Augustine and all the Fathers of antiquitie doe affirme but in asmuch as the substance of bread and wine is another manner of thing then the substance of the body and bloud of Christ it is plaine there is no Transubstantiation 4 The bread is no more transubstantiated then the wine CHRIST calleth that the fruit of the Uine saying I will drinke no more of the fruit of the Vine Therefore by Christes wordes it was not Bloud but Wine therefore it followeth there is no Transubstantiation Chrysostom vpon Mathew and Cyprian doe confirme this reason 5 The bread is called as well Christs mysticall body as his naturall body for the same spirit that saith the bread is my body saith also wee being many are one body but it is not the mysticall body by transubstantiation no more is it his naturall body by transubstantiation 6 The words ouer the Cup are not so effectuall as to transubstantiate it intâ— the New Testament Therfore the words spoken ouer the bread are not so mighty to make Transubstantiation 7 The Doctrine of Transubstantiation doth not agree with the Apostolick and mother Churches which receiued there Doctrine of the Apostles who receiued it of Christ and Christ of God as of Gréece of Corinthus of Philippos Collosia Thessalonica Ephesus which neuer taught Transubstantiation yea it agreeth not with the Doctrine of the Church of Rome taught in times past for Gelasius the Pope doth manifestly confute the errour of transubstantiation and reproueth them of sacriledge which diuide the mysterie and keep the Cup from the lay people Therefore the Doctrine of transubstantiation agreeth not with the truth Communication betwixt the Archbishop of Yorke and the Bishop of Chichester with BRADFORD in prison York HOw know you the word of God but by the Church Brad. The Church is a meane to bring a man to the more spéedy knowledge of the Scriptures as the woman of Samaria was a meane that the Samaritaâ—s knew Christ but when as they had heard him speake they said now wee know that he is Christ not because of thy words but because we our selues haue heard him so after we come to the hearing and reading of the Scriptures shewed vnto vs by the Church we beleeue them and know them as Christs sheepe not because the Church saith they be the Scriptures but because they be so wee being assured thereof by the spirit which wrote and spake them Yorke In the Apostles time the word was not written Brad. True if you meane it for some bookes of the New Testament but for the Old Testament Peter telleth vs it is a more sure word of Prophesie not that it is so simply but in respect of the Apostles which being aliue and compassed with infirmities by reason whereof men might perchance haue found fault with their preaching they attributed vnto the Prophets more firmenes as wherewith no fault could be â—â—und albeit in verity no lesse obedience and faith ought to be giuen vnto the one then the other both proceeding of one Spirit of truth York Ireneus and others doe magnifie much and alledge the Câ—urch and not the Scriptures against the heretickes Brad. They had to doe with such-hereticks as did deny the Scriptures and yâ—t did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and which did still retaine the same Doctrine then the alledging of the Church cannot be principally vsed against me which am so farre from denying the Scriptures that I appeale vnto them vtterly as to the onely Iudge Yorke A pretty matter that you will take vpon to Iudge the Church where hath your Church been hitherto for the Church of Christ is Catholick and visible hitherto Brad. I doe not Iudge the Church when I discerne it from the congregation which is not the Church and I neuer denied the Church to bâ— Catholick and viâ—â—ble although at some times it is more visible then at other times Chichest Where was your Church forty yeares agone which allowed your Doctrine I said I would tell him if he would tell mee where the Church was in Helias his time when Helias said he was left alone he said that is no answere Brad. If you had the same eyes wherewith a man might haue espied the Church then you would not say it was no answer The fault why the Church is not sâ—â—ne of you is not because the Church is not visible but because your eyes are not cléere â—â—ough to sée it Chich. You are much deceiued in making this collation betwixt the Church then and now Yorke said it was very well spoken for Christ said I will build my Church and not I do or haue built it Brad. Peter teacheth me to make this collation saying As amongst the people there were false Prophets which were most in estimation before Christs comming so shall there be false teachers amongst the people after Christs comming and verie many shall follow them and as for your future tense you wil not conclude Christs Church not to haue béene before but rather that there is no builder in the Church but by Christ onely in that he saith I will build my Church for Paul and Apollo be but waterers York He taketh vpon him to iudge the Church a man shall neuer come to certainty that doth so Brad. I speake simply that which I thinke and desire reasons to answere my Obiections assuredly you did well to depart from the Romish Church but you haue done wickedly to coupple your selues to it againe for you can neuer proue it which you call the mother Church to be Christs Church Chichest You were but a Childe then I was but a young man come from the Uniuersitie and went with the World but it was alwaies against my conscience Brad. I thinke you haue done euill for ye are come and haue brought others to that wicked man which sitteth in the Temple of God which is the Church for it cannot be vnderstood of Mahomer or any out of the Church but of such as beare rule in the Church Yorke Sée how you build your Faith vpon the most obscure places of the Scripture to deceiue your selfe as though you were in the Church which are not Brad. Well my Lord though I might by truth iudge you and others yet will not I vtterly exclude you out of the Church but I am not out of the Communion of the Church for it consisteth in Faith York Loe how you make your Church inuisible for you would haue the Communion of it to consist in Faith Brad. To haue Communion of the Church néedeth not visiblenesie of it for Communion consisteth in Faith and not in exterior Ceremonies as appeareth by Paul which would haue one Faith and by Ireneus to Victor saying disagréeing of fasting should not breake the agréeing of Faith Chichest That place hath often wounded my conscience because we disseuered our selues from the Sea of Rome Brad. God forgiue you for you haue done
was a stubborne fellow an Heretick and a Traytor Spurdance There is no man I thanke God to accuse me iustly that euer I was disobedient to any Ciuill Lawes but I haue a Soule and a Bodie and my Soule is none of the Queenes but my body one goods are the Queens and I must giue God my soule and all that belongeth vnto it and in lawes contrarie to Gods lawes I must rather obey God then man you cannot proue by the word of God that you should not haue any grauen Images in your Churches for lay-mens bookes or to worship God by them or that you should haue any ceremonies in the Church as you haue Bish. It is a decent order to furnish the Church as when you goe to dinner you haue a cloth vpon the table to furnish it so at these ceremonies a decent order amongst Christians and if you will not doe them seeing they are the lawes of the Realme you are an heretick and disobedient therefore confesse with vs that you haue been in errour and come home Spurd The spirituall lawes were neuer truelier set forth then in my Master King Edwards daies and I trust in God that I shall neuer forsake them whilest so I liue He was sent to Bury where he remained in prison Iohn Hallingsdale William Sparrow Richard Gibson THese three were produced before Bonner Bishop of London Iohn Halingsdale said that neither in the time of King Edward the sixt nor at that present he did beleeue that in the Sacrament is really the body and bloud of Christ and he would not receiue the same because he did beleeue that the body of Christ was onely in heauen and he said that Cranmer Latimer Ridley Hooper and generally all that of late haue beene burned for hereticks did preach truly the Gospel and vpon their preaching he grounded his faith and he said that the saying of Saint Iohn in the eighteenth chapter of the Reuelation That the bloud of the Prophets and Saints and of all that were slaine vpon the earth was found in the Babylonicall Church is vnderstood of the Church whereof the Pope is head where upon hee was condemned William Sparrow was charged with a submission made the year before vnto the Bishop he said he was sorie that euer he made it and it was the worst deed he euer did and being charged that he went to the Church and heard Masse he confessed he did so but it was with a troubled conscience He tolde the Bishop that which you call truth I beleeue to be heresie he confessed that since his submission he had preached against the Sacrament of the Altar against auricular confession and other Sacraments and he said If euery haire of his head were a man hee would burne them all rather then goe from the truth and he said that the Ecclesiasticall Lawes and the Masse were naught and abhominable whereupon hee was condemned Richard Gibson was condemned for not comming vnto confession and for not receiuing the Sacraments of the Popish Masse and for that he would not sweare to answere vnto their intergatories laid against him When sentence was read against him he boldly affirmed that he was an enemy vnto them all in his minde though hee had kept it secret for feare of the Law and hee said hee was blessed in that he was cursed of them so these three were burned in Smithfield where they yeelded gloriously and ioyfully their soules into the hands of God Iohn Rowth Minister and Margaret Mearing IN King Edwards time he was a Preacher at New-Castle Barwicke and Carliel In Queene Maries time he fled with his Wife into Friseland and dwelled at Norden and liued by knitting of caps hâ—seâ— and such like things but in October last he came ouer into England to buy yarne and hearing of the secret societie of the congregation of Gods children their assembled hee ioyned himselfe vnto them and was elected their preacher and hee taught and confirmed them in the truth of the Gospell But on the twelfth of December hee with Cuthbert Simpson and others were apprâ—hended at the Sarisons head in Islington where the congregation had appointed to assemble themselues to pray and heare Gods word they were brought before the Councell who sent Rowgh to Newgate and writ to Boner to examine him and proceed according vnto the law who vpon examination before Bonner confessed that he had spoken against the number of the Sacraments being perswaded that there were but two Baptisme and the Lords Supper and that hee had taught that in the Sacrament of the Altar ther is not really and substantially the body and bloud of Christ but that the substance of bread and wine remaineth without transubstantiation and that hee thought Confession to a Priest necessarie if hee had offended the Priest but if the offence were vnto another it was not necessarie but the reconcâ—liation ought to bee made to the party so offended hee denyed Laâ—ine seruice and allowed the seruice of King Edwards time and hee commended the opinion of Thomas Cranmer Nicholas Ridley and Hugh Latimer and that they were godly learned men He confessed he had béene familâ—ar with diuers Englishmen women in Frieseland and agréed with them in opinion as Maister Story Thomas Yong George Roe and others to the number of 100. persons which flâ—d thither for Religion vsing the order set forth in King Edwards time He said that he had béene at Rome about thirty daies and he saw no good there but much euill amongst which he saw one great abhomination to wit the Pope being a man that should goe vpon the ground to be carried vpon the shoulâ—ers of foure men as though he had béene God and no man also a Cardinall to haue his Harlot to ride openly behind him and thirdly a Popes Bull that gaue expresse licence to haue and vse the Stewes and keepe open bawdery by the Popes authority And he confessed that since his last comming vnto England hee had in sundry places in London read Prayers and Seruice as is appointed in the Book of Communion and had willed others to doe the like and he affirmed that hee being a Priest might lawfully marry and that his Children which hee had by his Wife were lawfull and he vtterly detested the seruice then vsed saying that if he shold liue as long as Methusala he would neuer come vnto the Church to heare the abhominable Masse and other seruice then vsed Whereupon he was disgraded and condemned he was a meanes to saue Docror Watsons life then Bishop of Lincolne when he preached erroneous doctrine in the dayes of King Edward the sixt and the said Watson beeing with Bonner at the examination of the said M. Rowgh to requite his good turne in sauing his life said there that he was a pernicious hereticke who did more hurt in the North parts then an hundred besides of his opinion M. Rowgh further said he had liued thirtie years and yet had not bowed his knee vnto Baall and
to be troubled with externe decrées and outward Elements And by the 23. of Mathew The Scribes and Pharises sit in Moses Chaire whatsoeuer they command to obserue keep but do not after their doings Christ taught his Disciples that he saw nothing in the doing of the Scribes and Pharises to be followed yet they should not refuse to do those things which they did teach by the word but not what they taught of their owne head Being accused for hauing the New Testament and other Books of heresie he called them blasphemers and Romish Swine and their stomacks rankered and tongues most venomous which durst note the New Testament of heresie as they were the greatest murderers that murdered Christ so these men filled the measure of all other Heretickes and blasphemies how shall these Serpents and sâ—â—cke of Uipers escape the iudgement of eternall fire And being accused that he was so obstinate that none of his friends could perswade him he said he knew not why he should call them friends which so greatly laboured to conuert him nor will more estéeme of them then of the Madianits which called the Children of Israell to do sacrifices to their Idols Then they condemned him for an Hereticke and his goods to be forfeited and because they could not apprâ—hend him they made a picture of him and burned it cursed euery one that should shew any intertainment fauour or helpe towards him and their goods likewise to be confiscated The sixe Articles agreed vpon in the Parliament-house 1 THe blessed Sacrament of the Altar by the efficacy of Christs words being spoken by the Priest is present really vnder the forme of Bread and Wine the naturall body and blood of Christ conceiued of the Uirgine Mary and that there remaineth no substance of bread and wine but onely the substance of Christ God and Man 2 Secondly that the Communion in both kinds are not necessary ad salutem vnto all persons and it is to be beléeued that in the flesh vnder forme of Bread is the very blood and with the blood vnder forme of wine is the very flesh aswell apart as both together 3 That Priests after orders may not marry by the Law of God 4 That vowes of Chastity or widdowhood by man or woman made to God aduisedly ought to bee obserued by the Law of God and that it exempteth them from other liberties of Christian people which without that they might enioy 5 That it is méete that priuate masses be continued as whereby good people ordering themselues accordingly doe receiue both godly and goodly consolations and benefits and it is agréeable to Gods Law 6 That auriculer confession is necessary to be retained and vsed in the Church of God Then they caused it to be enacted that if any the Kings Subiects after the 12. of Iuly next comming by word writing or any otherwise preach argue or hâ—ld any opinion against the reall presence as aforesaid or against the Sacrament vnder one kind as aforesaid they and their assistants to be condemned for hereticks and to be burned without any abiuration and Clergy of Sanctuary to be allowed them and all their goods and lands forfeited vnto the King as in case of high treaso The like offence against any of the other Articles to be fellony The History of THOMAS CROMVVELL Earle of Essex THomas Cromwell became the most secret and deare Councelor vnto the King after he was made Earle of Essex He alone through the singular dextâ—ritie of his wit and Councell brought to passe that which no Prince or King throughout all Europe dare or can bring to passe For whereas Brittany was most superstitious of all Nations he brake off and repressed all the poliâ—ies and malice of the Frâ—ers Monâ—es and Religions and subuerted there houses throughout all the Realme and brought the Arch-bishops and Bishops yea Cranmer and the Bishop of Winchester to an Order though he were the Kings chiefe Councelor preuenting thâ—ir enterprises and complaints specially in those things which tended to the decay of good men which fauoured the Gospell vnto whom Cromwell was euer a shield against the pestiferous enterprises of Winchester betwéenâ— whom there was continuall emulation both being great with the King one much feared th' other beloued but Winchester séemed such a man to be borne onely for the destruction of the good and Cromwell by thy Diuine prouidence appointed a help to preserue many it were to tedious to declare how many good men through this mans help haue béen reléeued whereof a great nâ—mber beeing depriued of their patron by his fall perished and many yet aliue which are witnes of these things Iehu the sharpe punisher of superstitious Idolatry was not much vnlike this man For this purpose this man seemed to be raised vp of God to subuert the dens of sloth and idlenes where if they had remained the Pope could not be excluded out of England for there was an incredible number of Monasteriâ—s in England There riches and possessions were so great that they vpbraided euen vnto Kings and Noâ—les beggery and there houses were no lesse sumptuous which for the most part were plucked down to the ground and their reuenues and substance the King partly conuerted vnto his own Coffers and partly distributed amongst his Nobilitie but many reprâ—hend the subuersion of these Abbies say they might haue béen conuerted to other good vses which indéed would haue béen good and godly if in this Kingdome there should bee continually a succession of good Princes but if it should happen to be a King of a contrarie Religion it would haue been otherwise as we may see by the example of Quéene Mary If the Monasteries had been left standing vntill her superstitious daies they should haue been restored againe and filled with Monkes and Fryers For if the goods and possessions of the religious being in the hands of the Dukes and Nobility could scarce withstand the Quéenes power how should the meaner sort haue retained them Wherefore no doubt Gods great prouidence did fâ—resée these things in this man Wherevpon as often as he sent any man to suppresse any Monastery hee would charge them that they should subuert their houses from there foundation When the Pope was abolishâ—d out of England and that there was diuers tumults about Religion and it séemed good to the King to appoint a Conuoâ—ation to which Cromwell came and found all the Bishopâ— attending his comming and all did obeysance vnto him as to their Uicar generall and he saluted them euery one in their degrée and sate downe in the highest place Then Cromwell in the name of the King spake words to this effect The King thankes you â—o your diligence the cause why he hath willed you to assemble is that you should estabâ—sh certaine controuersies touching the state of Faith and Christian Religion which are now in controuersiâ— not onely in this Realme but also amongst all other Nations of the world for he willeth not that there
Cardinall signifying that he would drowne himselfe and to leaue his clothes there and another Letter to the Mayor of the Towne to search for him in the water because he had a Letter written in parchment wrapt in wax about his neck for the Cardinal which would teach all men to beware of him vpon this they were seuen daies a searching for him but he went to London in a poore mans apparell and thence to Anwerpe to Luther and there answered all the Bishops of the Realme and made a Booke called acta Romanorum pontificum and another Booke with a supplication to King Henry When it was told the Cardinall he was drowned he said perit memoria eius cum sonitu but this lighted vpon himselfe for shortly after he poyso-himselfe In the beginning of the Raigne of Quéene Anne he and others came againe into England and continued a faithfull Preacher in the Citie of London and in her Graces time well entertained and promoted and after sent by King Henry the eight Ambassador to the Duke of Cleaue for the marriage of the Lady Anne of Cleaue betwéene the King and her and was well accepted vntill Gardiner came out of France but then neither Religion nor the Queene prospered nor Cromwell nor the preachers Then followed alteration in marriage vntill hee had grafted the marriage into another stocke by the â—ccasion whereof hee began his bloudy worke Soone after Doctor Barnes and his Brethren were carried to the King to Hampton Court to be examined But the King seeking meanes of his safety bad him goe home with Gardiner and confer with him they not agréeing Gardiner sought opportunitie to dispatch Barnes and the rest as he had done by the Queâ—ne the Lady Anne of Cleue and the Lord Cromwell and he appointed them three to preach thrée Sermons at the Spittle which were baites to minister iust occasion of their condemnations A hen they were sent for to Hampton Court and from thence carried vnto the Tower and came not thence but to their deathes Then the Protestants went beyond Sea Priests were diuorced from there Wiues certaine Bishops deposed and other good men denied Christ and bore Faggots then they were put to dâ—ath without iudgement a Papist and a Protestant were laid vpon one hurdle and drawn to Smithfield This was Winchesters deuise to colour his tyrany Then Barnes hid the Sheriffe beare him witnes he died Christianly and Charitably and prayed them all to pray for him and if the dead may pray for the quick we will pray for you so they forgaue their enemies and kissed one another and stood hand in hand at the stake vntill the â—â—re came and so rested in Christ. The same day one Powell Fetherstone and Abel were hanged drawne and quartered in the same place for denying the Kings Supremacie and maintaining the Kings marriage with the Lady Katherine Dowager The reason was because as one halfe of the Councell being Papists called vpon Barnes Garet and Hierome to be executed so the other part of the Councell called vpon these thrée Papists to be executed In this yéers a Boy one Richard Mekins but fiftéene yeares old was burned in Smithfield for speaking somewhat against the Sacrament of the Altar In like manner Richard Spencer Priest leauing his papistry married a Wife and got his liuing by day-labour Hee was burnt in Salisbury because hee was thought to hold opinion against the Sacrament and one Andrew Hewet was burned with him About this time Cardinall Poole Brother to the Lord Mountegew was attainted of high treason and fled to Rome where he was made Cardinall of Saint Mary Cosmoden where he remained vntill Quéene Maries time Stokely Bishâ—p of London and Tunstone Bishop of Duresme writ to him to perswade him to abandon the Supremacy of the Pope and to conforme himselfe to the Religion of his King which Letter thou maist reade in the Booke at large which sufficiently proueth the Pope not to be supreme head of the Church but because this Doctrine is as sufficiently proued in other places I omit to abridge it In this yeere the King by the aduice of his Councell sent forth a Decree for the setting vp the Bible in the great volume in euery parish Church in England This yeare Iohn Porter a Taylor a lusty yong man was by Bonner Bishop of London cast into Newgate for reading in the Bible in Paules Church where he was miserably famished to death About this time Iohn Longland Bishop of Lincolne burned two vpon one day one Thomas Barnard and the other Iames Morton the one for teaching the Lords Prayer in Englâ—sh and the other for kéeping the Epistle of Saint Iames in English In this yeare the Kings Maiestie vnderstanding that all Idolatry and vainâ— pilgrimages were not vtterly abolished within these Dominions directed his Letters vnto the Archbishop of Canterbury for the spéedy amendment of the same Anthony Pierson Priest Robert Testwood singing man Henrie Finmore Taylor and Iohn Marbeck singing man were burned at VVindsor THese Articles were obiected against Pierson that he had said Euen as Christ once hanged betweene two theeues so when he is holden vp betwixt the Priests handes he hangs betwixt two theeues except the Priest sincerely preach Gods word That he preached that Christ should not be eaten as he did hang vpon the Crossâ— with his flesh torne and the bloud running about their mouthes but he was to be eaten this day that we might also feed on him to morrow and next day and continually and that he was of more power after his resurrection then he was before That Christ sitting amongst his Disciples commended the Scriptures vnto them when he said This is that bread this is that body of Christ so when hee brake bread and bade them deuide it amongst them and eate it for it was his bodie and likewise the cup saying This is my bloud hee signified to vs that wee should receiue the Scriptures and distribute them vnto the people It was obiected against Finmore that he had said that the Sacrament of the Altar was but a similitude and that if it were God he had eaten twenty Gods in his life He condemned Testwood for iesting with the Priest when he lifted vp the host saying Ho take héed that he fall not That Marbeck with his owne hands had writ notes out of certaine Authors which were repugnant to the masse and sacrament of the Altar and that he said The Masse was impure and defiled with much vngodlinesse and it spoyleth God of his honour and that the eleuation of the sacrament represents the Calues of Ieroboam and is worse Idolatrie then those were and that therein Christ was counted a mocking-stock There was a fift man named Bennet vnto whose charge it was laid that hée should say the daily Masses vsed in the Church were superfluous and that it were sufficient the seuenth day were kept holy Bennet and Marbeck were pardoned by the King the other thrée stoutly suffered
are forbid the Booke binder answered is not the holy Bible as good as these goodly pictures the Bishop of Air sayd I renownce my part of Paradice if he bee not a Lutheran let him bee tryed what hee is then the Book-binder was caried into prison and a company of ruffins cryed a Lutheran to the fire with him and owne strucke him with his fist another pulled him by the beard so that hee was al imbrued with bloud the morrow hee was brought before the Bishops hee iustified the selling of the Bibles and said There was no Nation but had the Byble in their owne language Will you forbid and hide that which Christ hath commaunded to bee published Did not Christ giue power to his Apostles to speake all manner of tongues to the end that his Gospell might be taught to euery Creature in euery language And why doe you forbid this Booke aâ—d buy such prophane painting What cruelty is this to take the nourishment from poore soules but you shall giâ—e account heereof which call sweete sower and sower sweete you bee rather the Priests of Bacchus and Venus then Pastors of the Church Then he was condemned to be burned the same day and to haue two Bybles hang one before and another behind to signifiâ— the cause of his death The Byshoppes twice raised an Army at their owne charges to execute the aforesaid arrest but their enterprises were let by one meanes or other and the King hearing the confession of this Faith of Merindole and finding that it did agree in all points to the Word of God gaue them their pardon Some of the Byshoppes resort to them to get them to recant but they prooued their Religion so agreeable to the Word that many Doctors were conuerted to their opinions and confessed they neuer learned so much in all their time as by hearing them Their Children were so well taught and they questioned and answered one another so diuinely that the Doctorâ— confessed they had not heard Arguments so well answered in the diuinity Schooles Yet notwithstanding in this yeare the twelfth of Aprill Iohn Miners President of the Councell of Aygues called the Senate and read the Kings Letters which the Cardinall had obtained for that purpose and commaunded them to execute the sentence Now euery where hee had mustred men for the English Warres but he vsed them for this purpose and tooke vp more Souldiours out of euery Towne and they had ayde sent them out of the Popes Dominions First they set vpon the Uillage about Merindoll and destroyed and burned them the Merindolins seeing their cruelty left their houses and fled into the Woods carrying their Children vpon their Shoulders and Armes then it was showed vnto them that Miners came with all his whole power to destroy them then the men went away and left the women and children with som to looke to them hoping they would shew mercie to them whom when the souldiers found they abstained from slaughter but when they had spoyled them of their money and victuals they lead them away Their purpose was to handle them more shamefully but that they were let with a Captaine of horse-men so they left the women and droue away the booty there were fiue hundred women Miners burned Merindoll and finding there but one yong man he â—aused him to be tyed to a tree and shot in with Dagges then he went to Cabriers and perswaded the townsmen to open the gates promising they should haue no hurt but when they were let in they slew both man woman and childe Miners shut fortie women into a â—arne of straw set it on fire and kept them in till they were all burned The number slaine within the towne and without were eight hundred the infants that escaped their furie were baptized againe of their enemies Then they took the town of Costa and serued it so and many maids and women being lead into a Garden of the Castle they rauished them all and when they had kept them a day and a night they handled them so beastly that the mayds and them with child died shortly after In the meane time the Merindoles and diuers others that wandred in the woods and mountains were either sent to the Gallies or were slaine Many also died for hunger fiue and twenty hid themselues vnder a rocke and they smothered and burned them so that no kinde of cruelty was omitted notwithstanding diuers which had escaped came to Geneua and other places neere The persecution in Callice with the martyrdome of George Bucket alias Adam Damlip THis Adam Damlip had bin a great Papist and Chaplaine to the Bishop of Rochester he iournyed to Rome thinking to haue found all godly and sincere religion where he found as he confessed such blasphemy of God contempt of Christs true religion loosenesse of life and abomination and filthinesse that he abhorred to tarrie there any longer although he was greatly requested by Cardinall Poole to continue there to reade three Lectures euery weeke in his house offering him great entertainment which he refused and returning home the Cardinall gaue him a French crowne And wayting at Callice for passage into England William Steuens and Thomas Lancaster desired him to reade there two or three dayes and got him license of the Lord Lisle the Kings Deputie of the towne and the license of Iohn Butler the Commissary When he had preached three or foure times he was wel liked so that they hyred him to preach there and twenty dayes or more euery morning at seuen of the clocke he preached learnedly and plainely the truth of the blessed Sacrament of Christs body and bloud mightily inueighing against all Papistrie but especially against transubstantiation the propitiatorie sacrifice of the masse declaring how popish himselfe was and how by the detestable wickednesse that he did see vniuersally in Rome he was returned and become an enemie to all Papistre He came at last to speake against the Pageant or picture set forth of the resurrection in Saint Nicholas his Church that it was meere Idolatrie and illusion of the French-men before Callice was English Then there came a commission to the Lord Deputy the Commissary and others to search whether there were three Hosts lying vpon a Marble stone besprinkled with bloud as was put in writing vnder a Bull and Pardon and that if they found it not so that immediatly it should be pulled downe and so it was for they breaking vp a stone in the corner of the Tombe in stead of three Hosts found souldred in the Crosse of Marble lying vnder the Sepulchre three plaine Counters which they had pointed like vnto Hosts and aboue that was the tippe of a Sheeps tayle which Damlip shewed to the people the next day which was Sonday out of the Pulpit And after they were sent by the Lord Deputie to the King Then the Prior of the white Friers and one of the Lord Lisle his Chaplains contradicted his Sermons and caused him to be sent
Touching Purgatory he neuer found any place of Scripture appliable therto then he said to Maister Iohn Lander his accuser if you haue any testimony of Scripture by which you can proue such a place shew it before this Auditory but he had not a word to say for himselfe 11 Touching the Uowes of the religious he said some be gelded by nature and some are gelded of men and some are chast for the Kingdome of Christ these are blessed but as many as haue not the guift of chastity neither haue ouercome the lusts of the Flesh for the Gospell and yet vow chastity you haue experience though I hold my peace to what inconuenience they haue vowed themselues whereat they were angry thinking better to haue ten Concubines then one Wife 12 Touching generall Councels hee said he would beléeue them no further theâ— they agréed with the word of God then one Iohn Graysend bad Iohn Landers hast to reade the rest of the Articles and not to â—arry for his answere for wée may not abide them quoth he no more then the Deuill may abide the signe of the Crosse. Then the Cardinall and Bishops pronounced their sentence definitiue against him and as he went to execution two Fryers said to him pray to our Lady that she may be a mediatrix for you to her Sonne to whom he said Tempt me not my Brethren when he came to the fire he said thrice vpon his knées O thou Father of heauen I commend my spirit into thy hands O thou swéet Sauior of the world haue mercy on me Then he said I beséech you Christian Brethren and Sisters be not offended in the word of God for the torments you sée prepared for me but loue the word and suffer for it it being your saluation and euerlasting comfort and pray them that haue heard me that they leaue not off the Word of GOD which I taught them for no persecutions for my Doctrine was no Wiues Fables after the Constitutions of men If I had taught mens Doctrine I had gotten great thankes but I suffer this for teaching the Gospell and I doe it gladly consider my visage you shall not sée me change my colour for feare of this grim fire and so I pray you for to do if any persecution come vnto you for the words sake some haue said of me that I taught that the soule of man should sléepe vntill the day of Iudgemâ—nt but I know surely my Soule shall sup with my Sauiour Christ this night within this sixe houres I beséech you exhort your Prelats to the learning of the Word of GOD that they may bee ashamed to doe euill and learne to doe good and if they will not conuert from their wicked errors the wrath of GOD shall hastily come vpon them then the Hang-man asked him foregiuenesse and he kissed him and said My heart doe thine office I forgiue thee then he was hanged by the middle and neck and burned the people pitiously mourned for his great torments Within two months after the martirdome of this blessed man George Wisehard Dauid Beaton the blooddy Archbishop and Cardinall of Scotland was by the iust iudgement of God â—laine by one Lech and other Gentlemen who suddenly brake into his Castle vpon him and murdred him in his bed crying out alasse slay me not I am a Priest and so like a Butcher he liued and eyed and he lay seauen months vnburied and at last like a Carion was buried in a dunghill ADAM WALLACE in Scotland IN the yeare one thousand fiue hundred forty nine Iohn Hamelton was made Archbishop of S. Andrews and Cardinall not inferior to his Predecessor in cruelty in the next yeare he condemned Adam Wallace and one Feane for these Articles following 1 That the Bread and Wine on the Altar are not the body and blood of Iesus Christ after consecration 2 That the Masse hath no ground in the word of God and is very Idolatry and abhominable in the sight of God 3 That the God which they worship is but Bread sowen of Corne growing out of the Earth baked of mens hands and nothing else Then hee was asked whether he would recant He said he had answered nothing but that which agréed with the Word of God so GOD iudge him and his conscience wherein hee would abide vnto death and if you condeme mee for holding Gods Word my innocent blood shall bee required at your handes then they gaue forth sentence against him the night after he spent in singing and lauding God hauing learned the Psalter of Dauid without booke being besides the fire he lifted by his eies thrée or foure times and said to the people Let it not offend you that I suffer death for the truth for the Disciple is not aboue his Maister then he said They will not let me speake so the â—ire was lighted and he departed to God constantly A schisme in Scotland for the Pater-noster ONe Richard Marshall preached at S. Andrewes that the Pater-noster should be said only to God and not to Saints the Fryers had great indignation that their old Doctrine should be repugned and stirred vp Toittis a Gray-Fryer to preach against it who preached the Lords Prayer might be offered to Saints bâ—cause euery Petition therein appertained to them as wee call an old man Father much more may we call Saints our Father and because they are in Heauâ—n we may say our Father which art in Heauen and because they are holie we may make their Names holie and say hallowed be thy Name and because the Kingdome of Heauen is theirs by possession wee may say to euery one of them thy Kingdome come and because their will is Gods will we may say thy will be done to any of them but he confessed Saints had no power to giue vs our daily bread but that they should pray to God to giue it vnto vs and so he glosed the rest to the end and he affirmed that Pauls Napkin and Peters shaddow did miracleâ— and Eliseus Cloake deuided the Waters attributing nothing to the power of God Upon this there was a dangerous Schisme in Scotland some affirming one thing and some another Whereupon rose this Prouerb To whom say you your Pater-noster and the people called the Fryer Fryer Pater-noster so that for very shame he left the Towne At length there was a disputation about it at the Uniuersitie The Popish Doctors affirmed it should be said to GOD formaliter and to Saints materialiter others Vltime non vltime Others that it should be said to GOD principaliter and to Saints minus principaliter Others that it should bee said to God primarily and to Saints secundarily Others to God it should be Capiendo strictè and to God Capiendo largè by which subtile Sophistry the people were more doubtfull then before The Doctors said because Christ who made the Pater-noster neuer came into Brittaâ—ne and so vnderstood not the English tongue therefore the Doctors concluded it should be said in
complaintes vnderstood hee wrote spéedily to all the Bishope of the Realme for the spéedy redresse thereof and because Bonner was one of the backwardest hee was peremtorâ—ly admonished vnder paine of depriuation to preach the next Sunday three weekes after the date there of at Paules Crosse none but such Doctrine as was appoynted him in the said Iniuntion and should preach the same Doctrines euery quarter of a yeare yearely â—f sicknesse or some reasonable cause did not let Secondly you your selfe in person shall from henceforth celebrate the Communion at the high Altar in Paules euery such dayes as your Predecessors were wont to sing Masse The Popish Priests grudging and mourning to see their old Popâ—sh Church of Rome to decay ceased not by all subtile and sinister meanes first vnder Gods name and the Kings and vnder colour of religion to perswade the people to rebellion This first burst out in Cornwell and Deuonshire of whom the chiefe Gentlemen Captaines were Humfrey Arundell Esquire Iames Rosogan Iohn Rosogan Iohn Walkock Iohn Payne Thomas Vnderhill Iohn Soleman and William Segar There were eâ—ght Priests gouernours of the Campes and principall stirrers besideâ—â— multitude of other Popish Priests there was ten thousand stout traytors in this rebellion Commotions likewise beganne to broyle in Oxford-shire Yorke-shire and especially in Northfolke and Suffolke these aforesaid hearing thereof tooke courage hoping they should well â—aue fortiâ—ied the same quarrell their intent was to inuade the Citty of Exeter and twise they burned the gates thereof but gayned thing but shotte beeing put from Exeter they fell on spoyling and robbing where or howsoeuer they might catche then laying their heads together they consulted of certaine Articles to be sent vp to the King as followeth First they would haue that their Curats should minister the Sacrament of baptisme at all times of néede as well in the weeke dayes as on the holydayes and their Children confirmed of the Bishop whensoeuer wee resort to him Secondly because they did constantly beléeue that in the Sacrament after consecration there is the very body and blood of Christ and no substance of bread and wine remaineth therefore we will haue the Masse celebrated as in times past without any man communicating with the Priests because many presuming vnworthâ—â—y to receiue the same put no difference betwixt the Lords body and other bread and wée will haue the consecrated body of our Lord reserued in our Churches Thirdly wée will haue holy bread and holy water in remembrance of Christs body and blood Fourthly we will that our Priests shall sing and say with an audible voyce Gods seruice in the Quire of the Parish Churches and not to haue it set forth as a Christmas play Fiftly because Priests be men dedicated to God to celebrate the blessed sacraments and preaching of Gods word wee will that they shall liâ—e chast without marriage Sixtly we will the sixe Articles shall stand in force To which Articles the King did particularly answer and set forth reasons against them in writing and shewed that he would spend his life and all that hee had to maintaine the Godly reformation which was begun yet hee offred them pardon if they would desist from the deceitfull counsell of the séekers of dissention who sought for nothing els but to vndâ—e them their wiues and children and if they would not be moued to repentance with his fatherly kindnes shewed vnto them hee would procéed against them as against the Heathen with force and Armes Aâ—d because they would not accept mercy Sir Iohn Russell Knight Lord priuy seale was sent by the King and councell against them and next to him were ioyned Sir William Harbert Sir Iohn Paulet Sir Hugh Paulet Sir Thomas Speck with the Lord Gray and others Thus the Lord Priuy seale accompanied with the Lord Gray aduancing his power against the rebells yet by Gods prouidence they gaue them the repulse who recouering themselues againe encountred the second time the Lord priuy seale but by Gods helpe they with their whole cause of false religion were vtterly vanquished the popish rebells not onely lost the field but a great part of them lost their liues lying slaine the compasse of two miles diuers were taken as Humphry Arundell Berry Thomas Vnderhill Iohn Soleman William Seger and two Priests Tempson and Barret and two Mayors Henry Bray and Henry Lee with diuers mo all which afterward were executed These rebells to make their part more sure by the presence of their consecrated God brought with them vnto the Battaile the pixe vnder his Canopy riding and in a Cart neither was there lacking Masses Crosses Banners Candlestickes with Holy-bread and Holy-water plenty to defend them from Diuells and all enemies which could not saue them from their enemies but both the consecrated God and all the trumpery about him was taken in the Cart leaâ—ing a Lesson of better experience how to put their confidence in such vaine Idolls Like vnto this was the field of Musclebrough fought in Scotland the yeare before this when the Scots incamping theÌ„selues against the Lord Protector the Kings power sent into Scotland they likwise brought into the field the Gods of their Altars with Masses Crosses Banners and all their popish stuffe hauing great affiance therein to haue a great day against the English army as to mans indgement might seeme not vnlike The number of the Scots armie farre excéeded ours but the arme of the Lord so turned the viâ—tory that the Scots in the end with all their Masses and Trinkets were put to the worsâ— of whom were slaine betweene thirtéene and fourtéene thousands and not passing a hundred English men The cause of this warre was because the Scots had promised King Henry the eight that the yong Scottish Queeâ—e should marry with King Edward which promise they afterward brake and payed therefore and this victory was the same day and houre when the Images were burned openly in London There was the like commotion in Oxford and Buckingham but that was soon appeased by the Lord Gray of whom two hundred were taken and twelue of them ringleaders deliuered to him where of certaine were executed In Norfolk the parts thereabouts the Marquesse of Northampton was sent to represse the rebellion who was appointed to kéep the field and passages to stop them from victuals whereby they might the sooner be brought to acknowledge their fault and séeke pardon who pined himselfe within the Citie of Norwich but the Rebels pressed vpon the Citie and at length obtained it yet there was but a hundred on both sides slaine and the Lord Shefield then the Earle of Warwick was sent against them by whom the confused rabble was ouerthrown to the number of foure thousand and both the Kets chiefe stirrers of that Commotion were put to death and one of them hanged in chains In this yeare likewise the like commotion began at Semer in the North-riding of Yorke shire and continued in the East-riding of
Harley Bishop of Herford after they saw the masse begin not abiding the sight thereof withdrew themselues from the company wherefore Taylor was commanded to attend but shortly after died and Harley because he was married was exâ—â—nded from the Parlament and his Bishoprick Then all statuts in K. Hen. the eight and K. Edwards time which were against papistrie were repealed Sir Iames Hales Iustice of the Common pleas notwithstanding he had ventured his life for Quéen Mary in not subscribing to King Edwards Will as before for giuing charge vpon the Statuts against Papistrie at the Assises he was committed to diuers prisons and so terrified that he wounded himselfe and meant to haue killed himselfe with a knife and after was contented to say as they willed him whereupon he was discharged but he neuer rested vntill he had drowned himselfe Then according to the Quéens commandement there begun a disputation in the Conuocation house about the Sacrament which continued six dayes wherein Doctor Weston was the chiefe on the Popes side who behaued himselfe outragiously in checking and â—aunting the matter of the disputation was onely of the Sacrament and the reasons no other then shall and haue beene set forth in this book wherefore for breuitie I omit them In conclusion the Quéen to take vp the matter sent her commandement to Bonner to dissolue the Conuocation and such as disputed on the contrary part were driuen some to flie some to denie and some to die though in most mens iudgements that heard the disputation they had the vpper hand In which Parliament also communication was moued of the Quéens marriage which was very euill taken of the people and of many of the Nobilitie who for this and for religion conspiring amongst themselues made a rebellion wherof Sir Thomas Wyat was chiefe News comming to London of this stirre in Kent the Quéen caused Wyat and the Duke of Suffolke who was fled to Warwickshire and Leister-shire there to gather a power and the two Carewes of Deuonshire to be proclaymed Traytors and Thomas Duke of Northfolke was sent into Kent against Wyat but about Rochester Bridge the Duke was forsaken of all his men and returned to London The Earle of Huntington was sent post to apprehend the Duke of Suffolke who entring the Citie of Couentrie before the Duke disappointed him and one Vnderwood his man betrayed and bewrayed him so that he was brought to the Tower of London In time Sir Peter Carew hearing what was done fled into France but the other were taken and the Quéen hearing of Wyats comming towards London she came into the Citie to Guild-hall where she made a vehement Oration against Wyat and to incourage them to stand with her Two dayes after the Lord Cobham was committed vnto the Tower and Wyat comming to Southwark being he could not enter that way into London he went with his Armie by Kingstone and came through the stréets to Ludgate but returning he was resisted at Temple-barre and there yeelded himselfe to Sir Clement Parson and was brought to the Court the residue of his armie were taken and a hundred killed for Sir George Harper and almost halfe his men ranne away from him at Kingstone Bridge and they which were taken were had to prison and many of them hanged and he himselfe executed at Tower-hill and quartered his head was set vpon Hay hill and after stolne away but there was great search made for the same Then the Lady Iane was beheaded two dayes before whose death Fecknam was sent to her by the Quéen to reduce her to papistrie The communication betwixt the Lady Iane and Fecknam Feck MAdam I lament your heauie case but I doubt not but you beare it constantly Iane. I litle lament my owne case but rather account it a token of Gods fauor vnto me more then euer he shewed to me before being a thing profitable for my soules health Feck I am com from the Quéen and Councel to instruct you in the faith though I trust I need not trauell ouer much in the performance thereof Iane. I heartily thanke the Queene that she is not vnmindfull of her humble subiect and I hope you will doe your dutie according to the message that you were sent on Feck What is then required of a Christian Iane. That he should beleeue in God the Father Sonne and Holy Ghost three persons and one God Feck What is there nothing else to bee required of a Christian but to beleeue Iane. Yes we must also loue him with all our heart soule and mined and our neighbour as our selfe Feck Why then Faith instifieth not Iane. Yes verily Faith as Saint Paul saith onely iustifyeth Feck Why Saint Paul saith if I haue all Faith without loue it is nothing Iane. True it is for how can I loue him whom I trust not or how can I trust him whom I loue not Faith and Loue goeth both together yet loue is comprehended in Faith Feck How shall we loue our neighbour Iane. To feede the hungry cloth the naked and giue drinke to the thirsty and to doe to him as we would doe to our selues Feck Why then it is necessary to saluation to doe good workes and not sufficient onely to beleeue Iane I deny that and affirme Faith onely saueth but it is meet for a Christian to follow Christ in good workes yet we may not say that they profit to saluation for when we haue done all that we can we are vnprofitable seruants and faith onely in Christâ— bloud saueth vs. Feck How many Sacraments are there Iane. Two the one of Baptisme the other of the Lords Supper Feck No there are seauen but what are signified by your two Sacraments Iane. By Baptisme I am washed with Water and regenerated by the Spiâ—t and the washing is a token I am Gods Childe The Lords Supper offered vnto me is a sure seale that by the blood of Christ I am made partaker of the euerlasting Kingdome Feck Do you not receiue the very body and blood of Christ Iane. I neither receiued flesh nor blood but Bread and wine which putteth me in remembrance that for my sins his body was broken and his blood shed and with it I receiue the benefit of his Passion Feck Doth not Christ say plainly This is my body Iane. So he saith I am the Vine and the doore and Saint Paul saith Hee calleth things that are not as though they were God forbid I should say I eate the body and blood of Christ for then I should pluck away my Redemption else there were two Christs for if his Disciples eate his body it was not broken vpon the Crosse and if it were broken vpon the Crâ—sse his Disciples did not eate it except he had two bodies Feck Could not Christ as possibley make his body to be eaten and broken as to bee borne of a Woman without Man and as to walke on the Sea and doe other miracles Iane. If God would haue done a miracle at
euill to bring England thither againe Yorke He read a Paper of Common places how many things held Saint Augustine in the Church consent of people and Nations authority confirmed with Miracles nourished with hope increased with Charity established with antiquity the succession of Priests from Peters Seat to this present Bishop lastlie the verie Name of a Catholique doth hold me in Paint me but your Church thus Brad. This maketh as much for me as for you but all this if they had béene so firme as you would make them might haue béene alledged against Christ and his â—postles for there was the Law and the Ceremonies consented on by the whole people confirmed with Miracles Antiquity and continuall succession of Bishops from Aaron Cich You make to much of the State of the Church before Chrsâ—s comming Brad. Therein I do but as Peter teacheth and Paul very often you would gladly haue your Church héere very glorious and as a most pleasant Lady but as Christ saith so may the Church say Blessed are they that are not offended at me Yorke You thinke none is of the Church but such as suffer persecution Brad. Paul saith All that will liue godly in Christ must suffer persecution sometime Christs Church hath rest heere but commonly it is not so especially towards the end her forme will be more vnséemly York Where is your Church that hath consent of people and Nations as S. Augustine saith Brad. Euen all people and Nations that bee Gods people haue consented with me and them in the Doctrine of Faith Yorke Saint Augustine speaketh of succession from Peters Seat Brad. That seat then was nothing so much corrupt as it is now York Well you alwaies iudge the Church Brad. No my Lord Christs shéepe discerne Christs voyce but they iudge it not so they discerne the Church but not Iudge her yet full well may wee iudge the Romish Church for she obeyeth not Christs voyce and Christs true Church doth He asked me wherein I said in Latine Seruice and robbing the Laity of Christs Cup in the Sacrament and many other things in which it committeth most horrible sacriledge Yorke Latine Seruice was appointed to be sung and had in the Quire where onely were those that vnderstood Latine The people sitting in the body of the Church praying their owne priuate prapers and this may well be yet séene by making of the Chancell and the Quire so that the people could not come in or heare them Brad. In Chrysostomes time and S. Ieromes time all the Church did answere with a loud voyce Amen Whereby we may sée that the prayers were made so that the people both heard and vnderstood them York We léese our labour you seeke to put away all things that are told you for your good your Church no man can know I said yes that you may He said I pray whereby Brad. Chrysostome saith onely by the Scriptures and this he speaketh very oftentimes as you know York That is or Chrysostome In opere imperfecto which may bee doubted of the thing which the Church may be best knowne by is succession of Bishops Brad. Lira well writeth vpon Mathew that Ecclesia non consistit in homiâ—â—bus ratione potestatis secularis aut ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis And Hilarius writeth to Auxentius that the church is rather hid in Caues then eminent in chiefe seats then after they had been there thrée houres they were called away Iohn Leafe burned with Maister Bradford THis Iohn was an Apprentice with a Chandler in Christ-Church in London eighteene yeares old borne in Kirkley Mâ—â—eside in the County of Yorke hee was examined before Bonner he said that after the words of consecration in the Sacrament of the Altar ouer the Bread and Wine there was not the true and naturall body and blood of Christ in substance and as it is now vsed and beleeued in the Realm of England it is abhominable Idolatry And he beleeued that after consecration it remaineth Bread and Wine as it was before and it is receiued in the remembrance of the death and passion of Christ and so spiritually in Faith they receiue Christs body and blood And he affirmeth that Auriculer confession is not necessary to be made vnto a Priest and it is no point of soules health to beléeue that the Priest hath any authority by the Scriptures to remit sins And being asked if he had béene Maister Rogers his Scholler he graunted it so to be and he did beléeue the Doctrine of the said Rogers and the Doctrine of Byshop Hooper Cardmaker and others of their opinion which of late were burned for Christ and that he will die in that Doctrine and the Bishoppe moouing of him to vnitie of the Church He said My Lord you call mine opinion Heresie it is the true light of the Word of GOD and hee would neuer forsake his well grounded opinion whilst breath was in his bodie Whereupon he was condemned When these two came to the stake in Smithfield to be burned Maister Bradford lay prostrate on the one side of the stake and the young man on the other praying a space vntill the Sheriffes man bad Maister Bradford arise then they both rose Maister Bradford desired the Sheriffe that his man might haue his apparell which he granted him When he was vnready he said O England England repent thee of thy sinnes beware of Idolatry beware of false Antichrists that they deceiue thée not Then the Sheriffe bad tye his hands if he would not be quiet He said I am quiet God forgiue you this One of the Officers that made the Fire said If you haue no more learning then that you are but a foole and were best to hold your peace Then Maister Bradford answered no more but asked the world forgiuenesse and forgaue all the world and prayed the people to pray for him and â—id the young man be of good comfort for we shall haue a merry Supper with the Lord this night then he imbraced the Réeds and said Straight is the way and narrow is the gate that leadeth to eternall saluation and few there be that finde it In the Booke at large thou maist sée many godly Letters of his This Maister Woodroffe Sheriffe as he would not suffer Maister Bradford to speake but bad his hands to be tyed so or worse he serued Maister Rogers and all that were burned where the other Sheriffe would weepe at their burning he would laugh at it and would restraine and beat the people who were desirous to take them by the hand In fine the foresaid Maister Woodroffe after the burning of Maister Bradford as soone as he came home was taken lame both arme and legge so that after hee could neuer stirre out of his house nor scarse mooue himselfe WILLIAM MINGE THe next day after Bradfords death William Minge Priest died in Maidstone Iayle being in bonds for Religion and had suffered martyrdome
and not the flesh and bloud of Christ naturally and that there is no sacrifice nor saluation to a Christian in the Masse except it were said and vsed in the mother tongue and likewise also that the ceremonies of the Church are not profitable for a Christian. And as touching Auricular confession he said it was necessary to goe to a good Priest for counsaile but the absolution and laying handes on a mans head by the Priest as it is now vsed is not profitable and that the faith and doctrine now taught is not agreeable to GODS word and that Hooper Cardmaker and others of their opinion which were late burned were good Christians and did preach the doctrine of Christ. Iohn Launder was coudemned by the said Bonner for affirming that whosoeuer doth teach or vse any other Sacraments then the Lords Supper and Baptisme or any other ceremonies he beleeueth that they were not of the Catholique Church but abhorreth them and that he himselfe is a member of the true Catholique Church he denied the reall presence in the Sacrament but he beleeueth that when he receiueth the materiall Bread and Wine it is in remembrance of Christs death and that he eates Christs body and bloud by faith and no otherwise and that the Masse is naught and abominable and directeth against Gods word and that the gloria in excelsis the Creed Sanctum Pater noster Agnus and other parts of the masse be of themselues good yet being vsed amongst other things are naught also and that auricular confession is not necessary to be made to a Priest but to God and that none but Christ hath authoritie to absolue sinnes Derick being asked whether he would recant your doctrine quoth he is poyson and sorcerie if Christ were here you would put him to a worse death then he was put to before You say you can make a God you can make a Pudding as well your ceremonies in the Church are beggerie and poyson and auricular confession is poyson and against Gods word so they were condemned and burned Derick was rich but the raâ—eners made such hauocke thereof that his poore wife and children had little or none thereof he was olde and past learning yet when he was put into prison being ignorant of any letter in his booke he could before his death reade perfectly When he was burned they threw his booke into a barrell that he was burned in to be burned with him but he threw it amongst the people and the Sherife commanded vpon paine of death in the King and Quéenes name to throw it into the fire againe then he said Deare brethren and sisters as many as beleeue in the Father the Sonne and holy Ghost vnto euerlasting life see you doe thereafter and you that beleeue in the Pope or any of his lawes you beleeue to your vtter destruction for except the great mercy of God you shall burne in hell continually The Sherife said if thou dost not beleeue in the Pope thou art damned therefore speake to thy God that he may deliuer thee now or else to strike me downe to the example of this people but he said vnto him The Lord forgiue you that which you haue said THOMAS IVESON THis Iueson was condemned by the said Bonner for saying the Sacrament of the Altar is a very Idoll and detestable before GOD as it is now-a-dayes ministred and that the Masse is naught and that auricular confession is not necessary for that a Priest cannot forgiue sinnes that baptisme is a token of Christ as circumcision he beléeueth his sinnes are not washed away therby but only his body washed and his sinnes washed only in Christs bloud and that there is but two Sacraments Baptisme and the Lords Supper which now are not rightly vsed in England that all the ceremonies now vsed in the Church are superfluous and superstitioâ—s and being earnestly labored withall to recant said he would not forsake his beléefe for all the goods in London I doe appeale to Gods mercie and will be none of your Church and if there came an Angell from heauen to teach me other doctrine then that which I haue now I would not beleeue him whereupon he was burned IOHN ALEWORTH HEe died in prison at Reading for the testimonie of the truth whom the Catholike Prelats as their vse is did exclude out of Catholike buriall IAMES ABBES THis Abbes beâ—ng examined by the Bishop of Norwich he relented at their naughty perswasions now when he was dismissed and should go from the Bishop he gaue him some money but after he was pittiously vexed in conscience he went againe to the Bishop and threw him his said money which he had receiued and said it repented him that euer he had consented to their wicked perswasions then the Bishop and his Chaplains laboured a fresh to win him againe but in vaine and so he was burned at Berry Iohn Denley Gentleman Iohn Newman Patricke Pachington AS Edmund Tyrell a Iustice of Peace in Essex came from the burning of certaine godly Martyrs he meâ— with Iohn Denley and Iohn Newman both of Maidstone in Kent and vpon the sight of them as he bragged he suspected and searched them and finding the confessions of their faith written about them hee sent them to the Quéens Commissioners who sent them to Bonner the effect of the writing followeth In the Sacrament Christs bodie is figuratiuely in the Bread and Wine spiritually he is in them that worthily eate and drinke the Bread and Wine but really carnally and corporally he is in heauen from whence he shall come to iudge the quicke and the dead Then Bonner ministred articles vnto them and vnto Patrick Pachington who all answered alike to this effect following The Catholike Church is built vpon the foundation of the Prophets and Apostles Christ being the head corner stone it is the Congregation of the faithfull dispersed through the whole world and two or three gathered together in Christs name are the members thereof This Church doeth preach GODS holy word and minister the blessed Sacraments truely the Church of England vsing the Faith and Religion which now is vsed is no member thereof but is the Church of Aâ—tichrist the Bishop of Rome being the head thereof for they haue altered the Testament of GOD and set vp a Testament of their own deuising ful of blasphemy and lies Christs Testament being that we should haue all things done for the edifying of the Church The Masse now vsed is most abominable idolatrie and intollerable blasphemie Christ ordained his Sacraments to be eaten together in remembrance of his death vntill heâ— come and not to bee worshipped and to make an Idoll of them for GOD will not be worshipped in his creatures but we must remember to praise him for his creatures what is kneeling holding vp your handes knocking of the breast putting off the cap and making curtsie with other superstition to the bread but Idolatrie You obiect you worship not the Bread and Wine
saying he that leaueth father or mother praueth our pilgrimage with many moe Many dangerous hazards he suffered amongst the Popes friends and Gods enemies for the Gospell sake When there was a Proclamation set forth for the calling in of the Bible in English and many other good bookes he hazarded himselfe to write to King Henry the eight to disswade him therefrom which Letter thou mayest see in the booke at large at length by the means of Doctor Butts and of good Cromwell he was made Bishop of Worcester and continued so a few yeares instructing his Diocesse according to a diligent Pastor but as before both in the Uniuersitie and at his Benefiee he was tossed and turmoyled by the wicked so in his Bishopricke some sought his trouble insomuch that he was accused to the King for his Sermons Thus he continued in this laborious function of a Bishop for certaine yeares vntill the comming vp of the sixe Articles and altering of Religion so when he could not keepe his Bishopricke with a good conscience of his owne free will he resigned the same at which time Shaxton Bishop of Salesburie resigned also with him his Bishopricke These two remained a great space vnbishopped keeping silence vntill the time of King Edward A little after Latimer had renounced his Bishopricke hee was sore bruised with the fall of a tree and comming to London for remedy hee was troubled of the Bishops and at length was cast into the Tower where he continued prisoner vntill the Raigne of King Edward then the golden mouth of this preacher shut vp long before was opened againe and beginning a fresh to set forth his plough againe and continued all the time of the said King labouring in the Lords haruest most fruitfully hee preached for the most part twice euery Sunday to no small shame of vnpreaching prelates which occupied great rome to doe little good he did most euidently prophesâ—e of all these kinde of plagues which after ensued so plainely that if England euer had a Prophet he might seeme to be one and he did euer affirme that the preaching of the Gospel would cost him his life and he was certainely perswaded that Winchester was kept in the Tower to be his death which fell out right for after the death of King Edward and Queen Mary proclaimed a Purseuant was sent down vnto him by the doing no doubt of Winchester Latimer had warning thereof six houres before the Purseuant came whereby he might haue â—scaped but he prepared himselfe towards his iourney before the Purseâ—ant came who maruelled to sée him so prepared for his iourney he told the Purseuant he was a welcome guest and be it knowne vnto you and the whole World that I goe as willingly to London at this present being called of my Prince to giue a reckoning of my Faith and Doctrine as euer I was to goe vnto any place in the world and I doubt not but that God which hath made me worthy to preach to two most excellent Princes so he will able me to witnesse the same to the third either to her comfort or discomfort eternally When the Purseuant had deliuered his Letters he departed affirming that hee was not commaunded to tarry for him whereby it appeared they would not haue him appeare but rather to haue fled out of the Realme they knew his constancy would deface them in Popery and confirme the godly in the truth When he came through Smithfield he said merrily Smithfield bad long groned for him after he had béene before the Councell hee was sent to the Tower and from thence he was transported to Oxford with Cramer Arch-bishop of Canterbury and Ridley Bishop of London there to dispute as before is said Of the order of the disputations and bow they were condemned thou maist sée before where they continued vntill this time in continual prayer godly conference and writing Latimer sometimes continued so long knéeling at prayer that hee was not able to arise without helpe three thinges especially he prayed for in his Prayers First as God hath appointed him to preach his Word so hee would giue him grace to stand to the same vntill his death Secondly that God would restore his Gospel vnto England againe once more which once more hee inculcated oftentimes into the eares of the LORD as if he had spoken vnto him face to face Thirdly hee prayed for the preseruation of Queene ELIZABETH then but Lady ELIZABETH whom with â—eares he still named desiring God to make hee a comforter to this comfortles Realme the Lord most graciously granted al these things which he requested The twentith day of September a Commission was sent from the Cardinall to the Bishops of Lincolne Glocester and Bristow to examine Doctor Ridley and Maister Latimer vpon the points they were condemned for at Oxford and if they would not recant there opinions to disgrade them c. The first point was whether the reall presence of Christ was in the Sacrament D. Ridley first appeared before them when the Commission was read he standing bare-headed assoon as he heard the Cardinall named and the Popes Holines he put on his cap the Bishop of Lincolne reprehended him for it and told him if he would not of himselfe put off his cap another should doe it for him He answered that it was not done for any contumacy that he bare vnto their own persons nor for any derogation of the Cardinall in that he was borne of the Bloud Royall was indued with much leâ—rning excellent vertues â—ut in that he is Legate to the Pope and with that he put on his cap whose vsurped supremacie I vtterly renounce which I will not onely denounce in words but in gesture beâ—auiour and all my doings expresse the same wherevpon by the commandement of the Bishop of Lincoln his cap was taken off he appeared twice and thus he did at both times their answeres were both to one effect in substance First they made their protestation that notwithstanding their answers it should not be taken thereby that they would acknowledge any authority of the Pope but that they answered as subiects to the king and Queene to the first point they did confesse that in the sacrament by spirit and grace is the very body and bloud of Christ because that euery man receiuing bodily the bread and wine in the Sacrament spiritually receiue the body and bloud of Christ and thereby is partaker of the merits of his passion but they denied the naturall body and bloud of Christ to be really in the outward sacrament The second question was whether after consecration of the sacrament of the Altar there did remain any substance of bread and wine to that they answered there was such a change in the bread and wine as no man but God can make being the bread had that dignity to exhibit Christs body yet the bread is still bread and the wine still wine for the change is not in the nature but in the
bee truely ministred according to Christs institution If I come in Faith that Christ was borne for me and that he suffered death for the remission of my sinnes and that I shall bee saued by his death and eate the Bread and drinke the Wine in remembrance of him Then I receiue whole Christ God and Man mystically by Faith The fat Priest What afoole thou art canst not tell what mystically is Wood. God hath chosen such fooles as I am to confound such a wise thing as you are Winch. Answere the Sacrament of the Altar whether it bee not the body of Christ before it be receiued and whether it bee not the body of Christ to whomsoeuer receiueth it tell me or else I will excommunicate thée Wood. I will not answere you you are not mine Ordinarie Then Chichester said I am not consecrated No said I yours bee all Cow Calues meaning therby that hee had not his Bull from Rome Thâ—â— they called me all to naught and said I was madde Then I said so Festus said to Paul when hee spake sober words and truth of the Spirit of God as I doe but you be your selues as you iudge mee you will all goe to hell if you condemne me if you haue not especiall grace to repent with spâ—câ— Winch. We goe about to saue thy soule if thou wilt be ruled Wood. No man can saue my soule for Christ hath saued it already euen before the foundation of the world was laid The Fat Priest Here is another heresie thou canst not tell what thou saist was the soule saued before it was Wood. I say the truth looke in the first to the Ephesians and there you shall find it where S. Paul saith God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him through loue and thereto we were predestinated The Fat Priest S Iames saith Faith without workes is dead and we haue free-will to doe good workes Wood. I doe not disallow good workes for a good faith cannot be without good workes yet not of our selues but it is the gift of God as S. Paul saith it is God that worketh in vs both the will and the deed euen of his good will VVinch Make and â—nd answere to me My Lord Cardinall hath appointed the Archdeacon of Canterbury thine Ordinary he can appoint whom he will before the Bishop is consecrated and so they all affirmed Wood. I will beleeue neuer a one of you all for you be turne coates changelings and wauering minded neither hote nor cold therefore GOD will spuâ— you out For in King Edwards time you taught the Doctrine that was set sorth then and now you teach the contrarie which words made the most part of them quake VVinch He is the naughtiest varlet and heretick that euer I knew I wil reade sentence against him but I spared them not but spake freely they that stood by rebuked me saying you cannot tell whom you speake vnto Wood. They be but men I trow I haue spoken to better men then they for anything I see except they repent with speed Then I told the Bishop of Winchester if you condemne me you will be condemned in hell if you repent not for I am not afraid to die for Gods sake Winchest For Gods sake nay for the Diuels sake neither was Iudas afraid to die that hanged himselfe as thou wilt kill thy selfe because thou wilt not be ruled How say you will you confesse that Iudas receiued the body of Christ vnworthily VVood. If you can prooue in all the Bible that any man euer eat the body of Christ vnworthily then I will be with you in all things Then a Priest said S. Paul saith in the 11. of the first to the Corinthians He that eateth this bread drinketh this cup vnworthily eateth and drinketh his own damnation because he maketh no difference of the Lords body Wood. He saith not who so eateth this body vnworthily nor drinketh this blood vnworthily But he saith who so eateth this bread and drinketh this cup vnworthily eateth and drinketh his oâ—ne damnation because hee maketh no difference of the Sacrament which representeth the Lords body and other bread and drink here good people you sée they are not able to proue their sayings true Wherefore I cannot beléeue them in any thing they do Then Winchester read sentence of excommunication against me when hee had done I would haue spoken but they cried away with him The third examination Chich. HOw say you to the Sacrament of the Altar I said he ment the Sacrament of the body and bloud of Christ and not of the Altar of stone He said yes that he did How vnderstand you the Altar otherwise Wood. It is written in the 18. of Mathew wheresoeuer two or three be gathered together in Christs name he is in the middest of them whatsoeuer they aske in earth shall be granted in heauen And in the 5. of Mat. When thou commest vnto the Altar and remembrest that thy brother hath ought against thee leaue thine offering and be first reconciled to thy brother and then offer thy gift In these two places of Scripture I proue Christ is the true Altar whereon euery one ought to offer his gifts First Christ being in the middest of them that are gathered together in his name there is the Altar so we may be bold to offer our gifts if we be in Charitie if we be not we must leaue our gift and be first reconciled vnto our Brother Some will say how shall I agrée with mine aduersary when he is not néere by 100. miles may I not pray vntill I haue spoken with him if thou presume to pray in the congregation and thinke euill vnto any thou askest vengeance vpon the selfe Therefore agrée with thine aduersarie that is make thy life agréeable to Gods Word resolue in thy heart that thou aske God the world forgiuenes intending neuer to affend them more all such may be hold to offer their gift Chichest I neuer heard any vnderstand it so no not Luther that great hereticke that was condemned by a generall Councell and his picture burned I will shew you the true vnderstanding of the Altar and the offering wee haue an Altar said Paul that you may not eat off meaning that no man might eat of that which was offered vpon the Altar but the Priest For in Pauls time all the liuing that the Priests had the people came and offered it vpon the Altar mony or other things and when the people came to offer it and remembred that they had any thing against there Brother then they left their offering vpon the Altar and went and were reconciled vnto their Brother and came againe and offered their gift and the Priest had it this is the true vnderstanding of it VVood. That was the vse of the old law Christ was the end of it and though it were offered in Pauls time that maketh not that it
was well done but he rebuked it therefore you are deceiued Chich. Who shall iudge betwixt vs in the matter I said the word as it is in the 12. of Iohn And S. Peter saith the Scriptures haue no priuate interpretation but one scripture must be vnderstood by another then he said if you vnderstand it one way I another who shal be Iudge the true Church of God is able to discusse all doubts He said the Church of God doth allow the sacrament of the Altar VVood. What doe you offer now vpon the Altar Chich. We offer vp the body of Christ to pacific the wrath of God in the blessed Sacrament and there withall all put off their caps vnto the abhominable Idoll Wood. S. Paul saith in the tenth to the Hebrewes wee are sanctified by the offering of the body of Christ vpon the Crosse once for all and euery Priest is dayly ministring and offering one manner of sacrifice which can neuer take away sins and that it is the offering that you vse to offer as farre as I can see you be Priests after the order of Aaron that offer vp sacrifice for their owne sinnes and the sinnes of the people Chich. Aarons sacrifice was with bloud which signified the death of Christ but we are Priests after the order of Melchisedech which offered bread to the King in remembrance and signified the giuing of Christs body in bâ—ead Wine at his last supper which Christ gaue vnto his Disciples and commanded to be vsed vnto the end of the world VVood. Me thinke you haue made the matter very plaine that as Christ was the end of the sacrifices so he was the beginning of the Sacraments willing them to be vsed in remembrance of him vnto the end of the world Chich. The word saith Take eate this is my body it is not the signe onely but the thing it selfe how say you it is not his body after the words be spoken by the Priest VVood. If you say the words ouer the water if there be no child is there true Baptisme He said there must be the Water the Word the Child Then I said if the Child be baptized in the name of â—he Father the Sonne Is it true Baptisme He said it must be baptized in the name of the Father the Sonne and the Holy Ghost Then I said there may be nothing added or diminished Chich. How say you Take eate this is my body is not this Christs body as soone as it is said VVood. As the water the word and the Child altogether make Baptisme so the bread the wine the word make the sacrament the eater eating it in true faith maketh it his body so it is not Christs body but by the faithfull receiuer For hee said Take eat this is my body He calleth it not his body before before eating And S. Augustine saith crede manducasti beleeue and thou hast eaten And S. Iohn saith he that beleeueth in God dwelleth in God and God in him Wherefore it is impossible to please God and to eat his body without true Faith Priest If the Faith of the receiuer maketh it his body and not his word what did Iudas eat VVood. He eat the Sacrament of Christ and the Diuell with all Priest He eate the body of Christ vnworthily as S. Paul saith Wood. S. Paul speaketh not of eating his body vnworthily but of the sacrament vnworthily For he saith whosoeuer eateth of this bread and drinketh of this cup vnworthily eateth drinketh his own damnation because he maketh no difference of the Lords body and not because hee eateth the Lords body if Iudas had eaten Christs body he must needs be saued For Christ saith in the 6. of Iohn Whosoeuer eateth my flesh and drinketh my bloud hath eternal life Chich. Do you not beleeue that after the words be spoken that there remaineth neither bread nor wine but the very body of Christ really Wood. I haue told you my mind without dissimulation more you get not of me except you wil talk by the scriptures then I wil proue it more plaine 3. or 4. waies Then they made a great laughing and said this is an heretick indeed it is time he were burned Then I said as you iudge me you shall be iudged your selues for I serue God truely with that which you call heresie as you shall well know when you are in hell and haue bloud to drinke and shall say in paine this was thâ— man we iested on and whose talk we thought foolishnes and his â—nd without honour now we may sée how he is counted amongst the Saints of God and wee are punished these words shall you say being in hell if you repent not with speed if you consent to the shedding of my bloud Priesâ—â— You were at Baxell a tweluemonth agone and sent for the Parson and talked with him in the Church-yard and would not goe into the Church for you said it was the Idols temple Story came in pointing at me with his finger I can say nothing to him but an heretick I haue heard you talke this houre and a halfe and can heare no reasonablenes in him Wood. As you iudge me you shall be iudged your selfe Story What be you a preaching you shall preach at a stake shortly with your fellowes Kéeper carry him to the Marshalsey againe and let no body come to speake with him The fourth examination before Doctor LANGDAL LAngd Your childe was not Christned in a fortnight or in thrée wéekes after it was borne and then the chifest of the Parish were faine to fetch it out of your house against your will which declareth that you allow not Baptisme of Children and if the childe had died it had beene damned because it was not Christned and you should haue beene damned because you were the let thereof Wood. It was baptized as soone as it was borne by the Midwife and the cause I blamed my neighbour was because they fet my childe out of my house without my leaue and did more to it then need was the which was not well done And where you said if a childe die and be not baptized it is damned be all damned that receiue not the outward signe of Baptisme Lang. Yea that they be For Christ saith And baptise them in the name of the Father the Sonne and the Holy Ghost And he that beleeueth and is baptized shall be saued And he that beleeueth not shall be damned Wood. Then by your saying baptizing bringeth faith and all that be baptized in the water shall be saued Lang. Yea if they dye before they come to discretion they shall be saued euery one of them and all that be not baptized shall be damned Wood. You vnderstand not the Scriptures but as farre as naturall reason can comprehend the Scriptures are plaine that they which beleeue not shall be damned But it saith not in any place that they that are not baptized shall be damned And where you say Faith commeth by
his Papisticall trash And Driuers Wife likened Quéene Mary vnto Iezabell Whereupon Sir Clement Higham Chiefe Iudge adiudged her eares to be immediatly cut off which was done and shee ioyfully yéelded her selfe vnto the punishment and thought her selfe happy that shee was counted worthy to suffer for Christ then they were sent again vnto Melton Iayle where they were examined as followeth When Driuers Wife came before Doctor Spencer to be examined shee smiled then he said Why Woman dost thou laugh vs to scorne shee said Shee might well enough to sée what fooles you be Then he said Woman what saist thou to the Sacrament of the Altar Dost thou not beleeue that it is very flesh and bloud after the consecration Dri. I neuer heard nor read of any such Sacrament in all the Scripture I will grant you a Sacrament called the Lords Supper I pray you tell me what a Sacraments is Spens It is a Signe and Doctor Gascoyne confirmed the same that it was a signe of an holy thing Dri. It is a Signe indéede and therefore it cannot be the thing signified also Gascoyne Doe you not beleeue the omnipotence of GOD Shee answered Yes Then said he Christ said to his Disciples Take eate this is my body ergo it was his body for he was able to performe that which hee spake and God vseth not to lye Dry. Was it not Bread which he gaue them he said no it was his body then quoth she it was his body they did eate ouer night what body was it then that was crucified the next day when his Disciples had eate him vp ouer night except he had two bodies as by your Argument he had Such a Doctor such Doctrine be you not ashamed to teach the people that Christ had two bodies In the 12. of Luke he tooke bread and brake it and gaue it to his disciples saying Take c. do this in remembrance of me 1 Cor. 11. Doe this in remembrance of me and as oft as you shall do it you shall shew the Lords death vntill he come Then Gascoyne held his peace and the Chancellor commanded the Iayler to take her away Dri. Now you be not able to resist the truth you command me to prison the Lord shall iudge our cause vnto him I leaue it I wis this geare will go for no paiment the next day she came before them again and their Arguments were vnto the same effect wherefore she was condemned so went she to prison againe as ioyfull as the Bird of day praysing and glorifying the name of God Alexander Gouch was condemned for that his beléefe was that Christ is ascended into heauen and there remaineth and that the Sacrament was the remembrance of his death and for refusing the Masse and the Pope to be supreame head of the Church they were both burned at Ipswich They ended their liues with earnest zeale nothing fearing to speake their consciences when they were commaunded the contrary Sir Henry Dowell Sheriffe would not suffer them to make an end of their praiers then Gouch said take héede M. Sheriffe if ye forbid prayers the vegeance of God hangeth ouer your heads when the Iron chaine was put about Allice Driuers necke O said she here is a goodly Neckercher blessed be God for it Diuers shooke them by the hands the Sheriffe bad lay hands on them with that a great number ranne vnto the stake he seeing that let them all alone One Bate a Barber was a busie deer against them who being in a fréeze gown sold it saying it stunk of Hereticks with other foule words within thrée or foure weeks after he died miserably in Ipswich Phillip Humphrey Iohn Dauid and Henry Dauid his Brother THese were burned at Bury in the same moneth that Quéene Mary died Sir Clement Highama bout a fortnight before the Quéene died did sue out a writ for the burning of these three godly and blessed Martyrs though the Queene was then knowne to be past remedy of her sicknesse Good-wife Prest SHe was the wife of one Prest dwelling not far from Launceston in Erecester Dâ—oces She told the Bishop that she would rather die then worship that foule Idoll which with your Masse you make a God Bishop Will you say that the Sacrament of the Altar is a foule Idoll Woman Yea there was neuer such an Idoll as your Sacrament is made of your Priests and commanded to be worshipped of all men where Christ did command it to be eaten and drunken in remembrance of his Passion Bishop Dost thou not see that Christ said ouer the Bread This is my body and ouer the Cup This is my blood she said but hee meant not carnally but sacramentally if you will giue me leaue I will declare the reason why I will not worship the Sacrament Bishop Mary say on I am sure it will be good geare Woman I will demaund of you whether you can deny the Créede which saith that Christ perpetuallie sitteth at the right hand of his Father both Bodie and Soule vntill he come againe if it be so he is not in the Earth in a péece of bread If he doe not dwell in Temples made with handes but in Heauen what shall we séeke him héere If he did offer vp his body once for all why make you a new offering If with once offering hee made all perfect why doe you with a false offering make all vnperfect If he be to be worshipped in Spirit and Truth why doe you worshippe a péece of Bread If he be eaten and drunken in Faith and Truth If his Flesh be not profitable amongst vs why doe you say it is profitable both for Body and Soule rather then I would doe as you doe I will liue no longer Bish. I promise you you are a holy Protestant a foolish woman who wil wast his breath vpon thée and such as thou art but how chanceth it that you went from your husband and run about the Country like a Fugitiue Woman My Husband and my Children did persecute me for when I would haue him to leaue Idolatry and worship god in heauen hee would not heare me but he with his Children rebuked and troubled me so I went from him because I would be no partaker with him and his of that foule Idoll the Masse God giue me grace to goe to the true Church Bishop What dost thou meane by the true Church Wom. Not your Popish Church full of Idols and abhominations but where three or foure are gathered together in the name of God some perswaded the Bishop that she was out of her wits therefore they consulted that she should goe at large so the Kéeper of the Bishops prison had her home vnto his house where she fell to spinning carding and did al oâ—her worke besides as his seruant and went whether she list Diuers had a delight to talke with her and euer she would talke of the Sacrament of the Altar which of all things they could least abide Then diuers Priests
two children Serapia and Salma were likewise martired Hadriana at Eleusina in Athens sacrifising to the gentiles Gods gaue all men liberty to kill the Christians wherevpon Quadracus Bishop of Athens and Aâ—stydes â— Philosopher Serenus Granus a great Noble man wâ—ote Apologies for the Christians so lâ—arnedly laâ—ing out their innocency that the Emperour wrot to the Proconsull of Asia henceforth to exercise no more cruelty vpon the Christians thus for a time they had some quiet Antonius Pius succeeded Hadrian the rage of the Heathen ceased not to persecute the Chrâ—stians but the Emperours affection toward them appeared by an Edict of his to the Commons of Asia to â—ay the rage against the Christians exâ—eâ—t they offended the laow of the Empire willing them to consider their patience in torments and bouldnesse in Earthquakes and Tempests when others quaked This Edict was proclamed at Ephesus in the publicke assembly of all Asia which applased the tempest of perâ—ecution in his dayes The fourth Persecution AFter him succéeded M Antonius Verus many Christians in his time suffred diuers torments at Smirna some were whipped that their â—eines appeared and their bowels were seene and after they were set vpon sharpe shelles taken out of the Sea and nayles and thornes set for them to goe vppon and then throwne to beasâ—s to be deuoured amongst whom Germanicus suffred so constantly that they admirâ—d him Policarpus a Disciple to the Apostles 86. yeares a preacher 70. yeares placed by St. Iohn in Smirna these persecutions beeing begunne hee hid himselfe with a few of his company and continued night and day in supplication for the peace of the congregation .3 dayes before his apprehension he dreamed his bed was suddenly consumed with fire vnder him which hee interpreted that hee should suffer martirdome by fire and beeing found by the pursuers hee intertained them cheerfully made them diâ—e and desired an houres respit to pray which he did in such sort that they which heard him were astonied then they brought him to the Citty vppon an Asse where Irenarcus Herodes and his father Nicetes met him caused him to come into their Chariot and perswaded him to doe sacrifice but when hee would not they gaue him rough words and thrust him downe the Chariot that he might breake hiâ— legs but he went merrily to the place appoynted where there came a voyce from Heauen to comfort him the Proconsull disswaded him from the faith and willed him to say with them destroy these naughty men who with constant countenance beheld the whole multitude looking vp to heauen said thou thâ—â— it is that will destroy these wicked men then the Proconsuâ—l was â—arneâ—â— with him and said take thine Oth and defie Christ I will discharge thee who answered these foure score and sixe yeares I haue béene his seruant and hee hath not hurt me how then may I speake euill of my Lord and King which hath thus preserued me and when they could not preuaile by perswasions nor threatnings he was commanded to be cast to the Lion but because the Lion had his prey already the people with one voyce required that he might be burned and when they would haue nayled him to the stake with iron hoopes he said hee that hath giuen me strength to abâ—de the fire shall also giue me power that I shall not stirre in this fire which when they onely bound him hee praysed God and testified his faith the fire seemed to the beholders to compasse the body like a vayle which seemed like gold and siluer and yéelded a plesant smell the fire not consuming his body one thrust him in with a sword whereby so much blood issued out of his body that it quenched the fire after the body was taken and burned At that time suffred twelue that came from Philadelphia with diuers other as Metrodorus a Minister and Pionius a worthy man who after grieuous torments were burned and Carpus Papylus and Agothonica a woman were put to death at Pergamopolis in Asia Felicitas with her seauen Children suffred at Roome the first was whipped and prest to death the second and third had their braines broken out the fourth was cast downe head-longe and had his necke broken the other thré were beheaded and left the mother slaine with the sword At this time Iustinus the learned Piilosopher suffred who wrote appologies to the Senate of Rome the Emperour and Liefetenant of the Citty for the Christians hee preuayled so much with Antonius Pius that he stayed the persecution in Asia he vanquished Crescens a Philosopher in reueng whereof hee procured his death Under this Tyrant also suffered Ptolomeus and Lucius for confessing Christ in Alexandriaâ—in Egyptâ— a vicious infidell whose wife was vicious but conuerted by Ptolameus and departed from her vicious husband wherefore in reuenge hee suborned a Centurion to accuse him who beeing brought before Vrbanus hee condemned him to death and Lucius a Christian blaming the Iudge therefore was with him also martired also Concordus a Minister of Spoletum because hee would not sacrifice to Iupiter but spate in his face after sundry torments hee was beheaded Diuers other martires suffred vnder this tyrant as Symetricus Florellus Pontianus Alexander Caius Epipodus Victor Corona Marcellus and Valerian who were killed because they would not sacrifice to Idols Under this Tyrant suffred diuers Martirs at Uienna and Lions in France amongst whom Vetius Zacharias Sanctus Maturus Attallus Blandina Alexander and Alcibiades are chiefly renowned Vetius Epagathus for reprouing the cruell sentence of the Iudge against the Christians and making an apology for them was martired hee was called the aduocate of the Christians At that time Photinus Deacon to the Bishop of Lyons about 90. yeares old was first beaten then cast into prison where hee dyed within two dayes Blandina was fastened to a stake and cast to beasts to bée deuoured but none would touch her so they put her in Prison vntill another time Attalus was brought forth with one Alexander a Phrigian Phisition who because hee encouraged the Christians before the Iudge died most patiently broyled in an iron chaire After Blandina and one Ponticus but fifteene yeares ould was brought forth the child dyed with extremity of torments Blandina after whipping gridirons and beasts was cast into a nette and throwne vnto a wild Bull and so gored to death they would not suffer the dead bodies to bee buried the causes why these Persecutions were so sharpe was because the Ethnicks being seruants to the Christians by threatning for feare said the Christians kept the feast of Thiestes and incest of OEdipus with other haiuous crimes Meleto Bishop of Sardis and Claudius Apolinaris Bishop of Hierapolis exhibited Apologies vnto these Emperours for the Christians so did Athenagoras a Philosopher and Legate of the Christians whereby the persecution for the same time was stayed others thinke that if was by a miracle in the Emperours Campe for when the soldiers wanted water fiue dayes and
him buried in Christian buriall at length by perswasion of his kinred he was buried in Christian buriall Ater the death of Sythericus King of Northumberland King Adelstone seazed that Prouince into his hands and put out his sonne Alanus who fled into Scotland maried the daughter of Constantine King of Scots by whose stirring gathered a company of Danes Scots and others and entred the North of Humber with a strong Nauie of 615. shippes King Adelstone and his people ioyned in fight with them at a place called Binford where fighting with them from morning till night after a terrible slaughter on both sides the like hath not béene seene in England King Adelstone had the victorie fiue vnder kings were slaine in that battell with Constantine King of Scots and twelue Dukes with the most part of the strangers that were there Then King Adelstone subdued the Brittaines and forced them to grant to him yearely tribute 20. lib. of gold 300 lib. of â—iluer 2500. heads of neate with a certaine number of hawkes and dogs King Adelstone caused his guiltlesse brother Edwine through sinister suggestion of his Cup-bearer to be set in an old rotten bote in the broad sea onely with one Esquire with him without any tackling where the tender Prince dismaiâ—e with the â—age oâ— Windes and Flouds weary of his life cast himselfe into the Sea the Esquire shifâ—ed for himselfe and recouered the body of his maister and brought it to Sandich were it was buried The reason the King the more doubled of his brother was because he was by his mother of a base bloud and begotten before wedlocke for King Edward his Father comming into his Nurses house was rauished with the beautie of one Edwina a beautifull maide begat that night of her King Adelstone and afterward married her after the King was stricken with great repentance for the death of his brother by the space of seauen yeares at length the Cup-bearer his accuser bearing the Cuppe vnto the King stumbled with one foote and recouering himselfe with the other saying Thus one brother helpeth another These words so moued the king that forthwith he commaunded the false accuser of his brother to bee had out to execution and he builded two Monasteries of Middleton and Michlenes for his brothers Soule Whereby it appeareth what was the speciall cause of building of Monasteries to wit for releasing of sinnes for them departed and them aliue which is contrarie to the grace and veritie of Christs Gospell He deuised diuers good and wholsome lawes as well of the state Ecclesiasticall as Seculer which thou maist see in the booke at large whereby it is to bee vnderstoode that the vsurped power of the Bishop of Rome did not then extend or derogate from the authoritie of Christian Princes but that euery one in â—is owne Dominion had the doing of all causes whether they were spirituall or temporall he raigned 16. yeares and because he had no Issue his brother Edmond succéeded him This Edmond expelled the Danes Scots Normanes and all forraine enemies out of the Land and recouered such Cities as were in their hands from them then the King set his minde to building of Monasteries and furnishing of Churches with possessions in his time Monks were dispersed out of the Monastery of Esham and Canons substituted in their place At the first Religious houses were replenished with Priests and Canons which were Clergie men after Monkes succéeded they professed Chastitie that is to 〈◊〉 vnmaried for so they defined Chastitie in those blinde daies the Priests and Canons liued more frée from Monkish rules and obseruations were commonâ—y marieâ— and in their life came néerer to seculer Christians so there was great enmitie betweene them one â—uer sought to expell the other Thus Monkes first beganne about the time of this King Edmond when straitnes of life with superstition was had in veneration which men either to haue publike fame with men or merit of God gaue themselues to leade a strict life There was a Monastery in Fraunce called Floriake of the rule of Benedict from whence came our English Monkes for after they were professed there returning into England they daily congregated men to their profession and for their outward holinesse and straite life weâ—e in great admiration not onely with the rude sort but with Kings and Princes who founded them Houses maintained their rules and inlarged them with possessions After King Edmund had raigned 6. yeares and a halfe he was slaine and buried at Glastenbury leauing bebing him two children Edwine and Edgar but because they were vnder age Edred brother to King Edmund gouerned as Protector nine yeares with great moderation and fidelity to the young children Edwine eldest sonne of King Edmond was crowned at Kingstone the day of his Coronation he forsooke his Nobles and went into a Chamber to a woman whom he inordinately had retained Dunstone Abot of Gâ—astenbury followed the King into the Chamber and brought him out by the hand and accused him to Odo Archbishop causing him to be separated from her company for which â—act Odo suspended the king out of the Church The king being displeased banished Dunstone who went into Flanders where hée was in the Monastery of Aâ—andus about that time the order of Benedict Monkes or blacke Monkes beganne to multiply in England so that Priests and Canons were put out in many places and Monkes put in their 〈◊〉 but King Edwine for the displeasure he bare to Dunstone so vexed all the Order of the said Monkes that in Malmesbury Glastenbury and other places he thrust out the Monks and set seculer Priests in their steed Edwine being hated of his Subiects for his misdemeaners was remoued from his kingly honour and his brother Edgar receiued in his stéede yet one raigned ouer all on the one side of the Thâ—mes and the other on the other side of the Thames but Edwine after hee had raigned 4. yeares dyed leauing no Heire wherefore all fell to Edgar Edgar at the age of 16 yeares began to raigne but was not crowned vntill 14. yeares after He sent for Dunstone home againe whom Edwin had exiled he was made Bishop of Woster and after of London and not long after of Canterbury By his intreâ—tie to the King Oswoldus was made Bishop of Woster and by his meanes also Ethelwaldus Abbot of Abendon was made Bishoppe of Winchester By the meanes of these thrée Bishoppes the multitnde of Monkes began first to swarme in this Realme of England By the meanes of them King Edgar builded 40. Monasteries and by the instigation of them King Edgar in diuerse great houses and Cathedrall Churches where Prebends and Priests were before displaced them and set in Monkes and many seculer Priests being put to their choyce whether they would change their habit or leaue their roomes departed out of their houses After Oswaldus was made Archbishop of Yorke and then they had their minde and when he by no perswasion could make
the Priests and Canons of the Cathedrall Church of Yorke become Monkes within the Churchyard he erected another Church of our Lady replenishing it with Monkes and there he kept his seat and was euer conuersant whereby the other Church was desolate and all the people gathered where the Bishop was so they were faine for shame and contempt either to relinquish the house or become Monkes so did Ethelwolfe driue out the Canons and Priests out of the Monasterie of Hide in Winchester and placed his Monkes so in Oxford and Mildune and diuerse places more seculer Priests and their wiues were expelled â—o giue place to Monkes The Monkes of the primitiue time did differ from the Monkes of the middle time and from our Monkes of the latter age The name and order of Monkes began 300. yeares after Christ Basilius Magnus was one of the first institutors and commenders of that Superstition Cassianus maketh mention of a certaine Monastery in Thebaid wherein were 5000. Monkes vnder the gouernment of one Abbot and héere also in England mention is made before of Bangor wherein were 2200. Monkes vnder one mans ruling in the yeare 596. but these were such as either by tyranny of persecution were driuen into desart places or else of their owne deâ—â—tion ioyned with Superstition for the loue they had to Spirituall contemplation and hatred of the wicked world withdrew themselues from all company hauing all things common these were Lay-men leading a stricter kinde of life then others as Saint Augustine Lerome and others testifie one thing pertaineth to the Monkes and another thing to the Clergie the Clergie fed the flocke and the monkes are fed It appeareth also by the forth Canon of the Councell of Calcedon that Monkes should not meddle with matters of the Church And Leo in his 62. Epistle doth forbid Monkes and lay-men to bée admitted to preach They differed from the Monkes of the middle age in thrée points First they were bound to no strict apparell or dyet or any thing else Secondly they were but Lay-men onely being of a stricter life then the rest and had nothing to doe in Ecclesiasticall matters vntill Pope Boniface the 4. gaue them authoritie Thirdly though many of the Monkes of the first age liued single from wiues yet some of them were maried and none of them were forbidden from mariage Athanasius in his Epistle ad Pracontium saith hee knew Monkes and Bishops maried men and fathers of children Yet though the former Monkes were better then the latter yet amongst them superstition beganne to créepe into the Church by the subtiltie of Satan and all for the ignorance of frée iustification by Faith in Christ as for example One Abbot Moses testifieth of himselfe that hee so afflicted himselfe with fasting and watching that hee felt no appetite to meate and could not sleepe that hee prayed to God to giue him a little sléepe some péece of the night This Cassianus doth testifie Cap. 7. Cola. â— Hée saith also of an olde Hermite that made a vowe hée would neuer eate without some guest sometimes fasted thrée or foure dayes for lacke of guestes One Mucius to declare his obedience to the Abbot did not sticke at the commaundement of the Abbot to cast his sonne into the water not knowing whetherany were there to saue him from drowning preferring the Abbots commaundement before the commaundement of God And Basilius Magnus and Nazeanzenus with immoderate austeritie did so plucke downe themselues that when they were called to bee Bishoppes they were not able to sustaine the laboure thereof After these Monks followed Monkes of the middle Age who increased both in number and Superstition from their dennes in Wildernesses the approched to great townes where they had solemnâ— Monasteries founded by Kings Queenes Kings Daughters and rich Consuls for the remedie of their Soules remission and the redemption of their sinnes the good of their Fathers posâ—erities of their Country and the Honour of our Lady and lightly it was for some murder or great sinne In which monasteries they abounded in wealth and riches and did swimâ—e in Superstition and Pharisaicall hypocrisie being yoaked in all their doings to certaine obseruations in watching in sleeping in rising in praying in walking in talking in looking in tasting in touching in gestures and in their Uestures and the number of their Sects were diuerse some after Basilius rule went in wâ—iteâ— some after Benicts rule went in blacke some after Hieromes rule their white cloth girt with leather girdles some Gregorians copper coloured some Gray monkes some ware a coate of male vpon their hare bodies with a blacke cloke thereupon some had white rochets vpon a blacke cote some cloke coule and cap all blewe some Charter monkes wearing heire-cloth next their body some Flagillants went in long linnen shirts with an open place in the backe where they beate themselues with scourges on the bare shinne euery day before the people till the bloud ranne downe saying it was reuealed by an Angell that in scourging themselues so within thirtie daies and twelue houres they should be made so pure from sinne as they were when they first receiued bapâ—isme some Iesuits with a white girdle and a russet coule with enumerable more Orders they were so subiect to seruile rules that no part of Christian libertie remained amongst them and so drowned in Superstition that they lost Christs religion and the sence of mâ—n King Edgar reduced England into a full and perfect Monarchie hee would suffer no man of what degree soeuer he were to daâ—ly out his lawes without punishment in all his time there was neither priuie picker nor open theefe for if any were a â—heefe he was sure to leese his life He coused Ludwallus Prince of Wales to pay him yearely for tribute 300. wolues whereby within foure yeares a wolfe could scarce be found in England and Wales He had in readinesse 3600. ships of warre and in the Sommer 1200. kept the East Seas so many the West Seas and so many the South Seas in the winter he 〈…〉 Progresse ouer the Land to sée how his Lawes were kept that the poore should not be opprest by the mightie In the 13. yeare of his raigne eight Kings that were vnder him of which the King of Scots was one came to him to Chester and did him Homage next day in a royaltie he caused the eight kings euery one rowing with an Oare to cary him in a boâ—e vp and downe the riuer to the Church of Saint Iohn and vnto his Palace againe in token that he was Lord of so many Prouinces He sent one Ethelwold an Earle of his priuie Counsell to sée Elfrida daughter of the Duke of Somerset whose beautie was commended vnto him who tolde the King all things contrary and after maried her the King came to see her her husband had prayed her to put on her worst apparell and disgrace her selfe as much as shee could but she set her selfe forth as gloriously as she
the fight of Beckets Church he lighted went barefoote to his toombe whose steps were found bloudy by the roughnâ—sse of the stones and receiued a whip with a rod of euery Monke of the Cloister whereby thou maist see the lamentable superstition and ignorance of those dayes and the slauery that Kings and Princes were brought too vnder the Popes Clergy the same yeere almost the whole Citie of Canturbury was consumed with fire and the said Minster church cleane burnt The next yeare in a conuocation of Bishops Abbots and other of the Clergie at Westminster there was great discention betwixt the two Arch-bishops whether Yorke must beare his Crosse in the Dioces of Canterbury and whether the Bishopricks of Lincoln Chichester Worcester and Hereford were of the sea of York Wherefore the one appealed the other vnto the presence of the Pope How much better had it beene if the Supremacie had remained in the King whereby much trauell and great wastfull expences had bin saued and there cause morâ— indifferently and more spéedily decided Diuers of Glocester in the Dioces of York were excommunicated by the Archb. of Canterbury because being summoned they refused to appeare a Cardinall by the Kings procurement was sent from Rome to make peace by the meanes of the King it was agreed that Canterbury should release his claime to Glocester and absolue the Clarks thereof the bearing the crosse and other matters was referred to the other Bishops and a league of truce for fiue yeares betwixt them The next yeare Henry the second denided the Realme into six parts ordained thrée Iustices of assise on euery part to the first Norfolk Suffolk Cambridge shire Huntingdon-shire Buckingham-shire Essex Hereford-shire to the second Lincoln-shire Nottingham-shire Derby-shire Stamford-shire Warwick-shire Northampton-shire Leicester-shire Thirdly Kent Surry South-hampton-shire Sussex Berk-shire Oxford-shire Fourthly Heriford-shire Glocester-shire Worcester-shire Salop-shire Fiftly Wilt-shire Dorcester-shire Sommerset-shire Deâ—â—n-shire Cornwall Euerwick-shire Richmond-shire Lancaster Copland Westmâ—r-land Northumberland Cumberland In this yéere the Archbishop of Canterbury made thrée Arch-deacons where there was but one and the K. granted the pope that no Clarke should be called before a temporall Iudge except for his offence in the Forrest or his lay-fée that he holdeth and that no Bishopricke or Abbey should remaine but one yeere in the Kings hands without great cause This yeare there was great controuersie betwixt the Archbishop of Canterbury and the Abbot of S. Austen he being Elect whether the Bishop should come to his house to consecrate him or he to come to the Metropolitan church of Canterbury to be consecrated The â—bbot appealed to the audience of the Pope and went thither with a fat purse procured letters to the Bishop of Worcester to command the Arch-bishop to consecrat him in his Monastery because it did properly belong to the Iurisdiction of Rome should do so likewise to his successors without exception of obedience if the â—rchb refuse to doe it then he should doe it the Archb. vnderstanding it loth to yéeld vsed policy he watched a time when the Abbot was froÌ„ home came to the Monastery with all things appointed for the busines called for the Abbat to be consecrated the Abbot not being at home he fained himself not a little gréeâ—ed wherevpon the Abbot was disappointed faine to fill his purse a new make a new course to Rome to the Pope of whom he receiued his consecration This yéere a Cardinal was sent into England as few yéeres there was not one sent to get mâ—ny he was to make peace betwixt the Archbishops of York Canterbury who kept a Councel at Westminster to which all the chiefe of the Clergy resorted with great confluence Yorke thinking to preuent Canterbury came first and placed himselfe on the right hand of the Cardinall Canterbury seeing the first place taken refused to take the second Yorke alledged the old Decree of Gregory by whom this order was taken betwixt these two Metropolitans that he that should be first in election should haue the preheminence in dignity and goe before the other From words they went to blowes Canterbury hauing more seruants was to strong for Yorke plucked him from the right hand of the Cardinall treading on him with their feet that it was well hee escaped aliue his Robes were all rent from his back this Noble Romane Cardinall which should haue ended the strife committed himselfe to flight the next day Yorke shewed his Rochet to the Cardinall to testifie his wrong and appealed and cited the Archbishop of Canterbury and certaine of his men to the Pope The kingdome of England in the Henry this second his time extended so farre as hath not béen seene The King of Scots with all the Lords spirituall and temporal did him homage for them and their successors Ireland England Normandie Aquitane Gaunt c. Unto the mountaine of Pireni in the vtmost parts of the Ocean in the Brittish sea protector of France and offered to bée King of Ierusalem by the Patriarke and Master of the Hospitall there which he refused alledging his great charge at home and it might be his sonnes would rebell in his absence The fame of his wisedome manhood riches was so renowned through all quarters that messengers came from the Emperor of Rome and from the Emperour of Constantinople and from many great Kings Dukes and other great men to determine questions of strife and aske councell of him he raigned thirty fiue yéeres and hauing great warres yet neuer set tribute or taxe vpon his subiects nor first fruits nor appropriations of benefits vpon the Clergy yet his treasure beeing weighed by King Richard his Sonne after his death weighed 900000. pounds besides Iewels and Houshold-stuffe of which 11000. pounds came by the death of Robert Arch-bishop of Yorke for hee had procured a Bull of the Pope that if any Priest dyed without Testament he should haue all his goods His Sonne Henry whom he ioyned with him in his Kingdome and at his Coronation serued him as a Steward and set the first dish at the Table renouncing the name of King the Archbishop of Yorke sitting at the right hand of the young King he told him he might greatly reioyce being no King had such an Officer as he had the young King disdaining his words said My Father is not dishonored for I am a King and a Quéenes Sonne and so is not he He tooke Armes with the French King against his Father and persecuted him but after hee had raigned a few yeares died in his youth by the iust iudgement of God After his death his Sonne Richard called Cor-de-Lyon rebelled against his Father and Iohn his youngest Sonne did not degenerate from his Brothers steps the said Richard brought his Father to such distresse of body and minde that for thought he fell into an Ague and within fouâ—e daies dyed Richard méeting his Corps beginning to wéepe the bloud burst out of the
twentie yeares he was deposed and being in prison was striken in with a hot Spit After whom succeeded Edward the third in whose raigne Calis was first wonne and after the French King taken Prisoner and brought into England and ransomed for 3000000. Florens At which time happened the great conflict betwixt the Townes-men of Oxford and the Uniuersitie whereof a remembrance remaineth to this day In whose raigne two Friers Minorites were burned in Auignion and in his raigne was Maister Iohn Wiclife Reader of Diuinity in Oxford THE FIFT PART OF THE ECCLESIASTICALL History containing the Actes of Martyrs ALthough the Holy Ghost raised vp many before Wickliffe to vanquish the great errors which daily did preuaile in the world as Berengarius Bruno of Aniow Oklens the second Valden Marsilius of Padoâ— Iohn of Gandauo Okchammus with diuers others of that schoole yet because they were not very famous nor notable we will begin at Wickliffe at whose time the furious fire of persecution seemed to take his originall In those great and troubelous times and horrible darknes of ignorance what time there séemed in a manner to bee no one so little sparke of pure doctrine remaining this foresaid Wickliffe by Gods prouidence sprang vp throgh whom the Lord would first waken and raise vp againe the world which was ouermuch drowned in the déepe streames of humane traditions when hee had long time professed Diuinitie in Oxford and perceiuing the true doctrine of Christs Gospel to bee adulterate with so many filthy inuentions of Bishops sects of Monkes and dark errors first he began to touch the Sacrament of the body and bloud of Christ in which he tooke much paines protesting in open schoole that it was his purpose to call back the Church from her Idolatry in this point but this sore could not bee touched without the great griefe of the whole world first the whole glut of Mâ—nkes and Fryers were mad with him fighting for their altars panches and bellies after them the Priests after them the Bishops took the matter in hand at last when there power seemed not sufficient to withstand the truth which then was breaking out they ran whollâ— to the thunder-bolts of the Bishop of Rome against them all this valiant Wickliffe happely maintained the cause of the Sacrament prouing it by Scriptures and the ancient Doetors hee refused the Doctors since the thousand yeares after Christ saying that after these yeares Satan was loosed and the life of man hath been most subiect to errors and that the simple and plaine truth doth appeare and consist in the Scriptures when all humane traditions must be referred he proued most stoutly in the Sacrament the substance with bread the accident not to be present As long as King Edward the third liued he was well enough defended by him against all there woluish cruelty yet in the last yeare of his raigne hee was taken by the Bishop of Canterbury at the instigation of the Pope and put to silence in presence of the Duke of Lancaster and the Lord Henry Piercy yet after by the fauour of certaine Noble-men he kept not long silence but King Edward being dead Pope Gregory neuer ceased to moue King Richards minde by his Letters Bishops and Bulles to persecute Wickliffe and his adherents by this meanes the examination of Wickliffe being at hand before the Bishops of Canterbury and London a certaine Noble man called Lewis Clifford comming in amongst the Bishops commanded them that they should not proceede with any definâ—tiue sentence against Wickliffe wherewith they were so amazed and their combes so cut that they had not a word in their mouthes to answere and when the Bishops and Wickliffe were come together in the Archbishops Chappell at Lambeth the Citizens and common people of London by force brake in vpon them and disturbing the Session were not afraid to intreat in the cause of Wickliffe by which meanes he escaped after hee had made a short protestation to be a true Christian and to professe and defend the law of Christ as long as hee breathed and if hee should erre hee would aske God forgiuenes and submit himselfe to the correction of our holy Mother the Church and that hee wouâ—d set forth in writing the Articles hee was now accused for the which to death hee would defend which all Christians especially the Pope and all Priests â—ught to defend for vnderstand the conclusions after the sence of the Scriptures and holy Doctors and I am ready to expound them if they seeme contrarie to the faith The first conclusion of IOHN WICKLIFFE exhibited in the Conuocation of certaine Bishops at Lambeth 1 THat none but Christ was ordained and not Peter and all his off-spring politiquely to rule ouer the world for euer for in the 1 Cor. 15. Then shall the end come when he shall deliuer vp his kingdome to God his Father when hee shall haue made voide all princely dominion it seemeth probable that they defraud her of her reward and vniustly defer to take vengeance vpon the body of the diuell which he hath deserued 2 The substance of the second was that by no power any writing was to be canonized contemning the Scripture this was spoke to one that commended mans writing and contemned the Scripture 3 That euery man in grace iustifying hath not onely right to all things but aboue all the good things of God as appeareth by the 24. of Mathew verily hee shall make him ruler ouer all his goods and in the eight to the Romans God spared not his Sonne but gaue him for vs how then did hee not giue vs all things with him this allureth vs to loue God that hath chosen vs to so many great and true riches 4 None can giue any temporall Dominion or gift but as the Minister of God the Apostle saith Iesus Christ was a Minister let not his Uicar then which should be a seruant of seruants be ashamed to vse the ministerie of the Church for his pride of seculer Dominion with his worldly stile seemeth blasphemie and the aduancement of Antichrist especially where they repute the Scriptures as cockle and the determination of all controuersies of Scripture in themselues 5 As sure as God is the Temporall Lords may lawfully and meritoriously take away the riches from the Church when they doe offend yet I say that it is not lawfull to doe it by the authoritie of the Church and for lacke of some spirituall gouernour and in case when the Ecclesiasticall Minister being strayed from the Catholique faith is to be corected and punished 6 The Uicar of Christ is not able by his Buls of himselfe not by the consent of his colledge to make a man the more able or disable a man that ought to procéed of God but he onely in the Name of God to notifie to the Church whom God hath enabled else he is as presumptuous as Lucifer for in the 1. Cor. 3. All our sufficiency commeth of God 7
the Bishop of Rochester preached in the reproofe of Martine Luther and in the honour of the Pope and his Cardinals insomuch that hee forgot the Gospell he preached vpon his Sermon was much commended of the Cardinals and Bishops This yeare the New Testament was first translated into English and brought into this Realme by William Tindall This yéere the good Lodouicus King of Hungary pursued by the Turk was faine to take the Marsh where with his horse falling into a Bogge was swallowed vp and â—rowned his body afterwards found was royally buried in Uienna George Carpenter of Emering was burned in Monuchen of Bauaria for maintaining of these foure Articles First that he did not beleeue that Priests could forgiue sinnes neither that a man could call God out of heauen neither that God was in the bread that the Priests hang vpon the Altar Fourthly that the element of water in Baptisme doth not giue grace Then one asked him whether he feared not his Iudgement neither loued his Wife and Children and if he would recant he should returne to them and be pardoned Wherevnto hee answered my wife and Children are so dearely beloued vnto mee that they cannot be bought from mee for all the Duke of Bauaria his riches But for the loue of my Lord God I will willingly forsake them as hee was going to execution one bid him beleeue the Sacrament of the Altar and not to beleeue it to be onely a signe Hee answered hee beleeued the Sacrament to bee a signe of the body of Christ offered for vs Then he said why doest thou so little esteeme Baptisme beeing Christ was baptized Hee answered not the baptisme of Christ but his suffering was our Saluation Him this day will I confesse before the world Hee is my Sauiour in him I will beléeue Then one bid him put his trust in God and say if I erre truely I repent To whom hée answered God suffreth me not to erre Then one bid him not to hazard the matter but to choose some Christian brother not to confesse thy self vnto but take Councell off He said it would be too long Then one said Our Father He answered truely thou art our Father and no other this day I trust to be with thée The other said Hallowed be thy Name He answered my God how little is thy Name Hallowed in this world Then he said thy Kingdome come He said let thy kingdome come this day vnto me that I may come to the Kingdome the other said Thy will be done in earth as in heauen He said for this cause O Father I am now héere that thy will may be finished and not mine Then the other said Giue vs this day our dayly bread He said th' onely liuing bread Iesus Christ shall be my food The other said And forgiue vs our trespasses as we forgiue them that trespasse against vs He answered with a willing minde doe I forgiue all men friends aduersaries The other said Leade vs not into temptation but deliuer vs from euill He answered O my Lord without doubt then shalt thou deliuer me for I haue laid my hope onley on thee Then one said doest thou think it necessary after death to pray for thée or say Masse for thée He said so long as the soule is in my body pray for me that God would giue me grace patience with all humility to suffer death with a true faith but when my soule is from my body I haue no néed of your prayers He was desired of certaine to shew some signe of beliefe when he was in the fire Hee answered so long as I can speake I will call vpon Iesus I haue neuer séene the like constancie of a man his countenance neuer changed colour he went chéerefully to the fire and said this day will I confesse my God before the whole world when he was in the fire he stil â—ryed Iesus Iesus and so ioyfully yéelded vp his spirit Leonard Keyser of Bauaria was burned for the Gospel hâ— being a Student 〈◊〉 Wittenberge was sent for by his Brothren if euer hee would sée his father 〈◊〉 he should come with spéed and as he was comming by the commandement of the Bishop of Passaw he was taken by his Mother and Brethren His Articles were first that faith iustifieth secondly that works are the fruits of faith Thirdly that the Masse is no Sacrifice or Oblation That Confession Satisfaction the vow of Chastitie Purgatory difference of dayes for affirming onely two sacrifices and inuocation of Saints Hee maintained three kindes of Confâ—ssion the first of Faith which is alwaies necessary the second of Charitie which serueth when any one doth offend his neighbour hee ought to reconcile himselfe againe Mat. 18. The third is to aske Councell of the ancient Ministers of the Church sentence beeing giuen against him he was disgraded he was rounded and shauen clothed in a short gowne a round Cap set vpon his head all cut and iagged and so deliuered to the seculer power As hee was led to burning hee said O Lord Iesu remaine with me sustaine and help me and giue me force and power In the fire he cryed O Lord Iesu I am thine haue mercy vpon me and saue mee this was the blessed end of that good man In this yéere the Senate people of Berne which are most of power amongst the Switzers assigned a Disputation within the Citie and called vnto the same the Bishops of Constans Basil Sedâ—ne and Lozanna warning them to come themselues and bring their Diuines or else lose their possessions they appointed that the Scriptures of the Old and New Testament should onely bee of authoritie granting safe conduct to all that would come thether that there should bee no chiding that euery one should speak his minde freely and in such sort that it might be written and whatsoeuer should be there agreed vpon should be ratified and obserued throughout all their Dominions there were ten Articles to be disputed vpon as followeth 1 The true Church wherof Christ is head proceedeth of Gods Word perseuereth in the same and heareth no other man voice 2 The same Church maketh Lawes without Gods word therefore we are not bound to mens traditions but in as much as they be consonant to Gods word 3 That Christ only hath made satisfaction for the whole world to say there is â—ny other way to saluation or meanes to put away sinnes is to deny Christ. 4 That it cannot be proued by Scriptures that the body and bloud of Christ is really and corporally receiued in the Sacrament 5 The Masse wherein Christ is presented offred vnto his Father for the quick and the dead is against the scriptures a contâ—mely to the sacrifice of Christ. 6 That onely Christ is to be called vpon as Mediator to God for vs. 7 That in the Scriptures there is no place after life wherein soules should bâ— purged wherefore prayers ceremonies yearely Dyrges and obits which are bestowed vpon the dead
flée from him as Cain and that wée are damned by Nature as a Toade and a Serpent are so by Nature Item Loue in Christ putteth no difference betwixt one man and another Item The sects of Saints Francis Saint Dominick others be damnable Then the Bishop asked him whether he would renounce these heresies and he prayed the Bishop to reforme himselfe Then the Bishop gaue him respite and when hee came before him againe First he affirmed that Christ all his merits were his and that he was knit to him so inseperably that he could not be damned except Christ were damned He that séeketh by his almes more then to be mercifull and to succor his brotherâ— and neighbours need he is blind and seeth not Christs bloud so God is honoured on all sides in that we count him righteous in all his lawes and to worship him otherwise is Idolatry he concluded to them all he found no fault throughout all the booke but it is all good and hath giuen him great light of conscience The next Sessions he was intised to recant but shortly after he was moued by the example of one that was burned in Smithfield and after did constantly abide in the testimonie of the truth and suffered in Smithfield Lastly for these Articles he was condemned 1 THat Faith onely iustifieth which lacketh not Charitie 2 That Christ is a sufficient Mediator for vs therefore no prayer to beâ— made to Saints 3 That Christ is our sufficient purgatory and that there is no purgatory after this life 4 That the soules of the faithfull departing this life rest with Christ. 5 That a Priest receiuing orders receiueth more grace if his Faith be increased or else not Lastly hee beléeueth that the bloud and flesh of Christ is not in the Sacrament wherevpon he was condemned and burnt as aforesaid IOHN RANDALL THis IOHN RANDALL was of Christs Colledge in Cambridge and for the loue that he had to the Scriptures and sincere Religion hee was suspected and hated the yong man being studious and about one twenty yéeres old was long lacking of his companions and through the stench of his corps his study doorâ— being broken vp he was found hanged with his owne girdle within the study in such maner that he had his face looking vpon the Bible and his finger pointing to a place of Scripture whereas predestination was intreated of surely this matter lacked no singular policie of some old naughty man that it should seeme for feare of predâ—stination he was driuen to despaire that it might keep their yong men from the study of the Scriptures as a thing most perilous In this yeare an old man in the County of Buckingham for eating of Bacon in Lent was condemned to the fire and burned EDWARD FRESE EDward Frese a Painter was hired to paint certaine cloaths for the new Inne in Colchester and in the vpper boarder of the cloaths he wrote certaine sentences of the Scripture then some of the Towne which had seene his worke apprehended him and brought him to London to the Bishop where he was cruelly imprisoned with others of Essex One Iohnson and his wife and one Willy his wife and his son and one Father Bate of Rowshedge they were fed with fine Manchet made of saw-dust or the most part therof the said Frese being at the Bishops at Fullam his wife being desirous to see him came to the gate being big with Childe the Porter kicked her on the belly that on the same she died and the childe died immediatly after for writing against the wall his hands were manacled that the flesh of his armes were higher then the Irons and they kept him thrée daies without meat when he should come to his answer he could say nothing but looked on the people like a wilde man and if they asked him any question he could say nothing but my Lord is a good man anâ— when they had spent his body and wits they sent him to Bearsie-Abby but hee would not tarry there but he neuer came to his wits againe vntill his death And his brother Valentine Frese was burned for the testimony of Christ in Yorke Also the wife of the aforesaid Father Bate made a Supplication to the King and deliuered it vnto him who appointed her to go to one M. Seliard of him she gat a letter to the Bishop she hoped some good should come to her Husband but some of her friends would néeds sée the contents of her letter which was to this effect look what you can gather against Father Bate send me word that I may certifie the Kinges Maiesty but shortly after he gat out of prison in a darke night and was caught no more In this yeare Fryer Roy was burned in Portugale what his doctrine was may easily be gathered by his testimony that he left here in England The History of Maister IAMES BAYNHAM a Lawyer THis Maister Baynham was accused to Sir Thomas Moore Chancelor arested with a Sergeant at Armes and carried out of the middle Temple to his house at Chelsey when he saw he could not preuaile with him he whipped him at a trée in his garden then racked him at the tower before himselfe vntill they had almost lamed him because he would not accuse Gentlemen of the Temple nor tel where his bookes lay and because his wife denied they were at his house she was sent to the fléet and his goods confiscate When they had often vsed him vpon the tortures then he sent him to the Bishop of London who cast him into Lolards tower vntill he had bin diuers times before him examined and they were not able to resist him He was both mighty in Scriptures and Arguments that he was able to confound them with their owne Arguments so he condemned him and the Bishop sent one Doctor Symons to peruert him and waite vpon him to the stake after much communication betweene the Doctor him he prayed the Sheriffes to deliuer him from Satan for he was content to confirme his faith with his blood At the stake he lay down flat and prayed then rising vp he imbraced the stake then he said Good people I am come hither accused and condemned for an hereticke these be the Articles I dye for I say it is lawfull for euery man or woman to haue Gods booke in their Mother tongue That the Pope is Antichrist that he knoweth no other Keyes of heauâ—n gate but the preaching of the word and that theâ—e is no other purgatory then the purgatory of Christs blood and that the soules of the faithfull imediatly go to heauen râ—st with Christ for euermore That Thomas Becket was no Saint but a Traytor and a shedder of innocent blood thâ—n one M. Pauey answered Thou liest thou heretick thou deniest the blessed Sacrament of the altar He answered I do not deny the Sacrament as it was instituted of Christ and vsed of his Apostles but I deny transubstantiation and your
question for it and so handled him that they made him to recant or else they would haue dissolued him and his argument in the fire ANNE ASKEW AFter she had bin many times examined and she had answered so wisely that though she had affirmed the truth of the Sacrament yet none could touch her for her arguments by the law Then she wrote her minde of the Sacament as followeth I perceiuâ— deare friends in the Lord that you are not yet perswaded of the truth in the Lords Supper because Christ sayth Take eate this is my bodie but he giuing the bread as an outward signe to be receiued with the mouth hee meant in perfect beléefe they should receiue his body which should die for the people and to thinke his death the onely saluation of their soules The â—read and Wine were left vs for a Sacramentall communion of the benefite of his death and that we should be thankefull for the grace of redemption And in the closing thereof he sayth This doe in remembrance of me so often as you eate and drinke or else we should haue béene forgetfull of that we ought to haue in daily remembrance and also been vnthankefull therefore we ought to pray to GOD for the true meaning of the Holy Ghost touching this communion for the letter slayeth and the spirit giueth life In the sixth of Iohn all is applied vnto â—aith and in 1. Cor. 4. The things which are seene are temporall but the things which are not seene are euerlasting and in the third of the Hebrewes Christ ruleth ouer his house whose house we are if we hold fast the confidence and reioycing of hope vnto the end and the dead Temple is not his house Wherefore to day if you will heare his voice harden not your hearts Her confession in Newgate CHrist took the bread saying to his Disciples Take eate this is my body which shall be broken for you meaning his body the bread but a signe and Sacrament and so he said He would break downe the Temple and in three dayes build it vp againe signifying his body by the Temple although there be many that cannot perceiue the true meaning thereof for the vayle that Moses put euer his face before the children of Israell remayneth to this day but when God shall take it away then shall these blinde men see For it is plainly expressed in the Historie of Bell O King saith Daniell be not deceiued for God will be worshipped in nothing that is made with hands of men O what stiffe-necked people are these that will alwayes resist the Holy Ghost as their fathers haue done Truth is layde in prison Luk. 21. The law is turned to wormwood Amos 6. and there can no right iudgement goe forth Esay 59. Her condemnation THey said I was an heretick and condemned by the law if I would stand to my opinion I said touching my Faith I said and wrote to the Councell I would not deny because I knew it true then they would knowe whether I would denie the Sacrament of Christs bodie and bloud I answered yea for the same Sonne of GOD that was borne of the blessed Uirgin Mary is now glorious in the heauens and will come againe at the last day as he went vp and that which you call your God is a peece of bread and for more proofe thereof let it lie in a boxe but thrée monthes and it will be mouldy and turne to nothing that is good therefore I am perswaded it is no God Then they willed me to haue a Priest and then I smiled then they asked mee if it were not good I sayd I would confesse my faults vnto God for I was sure hee would heare me with fauour and so we were condemned by the quest This was my beléefe which I wrote to the Councell that the Sacramentall bread was left vs to bee receaued with thanksegiuing in the remembrance of his death the onely remedy of our soâ—les recouery and thereby we also receaue the whole benefit of his passion then they would needs know whether the bread in the boxe were God or no I sayd God is a spirit and will bee worshipped in spirit and truth then they sayd will you plainely deny Christ to bee in the Sacrament I answered I beléeue the eternall sonne of God not to dwell there in witnes whereof I recited againe the history of Bell and the 7. and 17. of the Acts and the 24 of Mathew concluding I neither wish death nor feare it God haue the praise thereof with thankes then she wrâ—te to the Lord Chancelour and the King but it preuayled not After she was sent from Newgate to the Tower then Maister Rich and one of the Councell charged me vppon mine obedience to shew vnto them if I knew any of my Sect I answered I knew none they asked me of my Lady Suffolke my Lady Sussex my Lady Hereford my Lady Denny and my Lady Fitzrallins I sayd if I should pronounce any thing against them I am not able to proue it they said the King was informed I could name if I would a great number of my sect I sayd the King was as well deceaued in that behalfe as dissembled with in other matters Then they commanded mee to shewe how I was maintayned in the Counter and who willed me to stick to mine opinion I sayd there was none did strengthen me therein and I was maintayned in the Counter by the meanes of my Mayde for she made mone vnto the Prentises and they by her did send mee money but who they were I know not Then they sayd diuers Gentlewomen gaue me money but I know not their names then they said many Ladies sent me money I answered there was a man in a blew cote deliuered me ten shillings and said my Lady of Hereford sent it me and another in a Uiolet cote gaue me eyght shillings and sayd my Lady Denny sent it mee but I am not sure who sent it me then they said there were of the Councell which did maintaine mee and I said no. Then they put mee vpon the Racke and kept me there a long time because I would not confesse any Gentlewomen or Ladies on my opinion and because I did not cry my Lord Chancelor and Sir Iohn Baker tooke paines to racke me with their owne hands vntill I was nie dead Then the Liefetennant caused mee to be loosed from the racke and incontinently I swounded and they recouered me againe after I sat two houres reasoning with my Lord Chancâ—llor vppon the bare floure where with flattering words hee perswaded me to leaue my opinions but God gaue mee grace to perseuere and will doe I hope then I was brought to bed with as painefull bones as euer pacient Iob then my Lord Chancellor sent me word if I would leaue mine opinions I should lacke nothing if I would not I should to Newgate and be burned I sent him word againe I would die rather then breake my faith She was borne
the same and there ended The principall doers thereof were William Ombler Thomas Dale with one Steuenson They intended to stirre in two places at one instant seuen miles from the other and at the first rush to destroy such Gentlemen and men of substance as fauoured the Kings proceedings and to set the Beacons on fire to bring the people together and hauing the ignorant people assembled then to poure out their poyson beginning with such as they thought were pinched with pouerty and vnwilling to labour therefore the more readie to follow the spoyle of rich mens goods blowing in their eares that Gods seruice was now quite laide aside and new inuentions neither good nor godly put in their stead feeding them with faire promises to reduce into the Church againe their olde ignorance and abominable Idolatrie Putting this practise in execution they took one M. White and one Clopton and one Sauage a Marchant of Yorke and one Bery and cruelly murdred them and tookâ— away all that was about them then they ranged from Towne to Town and inlarged their â—and leauing in no towne any men aboue the age of 16. yeares vntill they had gathered about 3000. Then came the Kingâ— pardon to them which Ombler conâ—umelioâ—sly refused and perswaded others so to dâ—e and some excepted thereof but shortly after Ombler as he was riding from towne to towne to charge all the Constables and Inhabitants in the Kings Namo to resort to Humumby hee was taken and imprisoned at â—orke After him Thomas Dale and Henry Barton Iohn Dale Robert Wright William Peacocke Wetherell and Edmund Buttry busie stirrers in this sedition as they trauelled from place to place to draw people vnto their faction were likewise apprehended and committed to Ward and after executed at Yorke The King of France bearing of the Insurrections of the Kings Subiects in diuers places supposing to take the time he made inuasion against the Iles of Iersey and Gernesey and thought to haue surprised the Kings Ships in the said Iles with his shippâ—s and Gallies but he was so hotly saluted with the Kings Ships in the Iland that the French-men lost at least a thousand men and their Shippes and Gallies were so spoyled as they were forced to returne home and not able to come out againe and they brought into one Towne in one vessell at least sixty Gentlemen to be burned and the King gaue out a speciall inhibition that none should speake of the successe of that iourney so the arme of God mercifully fought for King Edward his Seruant to defend and deliuer him from so many hard dangers all in one yeare which is worthy of all posterity to be noted The examination of Bonner THE King sent forth his Commission vnder his broad Seale to the Byshop of Canterbury and the Bishoppe of Rochester and other trusty personages and Councelors appointing and authorising them to examinine the Bishoppe of London and to procéed against him according to law and Iustice either to suspention excommunication committing to prison or depriuation if the qualitie of the offence so required At Bonners first entring into the place within the Arch-bishops house at Lambeth where the Arch-bishop and the other Commissioners sat to be examined hée kept his hat on his head making as though he saw them not vntill one bad him reuerence the Commissioners then laughingly he said What my Lords are you there by my troth I saw you not No said the Archbishop you would not sée well quoth he you sent for me haue you any thing to say to me Yea said the Commissioners we haue authority to call you to account for your Sermon you made lately at Pauls Crosse because you did not preach to the people the Articles you were commanded to preach vpon Then said Bonner In good Faith my Lord I would one thing were had in meâ—ereuerence then it is What is that said the Archbishop The blessed Masse quoth he you haue written well of the Sacrament I maruell you doe no more honour it The Arch-bishoppe said If you thinke I haue wrote well of it it is because you vnderstand it not Bonner said I thinke I vnderstand it better then you that wrote it The Archbishop replyed he would easily make a Childe of ten yeares old vnderstand therein as much as you And when they had called forth Maister Latimer and Iohn Hooper Preachers to propound such matter as they had to say against him he hearing them speake fell to scorning and taunting them calling one Goose and the other Woodcocke and denying their accusation to be true Whereupon the Arch-Byshop asked him whether hee would credit the people there present and because many of them that were there were at his Sermon The Arch-Bishoppe stood vp and read the Article of the Kinges authority during his young age saying vnto them How say you my Maisters did my Lord of London preach this Article they answered No no Then Bonner deridingly said Will you beléeue this fond people Then was shewed forth a â—ill of Complaint exhibited vnto the King by the said Maister Latimer and Iohn Hooper which was read Then Bonner prayed that the Bill of Complaint should be deliuered vnto him which when he had pervsed he said it was so generall as hee could not directly answere vnto it The Arch-bishop said the speciall cause was because he had transgressed the Kinges commaundement in not setting forth in his last Sermon at Paules Crosse the Kinges Hignesse Royall power in his minority and for the proofe thereof hee called Maister LATIMER and IOHN HOOPER to whom BONNER saide As for this Merchant Latimer I haue wincked at his euill doings a great while but I haue â—ore to say to him héereafter But as touching this Merchant Hooper I haue not séene him before howbeit I haue heard much of his naughtie preaching Then he said Ah my Lord now I sée the cause of my trouble is not for the matter you pretend but because I did preach in my late Sermon the true presence of the most blessed body and blood of our Sauiour Iesus Christ to bée in the Sacrament of the Altar And as for these my accusers they are notorious euill persons and notable Hereticks and Seducers especially touching the Sacrament of the Altar and most of all this Hooper for whereas I preached that after consecration of the Sacrament there is the selfe same body and blood of Christ in substance that was hanged vpon the Crosse hee in the afternoone hauing a great rabblement with him of his damnable Sect did preach to the people erroniouslie against it and vntruely expounded my wordes for whereas I said the same substance that was hanged vpon the Crosse hee like an Asse as he is an Asse indéede turned the word That into As saying That I said as it hanged vpon the Crosse Then the Arch-Bishoppe demaunded of him whether Christ were in the Sacrament Face Nose Mouth Eyes Armes and Lips with other lineaments of the bodie whereat Bonner shooke
bring life or death if Christs body be not there Rid. When you heare Gods word truely preached if you doe beléeue you receiue life and if you beléeue not it bringeth vnto you death yet Christs body is not carnall in euery preachers mouth Pope How answere you this which shall be giuen for you was the figure of Christs body giuen for you Rid. No Sir but the very body it selfe whereof the Sacrament is a figure Tertullians exposition maketh it plaine For hee saith the body is a figure of the bodie now put too which shall be giuen for you and it agreeth excéeding well Maister Secretary You know well that Origen and Tertullian were not Catholick but erred Rid. There is none of the Doctors but are thought to haue erred in some things but I neuer heard that Tertullian or Origen were thought to haue erred in the Sacrament Feck Forty yeares agone all were of one opinion of this matter Rid. Forty yeares agoe all held that the Pope was supreme head of the vniuersall Church Maister Secretarie That was but a positiue Law Rid. It is in the Decrees that the Pope challengeth his supremacie not by any Councell nor any way else but by Christs own words saying to Peter thou art Peter And in another place thou art Cephas that is the head and his Decree is that we must be obedient to the Bishop of Rome vpon necessity of saluation Thomas Cranmer Archb. of Canterbury Ridley Bishop of London and Hugh Latimer Bishop of VVorster were sent to Oxford to dispute with the Diuines of Oxford and Cambridge THere was thrée questions First whether the naturall body of Christ be really in the sacrament after consecration secondly whether any other substancâ— doth remaine after consecration then the substance of the body and bloud of Christ thirdly whâ—ther in the masse there be a sacrifice propitiatorie for the sinnes of the quick the dead Thirty thrée Commissioners being set in the Quire of S. Maries Church in Oxford before the Altar Cranmer Archb. was brought to them with a number of Bill-men When he had read ouer the Articles he said they were all false and against Gods holy word Then was Doctor Ridley brought in who hearing the Articles read answered they were all false and that they sprang out of a bitter root Then came in Latimer when he had denied the Articles he said he had read ouer the new Testament seuen times and yet could not find the maisâ— in it nor the mary-bones nor sinewes of the same All their arguments were of nothing but the reall presence in the Sacrament which point is already sufficiently argued in many places of this book and will 〈◊〉 more hereafter If thou desire to sée the disputations resort to the book at large for the Commissioners were so clamorous that they could not be suffered to speak as it appeareth by the report of Bishop Ridley Bishop RIDLEY his report NEuer did I see a thing done more vainly and contumeliously then the disputations with me in the Schooles in Oxford I thought it had not been possible to haue béen found amongst men of learning and knowledge any so brazen faced and shamelesse so disorderly and vainely to behaue themselues more like to Stage-players then Diuines The Sorbonicall clamours which in times past I haue séene in Paris when Poperie most raigned might be thought modestie in respect of them yea and the chiefest did as it were blow the Trumpe vnto the rest to rayle rore rage and crie out whereby it appeareth they neuer sought for the veritie but for their owne glorie and bragging victorie Much time appointed for Disputations was vainly consumed in opprobrious checks taunts hissings and clapping of hands Whensoeuer I would make an end of my probations they would euer crie out Blasphemies blasphemies I neuer heard or read the like but by Demetrius the Siluer-smith and them of his occupation crying but against Paule Great is Diana of the Ephesians and except it be a disputation of the Arrians against the Orthodoxes where it is said that such as the Presidents of the disputations were such were the rest all were in a hurly-burly and the Arrians cast out such great slanders that nothing could quietly be heard and he concludes thus ended this glorious disputation of the Sacrificers Doctors and Masters which fought manfully for their God and goods their faith and felicitie countrey and Kitchin and for their beautie and bellie with triumphant applauses and fauour of the whole Uniuersitie After seuerall disputations with euery one of them the Commissioners sate in Saint Maries Church and Doctor Weston vsed particular perswasions with euery one of them and would not suffer them to answere but peâ—emptorily to say whether they would subscribe or no Hee told the Bishop of Canterbury hee was ouercome in Arguments which he said was false for hee was not suffered to oppose as he would nor answere as he would vnlesse hee would haue brauled with them all denying to subscribe then sentence was read ouer them that they were no members of the Church and therefore condemned for hereticks Then the Archbishop Cranmer answered from this your sentence I appeale to the iust iudgement of God trusting to be present with him in heauen for whose presence in the Altar I am thus condemned Bishop Ridley answered though I be not of your company yet my name is written in another place whither this sentence will send mee sooner then wee should by nature haue come Bishop Latimer I thanke God most heartily that hee hath prolonged my life to this end that I may in this case glorifie GOD by that kinde of death After they were all three called to behold a solemne procession wherein Doctor Weston carried the Sacrament and foure Doctors carried the Canapie ouer him In the last yeere one thousand fiue hundred forty and three it is shewed how the Duke of Northumberland was apprehended by the Guard and brought to London by the Earle of Arundell and others these were committed to the Tower with the Duke the Earle of VVarwick the Earle of Huntington Lord Ambrose and Lord Henry Dudley Lord Hastings who was deliuered the same night Sir Iohn Gates Sir Henry Gates Sir Andrew Dudley Sir Thomas Palmer and Doctor Sands Chancelor of Cambridge many were committed to diuers prisons about the same time About this time Maister Bradford Maister Beacon and Maister Veron were committed vnto the Tower and Maister Sampson was sought for and because he could not be found the Bishop of Winchester fumed About this time Doctor Weston preached at Paules Crosse he willed the people to pray for the soules departed that be neither in heauen nor hell but in a place not yet sufficiently purged to come to heauen that they may be releeued by your deuout prayers he named the Lords Table an Oyster boord hee said the Catechisme lately set forth was abominable heresie and likeneth the setters forth of the same to Iulianus Apostata and the booke to
Dignity he may well bee said twice marâ—ired first for diuers iniuries and mollestations which he suffered most vnworthily of his enemies in King Edwards time after the fall of the Duke of Somerset and of his martydome in Queene Maries time His Aduersaries in King Edwards time were â—ames Constantine his Register to whom he gaue the Office by Patent and a Doctor of the Law and Canon of the Cathedrall Church of S. Dauids and a Chanter of the same They did exhibit to the Kings Councell certain Articles to the insent to blemish the Bishops credit and vtterly as they thought and made their boasts to pull him from his Bishopricke and bring him in a premunire The cheefe effect of their Articles which were fifty sixe was that he did not in his Proceâ— that he made write the King supreame head of the Church and that he tollerated other superstitions and Idolatries After these wrangling Articles were giuen vp then the Bishop was called to answere the hearing whereof was committed vnto Sir Iohn Mason Knight and Doctor Woâ—ton Then they had a Commission into the Country where they examined sixscore and seauen witnesses and during the time of the examination of these witnesses the said Bishop was stayed at London because his aduersaries said if the Bishop should go into his Dioces he would let them of their proues During which trouble King Edward died and in Quéene Maries time another named Henry was made Bishop of S. Dauids who sent for the said Robert Farrar and committed him to prison and afterward declared vnto the saide Robert the great clemency that the King and Quéenes Highnesse pleasure was to bee offered vnto him if he would submit himselfe vnto the Lawes of this Realme and conforme himselfe vnto the vnity of the Catholike Church and séeing the said Robert made him no answere he ministred vnto him these Articles First whether he beleeue the marriage of Priests to be lawfull by the lawe of God and holy Church Secondly whether hee beleeued the very body and blood of Christ is really and substantially in the Sacrament without the substance of bread and wine Bishop Farrar would not answer vntill he saw a lawfull Commission so he was committed againe then he was called againe after and would answer no otherwise then as before whereupon he was pronounced Contuâ—nax and for punishment thereof to be counted Pro confesso and committed him againe The next day of appearance the said Bishop Farrar craued time to answere and at the time did answer Then the foresaid pretensed Bishop gaue him a writing of certaine Articles to subscribe vnto adding to the Articles before that the Masse was a propitiatorie Sacrifice for the quicke and the dead and that the generall Councels neuer erred neither 〈◊〉 erre that a man is not iustified by Faith only but by Charity also and that the Catholike Church onely hath authoritie of interpreting of the Scriptures and to compound Controuersies and also to appoint such things as appertaine to publike discipline and that the Church is visible as a citty vpon a hill knowne vnto all men and not obscure and vnknowne as the hereticks of our age doe teach To these Articles he refused to subscribe affirming that they were inuented by man and pertaine nothing to the Catholick Faith Then he assigned him a day to assigne them affirmatiuely or negatiuely which he would not doâ— but appeaâ—ed vnto the Cardinall notwithstanding they gaue sentence against him When they had put the priestly vestures on him to disgrade him hee called them ragges and relicks of Rome When he was brought to exâ—cution in the Ciâ—ie of Carmarden he was burned with Turffes and Soddes which was to him a more greeuous torment but praised be God he suffered it patiently The next moneth a godly man named Rawlins White was burned in Cardiffe in Wales THOMAS TOMKINS THomas Tomkins of Shordich in London Weauer was brought before Boner for all hitherto were condemned by Steuen Gardiner Lord Chancelor but hee being weary put off the rest vnto Boner of whom this Tomkins was the first who when by no meanes hee could bee driuen from the â—ruth Boner caused a burning Candle to be brought to him Then said he come on naughty knane if thou likest the torments of the fire so well I will make thee feele in this flame what it is to be burned then if thou be wise thou wilt change thy minde Then he commanded his right hand to be put into the fire but he indured the burning yet was not Bonet therewith contented but neuer rested vntill he had consumed the whole body to ashes in Smithfield He was condemned vpon these points First that his beleefe â— that the body of Christ is not truely and verily in the Sacrament of the Altar but onely in heauen and so in heauen that it cannot be really in the Sacrament and although the Church aâ— low the Masse a wholesome and profitable sacrifice yet my beliefe is that the Masse is full of Superstition and Idolatry and vnprofitable for my soule and the Sacrament of Baptisme ought to â—ee onely in the vulgar tongue and without such ceremonies as are vsed in the Latine Church and being exhorted to leaue his opinions Hee answered hee was brought vp in ignorance vntill now of late yeares and now I know the truth wherein I will continue vnto death and he said my Lord you would haue me forsake the truth and fall into error and heresie Then hee was condemned and deliuered vnto the Sheriffe who carried him to Newgate where hee remained most ioifull and constant vntill hee was conuayed to Smithfield and there sealed vp his Faith in the flaming fire The constant suffering of Higbed and Causon THese two were descended of worshipfull stocke in Essex which of all Shires was most fruitfull of Martyrs the one called Thomas Higbed of Horneden Hill the other Thomas Causon of Thunderst they were both in flourishing estate in riches and much more flourishing in godlines They were diuers times examined before Bonner and defended the truth valiantly and he and his fellowes did much labour to make them to recant but could not preuaile The substance of all their Arguments appeareth in a Confession that they wrote with their owne hands which was read in the Court of Paules before the Mayor and Sheriffes and all the people not without great sure before it could be licenced to be read First we beleeue and professe in Baptisme to forsake the Diuel all his works and all the vanities of the world and the lusts of the 〈◊〉 2 We beleeue the Articles of our Faith and that wee are bound to walke in Gods Commandements all the daies of our life 3 We beléeue the Lords Prayer containeth all things necessarie for soule and body and that we are thereby taught onely to pray to our heauenly Father and is no Saint nor Angell 4 We beléeue there is a Catholick Church euen the Communion of Saints builded vpon
and feare and beware that you turne not to this abhominable papistry against the which I shalll anoâ—e by Gods grace giue my bloud Let not the murthering of Gods Saints be any cause for you to relent but take occasion thereby to be stronger in the Lords quarrell and I doubt not but hee will bee a mercifull father vnto you and then I kissed them all and was carried vnto the fire When he came to the stake hee kissed it and then hee said so my Lord Rich beware beware for you doe against your conscience herein and without you repent the Lord will reuenge it for you are the cause of my death Thomas Osmond Fuller William Bamford alias Butler Nicholas Chamberlain Iohn Ardley and Iohn Simpson THese were sent out of Essex vnto Boner to be examined they had the same Articles ministred vnto them and agreed all in the same answeres in substance that Thomas Wats next aforesaid made and when by no meanes they could be perswaded from their constancie being many times sent for they were at last condemned and burned in seuerall places in Essex Chamberlain at Colchester Thomas Osmond at Maning-tree William Bramford at Harwidge Iohn Ardley told Boner my Lord neither you nor any of your Religion is of the Catholick Church for you are of a false Faith and shall bee deceiued at length beare as good a face as you can you will kill the innocent bloud and you haue killed many and oâ— gee about to kill more if euery hayre of my head were a man I would suffer death in the Faith that I am in At â—he Examination of Simpson and Ardley there were a great multitâ—de of people assembled in the Church of Paules round about the Consistory The Bishop being angry with their bold answeres cryed alowd haue him away haue him away Whâ—n the people in the Church heard these words thinking the prisoners had their iudgements they seuered themselues to make way which caused such a noise in the Church that they in the Consistory were amazed The Bishop asked what was the matter The standers by said there was like to be some tumulâ— for they were together by the eares The Bishop with the rest of the Court ranne away to the doore that goeth into the Bishops house but the rest being lighter footed then the Bishop recouered the doore first and throâ—ging hastily to get in kept the Bishop out and cried saue my Lord saue my Lord whereby they gaue the standers by good matter to laugh at whereby thâ—se were a little while stopped of 〈◊〉 Iudgement but not long after they were called to the fire Iohn Simpson suffered at Rochford and Iohn Ardley at Rayby IOHN BRADFORD HE was borne at Manchester in Lanâ—aster On the 13. day of August in the first yeare of Quâ—ene Mary Master Bourne Bishop of Bathe made a beastly Sermon at Paules Crosse to set vp popery as before is said Boner being present the people were ready to pull him out of the Pulpit and a Dagger was hurled at him and being put from ending his Sermon he intreated Bradford being with him to speake and appease the people when hee came into the place of the Preacher all the people cryed Bradford Bradford God saue thee Bradford And after they heard his godly exhortation they left off their raging Bourne thought himselfe not yet sure of his life vntill hee was safely housed thâ—ugh the Sheriffe and Mayor were ready to help him Wherefore hee desired Bradford not to depart from him vntill hee was in safety and â—radford went at his backe shaddowing him with his Gowne Amongst whom one Gâ—ntleman said Ah Bradford Bradford thou sauest him that will helpe to burne thee I giue thee his life for if it were not for thee I would runne him through with my sword within three dares after Bradford was sent for to the Tower and there the Councell charged him with sedition for this matter and committed him to the Tower and from the Tower to the Kings Bench in Southwarke and after his condemnation vnto the Counter in the Poultry whilst hee remained in these two prisons he preached twice a day continually almost two yeares After he was brought with Bishop Farrax as aâ—oresaid before the Lord Chancellor and the Queenes Commissioners after the Lord Chancellor had laid vnto his charge the aforesaid sedition at Paules and Boner had bore witnes against him and Bradford had shewed his innocency and affirmed that notwithstanding Boners seeing and saying yet the truth I haue told as at the day of Iudgement wiâ—l appeare in the meane time because I cannot be beleeued I am ready to suffer what God will licence you to doe to me Chan. To leaue this matter wilt thou returne againe and doe as wee haue done and thou shalt receiue the Queenes mercy and pardon Brad. My Lord I desire mercy with Gods mercy but mercy with Gods wrath God keepe me from Well said he if thou wilt not receiue mercy offred vnto thée know for a truth that the Queene is minded to make a purgation of all such as thou art Bradford answered I would be glad of the Queenes mercy to liue as a subiect without a clogge of Conscience otherwise the Lords mercy is better to me then life and I commit my life into his hands that will keep it that none can take it away without his pleasure There are twelue houres in the day as long as they last no man shall haue power thereon therefore his good will be done Life in his displeasure is worse then death and death in his true fauour is true life And after he had béen thrée times called before the Lord Chancellor at all which times there was no arguments of diuinitie but about transubstantiation For denying whereof and affirming that the wicked doe not receiue Christ though they receiue the Sacrament he was condemned after this the Archbishop of York and the Bishop of Chichester came to him and argued this point and after them two Spanish Friers and diuers others at other times The summe of his Doctrine herein followeth Reasons against Transubstantiation gathered by IOHN BRADFORD 1 TErtullian saith that which is former is true that which is later is false Transubstantiation is a late Doctrine for it was not generally definâ—d vntill the Councell of Laterane about the yeare one thousand two hundred and fifteene vnder Innocent 3. before it was free to beleeue it or not beleeue it Ergo the Doctrine of Transubstantiation is false 2 That the words of Christs Supper be figuratiue the Circumstances of the Scripture the proportion of the Sacraments the sentences of all holy Fathers For a thousand yeares after Christ doe all teach It followeth there is no Transubstantiation 3 The Scriptures doe witnes that the Lord gaue bread to his Disciples and called it his body He took bread in his hands hee gaue thankes ouer bread he brake bread and gaue bread to his Disciples As Ireneus Tertullian Origene Cyprian Epiphanius
but the body of Christ borne of the Uirgin vnder the forme of Bread and Wine but that is a very lye for Christs body that was borne of the Uirgin is in heauen Auricular confession is not good if I haue offended God I must séeke to him for remission of sinnes by Christ if I haue offended my neighbour I must reconcile my selfe to him againe if I were a notorious sinner after the first and second admâ—nition it ought to be declared to the Congregation and the Minister hath power by the word to excommunicate me and I am to be taken as a heathen not for a day or for fortie dayes but vntill I openly in the Congregation acknowledge my fault and then the Minister hath power by the word to preach to me remission of sinnes by Christ. Touching Baptisme Iohn Baptist vsed nothing but preaching the word and water as appeareth by Christs baptisme and others the Chamberlaine said to Philip Here is water what letteth me to be baptized hee asked not for Creame nor Oyle nor Spittle nor coniured Water nor coniured Waxe nor Crysome nor Salt the like is to be said of the rest of the ceremonies of the Church And he said there were but two sacraments except they would make the Rainbow a Sacrament for there is no sacrament but such as hath the promise annexed vnto it Bonner séeing their vnmoueable constancie after all meanes they could were vsed they were condemned and Denley was burned at Uxbridge he sang a psalm in the fire then cruell Doctor Storie commaunded one to hurle a Faggot at him which made him bléed on the face whereat he left his singing and clapped his hand on his face Doctor Storie said to him that flung the Faggot truly thou hast marred a good old song then Denley put his hands abroad and sung againe Not long after him Patrick Pachingham was burned at Uxbridge and Iohn Newman was burned at Saffron Walden in Essex RICHARD HOOKE HEe neere about the same time and for the same matter that those formerly spoken of died forâ—gaue his life at Chichester William Coker William Hopper Henry Lawrence Richard Colliar Richard Wright William Steerâ— THese being examined before the Bishop of Douer and Harpsfield the Archdeacon of Canterbury and others Henry Lawrence denied auricular confession and would not receiue the sacraments because the order of the Scripture is changed in the order of the Sacrament and when the Suffragan made mention of the Sacrament and put off his cap he said you néed not reuerence the same and he said the Sacrament of the Altar is an Idoll and being required to subscribe his hand he wrote Ye all are of Antichrist and him ye follow William Steere of Ashford being commanded of the Iudge to answere bade him command his dogges and not him and said Dicke of Douer meaning the Bishop had no authoritie to set in iudgement against him alledging that the Bishop of Canteburie that was in prison was his Dioccesan and hee said he found not the Sacrament of the Altar in the Scripture therefore he would not make any answer thereto The Iudge speaking of the Sacrament put off his cap he said he needed not reuerence that so highly saying withall that the Sacrament of the Altar was the most blasphemous Idoll that euer was The other also denied the Sacrament wherefore they were all condemned and burned all in one fiâ—e at Canterburie Elizabeth Warne George Tankerfield Robert Smith Steuen Harwood Thomas Fust William Hall Thomas Leyes George King Iohn Wade Ioane Leyshford THe Prisons of London being replenished with Gods Saints and still moe and moe comming in wherefore these ten were sent for of Bonner to be examined and rid out of the way The chéefe point he examined them of was touching the corporall presence of Christs body and blood in the Sacrament as the profitablest foundation for their Catholike dignity Many other thinges were obiected against them as not comming to Church for speaking against the Masse and for dispising their Ceremonies and Sacraments Elizabeth Warne answered vnto them I deny them all and if Christ was in an error then am I in an errour wherefore she was condemned Doctor Story was of some alliance vnto her who deliuered her once by his earnest sute before hee was Commissioner but after he was Commissioner he caused her Iohn Warne her Husband and her Daughter to be apprehended neuer leauing them vntill hee had brought them all to Ashes George Tankerfield of London Cooke borne in the Cittie of Yorke he vtterly denied aurâ—culer Confession and Transubstantiation and affirmed that the Masse was naught and full of Idolatry and abhomination and affirmed that there were but two Sacraments He told the Bishop he cared not for his Diuinity for you condemne all men and proue nothing against them and he said the church whereof the Pope is supreme head is not Christs Church and pointing to the Bishop he said to the people beware of him and such as he is these be they which deceiue you Wherevpon he was condemned ROBERT SMITH beeing asked by Boner when hee was Confessed Hee answered not since the time he had discretion I am not commaunded of God to shew my sinnes to any of that sinfull number whom yee call Priests He was a Painter and hee told the Bishop hee had vsed his vocation better then hee had vsed his Bishoprick Hee said hee neuer vsed the Sacrament nor neuer would because it hath not Gods ordinance but rather it is directed to mocke GOD I count it a detestable Idoll and not GOD but contrarie to GOD and truth Then the Bishop said hee should be burned He answered hee must not thinke thereby to quench the Spirit of GOD nor make your matter good for your sore is too well seene to bee healed so priuily with bloud euen the Children haue all your deeds in derision so that though you patch vp one place with authoritie yet it shall breake out in fortie to your shame Then the Bishop said by my truth if thou wilt be shrieuen I will tare this paper of thy examination I answered it would be too much to his shame to shew it vnto men of discretion Boner Doe you not confesse there is a Catholick Church on earth Smith Yes verily and it is builded vpon the Prophets aâ—d Apostles Christ Iesus being the head Corner stone which Church maintaineth the word and bringeth the same for her authoritie and without it doth nothing nor ought to doe and I am fully assured I am a member of the same Church Boner If my brother doe offend and will not be reconciled I must bring him before the congregation where may a man finde your Church to bring his brother before the same Smith In the Acts of the Apostles when the tyranny of the Bishops was so great against the Church of Iewry they were faine to congregate in priuy places as they now doe yet they were the Church of God Boner There Church was knowne full
well for Paul writ to the Corinthians to haue the man excommunicated that had lien with his Fathers wife Smith As the Church of Corinth was manifest to God and Paule so is this Church in England else you could not persecute it as you do I being conuayed into the Garden Doctor Dee being one of the Bishops Chaplaines came to me and after much adoe about his God I compelled him to say that it must needs enter into the belly and so fall out â—nto the draught then hee said What derogation was it to Christ when the Iewes spit in his face and I answered If the Iewes his enemies did but spit in his face and wee being his friends throw him in the draught which of vs haue deserued the greater damnation Doctor Then he would haue Christs humanitie incomprehensible bringing to serue his turne which way Christ came amongst his Disciples the doores being close shut Smith I haue as much to proue that the doores opened at his comming as you haue to proue that he came thorow the doores for God that opened the prison doores for his Disciples was able to doe the like for Christ but that maketh not for your purpose for they saw heard and felt him and so cannot you do in your sacrament Then I was called for before Bonner and my Lord Mayor was with him and my articles were read then said Bonner Bonner My Lord they call me bloudie Bonner where I neuer sought any mans blood I haue stayed him from the Consistory this day whither I might haue brought him iustlie and heere before you I desire him to turne and I will with all spéed dispatch him out of trouble Smith Why do you put on this visard before my Lord Mayor to make him beléeue you séeke not my blood Haue not you burned my Brother Tomkins hand most cruelly and after burned his body and the bodies of a number more of Christs faithfull members Then he questioned with me about the Sacrament and I said as the body is dead if the blood be gone so their Sacrament is a dead God because they take away the blood of Christ from his body being the Cup is taken from the Layty for if the Brâ—ad be his body the Cup must bee his blood Then Bonner rose and my Lord Mayor desired me to saue my soule I said mine was saued by Christ desiring him to pittie his owne soule and remember whose sword hee carried so with many foule farewels we were sent to New-gate againe and Boner gaue the Keeper charge to lay me in Limbo The second Examination Boner THou saést there is no Catholick Church on earth I said I haue answered you the contrarie and it is written he said yea but I must aske you this Question Smith Must you begin with a lye it seemeth you determine to end with the same but no lyer shall enter into the kingdome of God I haue conâ—essed a church of God as well in earth as in heauen and yet all one Church and one mans members euen Christ Iesus Boner Well what saist thou by auricular Confession Smith It is needfull in Christs Church but if it be needfull in your Church it is to pick folkes purses and such pickâ—purse matters is the whole rabblemene of your ceremonies for all is but money matters that you maintaine he said thou maist be ashamed to say so I said I speake by experience for I haue heard seene the fruits of Confession it hath béene a betrayer of Kings secrets and others who bâ—ing glad to be discharged of their sinnes haue giuen to Priests great summes of money to absolue them and sing Masses for their soâ—les health Boner By the Masse if the Queene were of my minde you should not talke before any man but should be put in a Sâ—ck and a Dog tyed vnto the samâ— you should be throwne into the water Smith You and your predecessors haue sought by all meanes to kill Christ secretly as appeareth by Master Hunne whom your predecessor caused to be thrust into the nose with hoâ—e burning needles and then hanged him and said he hanged himselfe and another of your predecessors when he could not ouercome an innocent man by Scripture he made him priuily to be snarled and his flesh to be torne away with pincers and told the people the rats had eaten him Bonner Then came in M. Mordant and then he said How sayest thou Smith to the seuen Sacraments Smith I beleeue that in Gods Church there be but two Sacraments Baptisme and the Lords Supper as for your Sacrament of the Altar and all your other Sacraments they may well serue your Church but Gods Church hath nothing to do with them Bonner Why is Gods order changed in baptisme Smith Yes in hallowing the water in coniuring of the same in baptising children with annointing and spitting in their monthes mingled with salt and with many other lewd ceremonies then be said by the masse I was the shamelest hereticke that euer he heard speake I said well sworne my Lord you keepe a good watch Bonner Well Mâ—ister Controller you catch me at my words but I will watch thée as well I warrant you then quoth Mordant I neuer heard the like in my life I pray my Lord marke well his answer for Baptisme he disaloweth therein holiâ— oyntment salt and other lawdable ceremonies Smith It is a shamefull blasphemy against Christ to vse such mingle mangle in Baptisme Boner I beléeue if a child die without Baptisme he is damned Smith You shaâ—l neuer be saued by that beléefe I pray are we saued by water or by Christ he said by both I said then the water died for our sinnes and must you say that the water hath life and it being our seruant and created for vs it is our Sauiour This is a good doctrine is it not Bonner How vnderstand you these words Except a man bee borne of Water and the Spirit and Christ saith Suffer little Children to come vnto me and if thou wilt not suffer them to be baptised according to the lawdablâ— order thou lettest to come vnto Christ. Smith Paul to the Galathians asheth whether they recâ—iued the Spirit by the deeds of the law or by the preaching of faiâ—h and concludeth that the Holy Ghost accompanieth preaching of faith and with the word of faith entereth into the heart so if Baptisme preach vnto me the washing in Christs bloud the holy Ghost doth accompanie it and Christ saith Suffer little children to come vnto me and not vnto water then if you suffer them not to com to Christ without the necessity of water but condemne them if they die before baptisme you condemne both the merits and the words of Christ. Bonner Thou makest the water of noâ—â— effect and then thou mayest put away water Smith Peter saith It is not the washing away of the filth of the flesh but in that a good conscience consenteth vnto God and onely water bringeth not the Holy Ghost for Simon
hée should saâ—â— black is white or darknesse light Bish. Thou art gone from the Catholick Church where was thy Church before King Edwards daies I asked where was the Church in Elias his time and in Christs time He said Elias only complained of the ten Tribes I said there was no Prophet at that time in the other two Tribes then the Bishop commanded me to be caried vnto a more strait Prison declaring that he would finde a meanes at his returne to wéede such wolues out of the way After the Chancelor a Prebendary called Tensea came to him and exhorted him by all meanes possible to submit himselfe vnto the Church Robert I would gladly submit my selfe vnto the Church which submitteth it selfe to Gods word but how quoth he can you come to the knowledge of the word of God but as you be led by the Church I answered the Church is not aboue the word of God because it declareth it no more then Iohn Baptist is aboue Christ by shewing Christs comming vnto the people or if you should tell one this is the King and therefore you should say you were aboue the King Bish. after he was sent for againe before the Bishop he perswaded him to bee a member of his Church Robert I told him I was a member of the true Church that was founded vpon the Apostles and Prophets the chéefe and principall piller beeing Christ Iesus This Church was from the beginning and no maruell though according vnto the course of this world it doth not shew forth the externall light for it is afflicted with continuall crosses that it hath no respite from feare and tirannicall vsage the Bishop contended that he was of the Church so said I the whole congregation once cryed against the Prophets The Temple of the Lord the Temple of the Lord but when I said any thing for my selfe the Bishop commaunded me vpon my alleagiance to hold my tongue calling me proud and arrogant Hypocrite After for denying that there were any more then two Sacraments and that the Masse was neither Sacrament nor Sacrifice because it differeth from the true institution of Christ and taketh it cleane away and that he denied Confession to a Priest he was condemned and burned at Couentree Cornelius Bungey IN the same fire which the said Robert Glouer was burned Cornelius Bungey a Capper of Couentry who was condemned by the said Bishop First for that he did maintaine that the Priest had no power to absolue a sinner from his sinnes and that there be but two Sacraments Baptisme and the Lords Supper And that there was not the Lords body and bloud of Christ in the Sacrament of their popish Altar And that the Pope is not head of the Church WILLIAM WOLSEY and ROBERT PYGOT Painter THese were condemned and burned by the Bishop and Chancellor of Ely and both in one fire at Ely were burned NICHOLAS RIDLEY Bishop of London and HVGH LATIMER Bishop of Worcester NIcholas Ridley came of a gentle stock borne in Northumberland he was first Bishop of Rochester and after Bishop of London in which offices he so occupied himselfe in preaching the holsome Doctrine of Christ that neuer child was so dearely beloued of his parents as he was of his flocke he preached euery Holiday or Sunday in some one place or other to whom the people swarmed like Bées He did carefully instruct his Family hee gaue them euery one a New Testament and would giue them money to learne certaine principall Chapters by hart being maruellous carefull ouer them that they might be a spectacle of vertue and honesty to others He called Mistris Boner Bishop Boners Mother his mother and when he was at his house at Fulham the dwelling there he euer sent for her to meales and placed her in a Chaâ—â—e at the Tables end and shee was neuer displaced of her seate though the Kings Councell were there but hee would tell them that this place of right and custome is for my mother Boner but he was well recompenced therfore by Boner who was the destruction of him and his He was immediately after the comming of Queene Mary committed vnto prison and carried to Oxford like a most heynous traytor and heretick with Cranmer and Latimer accompanied with a band of Souldiers as is before mentioned The Conference of RIDLEY and LATIMER vpon the obiection of ANTONIAN Antonian ALL men maruell why you goe not to Masse which is a thing much esteemed of all men and of the Queene her selfe Ridley Because no man that layeth hand on the plough and looketh back is fit for the Kingdome of God Saint Paul would not suffer Titus to be circumcised that the truth of the Gospell might remaine with vs vncorrupt and if I build againe the things which I destroyed I am a trespasser And another cause is least I should seeme to allow that which I know to bee contrarie to sound Doctrine and to be a stumbliâ—g stock to the weake so wâ— should be to me by whom ofâ—ence commeth it were better wee were cast into the Sea with a Milstone about our neckes Anto. What is it in the Masse that so offendeth you that you will not heare nor see it haue you not in times past said Masse your selfe Rid. I am sory therfore and I trust God hath forgiuen me for I did it ignorantly these things in the Masse are contrary to Gods Word and offend me The strange tongue the want of shewing the Lords death the Sacrament is not communicated vnto all vnder both kinds the sign is worshipped for the thing signified Christs passion is iniured by affirming the Masse to purge sinnes and there are manifold superstitions and trifling fondnes in the same Anto. It is a great crime to seperate from the Communion or fellowship of the Church and make a Schisme you hated the Anabaptists and impugned them This was the errour of Nouatus and of the heretickes called Catheri that they would not communicate with the Church Rid. I take not the Masse for the Communion of the Church but for a popish deuice whereby the institution for the remembrance of his death is eluded the people of God deluded The sect of the Anabaptists the heresie of Nouatus are to be condemned they separat themselues from the Communion without any â—ust cause for they did not alledge that the Sacraments were vnduely ministred but alwaies reprouing something either in the Ministers or in the communicants with them for the which they abstained from the Communion as from an vnholy thing Lat. Caluin saith the name of peace is beautifull and the opinion of vnitie is fayre But Saint Paul when he requireth vnity he â—oynes strait with all according to Iesus Christ and no further Piotrephes now of late did much harpe vpon vnity vnity Yea Sir quoth I in verity and not in popery Anto Admit there bee somewhat in the Masse that might be amended Cyprian and Augustine say Communion of Sacraments doth not deâ—â—le a
that she should not be purified before she did suffer thinking she should be damned if she died vnpurified Master Bilney and Master Latimer told her that the law was made for the Iewes and not for vs and how women be as well in the fauour of God before purification as after And when they had brought her into a good way they shewed her the Kings pardon and let her goe Many moe like good matters were wrought by him but the more his vertues and good doings began to be knowne the more his aduersaries began to spurn against him One Doctor Redman of great authoritie in Cambridge séeing the boldnesse of Master Latimer in setting abroad the Gospell he wrote to him earnestly requiring him for charities sake not to stand so much in his owne conceit nor to preferre his singular iudgement in matters of religion and controuersies before so many learned men and the whole Catholike Church hauing neither the word of God nor the testimony of any authentike writer to make for you consider you are but a man therfore lying and vanity may quickly bleare your eyes which doth somtime transforme it selfe into an Angell of light suffer not the Church to take offence by the hardnes of your heart let not the vnitie of Christs coat without seame be torne asunder trust not in your owne wisdome To which he answered it is enough for me that Christs sheepe heare no mans voyce but Christs you haue no voyce of Christ against me for my part I haue a heart that is readie to hearken to any voyce of Christs that you can bring me so fare you well and trouble me not any more from the talking with the Lord my God At length M. Latimer was called before the Cardinall for heresie by the procurement of his aduersaries where he was content to subscribe to such articles as were propounded vnto him After he was appointed for one of them that laboured for the Kings supremacie and remaining at Court he preached often in London after at the sute of the Lord Cromwell he was benefâ—â—ed at West-Kingston in Wilshire where he was very diligent in teaching his diligence extended also to all the countrey round about but there also he could not escape without enemies It so chanced that hee preaching vpon the Uirgin Marie he proued that Christ was her Sauiour Certaine Popish Priests being therewith offended drew Articles against him concerning the matter of our Ladie of praying vnto Saints and of Purgatorie to which Articles he answered in effect as followeth 1 To reproue certaine Priests and beneficed men which giue so much to our Lady as though she had not bin saued by Christ which is the sauiour of her and of all that be or shall be saued I did reason that either she was a sinner or no sinner if a sinner then she was deliuered from sinne by Christ or if she were no sinner she was preserued from sinne by him so he was her Sauiour which way soeuer you take it 2 Images of Saints are called Saints to pray to these Saints is Idolatrie Saints in heauen doe of Charity pray for vs but we are not commanded to pray to them for Christ only is a holy Mediator for them and vs. 3 The scurfe must be taken away from pilgrimage before it be good to wit superstition Idolatrie false faith and trust in the Image debts must be paide restitutions made wife and children prouided for duety to our poore neighbours discharged and when it is at best beâ—fore it be vowed it néed not be done for God commandeth it not 4 I said the Aue maria was a greeting which the Angel brought from God to the Uirâ— in Marie but I said it was not a prayer as the Pater noster which our Sauior Christ made and bade vs say for a prayer not adding that we should say ten or twenty Aue Mariaes with it 5 The torment of hell is not a materiall fire no more then it is a materiall stinging of a worme or snake but a metaphor signifying the paine torment anguish griefe miserie sorrow and heauines inexplicable and intollerable whose nature and condition none can tell 6 That the soules that are not in hell are in as great ioy as soules can be and cannot be put from eternall ioy and suffer no paine of charitie they pray for vs and haue no need that we should pray for them and besides this there is no other Purgatorie I had rather be there then in the Bishop of Londons prison though they call the fire thereof neuer so hote yet if the Bishop with his two fingers can put away some of the fire and a Friers Cowle the fourth part thereof and Scala Coeli altogether I will neuer found Abbey Colledge or Chauntery for that purpose Prouision for Purgatorie hath brought thousands to hell debts haue not beene paide nor lands and goods euill gotten restored poore people are suffered to perish for want and all to builde religious houses to deliuer out of Purgatorie and to pay for Dirges Masses and ringing of Bells to carrie vs to hell withall who can purge pilgrimage from Idolatrie and Purgatorie from robberie but he shall be in suspition of heresie As for Pilgrimage you would wonder what iugling there is to get Money withall I dwell by the way and you would admire how they come by flockes out of the West Countrey to many Images but cheefâ—ly to the blood of Hayles and they beléeue verily it is the blood of Christs body shed vpon Mount Caluarie for our saluation and that the sight of it doth certifie them out of doubt that their sinnes are forgiuen and they are in state of saluation If you should common with them comming and going what faiths they haue you would wonder they cannot away with forgiuing their enemies and reconciling themselues vnto their Brethren for the sight of that blood doth quite them for the time they that did violently and miraculously plucke the blood out of Christs body by whipping and wounding him saw his blood and yet were not thereby in cléere life Christ doth suffer the Diuell to vse his craftie fashion for our probation it were very little thanke to beléeue well if nothing should mooue vs to beléeue superstitiously it was not in vaine when Christ had taught vs truly that he had vs beware of false Prophets These points following his Aduersaries preached y â— Christs blood is not sufficient without the blood of Martyrs Magdalene did not know Christ to be God before his Resurrection there can be now no Idolatry Rome cannot be destroyed the Pope is Lord of all the World whatsoeuer he doth is well done Pater noster is to be said vnto Saint Peter Pater noster is but a beggerly prayer Aue Maria is infinitly better there must be twentie Aue Mariaes for one Pater noster Aue Maria was before Pater noster and shall bee after it was not necessary that the scriptures should be written Christ
the aduersaries therof should be neuer able to resist and by this wee know wee are of the truth because neither by reasoning nor writing your Synagogue of Rome is able to answere one of the learned Ministers of Germany who hath disclosed your counterset Religion which of all you is able to answere Caluins institutions Then Doctor Story came in to whom I said you haue done me great iniury without Law you haue imprisoned me more like a dog then a man and you promised mee I should be iudged the next day after Story I am come now to kéep my promise with you was there euer such a fantasticall man as he is may he is no man but a beast yea these hereticks bee worse then beasts for they will take vpon them to be wiser then all men being very asseheads not able to maintaine that which they stand in Phil. I am content to abide your rayling Iudgement God forgiue you yet I am no heretick neither you nor any other can proue that I hold any iot against the Word of God Story The Word of God whom wilt thou appoint to be a iudge of the word Phil. The word it selfe Story Doe you not sée the Ignorance of this beastly Heretick hee willeth the word to be iudge of the word can the word speake Phil. Christ saith in S. Iohn The word which I haue spoken shall Iudge in the last day therefore much more it ought to iudge our doing now and I am sure I haue my Iudge on my side which shall absolue and iustifie me in another world howsoeuer you iudge me and other vnrighteously sure I am in another World to iudge you Story What you purpose to be a stinking Martyr and to sit in iudgment with Christ at the last day to iudge the twelue Tribes of Israell Phil. Yea I doubt not thereof I haue the promise of Christ if I die for righteousnesse sake which you haue begun to persecute in me Story When the Iudge in Westminster hall giueth sentence doth the word giue sentence or the Iudge tell me Phil. Ciuill men haue authority by the word of God to be Iudges of ciuill matters but the word of God is not subiect to mans iudgement but ought to iudge al the wisedome thoughts and doings of men therefore your comparison disproueth nothing which I haue said nor answereth thereto Story Wilt thou not allow the interpretation of the Church vpon the Scripture Phil. Yes if it be according vnto the word of the true Church Story And not wee in possession of the Church and haue not our fore-fathers this many hundred yeares taken this Church for the Catholike Church and if we had no other proofe this were sufficient for presumption of time maketh a good title in Law Phil. You doe well to alleadge prescription for it is all that you haue to shew for your selues but you must vnderstand that presciption hath no place in matters appertaining vnto GOD as I can shew you by the testimonie of many Doctors Story Well Sirs you are like to go after your Fathers Latimer and Ridley who had nothing to alledge for himselfe but that he had learned his heresie of Cranmer where I came vnto him with a poore Bacheler of Art he trembled as though he had had the Palsie as these hereticks haue alwaies some token of feare whereby a man may know them as you may sée this mans eies to tremble in his head but I dispatched them and I tell thée that there hath yet béen neuer a one burned but I haue spoken with him and béene a cause of his dispatch Phil. You haue the more to answer for you shall féele it in another world howsoeuer you do now triumph thereof Story I will neuer be confessed thereof I cannot tarry to speake with my Lord I pray one of you tell my Lord my comming is to signifie vnto him that hee must put of hand rid this Hereticke out of the way and going he said vnto me I tel thée thou must thank no other man but me for this Phil. I thanke you with all my heart and God forgiue you Story What dost thou thanke me if I had thée in my study halfe an houre I thinke I should make you sing another song Phil. No I stand vpon to sure a ground to be ouerthrowne by you now The ninth examination Harps MY Lord hath sent you S. Augustine to looke vpon I will read you an Epistle where you may heare the celebration of the Masse Phil. Héere is nothing that maketh for the proofe of the Masse Saint Augustine meaneth of the celebration of the Communion and the true vse of the Sacrament of the body and blood of Christ and not of your priuate Masse which you lately haue erected in the stead thereof for this word Masse hath bin an old terme attributed to the Communion euen from the Primitiue Church I pray you tell me what Missa doth signifie I thinke many that say Masse cannot tell but then Cousins and the Masse-Priests were dumbe Harps You think it commeth of the Hebrew word Massah as though none were séene in the Hebrew but you Phil. I take the communion to be called Missa a mittendo of such things as were sent by the rich to the reléefe of the poore alwaies when the communion was celebrated for this cause was it called Missa as learned men do witnes at the which celebration of the Masse all that were present did communicate vnder both kinds according to Christs institution as they did in S. Augustines time so being you cannot proue the Masse vsed at that time as you now vse it you can neuer proue it a Sacrament by the name of the Masse which name was giuen to the communion Harps What do you deny the Masse to be a Sacrament it is a sacrifice which is more then a Sacrament Phil. You can neuer make it a sacrifice but first you must make it a Sacrament for of the Sacrament you deduce your Sacrifice Harps Doth not Christ say This is my body and doth not the Priest pronounce the same Phil. The pronuntiation of the words is not enough except they be applied vnto the vse that Christ appointed them for though you speake the words of Baptisme ouer the water yet if there be none baptized it is no Baptisme Harps That this is not like for this is my body is an Indicatiue proposition shewing the worke of God in the substance of bread and wine Phil. It is not only an Indicatiue proposition but an Imparatiue or commaunding for he that said This is my body said also take ye eate ye and except it bée taken and eaten the words This is my body can haue no verification Masse Chapl. Will you make the Sacrament to stand in the receiuing and that the receiuing maketh it a Sacrament Phil. I say the common receiuing must néeds be concurrant with the true Sacrament without which it cannot be a Sacrament because Christ hath made this a
principle part of the Sacrament Take ye eat ye which you do not in your Masse wherefore it can be no Sacrament because it wanteth Christs institution Cosins Wee forbid none to come to it but as many as list may be partakers thereof with vs at Masse if they require it Phil. Nay you will minister but one kind vnto them which is not after Christs institution ye ought to exhort them that be present to make a sacrifice of thanksgiuing for Christs Passion and to bee partakers with you and by preaching shew the Lords death which you do not Masse-priest If the Sacrament of the Masse be no Sacrament vnlesse all doe receiue it because Christ saith Take ye eate ye then the Sacrament of Baptisme is no sacrament where there is but one baptized because Christ said to his Apostles Go preach the Gospell to all creatures baptizing all Nations Phil. Baptizing all Nations is meant of all sorts of Nations and to exclude none that beléeue whether Iew or Gentile not meaning all at once for that were impossible and Christ alone was baptized of Iohn and the Eunuch baptized Phillip with many moe such like but you haue no such example of the body and blood of Christ but S. Paul commendeth to vs to vse it in a Communion and participation of many together in the sixt to the Corinthians As oft as you come together to eate the Lords supper tarry one for another And the Minister speaketh to all in Christs behalfe to communicate with him saying Take ye eat ye therfore all that be present do not communicate break Gods commandements he is no iust minister that doth not distibute the Sacrament as Christ did to al that are present where Gods word is transgressed Christ is not present and therefore no Sacrament Harps Will you haue it no Sacrament except it be a Communion Phil. Gods words teacheth so Chrysostome vpon the Epistle to the Ephesians saith The oblation is in vaine where none doth communicate with the Priest therefore your Masse where none eateth thereof but the Priest alone is a vaine Oblation and a vaine standing at the Altar I pray tell me what the Pronoune This in the words This is my body doth demonstrate Harps It doth demonstrate the substance of bread which by the omnipotency of God and the words of the Priest is turned into the substance of Christs body Phil. Why then Christs body receiueth daily a great increase of many 1000. pieces of bread into his body his body is become that which it was not before so you would make an alteration in Christs glorified body which is a wicked thing to do Harps The substance of bread after the words spoken by the Priest is vanished away by the omnipotency of God Phil. This is another song heere you may sée how contrary you are vnto your selues your schoolemen hold that the very substance of bread is really turned into the substance of Christs body and now of late you perceiue the inconuenience of that opinion you imagine a new shift and say the substance of bread is euacuated contrary to that your Church hath beléeued and taught and all is to deface the sincere truth Harps Is not God omnipotent and can he not doe as he hath said Phil. But his omnipotency will not do contrary to his word and honour it is not Gods honour to include him bodily in a péece of bread and of necessity tye him therto and for to make a péece of bread God and man which you sée before your face doth putrifie after a time God is as able to giue his body with the Sacramentall bread and it is contrary to the Scripture which calleth it bread many times after consecration you take away the substantiall parts of the Sacrament as Take ye eat ye drinke ye all of this doe this in remembrance of me and place in their stéeds heare ye gase ye knock ye worship yee offer ye sacrifice ye for the quick and the dead Is not this blasphemy to God and his Sacraments and contrary to the mind of all ancient Writers and contrary to the example of Christ and his Apostles and this is the substance of all his examinations and Arguments Hee did often tell them they were blind guides of the blind and as I am bound to tell you you are very Hypocrites tyrannousâ—y persecuting the truth your owne Doctors and euidences you bring be directly against you you must beare with me sâ—â—ing I speake in Christs cause and because his glory is defaced and his people cruelly and wrongfully slaine by you because they will not consent to the dishonour of God and to hypocrisie with you if I told you not your fault it should be required at my hands in the day of iudgement therefore know you ye Hypocrites that it is the Spirit of God that telleth you your sin I passe not I thanke God of all your crueltie God giue you grace to repent Being brought to New-gate after he was condemned when Alexander the kéeper came in Ah said Alexander Hast thou not done well to bring thy selfe hither Maister Philpot said I must be content it is Gods appointment and I shall desire you to haue your gentle fauour for you and I haue béene of old acquaintance Well said Alexander if you will recant I will shew you any pleasure that I canâ— Nay said Maister Philpot I will neuer recant that which I haue spoken for it is most certaine truth in witnesse whereof I will seale it with my blood Then hâ—s commaunded him to be set vpon the blocke and as many Irons put vpon his Legs as he might beare Then the Clarke told Alexander that Maister Philpot had giuen his Man Money Alexander said to his man what mony hath he giuen youâ— And he searched him and tooke money from him Then said Maister Philpot Good M. Alexander be so much my friend that these Irons may be taken off He said Giue me my fées and I will take them off if not thou shalt weare them still Then said he what is your fées He said foure pounds Ah said Maister Philpot I haue not so much if you will take twenty shillings I will send my man for it or I will lay my Gowne to gage for the time is not long I am sure that I shall be with you then Alexander commaunded him to be had into Limbo and so he was Then his man tooke an honest man with him and went and shewed the Sheriffe one Maister Michaell how maister Philpot was handled in Newgate then the Sheriffe tooke his Ring from his finger and deliuered it vnto the honest man which came with Maister Philpots man and bad him commaund the Kéeper by that token to take off his Irons and handle him more gently and to giue his man againe that which he tooke from him when they told their message to Alexander he saide I perceiue Maister Sheriffe is a bearer with Hereticks to morrow I will shew
learned men to be made a foole and laughing stocke but I weigh it not a rush For God knoweth that my whole study is to please him and I care not for mans pleasure or displeasure Then we fell againe in long talke of the Church wherin his learning and wit was much more then mine and being diuerse times examined by the Bishop and others standing stiffe in his opinion and neither by flattery nor fear could be wonne from the truth hee was condemned and burned as before Hee beeing in Prison in New-gate hauing perswaded many of the common goale to repentance and faith hee the day before he was executed wrote to diuers Gentlemen of the Innes of Court of his acquaintance in commendation of the true spirituall loue of Gods children how that it is the chiefe fruite of the spirit where it is the onely line that tieth Christs members to him and one to another and that neither prison nor distance of place nor time can breake this loue nor death it selfe For Faith and Hope haue finished their course when we are come to heauen but our loue to Gods children doth remaine there they in heauen loue vs pray for vs and we loue them Now for this loue sake he chargeth ye said Gentlemen his acquaintance by all menes to séek the deliuerance of these prisoners that he had conuerted to helpe them with necessaries Thomas Browne was borne in the Parish of Histon in the Diocesse of Ely and after dwelt in the Parish of S. Brides in Fléetstréet was brought to Bonner by the Constable and was condemned as before Iohn Tudson was borne in Ipswich in the County of Suffolke and after hee was prentice at London in the Parish of S. Buttolph and was sent by Story to Bonner and was condemned as before Iohn Went borne at Langham in Essex a Shere-man he was likewise sent by Story to Bonner and condemned as before Isabell Foster was wife to one Iohn Foster a Cutler of the Parish of S. Brides in Fléetstréet she was sent to Bonner for not comming to Church and condemned as aforesaid Ioane Lashford Alias Warne there is mention before of Elizabeth Warne with Iohn Warne her husband were apprehended at a Communion in Bow-Church-yard and both were burned for the same and now the daughter followed the Parents in the same Martyrdome Doctor Story procured their death and after their deaths he was charged with forty pounds that he owed them she confessed and protested there was no reall presence of Christs body and blood in â— Sacrament of the Altar and that auricular confession and absolution after the popish sort was not necessary nor the Masse good or according to the scriptures and saith that these all other supertiuous Sacraments ceremonies and diuine seruice now vsed in this realme of England was most vile contrary to Christs words and institutions so that they neither were at the beginning nor shall be at the latter end The Bishop exhorting her to returne to the holy mother Church she said boldly to him againe If you will leaue your abhomination so I will returne and otherwise I will not These seuen were all burned together in one fire as aforesaid Iohn Lomas Anne Albright Ioane Catmer Agnes Snoth Ioane Sole IOhn Lomas of the parish of Tenderden in Kent was cited to appeare at Canterbury being examined vpon diuers Articles he answered still that he beléeued as it was contained in Gods Booke and being examined whether hee beléeued the body of Christ to be in the Sacrament of the Altar really vnder y â— formes of bread and wine after consecration hee answered that hee beléeued no realty of Christs body in the Sacrament neither vnder foorme nor trestle wherefore he was condemned the 18 day of Ianuary Agnes Snoth Maid of the parish of Smarden in Kent was likewise examined before the Pharisaical Iudges and for denying auricular confession and for saying none could receiue y â— Sacrament of the Altar as now it is vsed without danger of damnation and for denying penance to be a Sacrament for saying the popish absolution was not coÌ„sonant to Gods word she was likewise condemned Anne Albright alias Champnes being examined denied to bee confessed of a Priest saying you Priests are the children of perdition and can doe no good by your confession and told the Iudge and his assistants that they were subuerters of Christs truth and she said the Sacrament of the Altar was a naughty and aâ—ominable Idoll wherefore she was likewise condemned Ioane Sole of Horton in Kent was condemned of the same Pharises Priests for not allowing Auricular confession and for denying the reall presence in the Sacrament Ioane Cormer of the parish of Hithe in Kent the fifth and last of these heauenly Martyrs shee denyed Auricular confession she said the Sacrament of the altar was now made a very Idoll shee was likewise coudemned these fiue were buâ—ned at two stakes in one fire together at Canterbury the 31. of Ianuary Thomas Cranmer Archbishop of Cauterbury HE was borne in Nottingham shire his fathers name was Thomas Cranmer his ancesters were worthy Esquires his mother was a gentle woman named Agnes Hâ—tfield he was of Cambridge in the time when good Authors were neglected and filthy barbarousnesse embraced in all schooles and vniuersities onely the names and number of liberall Arts did remaine the arts themselues were cleane lost Logicke was gone into sophisticall trifles Phylosophy both morrall and naturall was miserably defaced with infinite questions and subtilties the vse of tongues and eloquent learning was either small or none at all and diuinitie was so laden with articles and definitions that it serued rather for the gaine of a few then for the edification of many So hée was constrained to spend a part of his youth vntill he was twentie yeares old in the péeuish questions of Duns and other masters of that sort at length the tongs and other learning began a little to spring and the books of Erasmus began to be much estéemed with a number of good Authours besides on which Cranmer rubbed away his olde rufâ—inesse as vppon a whetstone then Luther rose the happy day of Gods knowledge who wakened mens minds to the cléere light of the truth At thirtie yeares olde he gaue his mind wholly to discusse matters of religion on both parts and hauing performed the same he spent thrée yeares in the study of the Scriptures then he read the old writers despising not the new weighing all mens opinions with secret iudgment he neuâ—r read any writers booke without pen and inkâ— in all controuersies hee gathered euery authors sentence briefly at 35. yeares olde hee procéeded Doctor of Diuinitie he was chosen one of the 12 that should decide y â— matter of kings Henries diuorce and by his arguments learning and meanes it was brought to passe then he was sent to Paris with diuers Noble men and Bishops where he behaued himselfe in that case
burned and she said â— would sée you my Lord instruct mee with some part of Gods word and not to giue me instructions of holy Bread and holy Water for it is no part of Scripture Agnes Stanly answered I am no â—ereticke no man that is wise will beléeue as you doe I beleeue those that you haue burned bee true Martyrs I will not goe from my faith as long as I liue Thomas Thirtle said I will not beleeue your Idolatrous waies your Masse in Idolatry I wil stick to my faith as long as I liue Henry Ramsey said Your doctrine is naught and not agreeable to Gods word and I will stand to my Faith as long as I liue So they were condemned and burned as before In May William Norant Stephen Gratwicke and one King were burned in S. Georges field in Southwarke Iohn Bradbridge of Stapleherst Walter Apleby of Maydstone and Petronell his wife Edmund Allen of Fritendid and Katherine his wife Ioane Mannings of Maydstone Elizabeth a blind Maid THe 18. of Iune these seauen faithfull Martyrs of Christ were burned at Maidstone their answers were like in effect to the fiue that were famished to death in Canterbury Castle The 19. of Iune Iohn Fishcock Nicholas White Nicholas Pardue Barbara Finall Widdow Bradbregs Widdow Bendens Wife and Wilsons Wife were burned at Canterbury their Articles were as the others they ioyfully vndressed themselues vnto the fire and all of them like the Communion of Saints knéeled down and prayed with such zeale as the enemies of the Crosse of Christ could not but like it Ten they arose and went to the stake where they yéelded their soules gloriously vnto the Lord. Richard Woodman George Stephens William Maynard Alexander Hosman his Man Tomasine Awood his Maid Margery Moris Iames Moris hir Sonne Denis Burges Ashdownes wife Groues wife THese tenne blessed Martyrs were burned at Lewes in Sussex the 22. of Iune without a writ from the Lord Chancelor The first examination of RICHARD WOODMAN before the Bishop of Chichester Chichester I Am sory for you and so are all the Worshipfull of our Country you haue béene of good estimation amongst the poore and rich wherefore looke well to your selfe your Wife and Children and bee ruled thinke not your selfe wiser then all the Realme Woodman I will be willing to learne of euery man the truth and I know I haue giuen no iust offence to rich nor poore and God knoweth how deare I loue my Wife and Children in him but my life my wife and Children are all in Gods hands and I haue them all as I had them not but regard the pleasing of God more then al other things I thought good to appeale to you mine Ordinary for som goe about to shed my blood wrongfully that if you can finde I hold any thing contrary to Gods word I will be reformed and if my blood bee shed vnrighteouslie that it may be required at your hands because you haue taken vpon you to bee the Phisition of soules of our Country Story Thou art a peruerse fellow thinkest thou that thou shalt be put to death vniustly that thy blood shall be required No if he should condemne a hundred such Hereticks I haue helped to rid a good many of you and will doe the best I can to rid thee Chich. I am your spirituall Pastor you must heare me and I will giue spirituall Councell Wood. You say you will giue mee spirituall Councell are you sure you haue the Spirit of God Chichest No by Saint Mary I dare not bee so bold to say so I doubt of that Wood. Then you be like the waues of the Sea tossed with the winde and vnstable in all your wayes as Saint Iames saith and can looke for no good thing at the Lords hands You are neither hote nor cold Therefore God will spue you out Story Hee hath the Diuell in him hee is worse then the Diuel thus all heretickes boast themselues Wood. The Iewes said to Christ he had a Diuell and was mad as you haue said to me but the Seruant is not aboue his Master God forbid I should learne of him that confesseth he hath not the Spirit of God Chich. Doe you beleeue you haue the Spirit of God it is more then Paul or any of the Apostles durst doe which is great presumption Wood. I beleeue I haue the Spirit and boast not my selfe but of the gift of GOD as Paul did in 1. Cor. 7. He said he beleeued verily that hee had the Spirit of GOD no man can beleeue that Iesus is the Lord but by the Holy Ghost I beleeue Christ is my Redeemer therefore I haue the Holy Ghost and hee that hath not the Spirit of Christ is a cast-away and none of his and wee haue not receiued the Spirit of bondage to feare but we haue receiued the Spirit of Adoption which cryeth Abba Father The same Shirit testifieth with our Spirits that we are the sonnes of God Héere are proofes enough that Paul was sure he had the Spirit of God And Iohn saith He that beleeueth in God dwelleth in God and God in him So it is impossible to beleeue in God except God dwell in vs Chich. He bade me dine with him and at dinner he asked me whether Priests may marry and whether Paul had a Wife Wood. Paul and Barnabas were not married but all the Apostles else-were For in the 1. Cor. 9. Paul saith am I not an Apostle am I not free haue I not seene Christ Mine answere to them that aske me this Haue wee not power to eat and to drinke or to leade about a Sister to Wife as well as the other Apostles and the Brethren of the Lord or haue not Barnabas and I power thus to do So this Text proueth that Paul and Barnabas were not married but Paul declareth that the rest had wiues and they had power likewise to haue wiues but they found no neede thereof But Paul in the seuenth to the Corinthians said that hee that hath not power ouer his flesh may marry for it is better to marry then to burne wherefore to auoid fornication let euery one haue his VVife and euery woman her Husband Therefore Bishoppes and Priests may haue Wiues because they are men rather then burne and commit Fornication Paul declareth to Timothy the first and niuth that Bishops and Deacons should haue wiues The second Examination before the Bishop of Winchester and others Wine LAst time you were with vs you were in an heresie in saying Iudas receiued bread vnlesse you will tell what more then bread Wood. I say he receiued more then bread for he receiued the Diuell because hee presumed to eate the Sacrament without Faith as Christ saith after he eat the sop the Diuell entred into him Hereby appeareth that the Sacrament is not the body of Christ before it be receiued in Faith Winc. What is thy Faith in the Sacrament Wood. I beleeue when I receiue the body and bloud of Christ if it
them they clapped their hands for ioy ioyfully ioyed in the fire and thousands standing by cryed generally all almost the Lord strengthen them the Lord comfort them as was wonderfull to heare Iohn Thurstone HE was taken in the house of William Munt with him he died in May in Colchester castle a constant confessor of Iesus Christ. Thomas Moore HE was a Merchant dwelling in Leicester about 24. yeares olde for saying his maker was in heauen and not in the Pixe he was apprehended the Bishop said to him what is yonder aboue the altar he said I cannot tel what you would haue me to sée I sée fine clothes with golden tassels and other gay geare hanging about the Pixe what is within I cannot sée why said the Bishop doest thou not beléeue Christ to be there flesh and bone 〈◊〉 said he that I do not whereupon the Ordinary condemned him who suffâ—red a ioyfull and glorious Martyrdome for testimony of righteousnesse in Leicester George Eagles alias Trudge-ouer HE wandred abrode in diuers countries where he could finde any of his brethren did there more earnestly encourage and comfort them now tarrying in this towne and somtimes in that certaine months as occasion serued sometimes for feare lying in fields and woods who for his vnreasonable going abroade was called Trudge-ouer for thrée yeares he dranke nothing but water and when hée perceiued that his body by Gods prouidence prooued well enough therewith hée thought best to inure himselfe therewithall against all necessities when he had profited the Church of God by this going abroade a yeare or two diuers spyes were sent out for him who had in commandement to bring him quicke or dead wheresoeuer they found him but when they could not take him they sent out an Edict in the Quéenes name into foure shires promising twenty pounds to him that should take him at length he was séene at a faire in Colchester and being pursued he hid himselfe in a wood and from thence got into a corne field when they could not finde him they returned but one got vpon the top of a trée to spy if he could sée him stirre the poore man thinking all sure because he heard nothing rose vpon his knées the lurker perceiuing him came downe and tooke him and brought him to prison to Colchester notwithstanding the Iudas-knaue which had so much promised him was faine to take a little reward this George within foure dayes after was conuayed to Chelmester where he was so cruelly handled that he had but two pound of bread and a little water measured to him to serue him a wéeke together after a while hee was brought out and indicted of treason because he had assembled companies together contrary to the lawes in that case prouided to auoyde sedition that if aboue sixe should flocke together they should be attached of treason which straight law was the casting away of the good Duke of Sommerset This George was led to be hangd drawne and quartered betwixt two théeues the one of them did nothing but mocke him and the more he was rebuked the more he mocked him but when he should die he could not speake to vtter his mind nor say his prayers and one said the Pater noster to him word by word as to a childe which he could not answer but fumblingly many did wonder at the iust iudgement of God vpon him for mocking the good martyr He that apprehended the said George Eagles his name was Ralph Hardin dwelling in Colchester who in the yeare 1561. was condemned at Chelmsford to be hanged and being at the barre â—he told the Iudge and a great multitude of people this is most iustly fallen vpon me for that I betrayed the innocent blood of a good and iust man George Eagles who was condemned here in the time of Quéene Marie through my procurement who sold his blood for a little money Richard Crashfield of Wimondham HE suffered at Norwich whose examination before Downings the Chancellour written by himselfe as followeth Chanc. Do you beléeue this that aftee the consecration there is the substance of Christs body and blood in the Sacrament Crash I beléeue that Christs body was broken for me vpon the crosse and his blood shed for my redemption wherefore the bread and wine is a perpetuall memory the pledge of Christ mercie the ring or seale of his promise and a perpetual memory for the faithfull vnto the end of the world then he was commanded vnto prison and the next day he was brought forth Chanc. Cannot you find in your heart when you come to Church to knéele before the Roode and pray I answered no alledging the commandements of God to the contrary he said Haue you not read that God commanded the brazen serpent to be made I said I haue read that God commanded it to be made and likewise to be broken downe Doctor Bridges Wherfore did God command the Cherubins and Seraphins to be made I said I cannot tell I would faine learne he said can you finde in your heart to fall downe before the Roode the picture of Christ I said I feare the curse of God is yonder Roode the picture of Christ It is written God curseth the hands that made them and the hands that made the tooles which carued them Chanc. When were you confessed to a Priest I said I confesse my selfe dayly the eternall God whom I most gréeuously offend I take confession to a Priest not be good but rather wicked then he said how say yoâ— by yonder singing and playing on the Organs is it not good and godly I said I can perceiue no godlines in it he said is it not written in the Psalmes that we shall praise God with hymnes and spirituall songs I said spirituall songs must be had but yonder is of the flesh and of the spirit of errour for to you it is pleasant and glorious but vnto the Lord it is bitter and odious then he said is it not written My house is an house of prayer I said yes it is written also that you made my house of prayer a den of theeues then he said haue we done so then I was commanded to ward and the next thursday sent for againe Chanc. Are you a new man I answered I trust I am a new man borne of God God giue you grace to be so then he prayed Doctor Pore to talke with me Doctor Take eate this is my body Do you not beléeue it is Christs body what was it that Christ gaue I said Christ tooke bread and gaue thanks and gaue it and they tooke bread and did eate bread and S. Paul saith So oft as you shal eate of this bread and drinke of this cup you shall shew forth the Lords death vntill he come S. Paul doth not call it Christs body Chanc. We will haue your minde more plainely for we intend not to haue many words with you I said my faith is grounded vpon Christ the Easter lambe he hath offered his
troden vnder foote had in derision and laughed to scorn yea they shall be like madde men for they shall spare no man they shall spoyle and wast such as â—eare the Lord. Bonner Esdras speaketh of you hereticks declaring the hate that you beare to the Catholicke Church making the simple people beleeue that all is Idolatry that we doe and so intice them away vntill you haue ouercome them Rafe Nay Esdras declareth it more plaine saying They shall take away their goods and put them out of their houses and then shall it be knowne who are my chosen for they shall be tried as the siluer or golde in the fire and it is come to passe as he hath said for who is not driuen from house and home and his goods taken vp for other men that neuer sweat for them If he doe not obserue as you command and haue set forth or else if he be taken he must denie the truth as I did in dissembling or else he shall be sure to be tried as Esdras saith whereby all the world may know you are the bloudie Church figured by Caine the Tyrant and you are not able to auoyde it Bonner He is an Hereticke let him be carried to London and kept in littleâ—ase vntill I come Rafe And so I was vntill the next morning and then I was brought before Bonner the Deane of Paules the Chancellor and others Bonner How say you sirra will you goe to Fulham with me and there kneele downe at Masse shewing thy selfe outwardly that thou diddest it not vnwillingly but with a good will I said I will not say so He said away with him away with him After I was brought before the Bishop and three Noble-men of the Councell Bonner How say you sirra after consecration there remaineth no bread but the very body of Christ God and man vnder the forme of bread Rafe Where find you that my Lord written Bonner Doth not Christ say This is my Body Wilt thou denie the words of Christ or was he a dissembler speaking one thing and doing another Now I haue taken you Rafe Yea you haue taken me and will keepe me vntill you haue killed me Christ said Take you eate you this is my bodie and if you will ioyne the former words with the latter then I will answer you Bonner Then thou must say it is his bodie for Chirst saith it himselfe Rafe He is true and all men liers yet I refuse to take the wordes of Christ so phantastically for then should I conspire with certaine hereticks callâ—d Nestorians for they denie that Christ had a true naturall body and so doe you my Lord if you will affirme his body to be there as you say he is then you must néeds affâ—rme that it is a phantasticall body therefore let theâ—e words goe before Take ye and eate yee without which words the rest are not sufficient but when the worthy receiuers doe take and eate euen thâ—n is fulfiâ—led the wordes of our Sauiour to euery man that so receiueth Esay in his nine and fiâ—tieth Chapter saith He that refraineth himselfe from euill must be spoyled and Amos saith the like wordes for the wise must be faine to hold their peace so wicked a time it is neuerthelesse hee that can speake the truth and will not must giue a straite account A Doctor By my Lords leaue you speake like a foole you must not iudge the Scriptures but must stand to learne and not to teach for the whole Congregation hath decided the matter long agoe then was I carryed away Rochest Were you a companion of George Eagles alias Trudgeouer I had him once and he was as drunke as an Ape and â—runk so of drinke that I could not abide him Rafe I dare say it was either your selfe or some of your companie for he did neither drinke Wine Ale nor Béere in a quarter of a yeare before that time After because he misliked the masse calling vpon Saints and carrying the Crosse on procession with other their ceremonies calling them Idolatry and for singing in 〈◊〉 against the Sacrament of the Altar and other ordinances of the Church so lowd that the people abroad might heare them and delight in them and for saying that he beleeued nothing that was contained in the Councell holdeâ— vnder Innocentius the third and for affirming that those that were burned at Colchester were Saints in heauen He was condemned and he and the other thrée before mentioned were all burned as before Awstoo being in the Bishops Chappell at Fulham the Bishop asked him if hee knew where he was he answered in an Idoll Temple and he said he receiued the very body and bloud of Christ by faith in the Supper of the Lord but not in the Sacrament of the Altar and his wife said she beleeued that the Religion then vsed in England was not according to Gods word but false and corrupted and that they which did goe thereto did it more for feare of the law then otherwise and she said that she defied the Masse with all her heart and that she would not come into any Church wherein was Idols As she was in the Bishops prison by his procurement there was sent a stoute Champion as appeareth about twelue of the clock at night who suddenly opened the doore and with a knife drawne fell vpon her to haue cut her throat but shee calling to God for helpe he giuing a grunt and fearing belike to commit so cruell a deede departed without any more hurt doing the next night they made a great rumbling like thunder ouer her head to the intent to haue feared her out of her wits but God be thanked they missed of their purpose The aforesaid Richard Roth affirmed that there was not the very body and bloud of Christ in the Sacrament of the Altar as it was then vsed but that it was a dead God and that the Masse was detestable and contrary to Gods word and will from the which faith he would not decline He said to Bonner My Lord because the people should not sée your doings you cause me and others to be brought to our examinations by night being affraide belike to doe it by day and being perswaded to recant and aske mercie of Bonner No quoth Roth I will not aske mercie of him that cannot giue it whereupon he and the rest were condemned as before and most ioyfully ended their liues in the fire at Islington for the testimony of Christ and his Gospell Agnes Bonger and Margaret Thurstone THese were condemned at the same time and in the same place that the tenne before mentioned were which suffered Martyrdome at Colchester and for the like cause and answered also in their examinations the like in effect as the other did When these good and godly women were brought vnto the place in Colchester where they should suffer after they had falne downe vpon their knees and made their most humble and hearty prayers vnto God they went to the stake ioyfully
on her clothes then he said Nay parson no whoore but a man and his wife according to Gods ordinance and blessed be God for lawfull matrimony and I defie the Pope and all his popery then they led him vnto the Cage and set him in the stocks vntill it was day There was then in the Cage an old man named Iohn Dale who had sitten there thrée or foure dayes for saying vnto Parson Newall and his Curat Miserable and blinde guids will you euer be blinde leaders of the blinds will you neuer amend will you neuer sée the truth of Gods word will neither Gods threats nor promises enter into your hearts will not the bloud of Martyrs nothing mollifie your stony stomacks O indurate hard hearted peruerse and crooked generation O damnable sort to whom nothing can do good The said parson Newall caused them both to be carried vnto Bury Gaole being pinioned and bound like théeues and their legges tyed vnder the horse bellies where they were â—yed in Irons and because they continually rebuked Popery they were throwne into the lowest dungeon where Iohn Dale died in prison whose bodie was buried in the fields He was a Weauer by his occupation Then Richard Yeoman was remoued to Norwich prison where he was straitly kept hée boldly professed himselfe to be of the faith and religion that was set forth by King Edward the sixt and from that he would in no wise vary Being required to submit himselfe to the holy Father the Pope I defie him quoth he and all his detestable abominations I will in no wise haue to do with him or with any thing that appertaineth vnto him The chiefe articles obiected against him were his marriage and the masse sacrifies wherfore when he continued stedfast in the profession of the truth he was condemned not only burned but cruelly tormented in the fire IOHN ALCOCK THis Iohn was a Shereman which came vnto the aforesaid Hadley to seek worke after Doctor Tayler was martyred and Richard Yeoman was taken he vsed to reade the Seruice in English in the Church of Hadley as is touched before at the length because he would not moue his Cap nor shew reuerence when Parson Newall went of procession when Newall was almost out of the Church he runne backe againe and caught him and deliuered him vnto the Constable saying hee is an Hereticke and a Traytor and dispised the Quéenes proceedings Wherefore I commaund you in the Quéenes Name to haue him vnto the stocks when he was brought vnto the Parson he asked him Fellow What saist thou to the Sacrament of the Altar I say quoth he as ye vse the matter you make it a shamefull Idoll and you are false Idolatrous Priests euery one of you then the Parson committed him to Ward and the next day rode vp to London and caried the said Alcocke with him and after he had long beene imprisoned in Newgate after many examinations and troubles because he would not aske forgiuenesse of the Pope and be reconciled vnto the Romish Religion he was cast into the lower Dungeon where he died His body was buried in a Dunghill THOMAS BENBRIDGE VPon the twenty nine of Iuly he was apprehended for an Aduersary of the Romish Religion and was examined before Doctor White Bishop of Winchester where he sustained sundry conflicts for the truth The points of Religion that he stood vpon were these That Baptisme is not administred at this present as it was in the Apostles time because it is not in the English tongue that in the Sacrament is not the body and blood of Christ that he knoweth not whether Confirmation bee a Sacrament or not and whether the Bishop giueth Grace or not that sinnes bee not forgiuen by absolution pronounced of a Priest and that it is not necessary for a man to confesse all his sinnes vnto a Priest that he beleeued that the Bishops bee not the Successors of the Apostles for that they bee not called as they were nor haue not that Grace that it is not the Pope but the Deuill that is supreme head of the Church which you speake of that he will not beleeue touching Purgatorie as their Church doth that Matrimony is no Sacrament but a sacred order in signe of an holy thing that Martine Luther died a good Christian whose doctrine and life he did allow for which he was condemned He came vnto the stake very rich in apparell when the fire was kindled first it tooke away a peece of his Beard whereat he nothing shranke then it tooke his legges and his stockings being Leather made the fire to pierce the sharper and the intollerable heate made him cry I recent and suddenly thrust the fire from him and hauing two or three of his Friends by they helped to take the fire from him and the Sheriffe being Sir Richard Pecksall of his owne authority tooke him from the stake and sent him to Prison againe wherefore the Sheriffe was sent vnto the Fleete and his friends that helped him to prison Before he was taken from the stake Doctor Seaton made him to subscribe to certaine Articles touching the Pope the Sacrament and such other trash but being in prison he wrote a Letter vnto Doctor Seaton and recanted those words that he spake at the stake vnto which he had subscribed whereupon the same day seanight he was burned where the vile Tormentors did rather broile him then burne him Iohn Cooke Sawyer Robert Milles alias Plumer Sheareman Alexander Lane a VVheelewrite Iames Ashly a Bacheler IN August these were burned at S. Edmundsbury by the Bishop of Norwich and Sir Edward Walgraue Sir Edward said vnto Cooke why come you not to Church Cook Because the Sacrament of the Altar is an abhominable Idol and saiâ— he the vengeance of God will come vpon all them which do maintaine it Sir Edward O thou ranke Traytor if I had as good a Commission to cut out thy â—ongue as to heare thee thou shouldst be sure to haue it cut out then hée commaunded the Constable to haue him away saying hee was both a Traytor and a Rebell Then he â—sked Robert Milles why he would not goe vnto Church Miles Because I will follow no false Gods then Alexander Lane was asked why he would not come to Church he said his conscience would not serue him so to doe After the like manner they passed also with Iames Ashly so the next day they appeared and had their condemnations and were burned as before Alexander Gouch and Allice Driuer GOuch was a Weauer of Shreaden Coâ—erlits at Woodbridge in Suffolk and burned at Uxford The Woman was Driuers Wife of Grosborough One Maister Moone a Iustice searching for them they were compelled to hide them in a Hay-ricke but by gaging thereof with Pickforks at the last they found them and sent them to Melâ—on Iayle from thence they were carryed to Bury vnto the Assizes and being examined of their Faith they did boldly confesse Christ crucified defying the Pope and all
perswaded her to leaue her wicked opinion of the Sacrament but she answered that it was nothing but bread and wine that they might be ashamed to say that a péece of bread should be turned by a man into the naturall body of Christ which bread doth sennew and Mice oftentimes do eate it and it doth mould and is burned Gods owne body will not be so handled or kept in prison or Boxes let it be your GOD it shall not be mine for my Sauiour sitteth at the right hand of God and doth pray for me and to make it the very body of Christ and to worship it is foolish and deuillish deceit Then an old Frier asâ—ed her what she said of the holy Pope I say quoth she he is Antichrist and the Deuill then they all laughed â—ay said she you had more néed to weep then laugh in that you are Chaplaines vnto that whâ—re of Babylon I defie him and all his falshood you damne soules when you teach the people to worship Idolls and to worship a false God of your owne making of a peece of Bread and that the Pope is Gods Uicar and can forgiue sinnes and that there is a Purgatory when Gods Sonne hath by his Passion purged all and say you make God and sacrifice him when Christs body was a Sacrifice once for all you teach the people to number their sinnes in your eares and say they bee damned â—f they doe not confesse all when GOD saith Who can number his sinnes You promise them Trentalls and Dirges and Masses for Soules and sell your prayers for Money and make them buy pardons and trust in such foolish inuâ—ntions you teach vs to pray vpon Beads and to pray vnto Saints you make Holy bread and holy water to fray Deuils and you do make a thousand moe abhominations yet you say you came to saue my soule no no one hath saued me farewell with your saluation In Saint Peters Church shee beheld a cunning Duch-man how he made new Noses to certaine Images which were disfigured in King EDVVARDS time What a mad man art thou said she to make new noses which within a few daies shall all loose their heads thou thine Images are acccursed hee called her whore nay said the thine Images are whoores and thou art a whoore-hunter For God saith you goe a whoring after strange Gods Then she was clapped fast and after had no liberty and not long after she was condemned Then she said I thanke God this day I haue found that which I haue long sought and being then exhorted to recant she said I will neuer lose eternall life for this short life I will not turne from my heauenly husband to my earthly husband from the fellowship of Angels to mortall Children God is my Father God is my Mother God is my Sister my Brother my Kinsman God is my Friend most faithfull shee was burned at Execester Iohn Sharpe Thomas Hall Thomas Benion THese were burned in the towne of Bristow for saying that the Sacrament of the Altar was the greatest and most abhominable Idol that euer was and Thomas Benion denied fiue of their Sacraments and affirmed two that is the Sacrament of the body and bloud of Christ and the Sacrament of Baptisme they died godly constantly and patiently Iohn Corneford of Wortham Christopher Browne of Maidstone Iohn Herst of Ashford Alice Snoth Katherine Knight alias Tinley THese were the last that suffered in Quéen Maries raigne They were burned at Canterbury but six daies before the death of Queene Mary The Arch-deacon of Canterbury being at London and vnderstanding the danger of the Quéene made post-hast home to dispatch these They were condemned for not beleeuing the body of Christ to be in the Sacrament of the Altar vnlesse it be receiued and for confessing that an euill man doth not receiue Christs body and that it is Idolatry to créepe to the crosse and that we should not pray vnto our Lady and other Saints when there sentence should beâ— read against them Iohn Cornefield excommunicated the Papists in these words as follow In the name of our Lord Iesus Christ the Son of the most mighty God and by the power of his holy Spirit and of the authority of his holy Cathothick and Apostolick Church wee doe giue here into the hands of Sathan to bee destroyed the bodies of all those blasphemers and hereticks that doâ— maintaine any error against his most holy word or doe condemne his most holy truth for heresie to the maintâ—nance of any false Church or fained religion so that by this thy iust Iudgement O most mighty God against thy Aduersaries thy true religion may be knowne to thy great glory and our comfort and to the edifying of all our Nation good Lord so be it This procéeded as it seemed from an inward faith and harty zeale to Gods truth and it tooke such effect against the enemies that within six daies Queene Mary died and all tyranny with her These godly Martyrs in their prayers which they made at their martyrdom desired God that their bloud might be the last that should be shed and so it was Katherine Tinley was the mother of one Robert Tinley dwelling in Maidestone The Story of Nicholas Burton Marchant of London dwelling in little S. Bartholomew THe fift of Nouember he being in the Citie of Cadix in the parts of Aâ—doâ—azia in Spaine about his marchandize there came one of the inquisition vnto his lodging who fained to hâ—ue a Letter to deliuer vnto his hands when he came vnto him he inuented another lye and said that he would take lading vnto London in his ships delaying the time vntill the Alquisyell or Sergeants of the inquiâ—ition might apprehend them and seeking to know his ships that they might attache them when they had arrested him he boldly asked them what cause they had against him and he would answere them They carried him vnto a filthy common prison of the towne of Cadix where he remained in Irons amongst theeues thirteene daies all which time he instructed the poore prisoners in the word of God that he had reclaimed sundry of them from superstitions to embrace the Word of God which being known they conuayed him thence vnto the Citie of Siuill into a more cruell prison called Triane where the Fathers of the inquisition proceeded against him secretly that neuer after he could be suffered to speake or write vnto any of his Nation And the twentith day of December they brought him with a great number of other prisoners into the Citie of Siuil into a place where the Inquisiâ—ion sate in Iudgement they put on him a Canuas coat wheron was painted in diuers parts the figure of a huge Diuell tormenting a soule in fire and on his head a long cap of the same worke his tongue was forced out of his mouth with a clouen sticke fastened vpon it that he should not vtter his Faith and conscience vnto the people and so he was set with
Idolatry to the bread and that Christ God and Man should dwell in a piece of bread but that he is in heauen sitting at the right hand of God but it is an Idoll as you vse it in the abhominable Masse making it a sacrifice propitiatory to the quicke and the dead and robbing the Church of one kind then Pauey bid Burne him Hereticke then he said God forgiue thee and shew thee more mercy then thou shewest me and God forgiue Sir Thomas Moore and prayed the people to pray for him and so praying died The next weeke after M. Pauey went vp into a Galery where he had a Roode before him and prayed and bitterly wept and his Maid finding him so doing he â—ad her take a rusty sword and make it cleane and not trouble him and immediatly hee tyed vp a rope and hung himselfe There was an Idoll named the Rood of Douer-Court many resortâ—d vnto it for it was blowne abroad that the power of it was so great that none could shut thâ— Churchâ—doore where it stood whereupon soure men came ten miles thither and took the Idoll from the Shriâ—e and a quarter of a 〈◊〉 from the place fired him who burned so bright that he lighted them homeward one mile After three of them were indicted of fellony and hanged in Chaines one at Douer Court called Nâ—cholas Mâ—â—sh Robert King in Dedham Robert Debnam at Cottaway which three persons aâ— their death did more edifie the people in godly learning then all the sermons preached there a long time before the fourth escaped the same yeare many Images were cast downe The Martirdome of Iohn Frith WHen Cardinall Wolsey prepared to build a Colledge in Oxford which now is called Christs Church whence he was sent for to the King being accused of certaine crimes in the way by immoderate purgations he killed himselfe and so left a most glorious péece of worke part but begun part halfe ended and but a smal part fully finished He appointed to that Colledge all such as were found to excell in any kind of learning amongst whom this Iohn Frith was one and William Tindall and Tauernar of Bostone and Iohn Clark and many others These were accused of heresie by the Cardinall and impriâ—oned in a déep Caue in tâ—e same Colledge where they were all infected through the stinke of Fish and Iohn Clarke wiâ—h other good men whose names are not knâ—wne died but Frith escaped and departed out of England for foure yeares and returning home Sir Thomas Moore promised great rewards to them that could take him and laid all the hauens for him At length he was taken at Reading for a Uacabound and being put in the stockes hee sent for the Schoolemaister and began in the Lattine tongue to bewaile his captiuity the Schoole-maister being ouercome with his eloquenâ—e tooke pitty on him and loueâ— his excellent wit then they fell to the Gréeke tongue wherewith he so inflamed the loue of the Schoole-maister that he went to the Magistrates and got him to be set at liberty without punishment but after he was trayterously taken and sent to the Tower where he had many conflicts with the Bishops but especially in writing with Sir Thomas Moore who wrote against certaine writings of Frithes against the Sacrament of the Altar which came to Sir Thomas Moores hands and Frith hauing gotten a Coppy of it wrote against it Cranmer Archbishop in his Apology against the Bishop of Winchester séemeth to haue collecteâ— Friths reasons aboundantly What Articles were obiected vnto him appeareth by a breefe Commentary written and sent to his friends out of prison as followeth First the whole matter of the examination was two Articles to wit purgatory and the substance of the Sacrament Touching purgatory they asked whether I beleeued that there was any place to purgâ— the spots of the dead after this life I denied there was any because the nature of man consisteth but of two parts the body and mind one Christ purgeth in this world by laying afflictions vpon vs and death the reward of sinne is laid vpon it but our soules are purged with the word of God which we drinke in through Faith to the saluation both of body and soule If you will shew a third part of man I will grant you a third place which you call Purgatory otherwise I must deny vnto you the Bishops shop of Purgatory Secondly it was required of me whether the very body of Christ were in the Sacrament of the Altar I answered it is both Christs body ours for as of many corns is made one loafe so we being diuers are but one body in Christ therein it signifieth our body so of the Wine that is made of many clusters one liquor But the same bread againe in that that it is broken signifieth the body of Christ declaring his body to be broken and put to death for our redemption and in that it is distributed the fruit of his Passion is signified the communication whereof equally redounds to all Christians And againe when it is receiued to be eaten it is the signification of the bodie of Christ admonishing vs that our inward man is refrâ—shed by the merits of Christ euen as the bread is receiued with our mouth to the outward nourishment of the body Then said they dost thou beléeue the very body of Christ to be contained in thâ— Sacrament really without trope or figure He answered No surely I doe not so thinke and when by no meanes he could be perswaded to recant hee was condemned to be burned When he was tyed to the stake in Smithfield there it dotâ— significantly appeare with what constancy he suffered he willingly embraced the fagâ—â—ts fire the wind blowing away the fire to his fellow that was tyed at his back and bâ—rned with him made his death the longer but God gaue him such strength and patience that as though he had felt no paine in that long torment he séemed rather to reioyce for his fellow then to be carefull for himselfe The examination of ANDREVV HEVVET that was burned with IOHN FRITH HE was a Prentice in Watling-stréete to a Taylor when he was asked what he thought touching the Sacrament of the last Supper he answered euen as Iohn Frith doth Then one of the Bishops said Dost thou not beléeue that it is really the body of Christ borne of the Uirgin Mary He said that I do not beléeue why said the Bishop he said Christ commanded me not to giue rash credit to them which say Behold here is Christ and there is Christ for many false Prophets shall rise vp saith the Lord. Then Stokly Bishop of London said Frith is condemned for an heretick and except thou reuoke thine opinion thou shalt be burned with him he said he was content The Bishop vsed many perswasiâ—ns to alure him to recant but could not wherefore he was burned with Frith as before When they were at the stake one Doctor Coke admonished all the people