwaies shewed themselues as most earnest suppressors of heresies as witnes wherof remaine yet those laudable coÌ„stitutions of the Germane Emperors set forth and confirmed by our predecessors for the liberty of the Church and for expulsing heretickes out of all Germany and that vnder greuous penalty and losse of al theyr goods and lands Which constitutioÌ„s if they were obserued this present day both we and they should now be free from thys disturbaunce The Germaines in olde tyme most addicted to popery aboue al other nations Furthermore the heresy of the Hussites Wicleuistes of Hierome of Prage being condeÌ„ned and punished in the CouÌ„cel of Constance doth witnes y e same Moreouer doth witnes the same so much bloud of y e Germanes spilt fighting agaynst the Bohemians To coÌ„clude the same also is confirmed witnessed by the learned true confutatioÌ„ reprobation and condeÌ„nation
aforesaid we theÌ„ folowing the doctrine of the apostle which teacheth vs to auoyd an heretical person after the first and second correction as wel now as before and as wel before as now declaring by our authoritie the said Martin his abettors fautors adherents mainteiners and receyuere as withered braunches not remainyng in Christ but teaching and preaching contrary doctrine repugnaunt to the Catholike faith slaunderous and damnable to the great offence of Gods maiestie to the detriment and slaunder of the vniuersal church and catholike faith and despising the keyes of the church to be and to haue bene notorious and obstinate heretikes do condemne the same for such by the tenor hereof willing and commanding them to be holden and taken for such of all christen people aforesayd Ouer and besides we forbid vnder the incurring of all and singular the penalties afore expressed in so doing All the bookes of Luther both good and badde coÌ„deÌ„ned 〈◊〉 the Pope that no man presume by any maner of way directly or indirectly secretly or expresly priuily or apertly to read holde preach praise print publish or defend either by theÌ„selues or by any other the sayd bookes and writings not onelye those wherein the errors aforesayd are conteined but also all others whatsoeuer haue bene or shall be set forth written or made by the sayd Martin vehemently suspected as a pernitious enemy of the Catholike faith to the intent y t his memory may vtterly be rooted out from the fellowship of all christian people or rather with fire to consume them as is afore declared We admonish moreouer al and singular Christes faithful people vnder the said payne of the great curse to auoid or cause to be auoided so much as in them doth lie the foresaid heretikes not obedient to our commandements and to haue no fellowship or any conuersation or communion with them or with any of them neither to minister to theÌ„ things necessary And moreouer to the more confusion of the said Martin with his abettors adherents and retainers aforesayd Apocal 〈◊〉 And he 〈◊〉 haue 〈◊〉 coÌ„mauâ—â—dement vâ— euery coâ—â—pany anâ— people a tongue a nation â— thus being declared and condemned as heretikes after the expiring of the terme aforesayd we command all and singular Christes faithfull people both men and women as Patriarchs Archbishops Prelates of Churches eyther Patriarchall Metropolitane and other Cathedrall Collegiate and other inferiour Churches to Deanes Chapters and other Ecclesiasticall persons secular and of all other orders euen of the begging Friers also namely of that congregation where the sayd Martin is professed The Popâ— here dreaâ—meth of â— drye Sumâ—mer thinâ—â—ing all thâ— world to subiecte vâ—â—to him· or hath his abode also to regular exempt and not exempt Item to all and singular Princes what dignity or calling so euer eyther Ecclesiasticall or Temporall they be of to Kings Princes Electors Dukes Marquesses Earles Barons Captaynes Conductors Seruitours Comminalties Uniuersities Dominions Cities Landes Castles and places or the Citizens and inhabitauntes thereof and briefly to all and singular other aforesaid through the Uniuersall world dispersed specially in Almany that they and euery of them vnder all and singular penalties aforesayd doe personally apprehend the sayd Martin hys abettors adherents receyuers and fautours and to retaine them being apprehended at our instance and to send them vnto vs who in so doyng for their good worke shal receiue of vs and the Sea Apostolike condigne reward and recompence or at least that they vtterly driue them and euery one of them out of their Metropolitane cathedrall Collegiate and other Churches Houses Monasteries Conuents Cities Dominions Uniuersities Comminalties Castles Landes and places respectiuely as well the Clergy men as the regular and lay men all and singular aforesayd Those cities dominions landes castles villages comminalties holdes townes and places where so euer they be situate respectiuely Metropolitane Cathedrall Collegiate and other Churches Monasteries also Priories Couents and religious and deuout places or what order so euer as is aforesaid vnto the which it shall chance the sayd Martin to come so long as he or they shall there remayne and three dayes after their departing from thence we here geue ouer to the Ecclesiasticall interdiction And that the premisses may be knowen to all men we commaund moreouer all Patriarches Archbishops Bishops Prelates of Patriarchall Metropolitane other cathedral collegiate churches to Deanes and Chapters and other persons ecclesiastical of what order els soeuer aforesaid to regular brethren religious monkes exempt not exempt aforesaid wheresoeuer they dwell and especially within Almany that they and euery of theÌ„ vnder like censures and paynes do publikely denounce cause and commaund to be denounced of others the said Martin w t all and singular his foresaid adherents which shall not obey our commandements and monitions within y e terme aforesayd vpon euery sonday and other Festiuall dayes within their churches when as the greatest concourse of people shal resort to diuine seruice to be declared and condemned for heretikes and that all Christes faithful people shall auoid them vnder the said censures and penalties as be afore expressed and that they do set vp these presents or cause to be set vp or the transcript of them made vnder the forme hereafter ensuing in their churches Monasteries houses Conuents and other places there openly to bee seene and read Item we do excommunicate and curse all and singuler persons of whatsoeuer state degree condition preheminence dignitie or excellencie they be which shal procure or cause to be procured by themselues or other priuily or apertly directly or indirectly secretly or expressely wherby these presents or the copies transcript or the examples of them can not be read set vp and published in their landes and dominions c. Let no man therefore be so bold to dare to infringe or with rash presumption to contrary this writyng of our damnation reprobation reiection decree declaration inhibition will commandement exhortation beseching request admonition assignation graunt condemnatioÌ„ subiection excommunication curse And if any person persons dare presume to attempt the same let him know and be sure that he shall incurre the indignation of almightie God and of his blessed Apostles Peter and Paule Geuen at Rome at S. Peters an 1520.17 Calend. Iulij and of our Popedome the viij yeare Although it was somewhat long before this Bull aforesaid of Pope Leo being sent dispersed through all other places abroad â— Luther â—â—swering 〈◊〉 to 〈◊〉 Popes 〈◊〉 could come to the hands of Luther yet so soone as he by meanes of his friendes might get a sight thereof he shaped againe an answer to the same in such sort as I am sure the Pope himselfe wil say that his Bull was neuer so baited and so welfauoredly shaken in al his days 〈◊〉 Popes â—â—bayting as by the handling of the matter and reading of his answer may euidently appeare The contentes
all other things be obstacles although they put not the same obstacles which the Sophisters vnderstande meaning onely of the actuall purpose of externall sinne I confesse therefore this article not only to be mine but also to be the article of the Catholike and Christian veritie and the Bull whych confesseth the same to be twise heretical impious and blasphemous with all them which folow the same Who litle regarding the sinne of incredulitie foolishly and madly doe holde that the obstacle is taken away if a man cease from suming although the vnbeleuer can thinke no good thyng But these things I haue discussed more at large in my bookes and wil more discusse if those prating Romanists dare at any time prooue their opinion and confute mine The 2. Article To denie that sinne remaineth in a childe after his Baptisme is as much as to tread downe Christ Paul together vnder fote The Answere I wold also require of them to shew the cause why this article is condemned if they were not so blinded in theyr fantasticall respects that they are not able to perceiue why they would haue this article condemned And yet I caÌ„not tell whether it be hereticall or erroneous And no maruel when as the condemners themselues cannot tell mee I hold therfore this article also by the Apostle Rom. 7. I my selfe in my minde do serue the law of God and in my flesh the lawe of sinne Heere the Apostle confesseth plainely of himselfe that in his flesh he serueth sinne And also 1. Cor. 1. Christ is made to vs of God our righteousnesse our wisedome sanctification and redemption And how then doeth he sanctified them that be sanctified already vnlesse it be as the Apoc. sayeth He that is holy let him be holy stil To be sanctified Rom. 7. is as much as to be purged froÌ„ sinne But what haue these our Respectiuists to do with the apostle Paule seeing they are the whole vniuersall Church â— Cor. 1. by whose authoritie Paule either standeth or falleth being but a member onely and a parte of the church â—poc 12. The Lorde rebuke thee Sathan and these thy Sathanicall papists The 3. Article The originall roote of sinne although no actuall sinne do followe stoppeth the soule departing out of the body from entrance into heauen 〈◊〉 answer 〈◊〉 M. 〈◊〉 the â— article The Answere As touching this matter I neuer defined any thing hetherto but largely probably I haue disputed hereof neither yet to this day am I fully certain what is done w t such a â—oule But our papists more blind then bussardes when they are nothing able to perceiue what cause thys Article hath worthely to be condeÌ„ned yet dare they take vpon theÌ„ to pronounce that which the whole vniuersal church is ignorant of I yet notw tstanding contemning this folish and fond condemnation aforsaid doe holde this article probably to be true For seing this original roote which I speake of is truly sin as I haue proued Rom. 7. Gal. 5. and seing that sin letteth a man from entring into heauen as it is written No polluted thing shal enter I suppose therefore that originall sinne wythholdeth a man from entring into heauen Nether do I any thing at al esteme the fantastical dreames of them whereby they extenuating original sinne doe call it only the paine of sinne and imperfections plainly against the manifest scriptures whiche call it sin and teach the same to be cured by grace which is the medicine of true and not of fained sinne The 4. Article Aunswere of M. Luther to the 4 article The imperfect charity of a man departing necessarily carieth with it great feare which of it selfe is enough to make the pain of Purgatorie and letteth the entrance into the kingdome of heauen The Answere This foloweth of the other going before which in lyke maner I did not determinately affirm although very probably I do yet holde the same asking before a dispensation after mine owne arbitrement euen in defiance of the Bul which is not able to bringe foorth any other probation but this We are the hiest powers in the Church yea we are the church it selfe Ergo we are the best learned most holiest ful of the holy Ghost which cannot erre although we stink like a filthy puddle to the whole worlde polluted with all kind of sinnes and drowned in ignoraÌ„ce But all these reasons preuaile nothing with me peraduenture they may w t them which feare least if my sentence should preuaile then purgatory should be taken out of the Popes hands then priests and religious men hauing lost their gainful offices of vexing of releasing I wold haue said of the dead The popes doctrine gaynfull to the purse shuld be pinched by the bellies and brought to penurye It was time therefore for their greedy auarice here to wake looke about and not to suffer these their friuolous opinions but yet very gainefull to be ouercome with truth and so to be ouerthrowen The 5. article Aunswere of M. Luther to to the 5. article Where they say penaunce standeth of three partes to wit contrition confession and satisfaction it is not founded in holy scripture nor in ancient holy and christian Doctours The aunswere This article in what respect it is condemed I do right well perceaue For the respect thereof is to greedye couetousnesse and therefore I know that the probation therof hath the like respecte which is this if this article wer true then men would geue nothing for satisfactioÌ„ and indulgences neither should we haue any more wherewith to vexe them with confessioÌ„s cases reserued restricted or ampliated for our gayne and so should we become beggers and gods seruice shoulde be minished in Uigils and Masses But it is wicked that Gods seruice shoulde be minished therfore Luther is an hereticke This consequent holdeth a respectu Bullae ad Papistas 1. From the Bull to the papists and contrariwise I beseech thee by the Lord Iesus whatsoeuer graue learned reader shalt read these thinges that thou wilt pardon this my leuitie and as it may seeme my childishnes For thou seest how I haue to do with such meÌ„ as be twise children and yet do brag themselues to be peeres and principall pillers of all men I assure you I know it most certaynly to be true that there be many and great gouernors of people whiche this so ridiculous and foolishe reason aboue recited hath moued to y e condemnation of my books Unlesse I perceiued with teares I speake it the anger of God sharpe and fierce agaynst vs in bringing vs vnder subiection of such effeminate children and such dregs of the earth and vile refuse of al other people of the whole world it would make â—e to burst for very griefe and sorrow My sentence is and hath bene this that that satisfaction whiche the keyes are able to dispence withall standeth not by the law of God For if it did then could
vnity concord in al things and especially in the true fayth and religion of God and therewithal also duely wayed the great daunger that his louing Subiects were in for confessing the gospell of Christ through many and diuers cruell statuts made by sondry his predecessors against the same which being stil left in force mought both cause the obstinate to conteÌ„n his graces godly procedings and also the weak to be fearefull of theyr christianlike profession he therfore caused it among other things by the authority of the same parliament to be enacted Statut. an 1. Reg. Edwardi 6. Cap. 12. that all Actes of Parliament Statutes touching mentioning or in any wise concerning religion or opinions that is to say as well y e statute made in the first yeare of the reigne of king Rich. the second The statute made An· 1. Reg. Rich. 2. An. Reg Hen 5. An. 25. Reg. HeÌ„ 8. Item An. 31. Henr. â— An. 34. Henr. 8. An. 35. Henr. 8. repealed Item note for the statute An. 2. Reg. HeÌ„ 4. cp 15. because that statute was repealed by an estatute made 25. an Henr. 8. therefore the same is here omitted The bloudy statute of the 6. articles repealed and the statute made in the second yeare of the reigne of King Henry the fift and the statute made in the 25. yeare of the raigne of K. Henry .8 coÌ„cerning punishment and reformation of hereticks and Lollards and euery prouision therein conteined and the Statutes made for the abolishment of diuersity of opinions in certain Articles concerning Christian religion commoÌ„ly called the 6. Articles made in the 31. yeare of the raigne of K. Henry 8. also the statute made in the ParliameÌ„t begon the 16. day of Ianuary in the 33. yeare of the reigne of the sayd K. HeÌ„ry the 8. and after proroged vnto the 21. day of Ianuary in the 24. yeare of his sayd raigne touching mentioning or in any wise concerning bookes of the olde and new Testament in English the printing vttering selling geuing or deliuering of bookes or writings and reteining of english bookes or writinges and reading preaching teaching or expounding the scriptures or in any wise touching meÌ„tioning or coÌ„cerning any of the sayd matters And also one other statute made in the 35 yeare of the Raigne of the sayd K. Henry 8. concerning the qualification of the Statute of the sixe Articles and all and euery other act or acts of parliament concerning doctrine or matters of religion and al and euery braunch article sentence matter paines or forfaytures conteined meÌ„tioned or in any wise declared many of the same Actes or Statutes should from thenceforth be vtterly repealed made voyd and of none effect By occasion wherof as wel al such his godly subiects as were then still abiding within this Realme had free liberty publickely to professe the Gospel as also many learned zealous preachers before banished were now both licensed freely to returne home agayne also encouraged boldly and faythfully to trauel in theyr fuÌ„ction and calling so that God was much glorified and the people in many places greatly edified Moreouer in the same Session his Maiestye with the Lords spirituall and temporall and the Commons in the same Parliament assembled throughly vnderstanding by the iudgement of the best learned that it was more agreable vnto y â— first institution of the sacrament of the most precious body and bloud of our Sauior Christ and also more conformable to the common vse and practise both of the Apostles and of the primatiue Churche by the space of fyue hundreth yeares and more after Christes Ascension that the sayde holye Sacrament shoulde bee ministred vnto all Christen people vnder both the kindes of bread and wine then vnder the forme of bread onely and also that it was more agreable vnto the sayd first institution of Christ and the vsage of the Apostles and primatiue Churche that the people being preseÌ„t should receiue the same with the priest then that the priest should receiue it alone dyd by theyr authority moreouer enacte that the sayde holy Sacrament should be from theÌ„ceforth commonly deliuered and ministred vnto the people throughout the churches of Englâ—d and Ireland and other the kinges dominioÌ„s vnder both y e kindes of bread and of wine The asseâ—â—bly oâ— Byâ—shop◠〈◊〉 others at Windsore except necessity otherwise required and also that the Priest that should minister the same should at the least one day before exhort all persons which should be present likewise to resort prepare themselues to receiue the same And at y e day prefixed after some godly exhortation made by the minister wherin should be further expressed the benefit and comfort promised to them which worthely receiue this holy Sacrament the daunger and indignation of God threatned to them which presume to receiue the same vnworthely to the end that euery man might try and examine his owne conscience before he should come thereunto the sayd Minister shoulde not without a lawfull cause denye the same to any person that would deuoutly and humbly desire it any Law Statute The assemâ—bly of Byshops and others 〈◊〉 Windsore ordinaunce or custome contrary therunto in any wise notwithstanding After which most godly consent of the parliament the king being no lesse desirous to haue the forme of administration of the Sacrament truely reduced to the ryght rule of the scriptures and first vse of the primatiue church then he was to establish the same by the authority of his owne regall lawes appoynted certain of the most graue and best learned Bishops and others of his Realme to assemble together at his Castle of Windsor there to argue and entreat vpon this matter and conclude vpon and set forth one perfect and vniforme order according to the rule and vse aforesayd And in the meane while that the learned were thus occupyed about theyr conferences the Lord Protectour and the rest of the kinges Councell farther remembring that that time of the yere did then approch wherin were practised many superstitious abuses and blasphemous ceremonies agaynst the glory of God and trueth of his word determining the vtter abolishing thereof directed theyr letters vnto the godly and reuerend father Thomas Cranmer then Archbishop of Caunterbury Metropolitane of England requiring him that vpon the receit thereof he should will euery Bishop within his Prouince forthwith to geue in charge vnto all the Curates of theyr Diocesses that neither candles should be any more borne vpoÌ„ Candlemas day neither yet ashes vsed in Lent Candleâ—â—â— to be 〈◊〉 on Candâ—â—â—mas day nor Palmes vpon palme Sonday Whereupon the Archbishop zealously fauouring thee good and Christianlike purpose of the king and his CouÌ„sell Ashes for bidden on Ashwednesday 〈◊〉 Edm. Boâ—â—â— did immediately in that behalfe write bnto all the rest of the Bishops of that prouince and amongest them vnto Edmund Boner then Bishop of London Of whose rebellious and obstinate contumacy for that we
wherby I haue not onely incurred the kings maiesties indignation but also diuers of his highnes subiectes haue by mine example taken incouragement as his graces counsaile is certainly enformed to repine at his maiesties moste godly proceedings I am right sorie therefore and acknowledge my selfe condingly to haue ben punished and do most heartily thanke his maiestie that of his great clemencie it hath pleased his highnesse to deale with me not according to rigour but mercye And to the entent it may appeare to the world how little I do repine at his highnes doings whych be in religion moste godly and to the common wealth most profitable I doe affirm and say freely of mine owne will without any compulsion as ensueth The kinges supremacy 1 First that by the lawe of God and the authoritie of scriptures the kings maiestie and his successors are the supreme heades of the churches of England and also of Ireland 2 Item that the apoynting of holy daies or fasting daies as Lent imber daies or any suche like or to dispence therewith is in the kings maiesties authoritie and power and his highnes as supreme head of the sayde Churches of Englande and Irelande The kinges authoritye in dispensing with holydayes and fasting dayes or in appointing the same and gouernour thereof may appoynt the maner and time of the holy dayes and fasting dayes or dispence therewith as to his wisedome shall seeme most conuenient for the honour of God and the wealth of thys realme 3 Item that the kings maiestie hath moste Christianly and godly set foorth by and with the consent of the whole parliament a deuout and christian booke of seruice of the church to be frequented by the church The kings booke of proceedinges which booke is to be accepted and allowed of all bishops pastours curates and all ministers Ecclesiastical of the realme of England and so of him to be declared and commended in all places where he shal fortune to preach or speake to the people of it that it is a godly and christian booke and order and to be allowed accepted and obserued of all the kings maiesties true subiectes 4 I do acknowledge the kings maiestie that nowe is whose life God long preserue to be my soueraâ—gne Lord and supreme head vnder Christ to me as a Bishop of this realme The kinges full authoritye in his tender age and naturall subiect to his maiestie and nowe in this his yonge and tender age to be my full and entire kinge and that I and all other his highnesse subiectes are bounde to obey all his maiesties proclamations statutes lawes and commaundements made promulgate and sette foorth in this his highnesse yong age as well as thoughe his highnes were at this present 30 or 40. yeâ—es olde Abrogation of the 6. articles 5 Item I confesse and acknowledge that the statute commonlye called the statute of sixe articles for iust causes and grounds is by authoritie of parliament repealed and disanulled 6 Item that his maiestie and his successours haue authoritie in the said churches of England and also of Ireland to alter The kinges iurisdictioÌ„ to alter and correct abuses ecclesiasticall reforme correct and amend al errours abuses and all rites and ceremonies ecclesiastical as shall seeme froÌ„ time to time to his highnesse and his successors most conuenient for the edification of his people so that the same alteration be not contrary or repugnante to the scripture and lawe of God Subscription of Winchester to the articles afore sayd Subscribed by Steuen Winchester with the testimoniall handes of the counsaile to the same To these articles afore specified althoughe Winchester with his owne hand did subscribe graunting and consenting to the supremacie of the King as well then beyng as of hys successours to come Winchester denieth to subscribe to the first beginning of these Articles yet because hee stucke so muche in the first poynt touching his submission and would in no case subscribe to the same but onely made hys aunswere in the margent as is aboue noted it was therefore thoughte good to the king that the Maister of the horse and maister Secretarie Peter should repaire vnto him again with the same request of submission exhortinge hym to looke better vppon it and in case the woords seemed too sore then to referre it vnto him selfe in what sort and with what wordes he should deuise to submit hym that vpon y e acknowledge of his fault the kings highnes might exteÌ„d his mercy and liberality towards him as it was determined Which was the 11. day of Iune the yeare abouesaid When the maister of the horse and secretarie Peter had bene with him in the tower according to their Commission returning from him again they declared vnto the king and his Counsaile how precisely the sayd Bishop stoode in iustification of him selfe that hee hadde neuer offended the kings Maiestie wherefore he vtterly refused to make any submission at all For the more suretie of which deniall it was agreed that a newe booke of Articles should be deuised wherwith the said maister of the horse and master Secretarie Peter should repaire vnto him againe and for the more autentike proceeding w t him they to haue wyth theÌ„ a Diuine and a temporall Lawyer whiche were the Bishop of London and maister Goodricke The copie of the last ArticIes sent to the Bishop of Winchester WHere as I Steuen Bishop of Winchester haue bene suspected as one that did not approoue or allowe the kings Maiesties procedings in alteration of certaine rites in Religion Wynchesâ—â—â— againe reâ—quired 〈◊〉 submit himâ—selfe and was conuented before the kings highnes Counsaile and admonished thereof and hauing certayne things appoynted for me to doe and preach for my declaration haue not done therein as I ought to doe whereby I haue deserued hys maiesties displeasure I am righte soâ—e therfore And to the intent it may appear to the world how litle I doe repine at his highnes doings which be in religion most godly and to the common wealth most profitable I doe affirme as followeth 1 First that the late king of moste famous memorie kyng Henrie the eight our late soueraigne Lorde iustly and of good reason and ground hath taken away and caused to be suppressed and defaced Good 〈◊〉 and 〈◊〉 in supprâ—â—sing 〈◊〉 of religiâ—â— all monasteries and religious houses and all conuenticles and conuents of Monks Friers Nonnes Chanons Bonhoms other persons called religious and that the same being so dissolued the persones therein bound and professed to obedience to a person place habit and other superstitious rites and ceremonies vpon that dissolution and order appoynted by y e kings maiesties authority as supreme head of the church are clearely released and acquited of those vowes and professions at their full libertye as thoughe those vnwittye and superstitious vowes had neuer bene made Mariageâ— permitteâ— by Godâ— law 〈◊〉 good 〈◊〉 the 〈◊〉 Popes â—â—â—â—pensatioâ—
like yours which thing doth manifestly appeare in his writings which are agaynst it in euery place And Augustine is a reasonable man he requireth to be beleued no further then he bringeth scripture for his proofe and agreeth with Gods word West In the same place he proueth a propiciatorie sacrifice and that vpon an aulter and no Oyster boord The blasphemous mouth of D. Weston calling the Lordes table an Oyster bord Lat. It is the Lords table and no Oyster boord It may be called an aultar and so the doctors call it in many places but there is no propiciatorie sacrifice but only Christ. The doctors might be deceiued in some points though not in all things * I beleeue them when they say well Cole Is it not a shame for an old man to lye You say Doctores legenâ—i sunt cum venia you are of the old fathers fayth where they say well and yet ye are not Lat. I am of their faith when they say well I referre my selfe to my L. of Caunterburies booke wholy herein Smyth Then are you not of Chrysostomes faith nor of S. Augustines fayth Lat. I haue said when they said well and bring scripture for them I am of their faith and further Augustine requireth not to be beleeued West Origen Hom. 13. vpon Leuiticus Latimer I haue but one worde to say Panis Sacramentalis the Sacramentall bread is called a Propitiation because it is a Sacrament of the Propitiation What is your vocation West My vocation is at this tyme to dispute otherwise I am a Priest and my vocation is to offer Lat. Where haue you that authorttie geuen you to offer West Hoc facite Do this for facite in that place is taken for offerte that is offer you Lat. Facere for sacrificare with D. Weston Is Facere nothing but sacrificare to sacrifice Why then no man must receiue the sacrament but priestes onely for there may none offer but priests Ergo there may none receiue but priests West Your argument is to be denied Lat. If Christ offered himselfe at the Supper and the next day vpon the Crosse then was Christ twise offered Did Christ then offer himselfe at his supper Pye Yea he offred himselfe for the whole world Latimer Then if this worde Facite Do ye signifie Sacrificate Sacrifice ye it followeth as I sayd that none but Priestes onely ought to receiue the Sacrament to whom it is onely lawfull to sacrifice and where find you that I pray you West Fourty yeare agone whether could you haue gone to haue found your doctrine Lat. The more cause we haue to thanke God that hath now sent the light into the world West WestoÌ„s rayling The light Nay lite and lewd Preachers for you could not tell what you might haue Ye altered changed so often your communions and altars and all for this one end to spoile and rob the Church Latimer These things pertayne nothyng to mee I must not aunswere for other mens deedes but onely for myne owne West Well M. Latimer this is our entent to wyll you well and to exhort you to come to your selfe and remember that without Noes Arke there is no health Remember what they haue bene that were the beginners of your doctrine none but a few flying Apostataes runnyng out of Germany for feare of the fagot Remember what they haue bene which haue set forth the same in this Realme A sort of flyngbraines and light heads which were neuer constant in any one thyng as it was to be seene in the turnyng of the Table where lyke a sort of Apes they coulde not tell which way to turne their tailes D. Westons Apes haue tayles looking one day West and another day East one that way and an other this way They will be lyke they say to the Apostles they wyll haue no Churches A houell is good enough for them They come to the Communion with no reuerence They get them a Tankard and one sayth I drinke and I am thankfull Blasphemous lyes of D. WestoÌ„ sitting in Cathedra pestilentiae the more ioy of thee sayth another And in them was it true that Hyllary sayth Annuas meÌ„struas de deo fides facimus id est We make euery yere and euery month a fayth A runnagate Scot did take away the adoration or worshipping of Christ in the Sacrament by whose procurement that heresie was put into the last CoÌ„munion booke Who be these or where be they M. Oblocutor that will be lyke the Apoâ—tles that will haue no Churches that be runnagates out of Germany that get them tancardes that make monthly faythes that worship not Christ in all his Sacramentes Speake truth maÌ„ and shame the deuill so much preuayled that one mans authoritie at that tyme. You neuer agreed with the Tygurines or Germaines or with the Churche or with your selfe Your stubbornnesse commeth of a vayne glory which is to no purpose for it will do you no good when a fagot is in your beard And we see all by your owne confession how little cause you haue to be stubborn for your learning is in scoffers hold The Queenes grace is mercifull if ye will turne Lat. You shall haue no hope in me to turne I pray for the Queene daily euen from the bottome of my hart that she may turne from this religion West Here you all see the weakenes of heresie against the truth he denieth all truth and all the old fathers HEre all good Readers maye see how this glorious Prolocutor triumpheth but whether he hath the victorye or no that I suppose they haue not yet neyther heard nor seene And geue that he had the victory yet what great meruayle was it disputyng as hee dyd Non sine suo Theseo that is not without his tipplyng cuppe standing at his elbow all the time of his disputation notwithout a priuy notyng and smilyng of them that beheld the matter but specially at that tyme when Doctour Ridley disputyng with one of the Opponentes the sayd Prolocutor tooke the cuppe and holding it in hys hand sayd to the Opponent Vrge hoc vrge hoc Nam hoc facit pro nobis In which wordes as he mooued no little matter of laughter to the beholders thereof Vrge hoc quoth Weston with his berepot so I thought here also not to leaue the same vnmentioned somwhat also to delight the Reader withal after his tedious wearines in reading the story therof ¶ To the Reader And thus hast thou louyng Reader the whole action and stage of this Doctourly disputation shewed foorth vnto thee against these three woorthy Confessours and Martyrs of the Lorde wherein thou mayest behold the disordered vsage of the Uniuersitie men the vnmannerly manner of the Schoole the rude tumult of the multitude the fiercenes and interruption of the Doctors the full pith and ground of all their argumeÌ„ts the censures of the Iudges the railyng language of the Oblocutor with his blast of
it were to let them plainely see the difference that is betweene the order of the Church seruice set forth by king Edward in the Englishe tongue comparing it with the popish seruice then vsed in the Latine tongue The first he sayd was good because it was accordyng to the worde of God Corinth 14. and the order of the primatiue Church The other he sayd was euill and though in that euill hee intermingled some good Latine wordes yet was it but as a little hony or milke mingled with a great deale of poyson to make them to drinke vp al. This was the summe of hys sermon In the after noone hee was ready in his Churche to haue geuen an other exhortation to his people M. Saunders apprehended by B. Boner at his sermon Sir Iohn Mordant accuser of L. Saunders Preaching of Gods word made treason with Bishop Boner But the B. of London interrupted him by sending an officer for hym This officer charged him vpon the payne of disobedience and contumacie forthwith to come to the Bishop his maister Thus as the Apostles were brought out of the Temple where they were teaching vnto the rulers of y e priests so was Laurence Saunders brought before this Byshop in his Pallace of London who had in his company the aforenamed Sir Iohn Mordant some of his Chapleins The bishop layd no more to Laurence Saunders charge but treason for breaking the Queenes proclamation heresie and sedition for his Sermon The treason and sedition his charitie was content to let slip vntill an other time But an hereticke hee woulde now proue him and all those he sayd which did teach and beleue that the administration of the Sacramentes and al orders of the Church are most pure which doe come most nigh to the order of the primitiue Church For the Church was then but in her infancie and could not abide that perfection whiche was afterward to be furnished with ceremonies And for this cause Christ himselfe after hym the Apostles did in many thinges beare with the rudenes of y e Church Ceremonies inuented onely for weake infirmitie To this Laurence SauÌ„ders answered w t the authoritie of S. Augustine that ceremonies were euen from the beginning inuented and ordayned for the rude infancy weake infirmitie of man and therefore it was a token of the more perfection of the primitiue Church y t it had fewe ceremonies and of the rudenes of the Church Papisticall because it had so many ceremonies partly blasphemous partly vnsauery and vnprofitable After much talke had concerning this matter the Byshop willed him to write what he beleeued of transubstantiation B. Boner sekâ—th the bloud of M. Saunders Laurence Saunders did so saying My Lorde ye do seeke my bloud and ye shall haue it I pray God that ye may be so baptised in it that ye may therafter loath bloud-sucking and become a better man This writing the Byshop kept for his purpose euen to cut the writers throate as shall appeare heereafter The Byshop when he had his will sent Laurence Saunders to the Lord Chauncellour as Annas sent Christ to Cayphas M. Saunders senâ— from Annas to Cayphas and lyke fauour found Saunders as Christ his Mayster did before him But the Chauncellour beeing not at home Saunders was constrayned to tary for him by the space of foure houres in the vtter chamber where he found a Chaplein of the Bishops very merily disposed with certeine Gentlemen playing at the Tables with diuers other of the same family or house occupied there in the same exercise All this time Saunders stood very modestly and soberly at the screene or Cupbord bareheaded Syr Iohn Mordant his guide or leader walking vp and downe by hym who as I sayd before was then one of the Counsell At the last the Byshop returned from the Court whome as soone as he was entred a great many suters met and receiued so that before he could get out of one house into another halfe an hour was passed At the last he came into the chamber where Saunders was and went through into another chamber where in the meane way Saunders leader gaue him a writing containing the cause or rather the accusation of the sayd Saunders which when he had pervsed where is the man sayd the Byshop Then Saunders being brought forth to the place of examination first most lowly and meekely kneeled downe and made curtesie before the table where the Byshop did sit Unto whom the Byshop spake on this wise How hapneth it sayd he that notwithstandyng the Queenes Proclamation to the contrary Wichesters talk with M. Saunders you haue enterprised to preach Saunders denyed that he dyd preache Saying that for so much as he saw the perilious tymes now at hande he did but according as he was admonished M. Saunders answere to M. Winchester and warned by Ezechiel the Prophet exhort his flocke and Parishioners to perseuer and stand stedfastly in the doctrine which they had learned saying also that he was moued and pricked forward thereunto by that place of the Apostle wherein he was commaunded rather to obey God then man and moreouer that nothing more moued or stirred hym thereunto then his owne conscience A goodly conscience surely sayd the Byshop This your conscience could make our Queene a Bastard or misbegotten Winchester Would it not I pray you Then sayd Saunders we sayd he do not declare or say that the Queene is base or misbegotten neither go aboute any such matter M. Saunders But for that let them care whose writings are yet in the hands of men witnessing the same not without the great reproch and shame of the Authour A priuy nippe to Winchester priuely taunting the Byshop hymselfe which had before to get the fauour of Henry 8. written and set foorth in print a booke of true obedience wherein he had openly declared Queene Mary to be a Bastard Winchesters booke de vera obedientia Now M. Saunders going forwards in his purpose sayd We do only professe and teach the sinceritie and puritie of the word the which albeit it be now forbidden vs to preache with our mouthes yet notwithstanding I do not doubt but that our bloud hereafter shall manifest the same The Byshop being in thys sort pretily nipped and touched said Cary away this frensie foole to prison Note how Winchester confuteth M. Saunders Unto whome M. Saunders aunswered that he did geue God thankes which had geuen hym at the last a place of rest and quietnesse where as he might pray for the Byshops conuersion Furthermore he that did lye with him afterwardes in prison in the same bed A notable example of the Lord comforting his seruauntes in their troubles reported that he heard him say that euen in the time of his examination he was wonderfully comforted in so much as not only in spirite but also in body he receaued a certayne taste of that holy communion of
and lawfull but Gods commaundemeÌ„t also to mary for such as cannot otherwise liue chaste neither auoyd fornication 1. Tim. 4. Bishops sinne agaynst their owne conscieÌ„ce that for 9. or 10. causes 1. Cor. 7. Gene. 2. They know that such as do mary do not sinne They know that God before sinne was ordeined matrimony that in Paradise betwene two of his principall creatures man and woman They knowe what spirite they haue whiche saye it is euill to mary seing God sayd it is not good for man to be alone without a wife hauing no speciall gift contrary to the generall commaundemeÌ„t and ordinance diuers times repeated in the booke of Genesis Gene. 1. which is to encrease and multiply They know that Abraham caried into the laÌ„d of Canaan his old yet barrayne wife the vertuous womaÌ„ Sara with him leauing father and mother Gene. 12. Mariage is no impediment for a good man to walke in â—he obedieÌ„e of Gods coÌ„maundement and country otherwise at Gods commaundement For though father mother and other frendes are deare and neare yet none are so dearely and nearely ioyned together as man wife in matrimony which must needes be holy for that it is a figure similitude of Christ and his Church They know that S. Paul geueth a great prayse to matrimony calling it honorable Ephe. 5. Aeb 13. and that not onely to and among many but to and among all men without exceptioÌ„ whosoeuer haue need of that Gods remedy for mans and womans infirmity They know y t if there were any sinne in Matrimony Gene. 18. Exod. 18. Gene. 25. Gene. 31. 1. Reg. 7. it were chiefly to be thought to be in the bedcompany But S. Paul sayth that the bedcompany is vndefiled They know that the hauing of a wife was not an impediment for Abraham Moyses Isaac Iacob Dauid c. to talke with God neither to y e Leuites bishops priests office in the time of the old Testament or the New They know y t Christ would not be coÌ„ceiued Math. 1. or borne of his blessed mother the virgine Mary before she was espoused in mariage his owne ordinaunce They know by S. Cyprian and Sainct Augustine that a vow is not an impediment sufficient to let Matrimony or to diuorce the same They know that S. Chrysostome sayth it is heresie to affirme that a bishop may not haue a wife Chrisostome It is heresie to deny Priestes Mariage Ambros. 3. Q. 1. Integritat They know that Ambrose will haue no commaundement but counsaile onely to be geuen touching the obseruing of virginitie They know that Christ with his blessed mother the Apostles were at a mariage and beautified and honoured the same with hys presence and first miracle To be short they know that al that I haue here written touching the mariage of Priestes is true they know that the papistes themselues do not obserue touching that matter their owne lawes and Canons and yet they continue marked in conscience with an hote iron as detetestable heretickes in this behalfe The Lorde geue them grace to repent if it be his good will Amen My second cause why I was condemned an hereticke is The 2 cause of D. Taylours codemnation Transubâ—tantiation and Concomitation two iuggling words of the Papistes that I denyed Transubstantiation and Concomitation two iuggling wordes of the papistes by the whiche they doe beleue and will compel al other to beleue y t Christes natural body is made of bread the Godhead by and by to be ioyned thereunto so y t immediately after y e words called the wordes of consecration there is no more bread and wine in the sacrament but the substaunce onely of the bodye and bloud of Christ together with his Godhead so that the same being now Christ both God and man ought to be worshipped with godly honour and to be offered to God both for the quick the dead as a sacrifice propiciatory and satisfactory for the same This matter was not loÌ„g debated in words but because I denyed the foresaid papisticall doctrine yea rather playne most wicked Idolatry blasphemy and heresie I was iudged an hereticke The 3. article agaynst Doct. Taylour The 4. article agaynst Doct. Taylour I did also affirme the pope to be Antichrist and popery Antichristianitie And I confessed the Doctrine of the Bible to be a sufficient doctrine touching all and singular matters of Christian Religion and of saluation I also alledged that the othe against the Supremacy of the Bishop of Rome was a lawfull othe The 5. article agaynst Doct. Taylour and so was the othe made by vs all touching the kings or Queenes preeminence For Chrisostomus sayth That Apostles Euangelistes and all men in euery realme were euer and ought to be euer touching both body and goodes in subiection to the kingly authority who hath the sworde in his hand as Gods principall officer and Gouernour in euery Realme I desired the Bishops to repent for bringing the Realme from Christ to Antichrist All men must obey kinges from light to darkenes from verity to vanity Thus you know the summe of my last examination condemnation Pray for me and I will pray for you God be praysed since my condemnation I was neuer frayd to dye D. Taylour neuer afrayd of dâ—â—th Gods will be done If I shrinke from Gods truth I am sure of an other maner of death theÌ„ had Iudge Hales But God be praysed euen from the bottome of my hart I am vnmoueably setled vppon the Rocke nothyng doubting but that my deare God will performe and finish the worke that he hath begon in me and other To him be al honor both now and euer through Christ our onely and whole Sauior Amen And thus much wrote Doctour Taylour concerning this matter to his frend You heard in the former aunsweres a little before certeine allegations touched of Doctour Taylour out of S. Cyprian Augustine Chrysostome and Ambrose touching the lawfulnes of Priestes mariage Now ye shal heare the places of the sayd Doctors cited and produced out of their owne bookes as here ensueth ¶ The places of the Doctours alledged before in Doctour Taylours Letter S. Cyprian in his 11. Epistle Lib. 1. Cyprian lib. 1. Epist. 11. A Deacon or Virgin or any other that hath dedicate himself to virginitye if he cannot liue chaste by S. Cyprians iudgement ought to mary THis question was asked of S. Cyprian what shoulde be done with those religious persons that could not keepe their chastity as they had vowed He answered thus Thou doest aske what we do iudge of Virgins whiche after they hadde decreed to liue chastly are afterward found in one bed with a man Of the which thou sayst that one of them was a Deacon We do with great sorrow see the great ruine of many persons whiche commeth by the reason of such vnlawfull and perilous coÌ„panying together Wherfore if they
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the