church 2 To the second they aunswered that they beleeued that in the true Catholike church of Christe there be but two sacraments that is to say the sacrament of Baptisme and the sacrament of the body and bloud of Christ. 3 To the third article they al agreed confessing that they were Baptised in the Faith and beliefe of the Catholicke church and that their Godfathers and Godmothers had professed and promised for them as is contained in the same Article 4 To the fourth they answered that they alwaies were and yet then did coÌ„tinue in the faith and profession wherin they were baptised Richarde Nicols adding also that he had more plainely learned the truth of his profession by the doctrine set forth in king Edward the 6. his daies and thereupon he had builded his faithe and would coÌ„tinue in the same to hys liues ende God assisting him 5 To the fifth they answeared that they neither swarâ—ed nor went away from the Catholicke faith of Christ. Howbeit they confessed that within the time articulate and before they hadde misliked and earnestly spoken against the sacrifice of the Masse and against the sacrament of the altare affirming that they woulde not come to heare or bee partakers therof because they hadde and then did beleeue that they were set foorth and vsed contrary to Gods woord and glory And moreouer they did graunt that they hadde spoken against the vsurped authoritye of the B. of Rome as an oppressor of Christes Church and Gospell and that he ought not to haue any authoritye in Englande For all which sayings they were no whit sorie but rather reioyced and were glad 6 To the sixt they answered that they neuer refused nor yet then presently did refuse to be reconciled to the vnitye of Christes Catholicke church but they said they had and then did and so euer woulde heereafter vtterlye refuse to come to the churche of Rome or to acknowledge the authority of the seat hereof but did vtterly abhorre the same for putting downe the booke of God the Bible and setting vp the Babylonicall Masse wyth all other of Antichristes marchaundise 7 To the seuenth article the effect therof they all graunted And Symonde Ioyne declared further that the cause of hys refusing to be partaker of theyr trumperie was for that the commandements of God were there broken and Christes ordinaunces chaunged and put oute and the B. of Romes ordinances in steade thereof put in Moreouer as touching the sacrament of Christes body Christopher Lister affirmed that in the sayde Sacrament there is the substance of breade and wine as well after the woordes of consecration as before and that there is not in the same the very body and bloud of Christ really substaÌ„tially and truely but onely Sacramentally and spiritually by Faith in the faithfull receiuers and that the Masse is not propiciatorie for the quicke or for the dead but meere Idolatrie and abhomination 8 To the eight they sayde that they were sent to Colchester prison by the king and Queenes Commissioners because they would not come to theyr parish Churches and by them sent vnto the bishop of London to be therof further examined 9 To the ninth they al generally agreed that that which they had saide in the premisses was true that they were of the Diocesse of London These aunsweres thus made the Bishop did dismisse them for that present vntill the after noone At which time hauing firste their articles and aunsweres red vnto them againe and they standing most firmly vnto theyr Christian profession they were by diuers waies and meanes assaied and tried if they would reuoke the same their professed faith and returne to the vnitie of Antichristes church The burning of the foresayde sixe men at Colchester Which thing when they refused the bishop stoutly pronounced the sentence of coÌ„demnation against them committing them vnto the temporall power Who vppon the receit of the king and Quenes wryt sent them vnto Colchester where the 28. day of Aprill moste chearefully they ended theyr liues to the glory of Gods holy name and the great incouragement of others Hugh Lauerocke an olde lame man Iohn Apprice a blinde man Martyrs burned at Stratford the Bowe IN the discourse of thys parcell or parte of Hystorie I knowe not whether more to maruaile at the greate and vnsearchable mercies of God wyth whome there is no respecte in degrees of parsones but he choseth as well the poore lame and blinde as the rich mighty and healthful to sette foorth hys glory or els to note the vnreasonable or rather vnnaturall doings of these vnmerciful catholickes I meane B. Boner and his complices in whome was so little fauour or mercye to all sortes and kindes of men that also they spared neither impotente age neither lame nor blinde as may well appeare by these poore creatures whose names and stories heere vnder followe Hugh Lauerocke of the parish of Barking Painter of the age of 68. a lame creple Iohn Apprice a blinde man These 2. poore and simple creatures beinge belike accused by some promoting neighbor of theirs vnto the bish and other of the K. and Queenes Commissioners were sent for by their Officer and so being brought deliuered into the handes of the sayd bishop were the 1. day of May examined before him in his pallaice at London Where he first propounded and obiected againste them those 9. Articles wherof meÌ„tion is made before ministred as wel vnto Bartlet Grene as also vnto many others To the which they aunsweared in effecte as Christopher Lister Iohn Mace and other before mentioned had done Wherupon they were againe sent to prison and beside other times the 9. day of the same moneth in the consistorie of Pauls were againe openly producted and there after the olde order trauailed with all to recant theyr opinions against the Sacrament of the altare Wherunto Hugh Lauerocke first sayd I will stand to mine answers and to that that I haue coÌ„fessed and I can not finde in the scriptures that the Priestes should lift vp ouer theyr head a cake of bread The bishop then turned him vnto Iohn Apprice and asked what he would say To whom he answeared Your doctrine sayd he that yee set foorth teache is so agreeable wyth the world and embraced of the same that it can not be agreeable with the scripture of God And ye are not of the catholicke church for ye make lawes to kil men and make the Queene your hangman At which woordes the bishop belike somewhat tickeled and therfore very loth to delay theyr condeÌ„nation any longer such was now his hote burning charitie coÌ„manded that they shoulde be brought after him vnto Fulham whether he before dinner did goe and there in the afternoone after his solemne maner in the open church he pronounced the definitiue sentence of condemnation againste them and so deliuering them into the hands of the temporall officer thoughte
of hys former life it well appereth of what sort he is the queenes highnes hath willed vs to remit him vnto your Lordship to the ende that being called before you out of prison as ofte as your Lordship shall think good ye may proceed both to his further examination and otherwise ordering of him according to the lawes as the case shall require And thus we bidde your Lordshippe hartely well to fare From Saynt Iames the 15. day of December 1557. Your Lordships louing frendes Nicholas Ebor. F. Shrewsbery Edward Hastinges Antony Mountague Iohn Bourne Henry Iernegam Boner nowe minding to make quicke dispatche dyd wythin three dayes after the receipt of the Letter the xviij day of December send for this Rough out of Newgate and in his Palace at London ministred vnto him 12. Articles Many whereof because they conteine onely questions of the profession and Religion of that age wherein both he and his Parentes were Christened which in sūdry places are already mentioned I doe here for breuity omitte minding to touche suche onely as perteyne to matters of fayth now in controuersy and then chiefely obiected agaynst the Martyrs and Saynts of God which in effect are these 1. FIrst that thou Iohn Rough diddest directly speake agaynst the 7. Sacramentes vsed commonlye and reuerently as thinges of estimation and great worthines in the catholick churche and also diddest reproue and condemne the substance of the sayd Sacramentes but especially the Sacrament of the aultar affirming that in that same is not really and truely the very body bloud of Christ and that confession to the priest and absolution geuen by him as the minister of Christ for sinnes is not necessary or auayleable in any wise 2. Item thou hast misliked and reproued the religion and ecclesiasticall seruice as it is now vsed in this realme and hast allowed the religion and seruice vsed in the latter yeares of king Edward the 6. and so much as in thee hath leyne hast by word writing deed set forwardes taught and preached the same openly and in sundry places affirmed that the sayde Englishe seruice and doctrine therein conteined is agreable in all poyntes to Gods word and vnto the truth condemning vtterly the Latine seruice nowe vsed in the Queenes reigne and inducing other by thine example to do the like 3. Item thou hast in sundrye places within this Realme commended and approued the opinion doctrine of Thomas Cranmer late Archbishop of Canterbury Nicholas Ridley Hugh Latimer concerning the Sacrament of the aultar affirming that in the Sacrament there remayneth after the wordes of consecration materiall breade and materiall wine without any transubstantiation 4. Item thou hast in sundrye places of this Realme since the Queenes reigne ministred and receiued the Communion as it was vsed in the late daies of king Edward the sixt and thou knowest or credibly hast heard of diuers that yet do keepe bookes of the sayd Communion and vse the same in priuate houses ou◠of the Church and are of opinion agaynst the Sacrament of the aultar 5. Item that thou in sundry places of this realme hast spoken agaynst the Pope of Rome and his Apostolicke sea hast plainely contemned despised the authority of the same misliking not allowing the faith and doctrine therof but directly speaking agaynst it and by thine example hast induced other the subiects of this realme to speake and do the like 6. Item thou doest knowe and hast bene conuersaunt with all or a great part of such English men as haue fledde out of this Realme for Religion and hast consented and agreed with them in theyr opinions and hast succoured maynteyned and holpen them and hast beene a conueyer of theyr seditious Letters and bookes into this realme 7. Item that thou hast sayd that thou hast bene at Rome and taryed there about 30. dayes or more and that thou hast sene litle good or none there but very much euill Amongest the which thou sawest one great abhomination that is to say a man or the Pope that shoulde goe on the ground to bee carried vppon the shoulders of foure men as though he had bene God and no mā Also a Cardinall to haue his harlot riding openly behinde hym And thirdly a Popes Bull that gaue expresse licence to haue and vse the stewes and to keepe open bawdry by the Popes approbation and authority 8. Item that thou sithens thy last comming into England out of the parties beyond the sea hast perniciously allured and comforted diuers of the subiectes of this Realme both young olde men and women to haue and vse the booke of Communion set forth in this Realme in the latter daies of king Edward the sixt and hast also thy selfe read and sette forth the same causing others to doe the like and to leaue theyr comming to their parish churches to heare the Latine seruice now vsed 9. Item that thou the thirde sondaye of Aduent the xij daye of this December 1557. wast apprehended at the Saracens heade at Islington in the county of Middlesexe and dioces of London by the Queenes Vicechamberlayne with one Cutbert a Taylour Hugh a hosier and diuers other there assembled vnder the colour of hearing a playe to haue read the communion booke and to haue vsed the accustomed fashion as was in the latter dayes of king Edward the sixt The aunsweres of Iohn Rowgh to the foresayd Articles 1. TO the first he said and confessed that he had spoken against the number of the sayde sacramentes being fully perswaded that there be but onely two Sacramentes to wit baptisme and the supper of the Lord and as for the other fiue he denyed them to be sacramentes and therefore hath spoken agaynste them And as concerning the sacrament of the aultar which he then called the supper of the Lord he confessed that he had spoken and taught that in the sayde sacrament there is not really and substantially the very body and bloud of Christ but that the substance of bread and wine doth remayne in the sayde Sacrament withou any transubstantiation at all Farther as touching confession of sinnes to the priest he answered that he thought it necessary if the offence were done vnto the priest but if the offēce were done to another then confession made to the priest is not necessary but reconciliation onely to bee made to the partye so offended 2. To the second he aunswered that he then did and had before misliked the order of latine seruice then vsed and also did allowe the seruice vsed in the latter time of King Edwardes reigne for that the holy scripture doth the same and therefore he graunted that he did teach and set forth the sayd Englishe seruice as in the same article is obiected 3. To the third he graunted that he had approued the doctrine of the parties articulate as agreable to Gods word and that they were godly learned men and such as had perfect
greene The loue of God within her hart Shall beutifie her grace The feare of God on the other part Shall stablish her in place This Loue and Feare her colours are Whereby if she be known She may compare both nie and farre Unable to be ouerthrown The loue of God it will her cause Unfained if it bee To haue respect vnto his lawes And hate idolatrie If that she haue the feare of God And be thereto right bent She will do that he her bode And not her owne intent O noble Queene take heed take heed Beware of your owne intent Looke or you leape then shall you speed Haste maketh many shent Remember Saule that noble king What shame did him befall Because that vnto the Lords â—idding He had no lust at all The Lord hath bid you shall loue him And other Gods defye Alas take heéde do not beginne To place Idolatry What greater disobedience Agaynst God may be wrought Then this to moue mens conscience To worship thinges of nought What greater folly can you inuent Then such men to obey How can you serue your owne intent Not foreseing your owne decay And where as first ye should mainteine Your Realme in perfect vnity To rent the peoples hartes in twayne Thorow false Idolatry Is this the way to get you fame Is this to get you loue Is this to purchase you a name To fight with God aboue Is this your care to set vp Masse Your Subiectes soules to stroy Is this your study no more to passe Gods people to anoy Is this to reigne to serue your will Good men in bondes to keépe And to exalt such as be euill And for your grace vnmeét Such as made that fond diuorce Your mother to deface Are nighest you in power and force And most bounden vnto your Grace Well yet take heéd of had I wist Let Gods word beare the bell If you will reigne learne to know Christ As Dauid doth you tell What great presumption doth appeare Thus in a weéke or twayne To worke more shame then in vij yeare Can be redrest agayne All is done without a law For will doth worke in place And this all men may seé and know The weakenes of your case That miserable masking Masse Which all good men doth hate Is now by you brought vp agayne The roote of all debate Your Ministers that loue Gods worde They feéle this bitter rodde Who are robbed from house and goodes As though there were no God And yet you would seeme mercifull In the midds of Tyranny And holy whereas you mayntayne Most vile Idolatry For feare that you should heare the truthe True preachers may not speake But on good Prophetes you make ruthe And vnkindely them intreate Him haue you made Lord Chauncellor Who did your bloud most stayne That he may sucke the righteous bloud As he was wont agayne Those whome our late king did loue You doe them most disdayne These thinges doth manifestly proue Your colours to be but vayne Gods word you cannot abide But as your Prophetes tell In this you may be well compared To wicked Iesabell Who had 400. Prophettes false And fiftie on a rought Through whose false preaching Poore Ely was chased in and out Gods Prophetes you do euill entreate Balles Priestes defend your grace Thus did the Iewes put Christ to death And let go Barrabas Hath God thus high exalted you And set you on a trone That you should prison and deface His flocke that maketh mone The Lord which doth his flock defend As the Aple of an eye Of this full quickly will make an end And banish crueltie Therfore my Counsell I you take And thinke thereof no scorne You shall finde it the best counsell Ye had since you were borne Put away blinde affection Let Gods word be vnpere To try out true religion From this euill fauoured geere Finis ê™ W.M. as it is supposed * The instruction of king Edward the sixt geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist Vpon this saying of an ancient D. of the Catholicke Church Dicimus Eucharistiam Panem vocari in scripturis Panis in quo gratiae actae sunt c. IN Euchariste then there is bread Wherto I do consent Then with bread is our bodyes fed But farther what is ment I say that Christ in flesh and bloud Is there continually Unto our soule a speciall food Taking it spiritually And this transubstantiation I Beleue as I haue read That Christ sacramentally Is there in forme of bread S. Austen sayth the word doth come Unto the element And there is made he sayth in somme A perfect sacrament The Element then doth remayne Or els must needes ensue S. Austens wordes be nothing playne Nor cannot be found tâ—ue For if the words as he doth say Come to the element Then is not the element away But bides there verament Yet who so eateth that liuely foode And hath a perfect fayth Receiueth Christes flesh and bloud For Christ himselfe so sayth Not with our teeth hys flesh to teare Nor take bloud for our drinke To great an absurditie it were So grossely for to thinke For we must eate hym spiritually If we be spirituall And who so eates hym carnally Thereby shall haue a fall For he is now a spirituall meate And spiritually we must That spirituall meate spiritually eate And leaue our carnall lust Thus by the spirite I spiritually Beleeue say what men list None other Transubstantiation I Beleeue of the Eucharist But that there is both bread and wyne Which we see with our eye Yet Christ is there by power diuine To those that spiritually Do eate that bread and drinke that cup Esteemyng it but lyght As Iudas did which eate that soppe Not iudgyng it aryght For I was taught not long agone I should leane to the sprite And let the carnall flesh alone For dyd it not profite God saue hym that teachyng me taught For I thereby did winne To put me from that carnall thought That I before was in For I beleeue Christ corporally In heauen doth keepe his place And yet Christ sacramentally Is here with vs by grace So that in this high mysterie We must eate spirituall meate To keepe hys death in memory Least we should it forget This do I say this haue I sayd This saying say wyll I This saying though I once denaid I will no more to dye FINIS ¶ This yong Prince became a perfect schoolemaister vnto old erroneous men so as no Diuine could amende hym and therfore this piece is worthy of perpetuall memory to his immortall fame and glory ¶ When Queene Mary came to her raigne a friend of maister Sentlegers charged him with this his Pamphlet Well ê™ he content your selfe I perceiue that a man may haue too much of Gods blessing And euen here Peter began to deny Christ such is mens frailtie ¶ A note of a Letter of one Iohn Meluyn Prisoner in Newgate * Christi
snares for your Brethren on this manner This is now the third snare you haue layd for me First to make me confesse that the Churche of Englande is not the church of Christ SecoÌ„dly to say it is not knowne· Thirdly to say the church of God is not vniuersall but particular and this is not the office of a bishop For if an innocent had come in your way you would haue done your best I see to haue entangled him Harps Well frend quoth one of my Lordes Chapleynes you are no innocent as it appeareth Smith By the grace of God I am that I am this grace in me I hope is not in vayne Boner Well quoth my Lord laughing tell me how sayst thou of the church Smith I tolde you whereupon the true Chrch is builded and I affirme in England to be the congregation of God and also in Omnem terram as it is written Theyr sounde is gone forth into all landes and that this is the afflicted persecuted Church which ye cease not to imprison slay kyll And in Corinth was not all the congregation of God but a number of those holy and elect people of God For Paul neither Peter were present at Corinth when they wrote yet were they of the Church of God as many thousandes moe which also communicate in that holy spirit Boner What call ye Catholick and what call you church Smith Catholique is vniuersall and Church is a congregation knit together in vnity Then after much like vâ—â—ne talke it was layde to my charge that my felowe and I spake one thing Whereof I praysed God and was sent agayne to a garden Where after a while as my Brother Harwood and I had bene together commeth one of my Lords Chapleynes that much desired to common with me demaunding first if I were not a prisoner Smith I am in this fleshe a Prisoner and subiecte to my Mayster and yours but I hope yet the Lordes free man through Christ Iesu. Doct. I do much desire to talke with you louingly for because ye are a man that I muche lament with many other sweet wordes To which I aunswered Sub melle latet venenum And after much ado about his God I coÌ„pelled him to say that it must needs enter into the belly so fal into the draught To which he answered Doct. What derogation was it to Christ wheÌ„ the Iewes spit in his face Smith If the Iewes being his enemies did but spit in his face and we being his frends throw him into the draught which of vs haue deserued the greatest damnation Then by your argument he that doth iniury to Christ shal haue a most plenteous saluation Doct. Then start he away and would haue his humanity incoÌ„prehensible making a comparison betwene our soule and the body of Christ bringing in to serue his turne whiche way Christ came in among his disciples the dores being shut Smith Although it be sayd that when he came the doores were shut yet haue I as much to proue that the doores opened at his coÌ„ming as ye haue to proue he came through the dore For that mighty God that brought the Disciples out of prisons which yet wheÌ„ search came were fouÌ„d shut was able to let Christ in at the dore although it were shut and yet it maketh not for your purpose for they saw hym heard him and felt him and so can we not say ye doe neyther is he in more then in one place at once At which aunswere when he had made many scoffinges he departed away from me and we were caryed vnto my Lordes Hall where we were bayted of my Lordes band almost all the day vntill our keeper seing theyr misorder shut vs vp all in a fayre Chamber while my Lord went into his Synagogue to condemne M. Denly and Iohn Newman Then brought they vp my Lorde Maior to heare our matter aboue in the chamber and I first of all was called into the chamber where my Lord intended to sup Where my Lord Maior being set with the Bishop and one of the Sheriffes wine was walking on euery side I standyng before them as an outcast which made me remember how Pilate Herode were made frendes but no man was sory for Iosephes hurt But after my Lords had well druÌ„ke my arâ—icles were sent for read and he demaunded whether I sayd not as was written Smith That I haue sayde I haue sayde and what I haue sayd I do meane vtterly Boner Well my Lorde Maior your Lordship hath hearde somewhat what a stout hereticke this is and that his Articles haue deserued death Yet neuertheles for so much as they report me to seeke bloud and call me bloudy Boner where as God knoweth I neuer sought any mans bloud in all my life I haue stayed him from the Consistory thys day whither I might haue brought him iustly and yet here before your Lordship I desire him to turne and I will with all speed dispatch him out of trouble and this I professe before your Lordship and all this audience Smith Why my Lord do ye put out this fayre visor before my Lord Maior to make him beleue that ye seeke not my bloud to cloke your murthers through my stoutnesse as ye call it Haue ye not had my brother Tomkins before you whose hand when you had burned most cruelly ye burnt also his bodye and not onely of him but of a greate many of the members of Christ men that feared God and liued vertuously and also the Queenes Maiestyes moste true subiectes as theyr goodes and bodies haue made manifest and seing in these Sayntes ye haue shewed so little mercy shall it seeme to my Lord and this audience that ye will shew me more fauour No no my Lorde But if ye meane as ye say why then examine ye me of that I am not bound to aunswere you vnto Boner Well what sayst thou by the Sacrament of the aultar is it not the very body of Christ fleshe bloud bone as it was borne of the virgin Smith I haue aunsweared that it is none of Gods order neither any Sacrament but mans owne vayne inuention and shewed him the Lordes institution But when he was so earnest before the audieÌ„ce declaring that we knew nothing brynging out his Hoc est corpus meum to laye in my Dishe I prooued before the audience that it was a dead God declaring the destinction appoynted betwene the two creatures of bread and wine and that a body with out bloud hath no life At which Harpsfield found himselfe much offended and tooke the tale out of my Lords mouth saying Harps I will approoue by the Scriptures that ye blaspheme God in so saying for it is geuen in two partes because there is two thinges shewed that is to saye his body and his Passion as sayth S. Paule and therefore is the bread his body and the wine the representatioÌ„ of his death and bloud shedding
Smith Ye falsify the worde and racke it to serue your purpose For the wine was not onely the shewing of his passion but the bread also for our Sauiour sayth So oft as ye do this do it in remembraunce of me And S. Paule sayth So oft as ye eate of this bread and drinke of this cup ye shall shewe the Lordes death till he come And here is as much reuerence geuen to the one as to the other Wherefore yf the bread be his body the cuppe must be his bloud and as wel ye make his body in the cup as his bloud in the bread Then vp rose my Lorde and went to the table where my Lorde Maior desired me to saue my soule To whome I answeared I hope it was saued thorow Christ Iesus desiring him to haue pity on his owne soule and remember whose sword he caryed At which I was caryed into the Garden and there abode vntill the rest of my frendes were examined and so were we sent away with many foule farewelles to Newgate agayne my Lord Bishop geuing the keeper a charge to lay me in limb◠¶ An other examination of Robert Smith before the sayd Bishop VPon Saterday at eight of the clocke I was brought to his chamber agayne and there by him examined as foloweth Boner Thou Robert Smith c. sayst that there is no catholicke Church here on earth Smith Ye haue heard me both speake the contrary and ye haue written it as a witnes of the same Boner Yea but I must aske thee this question how sayest thou Smith Must ye of necessity beginne with a lye it maketh manifest that ye determine to end with the same But there shall no Lyers enter into the kingdome of God Neuerthelesse if ye will be aunsweared aske mine articles that were written yesterday and they shall tel you that I haue confessed a Church of God as well in earth as in heauen and yet all one Church one mans members euen Christ Iesus Boner Well what sayest thou to auriculer confession is it not necessary to be vsed in Christes Church and wilt not thou be shriuen of the priest Smith It is not needefull to be vsed in Christes Church as I aunswered yesterday But if it be needefull for your Churche it is to picke mens purses And such pickepurse matters is all the whole rabble of your ceremonies for all is but mony matters that ye maynteyne Boner Why how art thou able to proue that confession is a pickepurse matter Art thou not ashamed so to say Smith I speake by experience For I haue both hearde and seene the fruites of the same For firste it hath bene we see a bewrayer of kinges secretes and the secretes of other mens consciences Who being deliuered and glad to be discharged of theyr sinnes haue geuen to Priests great summes of mony to absolue them sing Masses for theyr soules health And for ensample I beganne to bring in a pageant that by report was played at saynt Thomas of Acres and where I was sometime a childe waiting on a Gentleman of Northfolke which being bounde in conscience through the perswasion of the Priest gaue away a great summe of his goodes and forgaue vnto M. Gressam a great summe of money and to an other as much The priest had for his part a summe and the house had an annuitie to keepe him the which thing when his brother heard he came down to London after declaration made to the Counsayle how by the subtilty of the Priest he had robbed his wyfe children recouered a great part agayne to the value of two or three hundred poundes of Maister Gressam and his other frende but what he gaue to the house could not be recouered This tale began I to tell But when my Lord saw it sauored not to his purpose he began to reuile me sayde By the Masse if the Queenes maiesty were of his mynde I should not come to talke before any man but should be put into a sacke â—ogge tyed vnto the same so should be throwen into the water Smith To which I answered againe saying I know you speake by practise as much as by speculation for both you your predecessors haue sought all meanes possible to kyll Christ secretely record of M. Hunne whom your predecessor caused to be thrust in at the nose with hot burning needles and then to be hanged sayde the same Hunne to haue hanged himselfe and also a good brother of yours a Byshop of your professioÌ„ hauing in his prison an innoceÌ„t maÌ„ whom because he saw he was not able by the scriptures to ouercome he made him priuily to be snarled his flesh to be torne and plucked awaye with a payre of pinsers and bringing him before the people sayd the Rattes had eaten him Thus according to your othe is all your dealing and hath bene and as you taking vpon you the office doe not without othes open your mouth no more do you without murder maynteyne your traditions Boner Ah ye are a generation of lyers there is not one true word that commeth out of your mouthes Smith Yes my Lorde I haue sayde that Iesus Christ is dead for my sinnes and risen for my iustification and thys is no lye Boner Then made he his man to put in my tale of the gentleman of Northfolke and would haue had me recite it agayne which when I would not doe he made his man to put in suche summes as he imagined At the ende of thys commeth in M. Mordant knight and sate downe to heare my examination Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes Beleeuest thou not that they be Gods order that is to say the sacrament of c. Smith I beleue that in Gods Church are but two Sacramentes that is to say the sacrament of regeneration the sacrament of the Lordes supper and as for the Sacrament of the aultar and all your sacraments they may wel serue your church but Gods church hath nothing to do with them neither haue I any thing to do to aunswere them nor you to examine me of them Boner Why is Gods order chauÌ„ged in baptisme In what poynt do we dissent from the word of God Smith First in halowing your water in coniuring of the same in baptising children with annoynting and spitting in their mouthes mingled with salt and with many other lend ceremonies of which not one poynt is able to be proued in Gods order Boner By the masse this is the vnshamefast heretique that euer I heard speake Smith Well sworne my Lord ye keepe a good watch Boner Well M. Controller ye catche me at my wordes but I will watch thee as well I warrant thee Mordant By my troth my Lord quoth M. Mordant I neuer heard the like in all my life But I pray you my lord marke well his aunswere for Baptisme He dissalloweth therin holy
Doctour Fuller you must vnderstand that Christ spake to the Scribes and Phariseys Nay Mayster Doctour sayth Wolsey Christ spake eueÌ„ to you and your felowes here present to al other such like as you be Away Mayster Doctor saith Christopherson for you can do no good with this man Yet sayth D. Fuller I will leane thee a booke to read I promise thee of a learned maÌ„s doing that is to say of Doctor Watsons doing who was then Bishop of Lincolne Wolsey receiuing the same booke did diligently reade it ouer which in many places did manifestly appeare contrary to the knowne trueth of Gods word At the length a fourtnight or three weekes folowing the sayde Doctour Fuller resorting agayne to the prison house to confer with the sayd Wolsey did aske him how he liked the sayd booke thinking that he had won him by the reading of the same who aunswered him and sayd Syr I like the booke no otherwise then I thought before I should find it Wherupon the Chauncellor taking his booke departed home At night when D. Fuller came to his chamber to looke on it he did finde in many places coÌ„trary to his minde the booke raced with a pen by the sayd Wolsey The which hee seing and being vexed therwith sayd Oh this is an obstinate hereticke and hath quite marred my booke Then the Syse holden at Wisbich drawing nye Doctor Fuller commeth agayne to the sayd Wolsey and speaketh vnto him on this maner Thou doest much trouble my coÌ„science wherfore I pray thee depart rule thy 〈◊〉 so that I heare no more complaint of thee and come to the Church when thou wilt and if thou be complayned vpon so farre as I may I promise thee I will not heare of it Mayster Doctour quoth Wolsey I was brought hyther by a law and by a law I will be deliuered Then being broughte to the Sessions before named Wolsey was layd in the Castle at Wisbich thinking to him and al his freÌ„des that he should haue suffered there at that present time but it proued nothing so Then Robert Pygot the painter being at liberty was there presented by some euill disposed persons sworne meÌ„ as they called them for not comming to the Church The sayd Pygot being called in the Sessions woulde not absent himselfe but there did playnely appeare before Syr Clement Hygham being Iudge who sayd vnto him Ah are you the holy father the Paynter How chaunce ye came not to the Churche Syr quoth the Paynter I am not out of the Church I trust in God No Syr sayd the Iudge this is no Churche this is a Haule Ye sir sayd Pygot I know very wel it is a Haule but he that is in the true faith of Iesus Christ is neuer absent but present in the Church of God Ah Syrha sayd the Iudge you are to high learned for me to talke withall wherfore I will send you to them that be better learned then I strayght wayes commaundynge him to the Iayle where Wolsey lay So the SessioÌ„s being broken vp and ended the sayd Wolsey and Pigot were caryed agayne to Eley into yrison where they both did remayne till the day of theyr death In the meane time certaine of theyr neighbors of Wisbych aforesayd being at Eley came to see how they did There came thither also a Chapleine of Bishop Gooderikes a Frenchman borne one Peter Ualentius who said vnto the said Wolsey and Pygot My brethren according to mine office I am come to talk with you for I haue bene Amner here this xx yeares and aboue Wheerfore I must desire you my brethren to take it in good parte that I am come to talke with you I promise you not to pull you from your fayth But I both requyre and desire in the name of Iesus Christ that you stande to the truth of the Gospell and worde and I beseech the almighty God for his sonne Iesus Christes sake to preserue both you me in the same vnto the end For I knowe not myselfe my brethreÌ„ how soone I shal be at the same point that you now are Thus with many other like wordes he made an end causing all that were there present to water theyr cheekes contrary to al the hope they had in him god be praysed therfore Then within short time after Pygot and Wolsey wer called to iudgement about the ix daye of October before Doctor Fuller then Chauncellor with old Doctor Shaxton Christopherson and others in Commission who layd earnestly to theyr charge for theyr belief in diuers articles but especially of the Sacrament of the aultar Whereunto theyr auÌ„swere was that the Sacrament of the aultar was an Idoll and that the naturall body and bloud of Christe was not present really in the sayd Sacrament and to this opinion they sayd they would sticke beleuing perfectly the same to be no heresye that they had affirmed but the verye truth wherupoÌ„ they would stand Then said the Doctors that they were out of the Catholicke fayth Then Doctor Shaxton sayd vnto them good brethren remember your selues and become new men for I my self was in this â—ond opinion that you are nowe in but I am now become a new man Ah sayd Wolsey are you become a new man Wo be to thee thou wicked new man for God shal iustly iudge thee Doctour Fuller then spake saying this Wolsey is an obstinate felow and one that I could neuer do good vpon But as for the Paynter hee is a man quiet and indifferent as farre as I perceiue and is soone reformed and maye very well be deliuered for any euill opinion I find in him Then Christopherson called for penne and yncke and wrote these wordes folowing I Robert Pygot do beleue that after â—he wordes of consecration spoken by the Priest thâ—re remaineth no more bread and wine but the very body and bloud of Christ really substauntially the selfe same that was borne of the virgine Mary and reading it to the Paynter he sayd thus doest thou beleue all this according as it is written Pygot No Syr sayd the Paynter that is your fayth and not mine Christopher Loe Mayster Doctor Fuller you would haue letteÌ„ this felow go he is as much an heretick as the other And so immediately iudgemeÌ„t was geuen vpon theÌ„ to dye Which done after the seÌ„teÌ„ce read they were sent again to the prison where they did lye till the day of theyr death At which day one Peacocke Bachelor of diuinity being appoynted to preach took his text out of the first Epistle of S. Paul to the Corin. 5. chap. of one that had liued vnordinately by abusing his fathers wife likening the sayd Pygot and Wolsey to the same man often times saying that such members must be cut of from the congregation most maliciously reporting the sayd Wolsey to be cleane out of the fayth and in many places quite denying the Scripture So his Sermon being ended the forenamed Pygot
that after disputations I shoulde haue a copye thereof and licence to chaunge myne aunsweres as I should thinke good It was meete also that I should haue seene what was writteÌ„ by the Notaries at that time So your Lordship pretended great gentlenes in geuyng me a tyme but this gentlenes is the same that Christ had of the high priestes for you as youre Lordshippe saythe haue no power to condemne me neyther at anye tyme to put a man to death so in like sorte the high Priestes sayd that it was not lawfull for them to put any man to death but committed Christ to Pilate neyther would suffer him to absolue Christ although he sought all the meanes therfore that he might Then spake Doctour Weston one of the audience West What do you make the king Pilate Rid. No mayster Doctor I doe but compare youre deedes with Cayphas his deedes and the high Priestes whiche woulde condemne no manne to deathe as ye will not and yet would not suffer Pilate to absolue and deliuer Christ. Lincol. M. Ridley we minde not but that you shal enioy the benefite of aunswering to morow and will take your aunsweres now as now to morow you shal change take out adde and alter what you will In the meane season we require you to aunswere directly to euery Article either affirmatiuely or negatiuely Ridly Seyng you appoynt me a time to aunswere to morow and yet will take mine aunsweres out of hande first I require the Notaryes to take and write my protestation that in no poynt I acknowledge your authority or admit you to be my Iudges in that poynt you are authorised from the Pope Therefore what soeuer I shall say or doe I protest I neither say it neither do it willingly thereby to admit the authoritie of the Pope if your Lordship will geue me leaue I wil shew the causes whiche moueth me thereunto Lincol. No M. Ridley wee haue instructions to the contrary We may not suffer you Ridley I will be short I pray youre Lordships suffer me to speake in fewe wordes Linc. No M. Ridley wee may not abuse the hearers eares Rid. Why my Lord suffer me to speake three words Linc. Well M. Ridley to morow you shall speake 40. The time is farre paste therefore wee require your aunswere determinately What say you to the first article and thereupon rehearsed the same Rid. My protestation alwaies saued that by this mine aunswere I do not condescend to your authoritie in that you are Legate to the Pope I aunswere thus In a sense the first article is true and in a sense it is false for if you take really for verè for spiritually by grace and efficacye then is it true that the naturall body and bloud of Christe is in the sacrament verè realiter in deede and really but if you take these termes so grossely that you woulde conclude thereby a naturall body hauing motion to be contayned vnder the formes of bread and wine verè realiter then really is not the body and bloud of Christ in the Sacrament no more then the holy Ghost is in the element of water in our Baptisme Because this aunswere was not vnderstoode the Notaries wist not how to note it wherfore the Bishop of Lincolne willed him to aunswere either affirmatiuely or negatiuely either to graunt the Article or to deny it Rid. My Lorde you know that where anye aequiuocation whiche is a woorde hauyng two significations is excepte distinction bee geuen no direct aunswere can bee made for it is one of Aristotles fallacies containing two questions vnder one the whiche cannot bee satisfied with one aunswere For both you and I agree herein that in the sacrament is the verye true and naturall bodye and bloud of Christ euen that whiche was borne of the Uirgine Marye whiche ascended into heauen whiche sitteth on the right hand of God the Father which shall come froÌ„ thence to iudge the quicke and the dead onely we differ in modo in the way and maner of being we confesse all one thing to be in the sacrament and dissent in the maner of being there I being fully by Gods word thereunto perswaded confesse Christes naturall body to be in the sacrament in deede by spirite and grace because that whosoeuer receiueth worthely that bread and wine receiueth effectuously Christes body and drinketh his bloud that is he is made effectually partaker of hys Passion and you make a grosser kynde of being enclosing a natuall a lyuely and mouing body vnder the shape or forme of breade and wyne Now this difference considered to the question thus I aunswere that in the sacrament of the altar is the naturall body and bloud of Christ verè realiter in deede and really if you take these termes in deed and really for spiritually by grace and efficacy for so euery worthy receyuer receiueth the very true body of Christe but if you meane really and in deede so that therby you woulde include a liuely and a mouable body vnder the formes of bread and wyne then in that sense is not Christes body in the sacrament really and in deede This aunswere taken and penned of the Notaryes the Boshop of Lincolne proposed the second question or Article To whome he aunswered Rid. Alwayes my protestation reserued I aunswere thus that in the sacrament is a certayne chaunge in theâ—r the Bread whiche was before was common bread is nowe made a liuely representation of Christes Bodye and not onely a figure but effectuously representeth his body that euen as the mortall bodye was nourished by that visible bread so is the internall soule fed with the heauenly foode of Christes body whiche the eyes of faythe seethe as the bodily eyes seeth onely breade Such a sacramental mutation I graunt to be in the bread and wyne whiche truely is no small chaunge but suche a chaunge as no mo tall man can make but onely that omnipotencie of Chrystes worde ¶ Then the Byshoppe of Lincolne willed hym to answere directly eyther affirmatiuely or negatiuely without further declaration of the matter Then hee aunswered Rid. That notwithstanding this sacramentall mutation of the whiche he spake and all the Doctours confessed the true substaunce and nature of bread and wine remaineth with the whiche the bodye is in like sorte nourished as the soule by grace and spirite with the body of Chryste Euen so in Baptisme the body is washed with the visible water and the soule is clensed from all filth by the inuisible holy Ghost and yet the water ceaseth not to be water but keepeth the nature of water still In like sort in the sacrament of the Lordes supper the bread ceaseth not to bee bread Then the Notaryes penned that he aunswered affirmatiuely to the second article The Byshop of Lincolne declared a difference betweene the sacramente of the altar and Baptisme because that Chryste sayde not by the water this is the holy
your selfe within your boundes if you had not vsed such scoffes and tauntes this had not bene done After this the Byshop of Glocester sayde in excusing of his booke Gloc. M. Latimer hereby euery man may see what learnyng you haue Then M. Latimer interrupted hym saying Lati. Lo you looke for learnyng at my handes whiche haue gone so longe to the schole of obliuion makynge the bare walles my Librarie keepyng me so long in prison without booke or penne and inke and nowe you let me lose to come and aunsweare to Articles You deale with me as though two were appoynted to fyght for lyfe and death and ouer nyght the one through friendes and fauour is cheryshed hath good counsayle geuen hym howe to encounter with his enemie The other for enuye or lacke of friendes all the whole nyght is set in the stockes In the mornyng when they shall meete the one is in strength and lusty the other is starke of his limmes and almoste dead for feeblenes Thynke you that to runne through this man with a speare is not a goodly victory But the Byshoppe of Glocester interruptyng his aunswere proceeded saying Glo. I went not about to recite any places of Scripture in that place of my booke for then if I had not recited it faythfully you myght haue had iust occasion of reprehention but I only in that place formed an argument á maior◠in this sense that if in the olde lawe the Priestes had power to decide matters of controuersies muche more then ought the authoritie to be geuen to the clergy in the new law and I pray you in this poynt what auayleth the rehersall secundum legem dei Lati. Yes my Lorde very muche For I acknowledge authoritie to be geuen to the spiritualtie to decide matter of Religion and as my Lord sayd euen nowe to regere but they must do it secundum verbum dei and not secundum voluntatem suam according to the worde and lawe of God and not after their owne will after their owne imaginations and fantasies The Byshop of Glocester woulde haue spoken more sauyng that the Byshop of Lincolne sayde that they came not to dispute with M. Latimer but to take his determinate aunsweres to their Articles and so began to propose the same Articles whiche were proposed to M. Ridley But M. Latimer interrupted him speaking to the bishop of Glocester well my Lord I could wish more faythfull dealyng with Gods woorde and not to leaue out a part and snatche a part here and an other there but to rehearse the whole faythfully But the Byshoppe of Lincolne not attendyng to this saying of Maister Latimer proceeded in rehearsing the Articles in forme and sense as I declared before in the examination of the Articles proposed to Maister Ridley and requyred Maister Latimers aunswere the fyrst Then Maister Latimer makyng his protestation that notwithstandyng these his aunsweres it shoulde not bee taken that thereby he would acknowledge any authoritie of the Byshoppe of Rome saying that he was the Kyng and Queene their Maiesties subiecte and not the Popes neyther coulde serue two maisters at one tyme except he should first renounce one of them required the Notaries so to take his protestation that what soeuer hee shoulde saye or do it shoulde not be taken as though he did thereby agree to any authoritie that came from the Byshop of Rome Linc. The Byshop of Lincolne sayd that his protestation shoulde be so taken but he required him to aunsweare briefly affirmatiuely or negatiuely to the first Article and so recited the same agayne and Maister Latimer aunswered as foloweth Lati. I doe not deny my Lorde that in the Sacrament by spirite and grace is the very body and bloud of Christ because that euery man by receiuyng bodylye that bread and wine spiritually receyueth the body and bloud of Christe and is made partaker thereby of the merites of Christes Passion but I denye that the body and bloud of Christe is in such sort in the Sacrament as you woulde haue it Linc. Then Maister Latimer you aunsweare affirmatiuely Lati. Yea if you meane of that grosse and carnall beyng which you do take The Notaries tooke his aunsweares to bee affirmatiuely Linc. What say you Maister Latimer to the seconde Article and recited the same Lati. There is my Lorde a chaunge in the bread and wine and suche a chaunge as no power but the omnipotencie of GOD can make in that that whiche before was bread shoulde nowe haue that dignitie to exhibite Christes body yet the bread is still bread and the wine still wine for the chaunge is not in the nature but in the dignitie because nowe that whiche was common bread hath the dignitie to exhibite Christes body for where as it was common bread it is nowe no more common bread neither ought it it to be so taken but as holy bread sanctified by Gods worde With that the Byshop of Lincolne smyled saying Linc. Lo Maister Latimer see what stedfastnesse is in your doctrine That whiche you abhorred and despised moste you now most establyshe for where as you moste rayled at holy bread you nowe make your communion holy bread Lati. Tush a rushe for holy bread I say the bread in the communion is an holy bread in deede But the Byshoppe of Lincolne interrupted hym and sayde Linc. O you make a difference betwene holy bread and holy bread with that the audience laughed Well maister Latimer is not this your aunsweare that the sustaunce of bread and wine remayneth after the wordes of consecration Lati. Yes verely it must nedes bee so for Christ him selfe calleth it bread Saint Paul calleth it bread the Doctours confesseth the same the nature of a Sacrament confirmeth the same and I call it holy bread not in that I make no difference betwixt your holy bread this but for the holy office whiche it beareth that is to be a figure of Christes body and not onely a bare figure but effectually to represent the same So the Notaries penned his aunsweare to be affirmatiuely Linc. What say you to the third question and recited the same Lati. No no my Lorde Christe made one perfect Sacrifice for all the whole world neither can any man offer him agayne neither can the Priest offer vp Christe agayne for the sinnes of man which he tooke away by offeryng hym selfe once for all as Saint Paul sayth vppon the crosse neither is there any propitiation for our sinnes sauyng his crosse onely So the Notaries penned his aunswere to this Article also to be affirmatiuely Linc. What say you to the fourth Maister Latimer and recited it After the recitall whereof when Maister Latimer aunsweared not the Byshop asked hym whether he heard him or no Lati. Yes but I doe not vnderstande what you meane thereby Linc. Mary onely this that these your assertions were condemned by M. Doctor Weston as heresies is it not so M. Latimer
Gods cause and in Christes quarell euen vnto death I ensure thee O maÌ„ it is an inestimable and an honourable gift of God geuen onely to the true elects and derely beloued childreÌ„ of God and inheritours of the kingdome of heauen For the holy Apostle and also Martyr in Christes cause S. Peter saith If ye suffer rebuke in the name of Christ that is in Christes cause and for hys truths sake then are ye happy and blessed for the glory of the spirit of God resteth vpon you If for rebukes sake suffred in Christes name a maÌ„ is pronounced by the mouth of that holy Apostle blessed happy How much more happy blessed is hee that hath the grace to suffer death also Wherefore all ye that bee my true louers and friends reioyce and reioyce with mee againe render with me hartie thanks to God our heaueÌ„ly father that for his sonnes sake my sauiour redeemer Christ he hath vouchsafed to call me beyng els without his gracious goodnes in my selfe but a sinnefull a vyle wretch to call me I say vnto this high dignitie of hys true Prophets of his faithfull Apostles of his holy elect chosen Martyrs that is to dye and to spend this temporall lyfe in the defence maintenance of his eternal and euerlasting truth Ye know that be my Countreymen dwelling vppon the borders where alas the true man suffereth oftentymes muche wrong at the thieues hande iâ— it chaunce a man to be slayne of a thiefe as it oft chanceth there which went out with his neighbour to helpe him to rescue hys goods agayne that the more cruelly he bee slayne and the more stedfastly he stucke by his neighbour in the fight agaynst the face of the thiefe the more fauour and frendship shall all his posteritie haue for the slayne mans sake of all them that be true as long as the memory of his fact and his posteritie doth endure Euen so ye that be my kinsefolke and countreymen know ye how so euer the blynd ignorant wicked world hereafter shall rayse vppon my death which thyng they caÌ„not do worse then their fathers did of the death of Christ our Sauiour of his holye Prophets Apostles Martyrs know ye I say that both before God all them that be godly and that truly knâ—w follow the lawes of God ye haue and shall haue by gods grace euer cause to reioyce to thanke God highly and to thinke good of it and in God to reioyce of me your fleshe bloud whom God of his gracious goodnes hath vouchsafed to associate vnto the blessed coÌ„pany of his holy Martyrs in heauen and I doubt not in the infinite goodnes of my Lord God nor in the faithful fellowship of his elect chosen people but at both their hands in my cause ye shall rather finde the more fauour and grace For the Lord saieth that he will be both to them and theyrs that loue him the more louyng agayne in a thousand generations the Lord is so full of mercy to them I say and theirs which doe loue hym in deed And Christ saith againe that no maÌ„ can shew more loue then to geue his lyfe for his friend Now also knowe ye all my true louers in God my kinsfolke and Countreymen that the cause wherefore I am put to death is euen after the same sort and condition but touching more neere Gods cause in more waightie matters but in the general kynd all one For both is gods cause both is in the maintenance of right and both for the common wealth both for the weale also of the ChristiaÌ„ brother although yet there is in these two no small difference both concernyng the enimies the goods stolne the maner of the fight For know ye all that lyke as there wheÌ„ the poore true maÌ„ is robbed by the thiefe of his own goods truly gotten whereupon he and his househould should lyue he is greatly wronged the thiefe in stealing robbyng with violence the poore maÌ„s goods doth offend god doth transgres his law and is iniurious both to the poore man and to the common welth so I say know ye all that euen here in the cause of my death it is with the Church of England I meane the congregation of the true chosen children of GOD in this Realme of England whiche I knowledge not only to be my neighbours but rather the congregation of my spirituall brethren sisters in Christ yea members of one body wherein by Gods grace I am and haue bene grafted in Christ. This Church of England had of late of the infinite goodnesse and aboundaunt grace of almighty God great substaunce great riches of heauenly treasure great plenty of Gods true and sincere worde the true and wholesome administration of Christes holy Sacramentes the whole profession of Christes Religion truely and plainely set foorth in Baptisme the playne declaration vnderstandyng of the same taught in the holye Catechisme to haue bene learned of all true Christians This Church had also a true and sincere forme maner of the Lordes Supper wherein accordyng to Iesus Christes owne ordinaunce and holy institution Christes commaundementes were executed and done For vpon the bread and wyne set vppon the Lordes Table thankes were geuen the commemoration of the Lords death was had the bread in the remembrance of Christes body torne vpon the crosse was broken and the cuppe in the remembraunce of Christes bloud shed was distributed and both communicated vnto all that were present and would receyue them and also they were exhorted of the Minister so to doe All was done openly in the vulgar tong so that euery thyng might be both easily heard plainly vnderstand of all the people to Gods high glorye and the edification of the whole Church This Church had of late the whole diuine seruice all common and publike prayers ordeined to be said and heard in the common congregation not onely framed and fashioned to the true vayne of holy scripture but also set foorth accordyng to the commaundement of the Lord and S. Paules doctrine for the peoples edification in their vulgare tong It had also holy and wholesome Homelies in commendation of the principall vertues which are commended in Scripture and likewyse other Homelies agaynst the most pernicious and capitall vices that vseth alas to raigne in this Realme of England This Church had in matters of controuersie Articles so penned and framed alter the holy Scripture and grounded vpon the true vnderstandyng of Gods word that in short tyme if they had bene vniuersally receiued they should haue bene able to haue set in Christes Church much concorde and vnitie in Christes true religion and to haue expelled many false errors and heresies wherewith this Church alas was almost ouergone But alas of late into this spirituall possession of the heaueÌ„ly treasure of these godly riches are entred in theues that
haue robbed and spoyled all this heauenly treasure away I may well complayne on these thyngs and cry out vpon them with the Prophet saying Deus venerunt gentes in haereditatem tuam c. Psal. 72. O Lord God the Gentiles Heathen nations are come into thy heritage They haue defiled thy holy Temple and made Ierusalem an heape of stones that is They haue broken beaten down to the ground thy holy Citie This Heathenish generatiō these thieues of Samaria these Sabei and Chaldei these robbers haue rushed out of their dennes and haue robbed the Church of England of all the foresayd holy treasure of God they haue caried it away and ouerthrown it and in stead of Gods holy worde the true and right administration of Christes holy Sacramentes as of Baptisme and others they mixte theyr ministerie with mens foolish fantasies and many wicked and vngodly traditions withall In stead of the Lordes holy Table they geue the people with much solemne disguising a thyng which they cal their Masse but in deed and in truth it is a very masking and mockerie of the true Supper of the Lord or rather I may call it a crafty iuglyng whereby these false theeues iuglers haue bewitched the myndes of the simple people that they haue broght them from the true worship of god vnto pernicious idolatry and make them to beleeue that to be Christ our Lord and Sauiour which in deed is neither God nor man nor hath any lyfe in it selfe but in substance is the creature of bread and wyne and in vse of the Lordes Table is the Sacrament of Christes bodye and bloud and for this holy vse for the whiche the Lord hath ordained them in hys table to represent vnto vs his blessed body torne vpon the crosse for vs and his bloude there shed it pleased him to call them his body bloud whiche vnderstanding Christ declareth to be his true meanyng when he sayth Do this in the remembraunce of me And agayne Saint Paule likewyse doth set out the same more plainly speaking of the same Sacrament after the words of the consecration saieng As often as ye shall eat of this bread and drinke of this cup ye shall set forth he meaneth with the same the Lordes death vntill his commyng agayne And here agayne these thieues haue robbed also the people of the Lordes cup contrary to the plaine words of Christ written in his Gospell Nowe for the common publike prayers whiche were in the vulgare tongue these theeues haue brought in agayne a strange tongue whereof the people vnderstande not one worde Wherein what doe they els but robbe the people of their Diuine seruice wherein they ought to pray together with the minister and to pray in a strange tong what is it but as Saint Paule calleth it barbarousnesse childishnes vnprofitable folly yea and plaine madnesse For the godly Articles of vnitie in religion for the wholesome Homelies what doe these Thieues place in the stead of them but the Popes Lawes and Decrees lying Legends fayned fables and miracles to delude and abuse the simplicitie of the rude people Thus this robbery and theft is not onely committed nay sacriledge and wicked spoyle of heauenly thyngs but also in the stead of the same is brought in and placed the abhominable desolation of the tyrant Antiochus of proud Senacherib of the shamelesse faced kyng and of the Babilonicall beast Unto this robbery this theft and sacrilege for that I cannot cōsent nor God willyng neuer shall so long as the breath is in my body because it is blasphemy agaynst God hygh treason vnto Christ our heauenly kyng Lord Maister our onely Sauiour and redeemer it is playne contrary to Gods word and to Christes Gospell it is the subuersion of all true godlinesse and agaynst the euerlastyng saluation of myne owne soule and of all my brethren and sisters whom Christ my Sauiour hath so dearely bought wyth no lesse price then with the effusion and shedyng foorth of hys most precious bloud Therfore all ye my true louers in God my kinsfolke and countreymen for this cause I say knowe ye that I am put to death which by Gods grace I shall willingly take with hearty thankes to God therefore in certayne hope without any doubtyng to receyue at Gods hande agayne of his free mercy and grace euerlastyng lyfe Although the cause of the true man slayne of the thiefe helpyng hys neighbour to recouer hys goods agayne and the cause wherfore I am to be put to death in a generality is both one as I sayd before yet know ye that there is no small difference These thieues agaynst whom I do stand are much worse then the robbers and thieues of the borders The goodes which they steale are much more precious and their kynds of fight are far diuers These thieues are worse I say for they are more cruell more wycked more false more deceitfull and crafty for those wyll but kill the body but these will not sticke to kill both body and soule Those for the generall theft and robbery be called are in deed theeues and robbers but these for their spirituall kynd of robbery are called Sacrilegi as ye would say Church robbers They are more wicked for those goe about to spoyle men of worldly thynges worldly riches gold and siluer worldly substance these go about in the wayes of the deuill their ghostly father to steale from the vniuersall Church and perticularly from euery man all heauenly treasure true faith true charity hope of saluation in the bloud of our Sauiour Iesus Christ yea to spoil vs of our sauior Iesus Christ of his gospel of his heauēly spirit of the heauenly heritage of the kingdom of heauē so derely purchased vnto vs with the death of our maister and Sauiour Christ. These be the goodes and godly substance whereupon the christian before God must liue and without the which he cannot lyue These goods I saye these theeues these Church robbers go about to spoile vs of The which goods as to the man of God they excell and farre passe all worldly treasure so to withstand euen vnto the death such theeues as go about to spoyle both vs the whole Church of such goods is most high and honourable seruice done vnto God These church robbers be also much more false crafty and deceitfull then the theeues vpon the borders for these haue not the craft so to commend their theft that they dare auouch it and therefore as acknowledging themselues to be euill they steale commonly vpon the nyght they dare not appeare at iudgements and Sessions where Iustice is executed and when they are taken and brought thether they neuer hang any man but they bee oft tymes hanged for theyr faults But these Church robbers can so cloke colour their spiritual robbery that they can make the people to beleeue falshood to be truth and truth falshood good
Christ goeth into the mouth or stomacke and no farther Bonauentura Hugo Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist 2. cap. tribus in glos non iste Thom. parte 3. quest 80. art 3. Tamdiu manet dum est in digestione Smith fol. 64. He saith contrary p. 59. l. 30. and p. 60. l. 3.8.12 Confutation Wint. saith that Christ dwelleth corporally in him that receiueth the sacrament worthily so long as he remaineth a member of Christ pag. 64. l. 22. Confutation Other say contrary Smith fol. 64. c. as before in the 7. lin aboue Wint. sayth that no creature can eat the body of Christ but only man p. 75. l. 24. Confutation Other say cleane contrary Thomas part 3. q. 8. art 3. hoc derogat inquit veritati corporis Christi Perin in hys Sermon of the Sacrament What inconuenience is it though the imâ—assible body lye in the mouth or mawe of the beast c. M. SententiaruÌ„ Qui dicit corpus Christi non posse a mure manducari aut a bruto is condemned Wint. sayth that an vnrepentant sinner receiuyng the Sacrament hath not Christes body nor spirit within him p. 256. l. 18.25.26 Smith sayth that he hath Christes body and spirit within hym fol. 136. Wint. sayeth that of the figure it may not be sayd Adore it worship it and that is not to be adored which the bodily eye seeth p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac 2. Docetur populus non adorare quod vident oculis corporis Smith sayth contrary fol. 145. fa. 2. Wint. sayth that reason will agree with the doctrine of Transubstantiation well enough p. 30. l. 12. Confutation Smith sayth that Transubstantiation is against reason and naturall operation fol. 60. Other say that wormes in the sacrament be gendred of accidences Ex speciebus Sacramentalibus generanturvermes Tho. par q 76. art 5. Wint. sayth that they bee wrong borne in hand to say so p. 400. l. 1. Confutation Wint. sayth that the accidences of bread and wine do mould sower and waxe vineger p. 300. l. 24. and p. 400. l. 6. Confutation Marc. Ant obiect 73. But he answereth so confusely that the Reader can not vnderstand hym be he neuer so attentiue Smith sayeth thus I say that the consecrated wyne turneth not into vineger not the consecrated bread mouldeth nor engendreth wormes nor is burned nor receyueth into it any poison as long as Christes body and bloud are vnder the formes of them which do abide there so long as the naturall qualities properties of bread wine tary there in their naturall disposition condition and the bread wyne myght be naturally there if they had not bene changed into Christes body and bloud and also as long as the hoste and consecrated wyne are apt to be receiued of man no longer but go depart thence by Gods power as it pleaseth hym then a new substance is made of god which turneth into vineger engendreth wormes mouldeth is burned feedeth Rats and Mice receyueth poyson c. fol. 64. and fol. 105. Wint. sayth euery yea containeth a nay in it naturally So as whosoeuer sayeth this is bread sayth it is no wyne For in the rule of common reason the grant of one substaunce is the deniall of another And therefore reason hath these conclusions throughly whatsoeuer is bread is no wyne whatsoeuer is wyne is no milke and so forth So Christ saying This is my body sayth it is no bread p. 291. l. 22. and p. 300. l. 17. Smith sayth that a boy which hath onely learned the sophistry wil not dispute so sondly fol. 77. Other say that the Masse is a sacrifice satisfactory by the deuotion of the priest of them for whom it is offred and not by the thyng that is offred Tho. part 3.9.79 artic 5. Wint. sayth otherwyse p. 92. l. 5. Confutation Wint. sayth that the only immolation of Christ in him selfe vpon the aultar of the crosse is the verye satisfactory sacrifice for the reconciliation of mankynd vnto the fauor of God p. 437. l. 31. Smith sayth what is it to offer Christes body and bloud at Masse to purchase thereby euerlasting life if the masse be not a sacrifice to pacify gods wrath for sinne to obtaine his mercy fol. 24.148.164 where he sayth further Priests do offer for our saluation to get heuen and to auoyd hell ¶ Matters wherein the B. of Winchester varieth from hymselfe THe body of Christ in the sacrameÌ„t is not made of bread but is made present of bread p. 89 l. 9. c. and p 228. li. 44. Confutation agaynst Cranmer Of bread is made the body of Christ p. 388. l. 42. The catholike fayth hath from the beginnyng confessed truly Christes intent to make bread hys body p. 29. l. 2. Confutation And of many breads is made one body of Christ p. 167 l. 2. Confutation And faith sheweth me that bread is the body of Christ that is to say made the body of Christ p. 333. l. 23.25 Confutation Christ gaue that he made of bread p. 292. l. 34. Christ spake playnly This is my body makyng demonstration of the bread when he sayd This is my body In the deuils Sophistry 27. The demonstration this may bee referred to the inuisible substance p. 120. l. 41. Confutation The verbe is was of his body and of his bloud and not of the bread and wyne p. 284. l. 43. Illis verbis Hoc est corpus meum substantia corporis significatur nec de pane quicquam intelligitur quando corpus de substantia sua non aliena praedicetur Mar. Anton. fol 24. fa. 2. When Christ sayd This my body the truth of the literall sense hath an absurditie in carnall reason pag. 157. lin 34. Confutation What can be more euidently spoken of the presence of Christes naturall body and bloud in the most blessed Sacrament of the aultar then is in these words This is my body In the deuils Sophistry fol. 51. Where the body of Christ is there is whole Christ god and man and when we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 81. lin 5. Mar. Ant. obiect 77. Smith fol. 105. And he is present in the Sacrament as he is in heaueÌ„ pag. 161. lin 4. c. Confutation We beleeue simply the substance of Christes body to be in the Sacrament without drawyng away of the accideÌ„ces or addyng pag. 397. lin 41. Confutation Christ is not present in the Sacrament after the maner of quantitie but vnder the forme quantities of bread and wyne pag. 81. lin 89. and pag. 101. li. 22. In suche as receiue the Sacrament worthely Christ dwelleth corporally and naturally carnally p. 190. l. 7. p. 197. l. 27. p. 217. l. 10. The maner of Christs beyng in the Sacrament is not
book abroad of the report of the disputation to the contrary in the which there is neuer a true worde And where as you require to be satisfied of the sacrament I will shew you the trueth therof both by the scriptures and by the Doctors Philpot. It is a shrewed lykelihoode that you will conclude with any truth since you haue begonne with so many vntruthes as to say that I was aunswered whiles I had any thyng to say and that I wept for lacke of matter to say and that the booke of the reporte of the disputation is nothing true God be praysed there were a good many of Noble men Gentlemen and worshipfull men that heard and saw the doings therof which can testifie that you here haue made an vniust report before these honorable Lords And that I wept was not for lacke of matter as you slauÌ„der me for I thank God I haue more matter theÌ„ the best of you all shall euer be able to answere as litle learning as I haue but my weeping was as Christes was vpon Hierusalem seeing the destruction that should fall vppon her and I foreseeing then the destruction whiche you thorough violence and vnrighteousnesse which you there declared would worke agaynst the true Churche of Christ and his faythfull members as this daye beareth witnesse was compelled to weepe in remembraunce of that whiche I with infinite more haue felt and shall feele Al these words I did then speake out being interrupted by my Lord Rich saying that I shoulde suffer hym to proceede out in his matter and afterwardes I shuld haue leysure to aunswere him in euery Article But he promysed more then he could performe as the end did wel declare for he had not the consent of the spiritualtie to his promise which now rule the rost God shorten their cruell dayes for his electes sake And therfore I adde this which I had purposed to haue spoken if then I might haue bene suffered least any that perfectly know not the thinges done in the Conuocation house and now layd to my charge if they shoulde not be aunswered by me might recken Doctour Chadseys sayinges to bee true And as concerning the booke of the report of the disputations I wrote the same it is true in euery argument as M. Deane of Roochester and M. Cheyney Archdeacon of Herford yet being aliue and within the realme can testifie Chadsey You haue of scriptures the foure Euangelistes for the probation of Christes reall presence to be in the sacrament after the wordes of consecration with S. Paule to the Corinthians whiche all saye Hoc est corpus meum This is my body They say not as you woulde haue me to beleue this is not the bodye But specially the 6. of Iohn prooueth the same most manifestly where Christ promised to geue his body which hee performed in his last supper as it appeareth by these wordes Panis quem ego dabo caro mea est quam ego dabo pro muÌ„di vita The bread whiche I wyll geue is my flesh which I wil geue for the life of the world Phil. My Lord Rich with your leaue I must needes interrupt him a litle because he speaketh open blasphemy against the death of Christ for if that promise brought in by s. Iohn was performed by Christ in his last supper theÌ„ needed he not to haue dyed after he had geuen the sacrament Rich. Let maister Doctour make an end of his argumeÌ„ts and afterward obiect to him what you can Chadsey You must note that there is twise Dabo in thys saying of S. Iohn the first is referred to the sacrament of the auâ—tar the second to the sacrifice vpon the crosse and besides these manifest scriptures there bee many auncient Doctors proouing the same as Ignatius Irenaeus S. Cyprian whose authoritie he recited at large which I do omitte because I was not permitted to answere the same Rich. Now aunswere and obiect to him what you can you shal be heard Phil. My Lord the chiefest ground where he with the rest of his side do ground theÌ„selues agaynst vs be these words This is my body with a false pretence of the omnipotency of God And before I will come to the particular aunsweres of all that he hath alledged for that your Lordships may the better vnderstand me what I meane and whereuppon I stand I will require mayster Doctor to aunswere me one question But first of all I do protest to your honours that I thinke as reuerently of the sacrament as a christian maÌ„ ought to do and that I acknowledge the sacrament of the body and bloud of Christe ministred after Christes Institution to bee one of the greatest treasures and comfortes that he left vs on the earth and contrariwise it is most discomfort and abhominable not being ministred as it ought to be as it is vsed now a dayes And now to my question which is this whether these wordes onely Hoc est corpus meum This is my body spoken by a priest ouer the bread and wine may make the body and bloud of Christ as you suppose or no Chedsey Staggering what he might say at last hee sayd that these wordes alone pronounced by the Priest be sufficient to make the bread and the wyne the very bodye and bloud of Christ really Philpot. That is blasphemy to say and agaynst al the scriptures and Doctours who affirme that the forme and substance in consideration must be obserued whiche Christ vsed and did institute as S. Cyprian sayth In sacrificio quod Christus est non nisi Christus sequendus In the sacrifice whiche is Christ onely is Christ to be followed And by the lawe it is forbidden to adde or take away from Gods word And S. Peter sayth If anye man speake let him speake as the worde of God Wherfore whosoeuer sayth that these wordes onely This is my body do make a presence of christ without blesse take and eate which be three as substanciall poyntes of the Sacramente as Thys is my bodye is he is highly deceiued Therfore S. Austen sayth Accedat verbum ad elementum fit sacramentum Let the word be ioyned to the element and it be commeth a sacrament So that if the entier worde of Christes Institution be not obserued in the ministration of a Sacrament it is no sacrament as the sacrifices which the ten tribes did offer at Bethell to God were not acceptable because they were not in all poyntes done according to Gods word Wherfore except blessing be made after the word whiche is a due thankesgeuing for our redemption in Christ and also a shewing forth of the Lordes death in such wise as the congregation may be edified and moreouer a taking and eating after Christes commaundement except I say these three partes be first performed which is not done in the Masse these wordes This is my bodye which are last placed in the Institution of
the Bishop deliuered vnto Philpot two books one of the ciuill law and the other of the Canon out of the which he would haue proued that he had authority to proceede agaynst him in such sorte as he did M. Philpot then perusing the same and seeing the small and slender proofe that was there alledged sayd vnto the Bishop Philpot. I perceiue your law and Diuinity is all one for you haue knowledge in neither of them and I woulde ye did know your owne ignoraunce but ye daunce in a net and thinke that no man doth see you Hereupon they hadde much talke but what it was it is not yet knowne At last Boner spake vnto him and sayd Lond. Philpot as concerning your abiections agaynste my iurisdiction ye shall vnderstand that both the Ciuill Canon lawes make against you and as for your appeal it is not allowed in this case For it is written in the law A iudice dispositionem iuris exequente non est appellandum Phil. My Lord it appeareth by your interpretation of the law that ye haue no knowledge therin nor that ye do vnderstand the lawe for if ye did ye would not bring in that Text. Hereupon the Bishop recited a law of the Romaines that it was not lawful for a Iew to keepe a Christian man in captiuity and to vse him as his slaue laying then to the sayd Philpots charge that he did not vnderstand the law but did like a Iew. Wherunto Philpot aunswered Phil. No I am no Iewe but you my Lord are a Iewe. For you professe Christ and mainteine Antichrist you professe the Gospell maynteine superstition ye bee able to charge me with nothing Lond. and other Bish. With what can you charge vs Phil. You are enemies to all truth and all your doinges be noughte full of Idolatrye sauing the Article of the Trinity Whilest they were thus debating the matter there came thither syr William Garret knight then Maior of Londō Sir Martin Bowes knight and Thomas Leigh then Shiriffe of the same City and sat downe with the sayd byshops in the sayd Consistory where and what time bishop Boner spake these wordes in effect as foloweth Lond. Philpot before the comming of my Lord Maior because I would not enter with you into the matter wherewith I haue heretofore now intend to charge you with all vntill his comming I did rehearse vnto you a prayer both in English and in Latin which bishop Stokesly my predecessor vsed when he entended to proceede to geue sentence agaynst an hereticke And here they did agayne reade the sayd prayer both in English and also in Latin which being ended he spake agayne vnto him and sayd Lond. Philpot amongest other I haue to charge you especially with three thinges 1. First where you haue fallen from the vnity of Christs catholicke church you haue therupon bene inuited and required not onely by me but also by many diuers others catholicke Bishops and other learned men to return and come agayne to the same and also you haue bene offred by me that if you would so returne and confesse your errors and heresyes you should be mercifully receiued and haue so much fauour as I could shew vnto you 2. The second is that you haue blasphemously spoken agaynst the sacrifice of the Masse calling it Idolatry and abomination 3. And thirdly that you haue spoken and holden agaynst the Sacrament of the aulter denying the reall presence of Christes body and bloud to be in the same This being spoken the Bishop recited vnto him a certayne exhortation in English the tenour and forme wherof is this * Bishop Boners exhortation MAyster Philpot this is to be told you that if you not being yet reconciled to the vnity of the catholicke churche from whence ye did fall in the time of the late schisme here in this realme of England agaynst the sea Apostolick of Rome will now hartely obediently be reconciled to the vnity of the same catholicke church professing and promising to obserue keep to the best of your power the faith and christian Religion obserued and kept of all faythfull people of the same moreouer if ye whiche heretofore especially in the yere of our Lord. 1553. 1554. 1555. or in one of them haue offended and trespassed grieuously agaynst the sacrifice of the masse calling it idolatry and abominable and likewise haue offended trespassed agaynst the sacrament of the aulter denying the real presence of Christes body bloud to be there in the sacramēt of the aulter affirming also withal material bread and materiall wine to be in the sacrament of the aulter not the substaunce of the body and bloud of Christ if yee I say wil be reconciled as is afore and wil forsake your heresies and erroures before touched being heretical and damnable and will allowe also the sacrament of the Masse yee shal be mercifully receiued and charitable vsed with as muche fauoure as may be if not ye shal be reputed taken and iudged for an hereticke as yee be in deede Now do you chuse what ye wil doe you are counselled herein friendly and fauourable Ita est quod Ed. Boner Epis. Lond. The Bishoppes exhortation thus ended M. Philpot turned himselfe vnto the Lord Maior and sayd Phil. To you my Lorde Mayor bearing the sworde I am glad that it is my chance now to stand before that authoritie that hath defended the Gospell and the truth of gods word but I am sory to see that that authoritie whiche representeth the king and Queenes persons should now be chaunged and be at the commaundement of Antichrist And ye speaking to the Bishoppes pretend to be the fellowes of the Apostles of Christ yet be very Antichristes and deceauers of the people and I am glad that GOD hath geuen me power to stand here this daye and to declare and defend my faith which is founded on Christ. Therefore as touching your first obiection I say that I am of the Cotholicke church wherof I was neuer out and that your church whiche ye pretend to be the Catholicke churche is the churche of Rome and so the Babilonicall and not the catholicke church of that Church I am not As touching youre second obiection whiche is that I should speake agaynst the sacrifice of the Masse I doe say that I haue not spoken agaynst the true sacrifice but I haue spoken agaynst your priuate Masses that you vse in corners whiche is blasphemy to the true sacrifice for your sacrifice dayly reitered is a blasphemye agaynst Chrystes death and it is a lye of your own inuention And that abhominable sacrifice which ye set vppon the aulter and vse in your priuate Masses in steade of the liuing sacrifice is Idolatry and ye shal neuer proue it by Gods word therfore ye haue deceiued the people with that your sacrifice of the Masse which ye make a masking Thirdly where you lay to my charge that I
meere office for thy soule health for reformation of thyne offences and misdemeanours nourishyng thee in the vertue of obedience and vnder the paynes of both censures of the Churche and also of other paynes of the lawe to aunswere fully playnely and truely to all the same 1 FIrst that thou N. hast firmly stedfastly and constātly beleeued in tymes past and so doest now beleue at this present that there is here in earth a catholike Church in the which Catholike Church the fayth and religion of Christ is truely professed allowed receyued kept and reteined of all faithfull and true christian people 2. Item that thou the sayd N. in tymes past hast also beleeued and so doest beleeue at this present that there are in the Catholique Church seuen Sacramentes instituted ordeined by God and by the consent of the holy churche allowed approoued receiued kept and reteyned 3. Item that thou the sayd N. wast in tymes past baptised in the fayth of the sayd catholike church professyng by thy godfather and godmothers the fayth and Religion of Christ and the obseruation thereof renouncing there the deuil all hys pomps and works and wast by the said sacrament of baptisme incorporate to the catholike church made a faythfull member thereof 4. Item that thou the sayd N. commyng to the age of 14. yeares and so to the age of discretion didst not depart from the sayd profession and fayth nor diddest mislike any part of the same fayth or doyngs but diddest like a faythfull Christian person abide and continue in all the same by the space of certayne yeares ratifieng and confirmyng all the same 5. Item that thou the said N. notwithstanding the premisses hast of late that is to say within these two yeares last past within the City dioces of London swarued at the lest way from some part of the sayd catholike faith and religion and among other thyngs thou hast misliked and earnestly spoken agaynst the sacrifice of the Masse the sacrament of the altar and the vnity of the church raisyng malignyng on the authoritie of the See of Rome and the fayth obserued in the same 6 Item that thou the sayd N. hast heretofore refused doest refuse at this present to be reconciled againe to the vnitie of the church knowledging and confessing the autoritie of the sayd See of Rome to be lawfull 7 Item that thou the sayd N. mislikyng the sacrifice of the Masse and the sacrament of the aultar hast refused to come to thy parish Church to heare Masse and to receyue the sayd Sacrament and hast also expresly sayd that in the sayd Sacrament of the aultar there is not the very bodye and bloud of our Sauiour Christ really substantially truly but hast affirmed expresly that the Masse is idolatry and abhomination and that in the Sacrament of the aultar there is none other substance but only material bread and materiall wyne which are tokens of Christes body bloud onely and that the substance of Christes bodye and bloud is in no wyse in the sayd Sacrament of the aultar 8 Item that thou the sayd N. beyng conuented before certaine Iudges or Commissioners for thy disorder herein and beyng found obstinate wilfull and heady wast by their commaundement sent vnto me and my prison to be examined by me Processe to be made against thee for thy offence herein 9. Item that all and singuler the premisses haue bene and be true and manifest and thy selfe not onely infamed and suspected therof but also culpable therin and by reason of the same thou wast and art of the iurisdiction of me Edmund B. of London and before me accordingly to the order of the Ecclesiasticall lawes art to be conuented and also by me to be punished and reformed ¶ Here follow likewyse their aunsweres in a generall made to the Articles aboue rehearsed ¶ And first concernyng the first Article in beleeuyng there is a Catholike Church TO the first Article they altogether agreeyng affirmed the same to bee true Iohn Tudson and Thomas Browne further addyng that the Church of England as it was at that present vsed was no part of the true catholike Church ¶ Concernyng the second Article that there be in the Churche seuen Sacraments To the second Article they aunswered that they acknowledged but onely two Sacraments in Christes catholike Church that is to say Baptisme and the Supper of the Lord Iohn Went and Tudson affirmyng that the sacrament of the aultar as it is vsed is an Idoll and no sacrament at all ¶ Concernyng the third Article that they were first baptised in the fayth of the Catholike Church professing by their Godfathers the profession of the same c. To the third article they agreed and confessed all to be true that they were baptised in the fayth of Christ and of the church then taught and afterward duryng the time of K. Edward the vj. they hearyng the Gospel preached and the truth opened followed the order of religion doctrine then vsed and set foorth in the raigne of the sayd kyng Edward Concernyng the fourth Article that they for the space of certayne yeares did ratifie or allowe and not departe from any part of the profession of the same Church To this fourth Article they graunted also and agreed Iohn Went addyng moreouer that about seuen yeares past he then beyng about twenty yeares of age began to mislyke certayne thyngs vsed in the Church of England as the ministration of the Sacrament of the aultare likewyse all the ceremonies of the sayd Church and dyd lykewyse at that present tyme mislike the same as they were vsed although hys godfathers and godmothers promised for hym the contrary Iohn Tudson added also in much like sort and sayde that when he came to the yeres of discretion that is about nine yeares past beyng about eighteene yeares of age he did mislike the doctrine and religion then taught and set forth in the church of England sauyng in king Edwards tyme in whose tyme the Gospell was truly set forth and further sayde that the doctrine set forth in the Queenes raigne was not agreeable to Gods word nor yet to the true catholike church that Christ speaketh of c. Isabell Foster with other graunted adding likewyse and saying to the sayde foure Articles that she continued in the same faith and Religion which she was baptised in after she came to the yeres of discretion as other common people did howbeit blindly and without knowledge till the raigne of King Edward the sixt at which tyme shee hearing the Gospel truly preached and opened to the people receyued thereupon the fayth and religion then taught and set forth c. ¶ Concernyng the fift Article that they of late yeares haue swarued and gone away misliked and spokē agaynst the profession of the same Church at least some part thereof especially the sacrifice of the Masse the Sacrament of the aultar
should mistake his meaning and mine I sayde yea my Lorde so that I maye haue bookes on both sides as Caluin and my Lord of Caunterburies bookes and such other Well ê™ my lordt I will satisfie thy minde therein also and they all were in grea hope that shortly I shoulde become a good Catholicke as they call it Then was I brought into my Lordes inner chamber where you were and there was put in a chamber with mayster Dee who entreated me very frendly That night I supped at my Lords table and lay with mayster d ee in the chamber you did see On the morrow I was serued at dinner from my Lordes table and at night did eate in the hall with his gentlemeÌ„ where I haue bene placed euer sithence and fared wonderfull well Yea to say the truth for my liberty within the bondes of his Lordships house for my lodging and fare scarce haue I bene at any time abroade in better case so long together and haue found so much gentlenesse of my Lorde and his Chaplaynes and other seruauntes that I should easily haue forgotten that I was in prison were it not that this great cheare was often pouthered with vnsauery sauses of examinations exhortations posinges and disputations For shortly after supper the first monday at night I was hadde into my Lordes bedde chamber and there he woulde know of me howe I came first into these heresies I sayde I was perswaded thereto by the scriptures and authorities of the Doctours alledged by Peter Martyr in hys Lectures vppon the xi Chapiter of the first Epistle to the Corinthians whiles hee intreated there on that place De coena domini by the space of a moneth together But then my Lord enforced the playnnesse of Chrystes woordes and his almightye power demaundinge of mee what reason shuld moue me from the litterall sense of the words but I hauing no lust to those matters woulde haue alledged that there were bookes sufficient of that matter as Peter Martyr Cranmer and Oecolampadius neuerthelesse when this shifte would not serue but I was constrayned to say somewhat I sayd I was moued from the litterall sense by the manner of speakyng by the circumstaunce and by conference of other places of the scriptures It is euident that Christ tooke breade and that hee shewed them they seeing it bread whiche hee affirmed to be his body Christ affirmed that bread was his body But that affirmation taken literally can by no meanes be true Ergo the wordes if they bee taken according to the letter cannot be true For this predication Panis est corpus Christi or corpus Christi est panis is neither identica nor accidentalis nor aessentialis praedicatio Wherfore of necessitie I must say it was spoken in the like sense as Christ was a dore a vyne and a waye Neyther can it serue to say that it was not of bread that he affirmed to bee his body and that for two causes For what soeuer he shewed that was bread for nought els was seene But that which he shewed he affirmed to be hys body Ergo he affirmed of bread that it was his body The second reason is for that it was not chaunged before seeyng benedixit is gratias egit or ells Christe affirmed no true proposition and you are without authoritie In the end of this letter there were noted these sentences following collected for confirmation of his former assertions videlicet Eadem locutio poculi i. The same phrase is vsed and spoken vpon the cup. Dicitur postea panis It is called bread in the same place afterward Eadem ratione reiecero corpus qua tu panem i. By the reason as it may be denyed to be bread it may be denyed to be the body Ascendit in coelum i. His body ascended into heauen Corpore nobis factus est similis in omnibus post natiuitatem At nostrum corpus non potest esse in duobus locis Ergo c. In body hee was lyke to vs in all thinges after his natiuitie sinne excepted Seeyng then our body cannot be in two places at once Ergo neyther his Discipuli non stupebant c. His Disciples tooke it as no miracle nor wonder The last examination and condemnation of Mayster Greene. THus as it seemeth for this tyme they lefte off But not long after the Byshop perceauyng Greenes learning and constancy to be suche as neyther hee nor any of his Doctours and Chaplaynes coulde by the scriptures refell beganne then to obiecte and put in practise hys chiefe and strongest argument agaynst him whiche was the rigour of the Lawe and crueltye of execution an argument I ensure you which without the speciall grace of our God to flesh is importable And therefore vsynge lawe as a cloke of hys tyrannye the xxviii daye of Nouember the sayde Byshoppe examined him vppon certayne poyntes of Christian Religion Whereunto when hee had aunswered the Byshop appointed the register as their most common manner is to draw there out an order of confession Whiche beyng afterwardes redd vnto Greene was also subscribed by him as a confirmation of hys former assertions The tenour whereof here ensueth ¶ The confession and saying of Bartlet Greene. BArtlet Greene borne in the Cittye of London in the Parish of Bassingshall of the Dioces of London and of the age of xxv yeares being examined in the Byshops palace the xxvii daye of Nouember anno 1555. vppon certayne articles aunswered as followeth Videlicet that neither in the tyme of K. Edw. after that the Masse by hym was put down neither in the time of Q. Mary after that the masse was restored agayn he hath heard any masse at al but he sayth that in the raygne of the sayd Queenes Maiesty he the sayde Bartlet two tymes to witte at two Easter tides or dayes in the chamber of Iohn Polline one of the Preachers in king Edwardes tyme within the paryshe of Saincte Michaels in Cornhill of the Dioces of London did receiue the Communion wyth the sayde Pulline and Christopher Goodman sometyme reader of the Dyuinitie Lecture in Oxford now gone beyond the sea and the second tyme with the sayd Pulline with one Runneger Mayster of Arte of Magdalen Colledge in Oxford and this Examinate also sayth that at both the sayd Communions he and the other before named did take and receiue bread and wyne whiche Bread and wyne hee called Sacramentall bread and sacramentall wyne whiche he sayth were vsed there by them Pulline onely readyng the wordes of the institution expressed in the boooke of Communion In which receiuyng and vsing this Examinate sayth that the other aforenamed dyd receaue the Sacramente of the Lordes Supper and that they receyued materyall bread and materiall wyne no substaunce therof changed and so no reall presence of the body and bloude of Chryste there beyng but onely grace added thereto And further this Examinate sayth that he had
he were not among the lawyers such a phenix that he had very few or no fellowes to fâ—ye with hym or to followâ— hys steppes But God is to be praysed that although we read of few or none among that sort that dyed as he did yet good witnesse doe spring vpp dayly of the same profession to such towardnes and Godly zeale that some hope already appeareth shortly to come to passe that this godly Phenix shall not flye alone These foresayde notes and gatheringes of his out of the Doctoures were taken from him by Boner being found about hym which was to him no little griefe Hee among the rest was first apprehended but last of them condemned which was the xv day of Ianuary and afterward burned with the other Martyrs the 27. of the same moneth 3. Thomas Browne Martyr THomas Browne borne in the Paryshe of Hyston wythin the Dyoces of Elye came afterwarde to London where hee dwelled in the Parysh of Sainct Brides in Fleetestreete a maryed manne of the age of 37. yeares who because he came not to hys parish church was presented by the Constable of the Parishe to Boner As touching whose articles wherupon he was examined by the sayd Boner with his aunsweres also annexed to the same mention goeth before as in the generall processe of him and of the rest may appeare This Tomas Browne being had to FulhaÌ„ with the other thereto be examined was required vpon Thursday being the xxvi day of September to come into the Chappell to heare Masse whiche he refusing to doe went into the warren and there kneled among the trees For this hee was greatly charged of the Bishop as for an haynous matter because he sayd it was done in despite and contempt of theyr masse which seemed to the Byshop and his Chaplaynes no small offence At length being producted to his last examination before the sayd Bishop xv day of Ianuarye there to heare the sentence diffinitiue agaynst him first hee was required wyth many fayre wordes and glosing promises to reuoke hys doctrine to whome the foresayd Byshoppe speaking these woordes sayde Browne ye haue bene before me many tymes and ofte and I haue trauailed with thee to wynne thee from thyne erroures yet thou and suche like haue and doe reporte that I goe about to seeke thy bloud c. To whome the sayd Thomas Browne aunswered agayne yea my Lord sayd he in deede ye be a bloudsucker I would I had as much bloud as is water in the Sea for you to sucke Boner then proceeding to the articles when he hadde red them vnto him agayne as he had done diuers tymes before asked him whether he was content and willing to relinquishe those hys heresies and erroneous opinions as he called them and returne agayne vnto the vnitie of the catholicke fayth Whereunto he made aunswere again saying if they were heresies he would forsake them They be heresies quoth the Byshoppe Howe will ye proue it sayd Browne for I will not goe froÌ„ mine aunsweres except you caÌ„ proue them to be heresies which ye shal neuer do For that whiche you call heresie is no heresie Wyth that Boner not able or els not disposed to supply the part of a sufficient teacher in prouing that which the other had denyed by good authoritie and doctrine of the scripture went about with wordes and promise of pardon to allure him to renounce those his heresies as he called them and to returne vnto the vnitie of his mother the Catholicke Churche c. To whom the sayd Thomas inferred agayne as followeth Proue it sayd he to be heresie that I do hold and mayntayne and I will turne to you But you condemne me because I wil not confesse and beleue the bread and in the sacrament of the aultar as you call it to be the body of Christ and therfore ye spill myne and such like innocents bloud being the Queenes true subiectes for whiche you shall aunswere and that shortly After this being spoken Boner as hee had done to the other before read in writing the sentence diffinitiue agaynst him The copie and forme of which sentence wherwith the Papistes were wont to condemne all the innocent saynts of Christes is aboue expressed pag. 1417. And so this done he was committed to the Sheriffes to be had away and burned the xxvii day of the sayd moneth of Ianuary constantly abiding with the other the Popes tormentes for the true confession of his Christian fayth 4. Iohn Tudson Martyr THe same daye and tyme when the foresayde Iohn Browne with his fellowes was condemned as is aboue rehearsed being the xv day of Ianuarye was also producted Iohn Tudson with the rest of the sayde company vnto the like condemnation This Iohn Tudson was borne in Ipswich in the Countye of Suffolke after that apprentise in London dwelling with one George Goodyeare of the parishe of saynct Mary Botulphe within the dioces of London who being complayned of to Sir Richard Cholmley and Doct. Story was by them sent vnto Boner bishop of London and was diuers tymes before him in examination The Articles and interrogatories ministred vnto hym as vnto the rest before are specified with hys aunsweres also to the same annexed c. After this hee was brought vnto the open Consistory where the sayd blessed and true seruaunt of the Lord Iohn Tudson appearyng before the sayde byshoppe and his complices was moued with sundry perswasions as theyr maner is to goe from his opinion which they named heresie and to persiste in the vnitie of the Churche which they were of but hee constaÌ„tly persisting in that which he had receiued by the preachers in king Edwardes tyme refused so to doe saying there was no heresie in his answeres For I sayd he defy all heresie The Byshop yet still vsed his olde accustomed perswasions to remoue him promising moreouer all hys offences and erroures as he called them to bee forgeuen hym if he would returne c. Then sayde Tudson Tell me wherein I haue offended and I will returne Then sayd the Byshop In your aunsweres No sayd Tudson agayne I haue not therein offended and ye my Lord pretend Charitie but nothing therof appeareth in your workes Thus after a few wordes the bishop did likewise promulgate agaynst hym sentence of condemnation whiche being red the godly and constant martyr was committed to the secular power and so wyth much pacience finished this life with the other aboue named the xxvii daye of Ianuary 5. Iohn Went Martyr IOhn Went borne in Langham in Essex within the Dyoces of London of the age of 27. a Shereman by occupation first was examined as partly is touched before by Doctor Story vpon the sacrament of his popishe Aultar and because the poore man did not accord with him throughly in the reall presence of the body and bloud of Chryst the sayd Story did send hym vp to Boner Byshop of London Who
againe on the other side how great profit they should get if hee as the principall standerde bearer shoulde bee ouerthrowen By reason whereof the wily papistes flocked about hym wyth threatning flattering entreating promising and al other meanes especially Henry Sydal and frier Iohn a Spanyarde De Villa Garcina to the ende to driue him to the vttermoste of their possibilitye from hys former sentence to recantation First they set foorth how acceptable it would be bothe to the King and Queene and especially howe gainfull to hym and for his soules health the same shoulde be They added moreouer howe the Counsaile and the Noble men bare him good wil. They put him in hope that he shoulde not onely haue hys life but also be restored to hys ancient dignity saying it was but a small matter and so easie that they required him to do only that he would subscribe to a few woordes wyth his owne hande which if he dyd there should be nothing in the realme that the Queene woulde not easily graunt hym whether he would haue richesse or dignitye or els if hee had rather liue a priuate life in quyet rest in what soeuer place he listed wythoute all publicke ministery only that he would set hys name in two words to a litle leaf of paper but if he refused there was no hope of health and pardone for the Queene was so purposed that shee woulde haue Cranmer a Catholicke or els no Cranmer at all Therefore hee shoulde chuse whether hee thought it better to ende his life shortly in the flames and firebrands now ready to be kindled then wyth much honour to prolong hys life vntil the course of nature did cal him for there was no middle way Moreouer they exhorted hym that he woulde looke to his wealth his estimation and quietnesse saying that hee was not so olde but that many yeres yet remained in this his so lusty age and if he would not doe it in respect of the Queene yet he should do it for respecte of hys life and not suffer that other men shuld be more careful for his health then he was him self saying that this was agreeable to hys notable learning vertues which being adioyned wyth his life would be profitable both to himselfe and to many other but being extinct by death shoulde be frutefull to no man that hee shoulde take good heede that he went not too farre yet there was time enoughe to restore all thing safe and nothing wâ—nted if he wanted not to himself Therefore they would him to lay holde vpon the occasion of hys health while it was offered least if he woulde nowe refuse it while it was offered he mighte heereafter seeke it when he could not haue it Finally if the desire of life did nothing mooue him yet he should remember that to die is grieuous in all ages and especially in these his yeres and flower of dignitie it were more greuous but to die in the fire such torments as is most grieuous of all With these like prouocations these fair flatterers ceased not to solicite and vrge hym vsing all meanes they could to drawe him to their side whose force his manly constancie did a greate while resist But at last when they made no ende of calling and crying vpon him the Archb. being ouercome whether thorow their importunity or by his owne imbecillity or of what mind I can not tell but at length gaue hys hand It might be supposed that it was done for the hope of life and better dayes to come But as we maye since perceiue by a letter of hys sente to a Lawyer the moste cause why he desired his time to be delaied was that he woulde make an ende of Marcus Antonius which hee had alreadye begunne but howe soeuer it was playne it was to be against his conscience The fourme of whiche recantation made by the Friers and Doctours whereunto he subscribed was thys The copie and woordes of Cranmers recantation I Thomas Cranmer late Archbish. of Canterburie doe renounce abhorre and detest all maner of heresies and errors of Luther and Zwinglius and all other teachings which be contrarye to sounde and true doctrines And I beleeue most constantly in my heart and wyth my mouth I confesse one holy and Catholicke Church visible wythout the which there is no saluation and thereof I knowledge the Bishop of Rome to be supreame heade in earth whom I knowledge to be the highest Byshop and Pope Christes vicare vnto whome all Christen people ought to be subiect And as concerning the Sacramentes I beleeue and worship in the Sacrament of the altar the very body and bloude of Christe being contained most truely vnder the formes of bread and wine the bread through the mightye power of God being turned into the body of our sauioure Iesus Christ and the wine into his bloud And in the other 6. sacraments also like as in thys I beleeue and hold as the vniuersal church holdeth and the church of Rome iudgeth and determineth Furthermore I beleeue that there is a place of purgatorie where Soules departed be punished for a tyme for whome the church doth godly and wholsomely pray lyke as it doth honor Saints and make praiers to them Finally in all things I professe that I doe not otherwise beleeue then the catholicke Church the church of Rome holdeth teacheth I am sory that euer I held or thought otherwise And I beseech almighty God that of hys mercy he wil vouchsafe to forgeue me whatsoeuer I haue offended against God or his church and also I desire beseeche all Christian people to pray for me And all such as haue bene deceiued either by myne example or doctrine I require them by the bloude of Iesus Christ that they will returne to the vnitie of the churche that we may be all of one mind without schisme or diuision And to conclude I submit my selfe to the Catholicke church of Christ and to the supreme head therof so I submit my selfe vnto the moste excellent maiesties of Phillip and Mary King Queene of this Realme of England c. and to all their lawes and ordinances being ready alwaies as a faithfull subiecte euer to obey them And God is my witnes that I haue not done this for fauor or feare of any person but willingly and of mine owne minde as well to the discharge of mine owne conscience as to the struction of other This recantation of the Archb. was not so soone conceiued but the Doctors Prelates wythout delay caused the same to be imprinted and set abroad in all meÌ„s hands Whereunto for better credite first was added the name of Thom. Cranmer with a solemne subscription then folowed the witnesses of this recantation Henry Sydal and Frier Iohn De Villa Garcina All this while Cran. was in no certaine assuraunce of his life although the same was faithfully promised to him by the doctours but after that they had their
the Pope taketh vpon him to geue Empires and kyngdomes being none of his t◠such as will fall downe and worship hym and kisse his feete And moreouer his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse and to be his footemen and that if any Emperour and kyng geue him any thyng they geue him nothing but that is his owne and that he may dispense agaynst Gods worde against both the old and new Testament agaynst s. Pauls Epistles and agaynst the gospell And furthermore what so euer he doth although he draw innumerable peoply by heapes with himselfe into hell yet may no mortal mā reprooue hym because he beyng iudge of all men may bee iudged of no man And thus he litteth in the Temple of God as he were a God nameth himself Gods Uicar yet he dispenseth agaynst God If this be not to play Antichrists part I cannot tel what is Antichrist which is no more to say but Christes enemy and aduersary who shall sit in the temple of God aduancing himselfe aboue all other yet by hypocrisie and fayned religion shall subuert the true religion of Christ and vnder pretence and colour of christian religion shall worke against Christ and therfore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth himselfe aboue al the world or can be more aduersary to Christ thē to dispense against gods lawes and where Christ hath geuen any commandement to command directly the cōtrary that man must needes be taken for Antichrist But vntil the tyme that such a person may be found men may easily coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrowe both Gods lawes and mans lawes taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially the crowne of this realme with the lawes and customes of the same I see no meane how I may consent to admit this vsurped power within this realme contrary to myne othe myne obedience to Gods law mine allegeance and dutie to your Maiesty and my loue and affection to this realme This that I haue spoken against the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes personne whom I know not but I shall pray to God to geue hym grace that he may seeke aboue al things to promoote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes Nor I haue not spoken it for feare of punishment and to auoyd the same thinkyng it rather an occasion to aggrauate them to diminish my trouble but I haue spokē it for my most bounden duty to the crown liberties laws customs of this realm of England but most specially to discharge my conscience in vttering the truth to gods glory casting away all feare by the comfort which I haue in Christ who sayth Feare not them that kil the body and cannot kill the soule but feare hym that can cast both body soule into hell fire He that for feare to loose this lyfe wyll forsake the truth shal loose the euerlasting lyfe And he that for the truthes sake will spend his lyfe shall find euerlasting life And Christ promiseth to stande fast with them before hys father which wil stand fast with hym here Which comfort is so great that whosoeuer hath his eies fixed vpō Christ cannot greatly passe on this lyfe knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen And as touchyng the sacrament I sayd For as much as the whole matter standeth in the vnderstāding of these words of Christ This is my body This is my bloud I sayde that Christ in these wordes made demonstration of the bread wyne and spake figuratiuely callyng bread his body and wyne his bloud because he ordeyned them to bee Sacraments of his body and bloud And where the papistes say in those two points contrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely Herein I sayd I would be iudged by the old church and which doctrine could be prooued the elder that I would stand vnto And forasmuch as I haue alledged in my booke many old authors both Greekes and Latines which aboue a thousand yeres after Christ continuallye taught as I do if they could bring forth but one olde author that sayth in these two points as they say I offred 6. or 7. yeres ago doe offer yet still that I will geue place vnto them But when I bring forth any author that saith in most plain termes as I do yet saith the other part that the authors ment not so as who should say that the Authours spake one thing ment cleane contrary And vpon the other part when they cannot find any one Author that saith in words as they say yet say they that the authors mente as they say Now whether I or they speake more to the purpose herein I referre me to the iudgement of all indifferent hearers yea the old church of Rome aboue a thousand yeres togethers neither beleued nor vsed the Sacrament as the church of Rome hath done of late yeres For in the beginning the church of Rome taught a pure a sound doctrine of the sacrament But after that the church of Rome fell into a newe doctrine of transubstantiation with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded and the old church of Rome vsed aboue a thousand yeres And yet to deface the old they say that the new is the old wherein for my part I am content to stand to the triall But their doctrine is so fond and vncomfortable that I meruaile that anye man would allowe it if he knewe what it is But howsoeuer they beare the people in hande that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made ij bodies one naturall hauyng distance of members wyth forme and proportion of mans perfite body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distaunce of members nor forme fashion or proportion of a mans naturall body And such a bodye is in the Sacrament teach they and goeth into the mouth with the forme of bread entreth no further thē the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heat in digesting So that when the forme of bread is digested that body of Christ is gone And for as much as euill men be as long in digesting as good mē the body of Christ by their doctrine entreth as farre
after that the scripture was translated into English by the faithfull Apostle of Englande W. Tindall became a diligent hearer and a feruent embracer of Gods true Religion so that he delighted in nothing so much as to heare and speak of Gods word neuer being without the new Testamēt about him although he could not read him selfe But when he came into any cōpany that could read his book was alwaies ready hauing a very good memory so that he could recite by hart most places of the new testamēt his conuersation and liuing being very honest and charitable as his neighbors are able to testify So it was that in the dayes of King Henry the eight at what time Doctour Trigonion and Doctour Lee dyd visite Abbayes the sayd Iohn Maundrell was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde where he was accused that he had spoken agaynst the holy water holy bread and such like ceremonyes and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises which is in the sayd coūty Neuertheles his feruēcy did not abate but by Gods mercifull assistaunce he tooke better hold as the sequele hereof will declare For in the dayes of Queene Mary when popery was restored agayne and Gods true religion put to silence the sayd Iohn Maūdrell left his owne house and departed into the County of Glocestershyre and into the North part of Wiltshyre wandring from one to an other to such men as he knew feared GOD with whome as a seruaunt to keepe their cattell he there did remayne with Iohn Bridges or some other at Kingeswoode but after a time he returned to his country and there comming to the Ueys to a frend of his named Anthony Clee had talk conference with him in a Garden of returning home to his house And when the other exhorted hym by the woordes of Scripture to flye from one Citty to an other he replying agayne by the wordes of the Apocalips 21. of them that be fearefull c. sayd that he needes must go home and so did Where he with Spicer and Coberley vsed at times to resort and conferre together At length vpon the Sonday folowing they agreed together to go to the parish Church called Keuell where the sayd Iohn Maundrell the other two seing the parishioners in the procession to folow worship the Idoll there caried aduertised thē to leaue the same to return to the liuing god namely speaking to one Rob. Barkesdale head man of the Parish but he tooke no regard to these wordes After this the Uicare came into the Pulpit who there being about to read his beadroll and to pray for the soules in Purgatory the sayde Iohn Maundrell speaking wyth an audible voyce sayd that that was the Popes pinfolde the other two affirming the same After which wordes by commaūdement of the Priest they were had to the stocks where they remained till theyr seruice was done and then were brought before a Iustice of peace and so the next day caried to Salisbury all three and presented before Bishop Capon and W. Geffrey being Chauncellor of the Dioces By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses but seldome openly And at theyr last examination these were the Articles whiche the Chauncellour alledged agaynst them being accompanied with the Sheriffe of the shyre one M. Saint Iohns other Popishe Priestes in the Parish Church of Fisherton Anger demaunding how they did beleue They aunswered as christen men should and ought to beleue and first they sayd they beleued in God the Father and in the Sonne and in the holy ghost the xij articles of the Creed the holy Scripture from the first of Genesis to the last of the Apocalips But that fayth the Chauncellour woulde not allowe Wherefore he apposed them in particular Articles Firste whether that they did not beleue that in the Sacrament of the aulter as he termed it after the wordes of consecratiō spoke by the priest at masse there remayned no substaunce of bread nor wine but Christes body flesh and bloud as he was borne of the virgine Mary Whereunto they aunswered negatiuely saying that the popish masse was abhominable Idolatry and iniurious to the bloud of Christ but confessing that in a faythfull Congregation receiuing the Sacrament of Christs body and bloud being duely ministred acccording to Christes institution Christes body and bloud is spiritually receiued of the faythfull beleuer Also being asked whether the Pope was supreame head of the Churche and Christes Uicar on earth they aunswered negatiuely saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Antichrist and Gods enemy The Chauncellour sayde will you haue the Churche without a head They aunswered Christ was head of his Church and vnder Christ the Queenes maiesty What sayd the Chaūcellour a woman head of the church yea sayd they within her graces dominions Also that the soules in purgatory were deliuered by the Popes pardons and the suffrages of the Church They said they beleued faithfully that the bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued vnto the end of the world so that they feared nothing the Popes Purgatory or estemed his pardons Also whether Images were necessary to be in the churches as lay mens bookes and Sayntes to be prayed vnto and worshipped They answered negatiuely Iohn Maundrell adding that wooden Images were good to rost a shoulder of mutton but euill in the Church whereby Idolatry was committed Those Articles thus aunswered for theyr Articles were one and theyr aunsweres in maner like the Chauncellor read theyr condemnation so deliuered them to the Shiriffe Then spake Iohn Spycer saying Oh M. Sheriffe now must you be theyr butcher that you may be guilty also with them of innocent bloud before the Lord. This was the 23. day of March an 1556. the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury Wiltom where were ij postes set for them to be burnt at Whiche men commyng to the place kneled downe and made theyr prayers secretly together then being disclothed to theyr shyrtes Iohn Maūdrell spake with a loud voyce not for all Salisbury Which wordes mē iudged to be an answere to the Shiriffe which offred him the queenes pardō if he would recant And after that in like maner spake Iohn Spicer saying this is the ioyfullest day that euer I sawe Thus were they 3. burnt at two stakes where most constauntly they gaue theyr bodyes to the fire and theyr soules to the Lord for testimony of his trueth As touching William Coberley this moreourr is to be noted that his wife also called Alice beyng apprehended was in the kepers house the same time deteined
Christe videlicet that in the blessed sacrament of the aultar vnder forme of breade and wine there is not the very body and bloude of our Sauiour in substance but onely a token and memoriall thereof and that the very body and bloude of Christ is in heauen and not in the sacrament 4 Item that she hath bene and yet is amongst the parishioners of Tunbridge openly noted and vehemently suspected to be a sacramentarie and hereticke Her personall answeres to the said Articles TO the whych foresayde articles her aunsweares were these First that shee was and is of the sayd parishe of Tunbridge in the Dioces of Rochester 2 That al persons which do preach and hold otherwise and contrary to that which the holy catholicke churche of Christ doth are to be reputed for excommunicate and heretickes adding wythall that neuerthelesse she beleeueth not the holy Catholike church to be her mother but beleueth only the father of heauen to be her father 3 Thirdly that shee hath and yet doeth verely beleeue hold and affirme in the Sacrament of the Aultare vnder fourmes of bread and wyne not to be the very body and bloud of our Sauiour in substance but onely a token and remembraunce of hys death to the faithfull receiuer and that his body and substaunce is onely in heauen and not in the Sacrament 4 Lastly as touching howe shee hath beene or is noted and reputed among the parishners of Tunbridge shee sayd shee could not tell howbeit shee beleeued shee was not so taken and reputed Examination and condemnation of Iohn Harpole and Ioane Beach THe lyke matter and the same foure Articles were also the same present time and place ministred to Iohn Harpole by the foresayde byshop Maurice who after the like aunsweares receiued of hym as of the other before adiudged and condemned them both together to deathe by one fourme of sentence according to the tenor course of their seueral sentence which ye may read before in master Rogers storie And thus these ij Christian Martyrs coupled in one confession being condemned by the bishop suffered together at one fire in the towne of Rochester where they together ended their liues about the first day of this present moneth of Aprill Iohn Hullyer Minister and Martyr NExte after these ensueth the Martyrdome of Iohn Hullyer Minister who first being brought vp in the Schoole of Eaton was afterwarde Scholler and then Conducte in the Kings Colledge at Cambridge and in the same Uniuersitie of Cambridge suffered vnder Doctour Thurlby Bishop of Elye and hys Chauncelloure for the syncere setting out of the lyght of Gods gracious Gospell reuealed in these oure dayes In whose behalfe thys is to be lamented that among so many fresh wittes and stirring pennes in that Uniuersitie so little matter is leaft vnto vs touching the processe of his iudgement and order of hys suffering whych so innocently gaue hys lyfe in suche a cause among the middest of them By certayne letters whych hee hym selfe leafte behinde him it appeareth that hee was zealous and earnest in that doctrine of truthe whych euerye true Christian man oughte to embrace His Martyrdome was about the second day of this present moneth of Aprill ¶ Letters of M. Iohn Hullier Minister A Letter of Iohn Hullier to the Christian congregation exhorting them faithfully to abide in the doctrine of the Lord. IT standeth now most in hand O deare Christians all them that looke to bee accounted of Christes flocke at that great and terrible day when a separation shal be made of that sort that shal be receiued from the other which shal be refused faithfully in this time of great afflictions to heare our master Christes voice the only true shepheard of our soules whych sayeth Who so euer shall endure to the ende shall be safe For euen nowe is that great trouble in hande as heere in England we may wel see that our Sauiour Christ spake off so long before which shoulde followe the true and sincere preachinge of his Gospell Therefore in thys time wee must needes eyther shewe that wee be hys faithfull Souldiours and continue in hys battaile vnto the ende putting on the armoure of God the buckler of faith the brest plate of loue the helmet of hope and saluation and the sworde of his holy woorde whiche wee haue heard plentifully wyth all instaunce of supplication and prayer or els if we do not woorke and labour with these we are Apostataes and false souldiours shrinking moste vnthankefully from our gracious and soueraigne Lorde and Captaine Christe and leaning to Beliall For as hee sayeth plainely Who so euer beareth not my crosse and foloweth me he can not be my disciple And no man can serue two maisters for either he must hate the one and loue the other or els he shall leane to the one and despise the other The which thing the faithfull Prophete Helias signified when hee came to the people and sayde Why halte yee betweene two opinions If the Lorde be God followe hym or if Baal be hee then folowe him Nowe let vs not thinke but that the same was recorded in wryting for oure instruction whome the endes of the worlde are come vppon as the Apostle Saint Paule sayeth What so euer thyngs are wrytten aforehande they are wrytten for our learning If Christe be that onely good and true shepheard that gaue his life for vs then lette vs that beare his marke and haue our consciences sprinkled with his bloude followe altogether for our saluation hys heauenly voyce and calling according to oure profession and first promise But if we shall not so do certainly say what we can although we beare the name of Christe yet we be none of hys sheepe in deede For he sayeth very manifestly My sheepe heare my voyce and followe me a straunger they will not followe but will flee from him for they knowe not the voyce of a straunger Therefore lette euery man take good heede in these perillous dayes whereof we haue had so much warning aforehande that he be not beguiled by the goodly outward shewe and appearance as Eue was of our olde subtile enemie whose crafte and wylinesse is so manifolde and diuers and so full of close windings that if he can not bring hym directly and the plaine straight way to consent to his suggestions then he will allure him and winde him in by some other false wayes as it were by a traine that hee shall not perceiue it to deceiue him wythall and to steale from him that goodly victorie of the incorruptible and eternall crowne of glorye which no man els can haue but he that fighteth lawfully as at thys present day if hee can not induce him thorowly as other doe to fauor his deuelish religion and of good wil and free heart to helpe to vpholde the same yet he will enueagle him to resorte to hys wicked and whorish schoolehouse and at the least
through the fatall death of blessed K. Edw. followed the woefull ruine of religion in the raygne of Queene Mary his sister In which alteration notwithstanding the general backsliding of the greatest part and multitude of the whole realme into the olde papisme agayne yet this poore blind woman continuing in a constant conscience proceeded still in her former exercise both being zelous in that shee had learned and also refusing to communicate in religion with those which taught contrary doctrine to that she before had learned in king Edwardes time as is aboue declared For the which she was called and conuented before the foresayd Bishop and D. Draycot with diuers other called in to beare witnesse * Articles ministred vnto her THe Articles ministred to her and wherewith she was charged were these First that she did hold the Sacrament of the Aultar to be but onely a memory or representation of Christes bodye and materiall bread and wyne but not his naturall body vnlesse it were receaued And that it ought not to be reserued from time to tyme ouer the Aultar but immediately to be receaued c. Item that she did hold in receiuing of the sacramente of the Aultar she did not receaue the same body that was borne of the virgine Mary and suffered vppon the Crosse for our redemption c. Item she did hold that Christe at his last supper dyd not blesse the bread that he had then in hys handes but was blessed hymselfe and by the vertue of the wordes of consecration the substaunce of the bread and wyne is not conuerted and turned into the substaunce of the body bloud of Christ. Item shee did graunt that shee was of the parishe of Alhallowes in Darby c. Item that all and singular the premisses are true and notorious by publike report and fame c. Whereunto she aunswered that she beleued therein so much as the holye scriptures taught her and according to that she had heard preached vnto her by diuers learned mē Whereof some suffered imprisonment and other some suffered death for the same Doctrine Amongest whome she named beside other Doctour Taylour whome she sayde took it of hys conscience that the doctrine which he taught was true and asked of them if they would doe so in lyke case for their doctrine whiche if they woulde not she desired them for Gods sake not to trouble her being a blynde poore and vnlearned woman wyth anye further talke saying by Gods assistaunce that she was ready to yeld vpp her lyfe in that fayth in suche sorte as they shoulde appoynt And yet notwithstanding being Prest by the sayd byshoppe and Doctor Draycot with many argumentes of Christes omnipotency as why was not Christe able as well to make the bread his bodye as to turne water into wyne rayse Lazarus from death and suche other lyke arguments and many times being threatned with greuous imprisonmentes tormentes death The poore woman thus being as it wer half astonied through their terrors threates and desirous as it seemed to prolong her lyfe offered vnto the Bishop then present that if he would before that company take it vpon his conscience that the doctrine which he would haue her to beleue concerning the sacrament was true and that he would at the dreadful day of iudgement aunswere for her therein as the sayd Doct. Taylor in diuers of his sermons did offer she would thē further aunswere them Whereunto the Bishop aunswered hee woulde But Doctor Draycot his Chauncellour hearyng that sayde My Lord you knowe not what you doe you maye in no case aunswere for an hereticke And immediately hee asked the poore woman whether she would recant or no sayd she should aunswere for her selfe Unto whose sayings the Bishop also reformed himselfe The poore woman perceauing this aunswered again that if they refused to take of theyr conscience that it was true they woulde haue her to beleue shee would answere no further but desired them to do theyr pleasure and so after certayne circumstances they pronounced sentence agaynst her and deliuered her vnto the Bayliffes of the sayd Towne of Darby afore named Who after they hadde kept her about a moneth or fiue weekes at length there came vnto them a writte De heretico comburendo by vertue whereof they were appoynted by the sayd Byshoppe to bryng her to the Paryshe Churche of all Sayntes at a day appoynted where Doct. Draycot should make a Sermon When the daye and time was come that this innocent Martyr shoulde suffer first commeth to the Church Doct. Draycot accompanyed with diuers gentlemen as Mayster Tho. Powthread M. Henry Uernon M. Dethick of Newall and diuers others This done all things now in a readines at last the poore blinde creature and seruant of God was brought and set before the Pulpit where the sayd Doct. being entred into his sermon and there inueiyng agaynst diuers matters which he called heresies declared vnto the people that that woman was condemned for denying the blessed sacrament of the Aulter to be the very body and bloud of Christ really and substancially and was thereby cut off from the body of the Catholick church and sayd that she was not onely blinde of her bodily eyes but also blind in the eyes of her soule And he sayd that as her body shuld be presently consumed with materiall fire so her soule shoulde be burned in hel with euerlasting fire as soone as it should be seperated from the body and there to remayne world without end and sayd it was not lawfull for the people to pray for her and so with many terrible threates he made an end of his sermon and commāded the Bayliffes and those gentlemen to see her executed And the sermon thus ended eftsoones the blessed seruant of God was caried away from the sayd Church to a place called the windmill Pit neare vnto the sayd Towne and holding the foresayd Roger Wast her brother by the hand she prepared herselfe and desired the people to pray wyth her and sayde such prayers as she before had learned cryed vpon Christ to haue mercy vpon her as long as life serued In this meane season the sayde D. Draycot went to hys Inne for great sorrow of her death and there layd him downe and slept during all the tyme of her execution and thus much of Ioane Wast Now for so muche as I am not ignoraunt faythfull reader that this and other storyes more set forth of the Martyrs shall not lack carpers and markers enow ready to seeke all holes and corners how to diffame the memory of GODS good Saynctes and to condemne these hystoryes of lyes and vntruthes especially hystories wherin they see their shamefull actes and vnchristian crueltye detected and brought to lyghte therfore for better confirmation of thys historye aboue written and to stop the mouthes of such Momes thys shall be to admonish all and singular readers hereof that the discourse of this
that day or the daye following I should haue sent thence 22. heretickes indited before the Commissioners in dede so I had compelled to beare theyr charges as I did of the other which both stoode me aboue 20. nobles a summe of money that I thought full euill bestowed And these heretickes notwithstanding they had honest Catholicke keepers to conduct and bring them vp to me and in all the way frō Colchester to Stradford of the Bow did goe quietly and obediently yet comming to Stratford they began to take hart of grace and to doe as pleased themselues for there they beganne to haue theyr garde which generally increased till they came to Algat◠where they were lodged Friday night And albeit I tooke order that the sayde heretickes shoulde be with me very early on saterday mornyng to the intent they mighte quietlye come and bee examined by me yet it was ¶ The Picture of xxij godly and faythfull Christians apprehended about Colchester prisoned together in one band and so with three leaders at the most brought vp to London betweene x. and a xi of the clocke before they would come and no waye woulde they take but through Cheapside so that they were brought to my house with about a thousande Persons Which thing I tooke very strange and spake to sir Iohn Gressam then being with me to tell the Mayor and the Sheriffes that thys thing was not well suffered in the City These naughty hereticks all the way they came through Cheapside both exhorted the people to their part and had much comfort à promiscua plebe and being entred into my house and talked withall they shewed thēselues desperate and very obstinate yet I vsed al the honest meanes I could both by my self and other to haue wonne them causing diuers learned men to talke with them and finding nothing in them but pride and wilfulnes I thought to haue had them all hether to Fulham and here to geue sentence agaynst them Neuerthelesse perceiuing by my last doing that your grace was offended I thought it my duetie before I any thing further proceded herein to aduertise first your grace hereof and knowe your good pleasure whiche I beseeche your grace I may doe by thys trusty bearer And thus most humblye I take my leaue of youre good grace beseeching almighty God alwayes to preserue the same At Fulllam postridie Natiu .1556 Your graces most bounden Bedesman and seruaunt Edmond Boner By this letter of Bishop Boner to the Cardinall is to be vnderstand what good will was in this Bish. to haue the bloud of these men and to haue past with sentence of condemnation agaynst them had not the Cardinal somwhat as it seemed haue stayed his feruent headines Concerning the which Cardinal although it cannot be denyed by his Actes and writings but that he was a professed enemy and no otherwise to be reputed but for a papist yet agayne it is to be supposed that he was none of the bloudy cruell sort of papistes as may appeare not only by staying the rage of this Byshop but also by his solicitous writing and long letters written to Cranmer also by the complaintes of certayne papistes accusing him to the Pope to bee a bearer with the heretickes by the popes letters sent to him vpon the same calling him vp to Rome setting Fryer Peto in his place had not Q. Mary by special entreaty haue kept him out of the popes danger All whiche letters I haue if neede be to shewe besides also that it is thought of him that toward his latter end a little before his comming from Rome to England he begā somwhat to sauour the doctrine of Luther and was no lesse suspected at Rome Yea furthermore did there at Rome conuert a certayne learned Spanyarde from papisme to Luthers side notwithstanding the pompe and glory of the world afterward caryed him away to play the papist thus as he did But of this Cardinall enough To returne now to this godly company agayne first how they were brought vp in bandes to London ye haue heard Also how Boner was about to haue red the Sentence of death vpon them how he was stayed by the Cardinall ye vnderstand As touching their confession which they articled vp in writing it were to tedious to recite the whole at length Briefly touching the article of the Lords Supper for the whiche they were chieflye troubled thus they wrote as here followeth The supper of the Lord. WHeras Christ at his last supper took bread whē he had geuē thanks he brake it gaue it to hys disciples and sayd take eate this is my body likewise tooke the cup and thanked c. We do vnderstand it to be a figuratiue speache as the most maner of his language was in parrables darke sentences that they which are carnally minded should see with their eyes and not perceiue and heare with their eares not vnderstand signifying this that as he did breake the breade among them being but one loafe they al were partakers thereof so we through his body in that it was broken and offered vpon the crosse for vs are all partakers thereof and his bloud clenseth vs from our sinnes hath pacified Gods wrath towards vs and made the attonement betwene God vs if we walke henceforth in the light euen as he is the true light And in that he sayd further do this in the remembrance of me it is a memoriall and token of the suffering death of Iesu Christ and he commaunded it for this cause that the congregatiō of Christ should come together to shew his death and to thanke and laud him for all his benefites magnifye his holy name so to breake the bread drinke the wine in remembrance that Christ had geuen his body and shed his bloud for vs. Thus you may well perceiue though Christe called the bread his body the wine his bloud yet it followeth not that the substaunce of his body shoulde be in the bread and wine as diuers places in Scripture are spoken by Christ and the Apostles in lyke phrase of speach as in Iohn 15. I am the true vine also in Iohn the .10 I am the doore and as it is written in the 9. to the Hebrues and in Exodus 24. how Moyses tooke the bloud of the Calues and sprinckled both the booke and all the people saying This is the bloud of the couenant or Testament And also in the 5. chapter of Ezechiell how the Lord said vnto him concerning the third parte of his heare saying This is Hierusalem c. Thus we see the Scriptures how they are spoken in figures and ought to be spiritually examined and not as they would haue vs to say that the bodily presēce of christ is in the bread which is a blasphemous vnderstanding of the godly word and is contrary to all holy scriptures Also we do see
mindfull of my bloud Wint. Now you may see hee will not aunswere to these but as he hath aforesayd Then spake the Counterfeit Ordinary agayne and sayd Counterf My Lord aske him what he sayth to the Sacrament of the aultar Then the Byshop asked me as my Counterfeit Ordinary required him Grat. My Lord I doe beleue that in the sacrament of the Supper of the Lord truely ministred in both kinds according to the institution of Christ vnto the worthy receauer he eateth mistically by fayth the body and bloud of Chryst. Then I asked him if it were not the truth And hee sayde yes Then sayd I beare witnesse of the truth Winchester Then the Bishop of Winchester whose head being subtilest to gather vpon my wordes sayd My Lord see you not how he creepeth away with his heresies and couereth them priuely Note how hee here seperateth the Sacrament of the aulter from the supper of the Lord meaning it not to be the true sacrament also how he condemneth our ministration in one kinde and alloweth that the vnworthy receauer doth not eate and drinke the body and bloud of Christ which be sore matters truely wayed being couered very craftely with his subtill shiftes of sophistry but he shall aunswere directly or euer he depart Grat. My Lord this is but your gathering of my wordes for you before confessed the same sayinges to be the truth this you catch at me and fayne woulde haue a vauntage for my bloud but seeing you iudge me not to meane the sacramēt of the aultar nowe come to the probatiō of the same sacrament and proue it to be the true sacrament and I am with you or els if you can proue your Church to be the true Church I am also with you But then he called to memory the last probation of the Churche and sacramentes howe hee before was driuen to forsake the scriptures and to shew me by good reason how they might minister the sacrament in one kinde his reason was this Like as a man or woman dyeth on a sodayn and so when we haue geuen him the body of Christ in the meane time the partie dyeth and so he eateth the bodye of Christ not drinketh his bloud And this was his simple shift in the prouing of their Sacramentes so that he was now halfe abashed to begin that matter agayne But yet a little subtile shift he brought in and sayd Winc. What sayest thou by the administration of the priests euery day for them selues and they minister in bothe kindes To that I aunswered you haue two administrations for I am sure at Easter you minister but in one kinde and therfore it is not according to the institution of Christ but after your owne imaginations Winc. Why then what sayest thou to these wordes Take eate this is my body These are the wordes of Christe Wilt thou deny them Grat. My Lord they are the words of scripture I affirme them and not deny them Rochest Why then thou doest confesse in the sacrament of the aulter to be a reall presence the selfe same body that was borne of the Uirgine Mary and is ascended vp into heauen Grat. My Lord what do you now meane do you not also meane a visible body for it cannot be but of necessitie if it be a reall presence and a materiall body it must be a visible body also Winc. Nay I say vnto thee it is a reall presence and a materiall body and an inuisible body to Grat. My Lord then it must needes be a phantastical body for if it shoulde bee materiall and inuisible as you affirme then it must needes be a phantasticall body for it is aparaunt that Christes humayne body was visible and seene Winc. Then the Bishop brake out and said when diddest thou see him I pray thee tell me Grat. To that I aunswered and sayd a simple argument it is Because our corporall eyes cannot comprehend christ doth that proue or follow that he is inuisible because wee cannot see him Winc. And with that the Bishop began to waxe weary of his argument and remoued his talke to Iudas in eatyng the sacrament said he eat him wholy as the Apostles did Grat. And then I asked him if he meant Christes flesh and bloud the which he speaketh of in the 6. of Iohn and saith he that eateth my flesh and drinketh my bloud hath eternall lyfe in me Winc. To that he aunswered and sayd yea Grat. Then sayd I of necessitie Iudas must needes be saued because hee eate the fleshe and dranke the bloude of Christ as you haue affirmed and also all the vngodly that dye without repentance because they haue eaten your sacrament which you say is the flesh bloud of Christ therfore of necessitie they shall receiue the benefite thereof that is eternall life Which is a great absurditie to graunt then of necessitie it must follow that all that eate not drynke not of your sacrament shall finally pearish and bee damned for Christ sayth except you eate my fleshe and drinke my bloud you can haue no life in me And you haue afore sayd that your sacrament which you say is the same flesh bloud that Christ speaketh of and here I proue that all children then that dye vnder age to receaue the sacrament by your owne argument they must be damned whiche is horrible blasphemy to speake Nowe here I turne your owne argument vpon you aunswere it if you can Winc. My Lord do you not see what deceitful arguments he bringeth in here agaynst vs mingled with sophistry keepeth himselfe in vauntage so that we can get no holde vpon him But I say vnto thee thou peruerse hereticke I see now thou art a peruerse fellowe I had a better opinion of thee but now I see we lose our time about thee yet I aunswere thee S. Paule doth open the sixte of Iohn playne if thou wilt see for he sayth they eate Christes body and drinke his bloud vnworthely and that was the cause of their damnation Grat. My Lord take heede ye doe not adde vnto the texte for he that addeth vnto the text is accursed of God and I am sure here you haue brought more then Paule hath spoken for he sayth not because they haue eaten his body and dronke his bloud vnworthily but S. Paule sayth Who so euer shall eate of this bread and drinke of the Cuppe vnworthely shall be giltie of the body and bloud of Christ. Note my lord he saith not as you haue affirmed but clene contrary And with that they were all in a great rage Winch. And the bish of Winchester said I belied the text Grat. And then I called for the text Winch. And he said I asked thee euen now if thou vnderstoodest Latine and thou saidest whether I can or no the people shall beare witnesse in English Grat. And so I called againe for the Testament whether it were Latin or English for the
hys Apostles and then I would answer him or els not Bish. Then he was very angry and sayd if I would not answer he would condemne me in dede vnlesse I would answer euery Article Auns Wel said I if you do you shal be giltie of my bloud and prooue your selfe a murtherer Arch. Then the archdeacon tooke the articles in his hand red the seconde Article which was that I was a Christian man and did beleeue in theyr mother the Catholicke church and the determination thereof Auns I sayd I was a Christian man in deede and therefore they had nothing against me Arch. Thē said he what saiest thou to the catholicke church which hath so long cōtinued except it were 9. or 10. yeres that this heresie hath sprong vp here in this realme Auns I sayde no man can accuse me of any thing spoken against the catholicke church of Christ. Bish. Then saide the bish doest thou not beleue the Creede Ans. Yes verely I beleue my Creede all that is written in the Testamēt of Christ with the rest of the Scriptures Bish. Then sayth he thou doest confesse that there is a Catholicke church I am glad of that but tell me is the King and Queene of that Church or not Ans. Wel said I now I perceiue you go about to be both mine accuser also my iudge contrary to all right I confesse Christ hath a Church vpon earth which is built vpon the Apostles Prophets Christ being the head therof and as touching the King and Quene I answere I haue nothing to do with no mās faith but with my owne neither came I hether to iudge for I iudge not my selfe but the Lord must iudge me Bishop Then sayd he Is there no part of that church here in England Auns Well I perceiue you would faine haue some thing to lay to my charge I will tell you where Christ sayeth whereas two or three be gathered together in his name there is he in the middest among them Then the archdeacon stoode vp with his mockes to put me out of comfort said to the people that I had no wit but that I thought all they were deceiued so long time and that halfe a dosen of vs should haue the truth in a corner that al they should be deceiued with such like taunts and mockes but would not suffer me to speake one woord Arch. Then he red the Article of the Sacrament and said I did denie the reall presence to be in the Sacrament after it was once consecrated and that I sayde Christes body was in heauen no where els and that the bread was nothing but a signe token or remembrance Ans. Then I said you haue to shew where and what my woordes were and heereof we talked a great while Bish. At the last the bishop was so angrie that he charged me in the Kinges Queenes and Cardinals name before the Maior and his brethren taking them to witnesse if I did not say yea or nay he would condemne me Ans. Then I saide seeing you haue nothing to accuse me of wherefore should I so answer Arch. Then the archd said I was gilty and sayd I was like a thefe at the barre which would not cōfesse his fault because his accusers were not present with a great many wordes would not let me open my mouth against him Ans. Then I sawe where about they went graunting to answere them by the woorde or els I thinke they woulde haue cōdemned me for holding of my peace and this was my beginning I beleue that Christ tooke bread and when he had geuen thankes he brake it and gaue it to his disciples and sayde Take eate this is my body which is geuen for you this doe in remembrance of me Arch. Doest thou beleeue that Christ meant euen as he sayd Ans. I said Christ was no dissembler but he spake the very truthe Arch. Thou hast very well sayd we will make the best of thy words Then he praised me with many words going about to prooue it his body reall and substantiall and said Christ called himself bread and this to proue when Christ saide This is my body the breade was his body saide he in dede real substantial not so long so big as it hong on the Crosse as the Capernaites did thinke but we eate it as mās weake nature can eate Christ. Therfore when he had sayd This is my body the bread was his body in very dede Ans. Then I asked him what Christ meant by these wordes Which is geuen for you Arch. He saide Christ spake that by the bread also but it was not written in Mathew but Luke had those words Ans. Then I asked him if Christes bodye were made of bread that was geuē for our redemption or whether the bread was crucified for vs or not Arch. Then he sayd no by saint Mary I say not so Ans. You haue said the truth in dede euen as I beleue Arch. Then he stoode vp with a great many of words and sayd that I did think it but bare bread stil as other bread is but he was sure Christe called it his body and then it was his body in deede for he would beleeue Christ. Ans. When he had spoken his pleasure by me thinking to haue condēned me by their law I said he had not iudged right of mee for I hadde not so spoken but did beleue the wordes of Christ as well as he and as much as he coulde prooue by the woorde Arch. Then he would heare what I did say it was Ans. I said I did beleeue it was that he gaue them Arch. Then he asked me what it was that he gaue them Auns I sayd that which he brake Arch. Then he asked me what was that he brake Auns I sayd that he tooke Arch What was it that he did take Auns I sayd the text sayth he tooke bread Arch. Wel then thou sayest it was but bread that his Disciples did eate by thy reason Auns Thus much I say looke what hee gaue them they did eate in deede Arch Why then was not that his body that they did eate Auns It was that which he brake Arch. Well sayd he I perceiue thy meaning well inough for thou doest thinke it is but breade still and that hee was not able to make it his body Auns That is your exposition vpon my minde Arch. Then saide he what diddest thou receiue when thou diddest receiue last Auns I sayde I doe beleue that I did eate Christes flesh and drinke his bloud For he saith My flesh is meat in deede and my bloud is drinke in deede Arch Then he sayd I had well aunsweared thinking to haue had some aduauntage at my hand and praied me to tell him how I did eate his flesh and drinke his bloud Auns Then I sayde I must aunswer you by the woorde Christ sayeth He that eateth my flesh and drinketh my bloude dwelleth
ouer I founde by the wordes therof that I had not offeÌ„ded because he was not lawfully authorised as the Bishop of London was certified by the handes almost of xxx men both Esquiers Gentlemen and Yeomen the chiefest in all that Countrey For he had not put away his wife and therefore the Statute took no place on me as I told you the other daye Wherefore my Lord of London seeing me hauing so muche wrong dyd like a good man to me in that matter released me Now when I had tolde you this matter you bad the Sheriffe haue me away You sayd you were glad I hâ—lde agaynst Priestes Mariages because I aunswered to the question you asked me The fat Priest My Lord do you not heare what he sayth by my Lord of London He sayth he is a good man in that he released him but he meaneth that hee is good in nothyng els Wood. What can you tell what I meane let euerye man say as he findeth he did iustly to me in that matter I saye if he be not good in any thing els as you say he shal aunswere for it and not I for I haue nothing to doe wyth others mens matters Winc. Well how say you howe liked you his preaching I pray you tell vs. Wood. That is no matter how I liked it How soeuer I liked it I offended not the Statute Wherefore you haue nothing to say to me for that I am sure Winc. Well how like you this then Here is youre owne hand writing I am sure you will not denye it Will you looke on it Wood. It is mine owne handy worke in deede the which by Gods helpe I will neuer denye nor neuer did yet I prayse God therefore Winchester And heare is good geare I tell you I praye you harken wel to it these be the wordes before the Commissioners How say you Doe you not beleeue as soone as the wordes be spoken by the Priest that there remayneth neyther bread nor wyne but onely the verye bodye of Christ both flesh and bloud as he was borne of the virgine Mary these were the wordes of the Commissioners And then thou saydest thou durst not saye otherwise then the scripture sayth I cannot finde sayde you that it is the body of Christ before it is receaued by fayth bringing in the xxii of Luke saying Christ sayde take eate this is my body so I cannot proue that it is his bodye before it is eaten Then sayd the Commissioners did not Iudas eate Christes body And if you can proue that Iudâ—s is saued sayd you I must graunt that he eate his body For christ sayth in the sixt of Iohn Who so eateth my fleshe and drynketh my bloud hath eternall lyfe and I will rayse hym vp at the last day which words prooue said you that if Iudas eate the body of Christ he must needes be saued How say you now did Iudas eate the body of Christ or no Wood. Then I perceiued they went about nothyng but to catch words of me in his Dioces to condemn me with Though I should confound him neuer so much I perceiued that he was fully bent thereto To whom I answered and sayd I will answer you to no such thing for I am none of your Dioces Wherfore I will not answer to you Winchester Thou art within my Diocesse and thou hast offended within my Dioces and therefore I will haue to do with thee Wood. Haue to do with me and you will but I wil haue nothing to do with you I tell you plainly For though I be now in your Dioces I haue not offended in your dioces if I haue shew me wherein Winc. Mary here is thine owne hand writyng the which thou affirmedst in my Dioces Wood. I do not deny but it is myne owne hand writing but that prooueth neuer the more that I haue offended in your Diocesse for that doth but declare what talke there was betwixt the Commissioners and me the which you haue nothing to do withall Winchest No hold hym a booke and thou shalt sweare whether thou holdest it now or not whether thou wrotest it not in my Dioces as I thinke thou didst Lay thy hand on the booke Wood. I wil not be sworne for you for I am not of your Dioces and therfore you haue nothyng to doe with mee And as for the writing of that same I neuer wrote worde of it in your Dioces Lang. No did you not my Lord let me see I wyll finde where you wrote it Wood. Then he tooke it looked on it and anone he found that I was sent for out of the Kings bench to come before the Commissioners Lang. My Lord here you may see it was in the Kinges Bench the which is in your Dioces Wood. Although I were fet out of the Kings Bench that prooueth not that I wrote it there nor I did not I promise you truly The fat Priest Where wrote you it then Wood. Nay I owe you not so much seruice to tell you find it out as well as you can For I perceiue you go about to shed my bloud Winchester It is no great matter where it was written it is here and he denyeth not but he wrote it You shall heare more of it Here the Commissioners asked you whether Iudas did eate any more theÌ„ bare bread and you answered that he eate more then bare bread Whereupon they sent you away backe to the Kynges Bench agayne and asked you not what more for the whiche cause as you haue written here you had a hell burnyng in your conscience For you had thought they would haue sent a discharge to the Kinges Benche and so let me goe sayd you and Register my name in their bookes that I had graunted that Iudas did eate the body of Christe and so the Gospell should haue bene slaundered by me For the which cause I was in such case I could scantly eat drink or sleepe for that space as all my prison fellowes can testifie If al you I say that go to the Church of Sathan and there heare the detestable doctrine that they spit and spue out in their Churches and Pulpits to the great dishonor of God if all you I say that come there hadde such a hell burning in your conscience for the time as I hadde till I came before theÌ„ agayne had vttered my conscience more playnely I dare saye you woulde come there no more All this is your writing is it not how say you Woodman I do not deny but it was mine owne deed Winch. And I pray you where is there such spitting and spuing out of false doctrine as you speake of Wood. In the sinagogue of Sathan where God is dishonoured with false doctrine Winc. And I pray you where is one of them Wood. Nay that iudge your selfe I came not hether to be a iudge Winc. Wel here you haue affirmed that Iudas your M. eate more then bread
the xi of the first to the Corinthians he sayeth Who so eateth of this bread and drinketh of this cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lordes body Wood. Doth these wordes proue that Iudas eat the body of Christ vnworthely I pray you let me see them They were contēted Then said I these be the wordes euen that you sayd Good people harken well to them Who so eateth of this bread drinketh of this cup vnworthely He sayth not who so eateth of this body vnworthely or drinketh of this bloude vnworthely But hee sayeth Who so eateth of this bread and drinketh of this cuppe vnworthely which is the sacrament eateth and drinketh his owne damnation because he maketh no difference of the sacrament which representeth the Lordes body and other bread and drinke Here good people you may all see they are not able to proue their sayinges true Wherefore I can not beleue them in any thing that they do Winc. Thou art a rancke hereticke in deed Art thou an expounder Now I will read sentence agaynst thee Wood. Iudge not leaste you be iudged For as you haue iudged me you be your selfe Then he read the Sentence Why sayd I Will you read the Sentence agaynst me and can not tell wherfore Winc. Thou art an hereticke and therefore thou shalt be excommunicated Wood. I am no heretick I take heauē earth to witnes I defie all heretickes and if you condemne me you wil be damned if you repēt it not But God geue you grace to repent all if it be his will and so he read forth the sentence in latin but what he said God knoweth and not I. God be iudge betwene thē me Whē he had done I would haue talked my mind to thē but they cried away away with hym So I was caried to the Marshalsea againe where I am shal be as long as it shall please God I prayse god most hartely that euer he hath elected predestinated me to come to so high dignity as to beare rebuke for his names sake his name be praysed therfore for euer and euer Amen And thus haue you the Examinations of thys blessed Woodman or rather Goodman wherein may appeare as well the great grace and wisedome of God in that man as also the grosse ignorance and barbarous cruelty of his aduersaries especially of Doct. White bishop of Winchester Now foloweth likewise the effect of his Letter A godly Letter of Richard Woodman written to a Christian woman Mistres Robertes of Hawkhurst GRace mercy and peace from God the father and from hys sonne our alone Sauiour Iesus Christe by the operation and working of the holy Ghost be multiplied plenteously vpon you deare sister Robertes that you may the more ioyfully beare the crosse of Christ that ye are vnder vnto the end to your onely cōfort and consolation and to all our brethren and sisters that are round about you both now and euer Amen In my most humble wise I commend me vnto you and to al our brethren and sisters in those parties that loue our Lorde vnfaynedly certifying you that I and all my brethren with me are mery and ioyfull we prayse God therfore looking daily to be dissolued frō these our mortall bodyes according to the good pleasure of our heauenly father praysing God also for your cōstancy and gentle beneuolence that you haue shewed vnto Gods electe people in this troublesome time of persecution which may be a sure pledge and token of Gods good will and fauour towardes you and to all other that heare thereof For blessed are the mercifull for they shall obteine mercy Wherfore the fruites declare alway what the tree is For a good man or woman out of the good treasure of theyr hartes bring forth good thinges Wherfore deare Sister it is not as many affirme in these dayes the more it is to be lamented that say God asketh but a mās hart which is the greatest iniury that can be deuised agaynst god and his word For S. Iames sayth Shew me thy faith by the deeds and I will shew thee my fayth by my deedes saying the deuilles haue fayth and tremble for feare yet shal be but deuils still because theyr minds were neuer to do good Let vs not therfore be like them but let our fayth be made manifest to the whole world by our deedes and in the middest of a crooked and peruerse nation as S. Paule sayth let your light shine as in a darcke place Oh deare hartes nowe is the Gospell of God ouerwhelmed with many blacke and troublesome cloudes of persecution for the which cause very few go about to haue their eies made clere by the true light of the Gospell for feare of loosing of their treasures of this world which are but vayne and shall perish Let not vs therfore be like vnto them which light their candle and put it vnder a bushell but let vs set our candle vpon a cādlesticke that it may geue light vnto all thē that are in the house that is to saye let all the people of the housholde of God see our good workes in suffering all thinges patiently that shal be layde vpon vs for the Gospels sake if it be death it selfe For Christ dyed for vs leauing vs an example that we should follow his steps and as he hath geuen his life for vs so ought we to geue our liues for the defence of the Gospell to the comfort of our brethren How is it then that some will say that theyr fayth is good yet they do all the deedes of Antichrist the deuill and be not ashamed to alledge certayne Scriptures to maynteine their wickednesse Saynt Paule sayth To beleue with the hart iustifieth to confesse with the mouth maketh a man safe Oh good GOD here maye all menne see that no man or woman can haue a true faith vnlesse they haue deedes also and he that doubteth is like the waues of the Sea tossed about of the winde and can looke for no good thing at the Lordes handes Maye not a man iudge all such to be like those whiche Saynt Iohn speaketh of that be neyther hoate nor colde and therfore God will he sayth spue them out of his mouth If we iudge euill of such haue not they geuen vs occasion Had it not bene better for them to haue had a myll stone tyed about theyr necks and to haue bene cast into the Sea then they should geue such offences to Gods elect people in cōdemning them as they doe in going to the sinagogue of Sathan and there to receiue the marke of the beast in that they see and heare God blasphemed there and hold their peace Doth not that declare to the whole world that they allow theyr doinges to be good and these do not only defile themselues but also be an occasion to confirme the Papistes
â—id mee take heede I thanke you I trust in God that I shall be at peace with him shortly remaining now registred in the actes of this Court For answer vnto al these articles he graunted that the first â—x were true as the Register recordeth Howbeit I finde noted in the backeside of the information specified in the 2. article although crossed out againe that he denied such things as were there in the same informed against him Wherefore it is not likely that hee did simply graunt vnto the contents of the 2. article but rather that he onely affirmed that such an information was geueÌ„ against him and not that the same was true Thus much I thought to warne the reader of lest that in mistaking his answers it might seeme that he graunted himselfe to be a sedicious and a rebellious persone of which facte he was most cleare innocent And being farther demanded vpon the contentes of the 8. article where he had the bloud he wrote that letter withall he sayd that Richard Roth sometime his prison fellow did make his nose blede and thereby he got the bloud wherwith he did then wryte The bish again asked him to whom he wold haue sent the same He answered vnto one Agnes Smith alias Siluerside of Colchester Why quoth the bish Agnes Smith was an Hereticke and is burned for Heresie Nay said Allerton shee is in better case then either I my selfe or any of vs all Then being againe demanded vpon the 9. obiection to whom he would haue sent the letter mentioned in the same he answered that he ment to haue sent it vnto Richard Roth at that present separated from him Wherupon the bish farther enquired what he ment by these wordes brethren and sistern specified in the sayd letter he answered that he ment therby such as wer lately condemned at Colchester and were like at the wryting therof shortly to be burned Now as for the contents of the 10. and 11. articles he vtterlye denied them But to the 12. he confessed that he wryt vpon the said trencher and other bordes the woordes mentioned in the sayd Article that he did leaue the same in the prison house to the entent that Richard Rothe shoulde read them Boner also bringing out the woodden sword mencioned in the saide article asked him who made it and for what purpose Whereunto he answered that he was the maker thereof howebeit for no euil purpose But being idle in the prison and finding there an old board he thought the time better spent in making thereof then to sit still and do nothing at all The forenoone being now spent the rest of this tragedie was deferred vntil the afternoone Wherin was ministred vnto him yet certaine other obiections the tenoure whereof was FIrst that hee hadde misliked the Masse callyng vppon Saincts and caryinge the crosse in procession wyth other theyr ceremonies calling them Idolatrie also had disswaded them there from 1. Item that he was muche desirous to haue the people beleeue as he did and therefore being in prisone with hys fellowes did sing Psalmes and other songes againste the Sacrament of the Aultare and other ordinaunces of the church so loud that the people abroade might heare them and delight in them 2. Item that he had diuers times conspired against hys keeper and hadde prouided thinges to kill him and so to breake the prison and escape awaye Item that he had raised against the B. being his ordinarie calling him a bloudy butcher tyrant and rauening wolfe and also against his officers especially Clunie hys sumner calling him butchers cur with other such names 4. Item that he had murmured grudged disdained and misliked that the bishop had proceeded against certaine of his Diocesse and had condemned them as Heretickes or that he should proceede nowe against him and others yet remaining in errours notwithstanding that hee and hys chaplaines had charitably admonished and exhorted them from the same 5. Item that he ought faithfully to beleeue that there is one catholicke churche without the which there is no saluation of the which church Iesus Christ is the very priest sacrifice whose body and bloud is really and truly contained in the sacrament of the altare vnder the formes of breade and wine the breade and wine being by the diuine power transubstanciated into his body and bloude 6. Item that he had kept himself and also distributed to others certaine hereticall and corrupt bookes condemned and reprooued by the lawes of this realme 7. Item that he had contrary to the orders and statutes of this realme kept company with that seditious heretike and traitor George Eagles commonly called Truâ—gedner and had heard him read in woodes and other places yet not accusing but allowing and praising him 8. Unto which articles because they were for the moste part so foolish and full of lies he would in a maner make no answer sauing he graunted that he did misselike theyr masse and other ceremonies because they were wicked naught And moreouer he told the bishop that he and his complices did nothing but seeke how to kill innocents The bishop then asked him whether he would beleue in all poyntes touching the Sacrament of the altar as is contained in the generall councell holden and kept vnder Innocentius 3. and therwithall he did read the decree of the sayd Counsel touching the Sacrament Wherunto Allerton againe made answer and sayd I beleeue nothing contained in the same Councell neyther haue I any thing to doe therewith and it were also very necessary that no man els should haue to do therewith Then quoth Boner thou arte of the opinion that the heretikes lately burned at Colchester were of Yea said he I am of their opinion and I beleeue that they be Saincts in heauen This done the Bish. perceiuing that he would not recant demaunded what he had to say whye he shoulde not pronounce the sentence of condemnation against him To whom he answered yee ought not to condemne me as an heretike for I am a good christian But now go to doe as you haue already determined For I see right well that right and truth be suppressed and cannot appeare vppon the earth These woordes ended the bish pronounced the Sentence of condemnation so deliuered hym vnto the temporall officers Who reserued him in their custodye vntill the 17. day of September at which time bothe he and the other 3. before mencioned were all burned as ye haue already heard Of which other 3. because as yet litle is sayd I wil therfore now procede to declare suche cause of theyr cruel deathes as in the Registrie is recorded Iames Austoo and Margerie his wife TOuching the first apprehension of these ij persones I finde neither occasion whye neither time nor manner howe Howbeit as the daies then serued it was no harde or strange matter to fall into the haÌ„ds of such as with cruelty persecuted the true professors of Gods gospell especially hauing so
Roger Holland THe last examination of Roger Holland was when he with his fellow prisoners were brought into the consistorie there excommunicated all sauing Roger redy to haue their senteÌ„ce of iudgement geuen with many threatning words to feare them withall the Lord Strange syr Tho. Iarret M. Eagleston Esquier and diuers other of worship both of Cheshire Lankeshire that were Rog. Hollands kinsmeÌ„ and friends being there present which had beene earnest suters to the Bishop in hys fauour hoping of his safetie of life Nowe the Bishop hoping yet to winne him with his faire and flattering woordes began after this maner Boner Rog. I haue diuers times called thee before home to my house and haue conferred with thee and being not learned in the latine toung it doth appeare vnto me thou art of a good memorie of a very sensible talke but something ouerhastie which is a naturall disease to some men And surely they are not the worst natured men For I my selfe shall now and then be hastie but mine anger is soone past So Roger surely I haue a good opinion of you that you wil not with these lewd fellowes cast your selfe headlong from the church of your parents your frendes that are here very good catholikes as it is reported vnto me And as I meane thee good so Roger play the wisemans part and come home with the lost sonne and say I haue runne into the church of schismatikes and heretikes from the catholicke church of Rome and you shall I warrante you not only finde fauor at Gods hands but the Church that hath authoritie shall absolue you and put newe garments vppon you and kill the fatling to make thee good cheare withall That is in so doing as meate doth refresh and chearish the minde so shalt thou finde as much quietnesse of conscience in comming home to the church as dyd the hungry sonne that had ben fed afore with the hogs as you haue done with these heretikes that seuer them selues from the church I giue them a homely name but they be worse putting his hand to his cap for reuereÌ„ce sake then hogs For they know the church and will not followe it If I shoulde saye thus muche to a Turke hee woulde I thinke beleue me But Roger if I did not beare thee and thy friendes good will I woulde not haue sayde so muche as I haue done but I would haue let mine Ordinarie alone with you At these wordes his frendes that were there gaue the Bishop thankes for his good will and paines that he had taken in his and theyr behalfe Boner Wel Roger how say you nowe Do you not beleeue that after the Priest hath spoken the words of consecration there remaineth the body of Christ really corporally vnder the formes of bread and wine I meane that selfe same body that was borne of the virgine Mary that was crucified vpon the crosse that rose againe the third day Holland Your Lordship sayth the same body which was borne of the virgin Marie which was crucified vpon the Crosse which rose againe the third day but you leaue out which ascended into heauen and the Scripture sayeth he shall there remaine vntil he come to iudge the quicke and the deade Then he is not contained vnder the formes of bread and wine by Hoc est corpus meum c. Boner Roger I perceiue my paines and good will will not preuaile and if I shoulde argue with thee thou art so wilâ—ul as all thy fellowes be standing in thine owne singularitie foolish conceit that thou wouldest still talke to no purpose this 7. yere if thou mightest be suffered Aunswer whether thou wilt confesse the reall corporall presence of Christes body in the Sacrament or wilt not Holland My Lord although that God by his sufferaunce hath nere placed you to set forth his truth and glory in vs his faithful seruantes notwithstanding your meaning is farre from the zeale of Christ and for all your words you haue the same zeal that Annas and Caiphas had trusting to their authoritie traditions and ceremonies more then to the woorde of God Boner If I should suffer hym he would fall from reasoning to railing as a franticke heretike Lord Straunge Roger sayth the Lord Straunge I perceiue my Lorde woulde haue you to tell him whether you will submit your selfe vnto him or no. Boner Yea sayeth Boner and confesse this presence that I haue spoken of With this Roger turning him to the Lorde Strange and the rest of his kinsmen and frendes very chearefully kneled downe vpon his knees and said God by the mouth of his seruant S. Paul hath said Let euery soule submit him selfe vnto the higher powers and he that resisteth receiueth hys owne damnation and as you are â— Magistrate appoynted by the will of God so do I submit my selfe vnto you and to all such as are appoynted for Magistrates Boner That is well sayde I see you are no Anabaptist Howe saye you then to the presence of Chrâ—stes bodye and bloud in the Sacrament of the altare Holland I say and I beseeche you all to marke and beare witnes with me for so you shal doe before the iudgement seate of God what I speake for heere is the Conclusion And ye my deare frendes turning him to his kinsmen I pray you shew my father what I doe say that he may vnderstand I am a christian man I say and beleeue and am therein fully persuaded by the scriptures that the Sacrament of the Supper of oure Lorde ministred in the holye Communion according to Christes institution I beinge penitent sorie for my sinnes and minding to amend and lead a new life and so coÌ„ming worthely vnto Gods bord in perfect loue charity do there receiue by faith the body bloud of Christ. And though Christ in his humane person sitte at the right hand of his father yet by saith I say his death his passion his merites are mine and by faithe I dwell in him and he in me And as for the Masse transubstantiation the worshipping of the Sacrament they are meere impietie and horrible idolatrie Boner I thought so much sayth Boner suffering him to speake no more how he wold proue a very blasphemous hereticke as euer I heard Howe vnreuerently doeth hee speake of the blessed Masse and so read his bloudy senteÌ„ce of condemnation adiudging him to be burned All this while Roger was verye patient quiet and when he should depart he sayd my lord I besech you suffer me to speake 2. words The B. wold not hear him but bad him away Notwtstanding being requested by one of his frendes he sayd speake what hast thou to say Holland Euen now I told you that your authority was from God and by his sufferance and now I tel you God hath heard the praier of his seruaÌ„ts which hath ben powred forth with feares for his afflicted sainctes which daily you persecute as now you
prouision had not preuented her with death In the number of them which suffred the same month when Queene Mary died were three that were burned at Bury whose names were these Phillip Humfrey Iohn Dauid Henry Dauid his brother Concernyng the burnyng of these three here is to bee noted that sir Clement Higham about a fortnight before the Queen died did sue out a writ for the burning of these three aforesayd godly and blessed Martyrs notwithstandyng that the Queene was then known to be past remedie of her sicknesse The trouble and Martyrdome of a godly poore woman which suffred at Exeter ALthough in such an innumerable company of godlye Martyrs which in sundry quarters of this Realme were put to torments of fire in Q. Maries time it be hard so exactly to recite euery perticular person that suffred but that some escape vs eyther vnknowen or omitted yet I can not passe ouer a certaine poore woman and a sely creature burned vnder the sayd queenes reigne in the City of Exeter whose name I haue not yet learned who dwelling sometime about Cornewall hauing a husbande and childrē there much addicted to the superstitious sect of popery was many times rebuked of thē driuē to go to the church to their Idols and ceremonies to shrift to follow the Crosse in Procession to geue thankes to God for restoryng Antichrist agayne into this Realme c. Which when her spirit could not abide to do she made her prayer vnto God calling for helpe and mercy and so at length lying in her bed about midnight she thought there came to her a certaine motion and feeling of singuler comfort Wherupon in short space she beganne to grow in contempt of her husband and children and so taking nothing from them but euen as she went departed from them seeking her lyuing by labor spinning as well as she could here there for a time In which time notwithstanding she neuer ceased to vtter her minde as well as she durst howbeit she at that time was brought home to her husband agayn Wher at last she was accused by her neighbours and so brought vp to Exeter to be presented to the Bishop and his Clergy The name of the Bishop which had her in examination was Doctour Troubleuile His Chauncellour as I gather was Blackstone The chiefest matter whereupon she was charged and condemned was for the Sacrament which they call of the Aultar and for speaking against Idols as by the declaration of those which were present I vnderstand which report the talk betwene her and the bishop on this wise Bishop Thou foolish woman quoth the Byshop I heare say that thou hast spoken certayne words of the most blessed Sacrament of the Aultar the body of Christ. Fye for shame Thou art an vnlearned person and a woman wilt thou meddle with such highe matters whiche all the Doctours of the worlde can not define Wilt thou talke of so high misteryes Keepe thy worke medle with that thou hast to do It is no womans matters at cardes and towe to be spoken of And if it be as I am infourmed thou art worthy to be burned Woman My Lord sayde she I trust your Lordship will heare me speake Bish. Yea mary quoth he therfore I send for thee Woman I am a poore woman do liue by my hands getting a peny truely of that I get I geue part to the poore Bish. That is well done Art thou not a mans wife And here the Bishop entred into talke of her husband To whom she answered againe declaring that she had a husband and children and had them not So long as she was at liberty she refused not neyther husband nor children But now standing here as I doe sayd she in the cause of Christ his trueth where I must either forsake Christ or my husband I am contēted to sticke onely to Christ my heauenly spouse and renounce the other And here she making mention of the words of Christ He that leaueth not father or mother sister or brother husband c. the Byshop inferred that Christ spake that of the holy martyrs which dyed because they would not doe sacrifice to the false Gods Woman Sikerly syr and I will rather dye then I will do any worship to that foule Idoll whiche with your Masse you make a God Bish. Yea you callet will you say that the sacrament of the aultar is a foule Idoll Wom. Yea truly quoth she there was neuer such an Idoll as your sacramēt is made of your priestes cōmaūded to be worshipped of al mē with many fōd phantasies where Christ did commaund it to be eaten drunken in remembraunce of his most blessed passion our redemption Bish. See this pratling woman Doest thou not heare that Christ did say ouer the bread This is my body ouer the cup This is my bloud Wom. Yes forsooth he sayd so but he meant that it is hys body and bloud not carnally but sacramentally Bish. Loe she hath heard pratling among these new preachers or heard some peeuish book Alas poore womā thou art deceiued Wom. No my Lorde that I haue learned was of Godly preachers of godly books which I haue heard read And if you will geue me leaue I will declare a reason why I will not worship the sacrament Bish. Mary say on I am sure it will be goodly geare Woman Truely such geare as I will loose this poore life of mine for Bish. Then you will be a martyr good wife Woman In deed if the denying to worshippe that bready God be my martyrdome I will suffer it with all my hart Bish. Say thy minde Wom. You must beare with me a poore woman quoth she Bish. So I will quoth he Woman I will demaunde of you whether you can denye your creed which doth say that Christ perpetually doth sit at the right hand of his father both body soule vntill he come againe or whether he be there in heauē our aduocate do make prayer for vs vnto God his father If it be so he is not here in the earth in a piece of bread If he be not here if he do not dwel in temples made with hands but in heauen what shall we seeke him here if he did offer his body once for all why make you a new offering if with once offring he made al perfect why do you with a false offring make al vnperfect if he be to be worshipped in spirite and truth why doe you worship a piece of bread if he be eaten drunkē in faith truth if his flesh be not profitable to be among vs why do you say you make his body and fleshe and say it is profitable for body soule Alas I am a poore woman but rather then I would do as you doe I would liue no longer I haue sayd syr Bish. I promise you you are a iolly protestant I pray you in what schooles haue you
theirs God is my father God is my mother God is my Sister my Brother my Kinsman God is my frend moste faythfull ¶ The cruell burning of a woman at Exeter Touching the name of this woman as I haue nowe learned she was the wife of one called Prest dwelling in the Dioces of Exeter not farre from Launceston ¶ The Persecution and Martyrdome of three godly men burnt at Bristow about the latter yeares of Queene Maries reigne IN writing of the blessed Sayntes which suffered in the bloudy dayes of queene Mary I had almost ouerpassed the names and story of three godly Martyrs whiche with theyr bloud gaue testimony likewise to the gospell of Christ being condemned and burnt in the town of Bristow The names of whom were these Richard Sharpe Thomas Benion Thomas Hale First Richarde Sharpe Weauer of Bristowe was brought the 9. day of Marche an 1556. before M. Dalbye Chauncellour of the Towne or City of Bristow and after examination concerning the sacrament of the aultar was perswaded by the sayde Dalbye and others to recant and the 29. of the same moneth was enioyned to make his recantation before the Parishioners in his parish Churche Which whē he had done he felt in his cōscience such a tormenting hell that he was not able quietly to worke in his occupation but decayed and chaunged both in colour and liking of his body Who shortly after vpon a sonday came into his parish Church called Temple after high masse came to the queere doore sayd with a loud voyce Neighbors beare me recorde that yonder Idoll and poynted to the aultar is the greatest and most abhominable that euer was and I am sory that euer I denied my Lord GOD. Then the Constables were commaunded to apprehende him but none stepped forth but suffered him to goe out of the Church After by night he was apprehended and caried to Newgate shortly after he was brought before the sayd Chauncellor denying the sacrament of the aultar to be the body bloud of Christ sayd it was an Idoll and therfore was cōdemned to be burnt by the sayd Dalby He was burnt the 7. of May. 1557. and dyed godly paciently and constantly confessing the articles of our fayth ¶ Thomas Hale Martyr THe Thursday in the night before Easter .1557 came one M. Dauid Herris Alderman Iohn Stone to the house of one Thomas Hale a Shoomaker of Bristowe caused him to rise out of his bedde brought hym foorth of his dore To whō the said Tho. Hale said You haue sought my bloud these two yeares now much good do it you with it Who being committed to the watchmen was caried to Newgate the 24. of April the yere aforesaid was brought before M. Dalby the Chancelor committed by him to prison after by him condemned to be burnt for saying the sacrament of the altar to be an Idoll He was burned the 7. of May with the foresayd Rich. Sharpe godly paciently and constantly embracing the fire with his armes Two Godly Martyrs burned at Bristow Richard Sharpe Thomas Hale were burned both together in one fire and bound backe to backe Thomas Benion THomas Benion a Weauer at the commaundement of the Commissioners was brought by a Constable the thirtenth daye of August 1557. before Mayster Dalbye Chauncellour of Bristow who committed him to pryson for saying there was nothing but bread in the Sacrament as they vsed it Wherefore the twenty day of the sayd August he was condemned to be burnt by the sayd Dalby for denying fiue of theyr Sacramentes and affirming two that is the Sacrament of the body and bloud of Christ and the Sacrament of Baptisme He was burnt the seuen and twenty of the sayd moneth and yeare and dyed godly Thomas Benion burned at Bristow constantly and patiently with confessing the articles of our christian fayth ¶ The Martyrdome of fiue constant Christians which suffered the last of all other in the time of Queene Mary THe last that suffred in Queene Maries time were fiue at Caunterburye burned about sixe dayes before the death of Queene Mary whose names follow here vnder written Iohn Corneford of Wortham Christopher Browne of Maydstone Iohn Herst of Ashford Alice Snoth Katherine Knight otherwise called Katherine Tynley an aged woman These fiue to close vp the finall rage of queene Maries persecution for the testimony of that word for whiche so many had died before gaue vp theyr liues meekly and paciently suffering the violent malice of the Papistes Which Papists although they then might haue either well spared them or els deferred theyr death knowing of the sicknesse of Queene Mary yet such was the implacable despite of that generation that some there be that say the Archdeacō of Canterbury the same time being at London vnderstanding the daunger of the Queene incontinently made al post hast home to dispatch these whom before he had thē in his cruell custody The matter why they were iudged to the fire was for beleuing the body not to be in the sacrament of the aulter vnlesse it be receiued saying moreouer that we receiue an other thing also beside Christes body which we see and is a temporall thing according to S. Paule The thinges that be sene be temporall c. Item for confessing that an euill man doth not receiue Christes body Because no man hath the sonne except it be geuen him of the father Item that it is Idolatry to creepe to the crosse and S. Iohn forbidding it sayth Beware of Images Itē for confessing that we should not pray to our Lady and other Sayntes because they be not omnipotent For these and such other articles of Christian doctrine were these fiue committed to the fire Agaynst whom whē the sentence shoulde be read and they excommunicate after the maner of the papistes one of them Iohn Cornford by name styrred with a vehemēt spirit of the zeale of god proceeding in a more true excōmunication agaynst the papistes in the name of them all pronounced sentēce against them in these wordes as folow In the name of our Lord Iesus Christ the sonne of the most mighty God and by the power of his holy spirite the authority of his holy catholick Apostolick church we do geue here into th◠handes of Satan to be destroyed the bodies of all those blasphemers hereticks that do mainteine any error agaynst his most holy word or do cōdemne his most holy truth for heresy to the mainteinaunce of any false Churche or fayned Religion so that by this thy iuste 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 al our natiō Good Lord so be it Amen This sentence of excommunication beyng the same time openly pronounced and registred proceeding so as it seemeth from an inwarde fayth and hartye zeale to Gods trueth and
brought before the sayd Chancellour and the Scribe the Chancellor sayd vnto her Woman thou hast bene twise before me but thou I coulde not agree and here be certaine articles that my Lorde the B. of London would that thou shouldst make answer vnto which are these First how many Sacramentes thou doest allow Eliz. Sir as many as Christes Church doth allowe and that is twaine Then sayd the Scribe Thou wast taught 7. before K. Edwards dayes Chanc. Which two Sacraments bee those that thou doest allow Eliz. The sacrament of the body bloud of Iesus Christ and the sacrament of Baptisme Chaunc Doest thou not beleeue that the Pope of Rome is the supreme head of the Church immediately vnder God in earth Eliz. No sir no man can be the head of Christes Churche for Christ himselfe is the head and hys word is the gouernour of all that be of that Church where so euer they bee scattred abroad Chanc. Doest thou not beleeue that the Byshop of Rome can forgeue thee all thy sinnes hereticall detestable and damnable that thou hast done from thine infancie vnto this day Eliz. Sir the Bishop of Rome is a sinner as I am and no man can forgeue me my sinnes but hee onely that is without sinne and that is Iesus Christ whiche dyed for my sinnes Chanc Doest thou not know that the Pope sent ouer hys Iubilies that all that euer would fast and pray and go to the church should haue their sinnes forgeuen them The Scribe Sir I thinke that she was not in the Realme then Chanc. Hast thou not desired God to defend thee from the tiranny of the Bishop of Rome and all his detestable enormities Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Hast thou not sayd that the Masse was wicked the sacrament of the aultar most abhominable Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Art thou content for to go to the Church and heare Masse Eliz. I will not goe to the church either to Masse or Mattins till I may heare it in a tong that I can vnderstand for I will be fed no longer in a strange language And alwaies the Scribe did write euery of these articles as they were demanded and answered vnto Then the Scribe asked her from whence she came The Chauncellor sayd this is she that brought ouer all these bookes of heresie and treason Then sayd the Scribe to her Woman where haddest thou all these bookes Eliz. I bought them in Amsterdam and brought them ouer to sell thinking to gayne thereby Then sayd the Scribe what is the name of the booke Eliz I cannot tell The Scribe Why wouldst thou buy bookes and knowe not their names Then sayd Cluny the keeper Sir my L. Bishop did sende for her by name that she should come to Masse but she would not Chanc. Yea did my Lord send for her by name and would she not go to masse Eliz. No sir I will neuer go to masse till I do vnderstand it by the leaue of God Chanc. Understand it why who the deuill can make thee to vnderstand Latine thou beyng so old Then the Scribe commaunded her to set to her hande to all these sayd thyngs Elizabeth sayd sir then let me heare it read first Then sayd the Scribe M. Chauncellor shal she heare it read Chanc. Yea let the heretike heare it read Then she heard it read and so she set to her hand ¶ The eight examination before the Bishop WHen she was brought before the B. he asked the keper is this the woman that hath the three children And the keeper sayd yea my Lord. Bish. Woman here is a supplication put vnto my handes for thee In lyke case there was another supplication put vp to me for thee afore this in the which thou madest as though that I should keepe thy children Eliz. My L. I did not know of this supplication nor yet of the other Then said the Bish. M. Deane is this the womā that ye haue sued so earnestly for The Deane Yea my Lord. The Deane Woman what remaineth in the sacrament of the aultar when and after that the Priest hath spoken the words of consecration Eliz. A piece of bread But the Sacrament of Christes body and bloud which he did institute and leaue amongest his disciples the night before he was betrayed ministred according to his word that sacrament I do beleeue The Deane How doest thou beleeue concernyng the bodye of Christ where is his body and how many bodies hath hee Eliz. Sir in heauen he sitteth on the right hand of God The Deane From whence came his humane body Eliz. He tooke it of the Uirgin Mary The Deane That is flesh bloud bones as mine is But what shape hath his spirituall body hath it face handes and feete Eliz. I knowe no other body that he hath but that bodye whereof he ment when he sayd This is my body whiche is geuen for you and this is my bloud which shall be shed for you Whereby he plainly meaneth that body no other which he tooke of the virgin Mary hauyng the perfect shape and proportion of a humane body Story Then said Story Ye haue a wise body for ye must go to the stake The Deane Art thou content to beleeue in the faith of Christes Church But to aske of thee what Christes church is or where it is I let it passe Eliz. Sir to that church I haue ioyned my faith and from it I purpose neuer to turne by Gods helpe The Deane Wouldst thou not be at home with thy children with a good will Eliz. Sir if it please God to geue me leaue The Deane Art thou content to confesse thy selfe to bee an ignorant and a foolsh woman and to beleeue as our holy Father the Pope of Rome doth and as the Lorde Cardinals grace doth and as my Lord the Bishop of London thine Ordinary doth and as the Kinges grace and the Queenes grace and all the Nobilitie of England do yea and the Emperors grace and all the noble princes in christendome Eliz Sir I was neuer wise but in fewe wordes I shall make you a briefe answer how I do beleeue I do beleeue all thynges that are written in the Scriptures geuen by the holy Ghost vnto the Church of Christ set foorth and taught by the church of Christ. Hereon I ground my faith and on no man Then said Story and who shall be Iudge Eliz. Sir the scripture Story And who shall read it Elizabeth He vnto whom God hath geuen the vnderstandyng Bish. Womā be reformable for I would thou were gone and M. Deane heare hath earnestly sued for thee Deane Woman I haue sued for thee in deede and I promise thee if thou wilt be reformable my Lord will be good vnto thee Elizabeth I haue bene before my
talking with his friendes he fell downe sodeinly dead not much mouing any ioynt And thus was his end from such God vs defend ¶ William Wood of Kent THe examination of William Woode Baker dwelling in the Parish of Strowd in the County of Kent before Doctor Kenall Chauncellour of the Dioces of Rochester Doctor Chadsey the Maior of Rocher and M. Robinson the Scribe the 19. day of October and in the secōd yeare of Queene Mary in S. Nicholas Church in Rochester M. Robinson William Wood you are presented because you will not come to the Church nor receiue the blessed sacrament of the Aultar Howe say you haue you receiued or haue you not Wood. I haue not receiued it nor I dare not receiue it as you do now minister it Kenall Thou Hereticke what is the cause that thou hast not receyued the blessed Sacrament of the Aultar and at this word all they put off theyr cappes and made low beisaunce Wood. There be three causes that make my conscience afeard that I dare not receiue it The first Christ did deliuer it to his xij Apostles and sayd Take eat And drinke ye all of this c. and ye eate and drinke vppe all alone The seconde cause is you hold it to be worshipped contrary to Gods comaūdements Thou shalt not bow downe nor worship The third cause is you minister it in a straunge toung contrary to S. Paules doctrine I lad rather haue fiue wordes wyth vnderstanding then ten thousand with tounges by reasō wher of the people be ignoraunt of the death of Christ. Kenall Thou hereticke wilt thou haue any playner wordes then these Hoc est corpus meum Take eat this is my body wilt thou deny the Scripture Wood. I will not deny the holy Scripturs GOD forbid but with my hart I do faythfully beleue them Saynt Paule sayth God calleth those thinges that are not as though they were And Christ sayth I am a Vyne I am a doore Saynt Paule sayth The Rocke is Christ All which are figuratiue speaches wherein one thing is spoken and an other thing is vnderstanded Robins You make a very long tale of this matter Learne Wood learne Kenall Nay these heretickes will not learne Looke howe this heretike glorieth in himselfe Thou foole art thou wiser then the Queene and her Counsell and all the learned men of this Realme Wood. And it please you Mayster Chauncellour I thinke you would be loth to haue such glory to haue your life and goodes taken away and to be thus rayled vppon as you rayle vppon me But the seruaunt is not greater then his Mayster And where you do mocke me and saye I am wiser then the Queene and her Counsell S. Paule sayth The wisedome of the wise of this world is foolishnesse before God and he that will be wise in this world shall be accounted but a foole Kenall Doest not thou beleue that after these wordes spoken by a priest Hoc est corpus meum This is my body there remayneth no more bread and Wine but the very fleshe bloud of Christ as he was borne of the virgin Mary really and substantially in quantity and quality as he did hāg vpon the Crosse Wood. I pray you M. Chaūcellour geue me leaue for my learning to aske you one question and I will aunswere you after Kenall It is some wise question I warrant you Wood. God spake to the Prophet Ezechiell saying Thou sonne of man take a rasour and shaue of the heare of thy head of thy beard and take one part and cast into the ayre take the second part and put it into thy coat lap and take the third part cast it into the fire this is Ierusalem I pray you M. Chaūcellour was this heare that the Prophet did cast into the fire or was it Ierusalem Kenall No it did signify Ierusalem Wood. Euen so this word of Christ This is my body is not so to be vnderstanded that Christes carnall naturall reall body is in the same in quantity and quality as it was borne of the virgin Mary and as he was crucified vpon the crosse is present or inclosed in the sacramēt but it doth signify Christes body as S. Paule sayth So oft as ye doe eat of this bread and drinke of this cup you shall shew forth the Lordes death til he come What should the Apostle meane by this word till he come if he were here carnally naturally corporally and really in the same quantity and quality as he was borne of the virgine Mary and as he did hang on the crosse as you say but Saynt Paule saith You shall shew the Lordes death till he come This doth argue that he is not here as you would haue vs to beleue Doctour Chadsey I will proue that Christ is here present vnder the forme of bread but not in quantity and quality Kenall sayde yes he is here present in quantitye and quality Chadsey He is here present vnder a forme and not in quātity and quality Yes sayd Kenall No sayd Chadsey I will proue him here in quantity and qualitie sayde Kenall I will proue the contrary sayd Chadsey And these two doctors were so earnest in this matter the one to affirme the other to deny contending raging so sore one at the other that they fomed at the mouth one was ready to spit in an others face so that in a great fury and rage the two Doctors rose vp from the iudgemēt seat and Doctor Kenall departed out of the Churche in greate rage and fury immediatly Wood. Behold good people they would haue vs to beleue that Christ is naturally really in quantity quality present in the Sacramēt and yet they can not tell themselues nor agree within themselues how he is there At these wordes the people made a great shout and the Maior stood vp and commaunded the people to be quiet to keep silence And that God that did deliuer S. Paul out of the handes of the high Priests by the contention that was betwene the Phariseis and the Saduces did euen so deliuer me at that time out of the mouthes of the bloudy Papistes by the meanes of the contention of these two Doctors Blessed be the name of the Lord which hath promised to laye no more vpon his then he will make them able to beare and in the midst of temptation he can make a way for his whome and when it pleaseth him to escape out of all daungers Many other like examples of Gods helpyng hande haue bene declared vpon his elect Sayntes and Children in deliuering them out of daunger by wonderfull and miraculous wayes some by one meanes some by an other What a notable worke of Gods mightye hand was seene in Simon Grinaeus mentioned in the Commentary of Melancthon vpon Daniell Who hauing a sodeine warnynge by a certaine olde man who was not seene after nor knowen then of any what he was auoided the peril
What sayest thou to the reall presence in the sacrament Rose I wist right well yee were made an instrument to seeke innocent bloud well ye may haue it if God permitte it is present and at hande for I am not come hither to lye but to dye if God see it good in defence of that whiche I haue sayd Wherefore ye may begin when ye shall thinke good for I haue sayd nothing but the trueth and y◠which in those dayes was of al men allowed for truth agaynst the which ye at that time durst not once whisper although ye now brag neuer so much Bish. Wel father Rose sayd he what soeuer hath ben done in times past shal not now be called in question so that ye now submit your self For not only you but all the whole realm hath bene out of the right way both high low spiritual tēporal but al notwtstāding haue submited thēselues acknowledged their faith Wherfore if ye wil be accoūted for an Englishman ye must likewyse submit your selfe Rose My L. I am an Englishman borne do most humbly require of the christian congregation of England to bee counted as a perticular member of the same with al due reuerence submit my self as in forme maner followyng That whatsoeuer law or laws shal be set forth in the same for the establishment of Christs true religion that according to the faith doctrine of the holy patriarchs prophets Iesus Christ his holy apostles with the faithful fathers of Christs primatiue church I do not only hold it beleeue it but also most reuerently obey it At which my assertion the B. seemed to be greatly reioiced said well then we shall soone be at a point But said he you shal take this for no day of examination but rather of communication so that ye shall now depart pawse your selfe vntill we call for you againe and so ended our first meetyng ¶ The third examination of Thomas Rose ON the Friday following I was called agayne into Christes church within their Ladies chapell as they termed it where was gathered a great part of the whole citie of Norwich after I was by my keper presented the B. began with a great protestation after many wordes demanded of me whether according to my former promise I would submit my selfe or no I answered as before I had done that according to my former protestation I would most gladly obey Then said the Chauncellor to vtter hys gentlenes I thinke ye do but fayne Rose The fault then said I shal be in your selfe and not in me For if ye burthen me with nothing but scriptures the fathers of Christes primatiue church then as I sayde before so I say agayne I shall most gladly obey Chanc. Well then seeyng you chalenge to be a member of the church of England your mother here for triall of obedience prouoketh you as mothers are woont to allure you to receiue this little gift at her hand Rose Forsooth sayd I if she offer it me as receyued of God my father I shal gladly receiue it as from the hand of my very true and ghostly mother Chanc. What say you to care confession is it not a law ecclesiasticall and necessary for the church of England Rose Some wayes it might be permitted some wayes not that because it had not his originall of God hys blessed word and yet I deny not but that a man beyng trobled in his conscience and resorting to a discreete sober christian learned man for the quieting of hys mind might well be permitted but to binde a man vnder payne of dānation once euery yeare to number his sinnes into the eare of a filthy lecherous priest is not of God neither cā be approued by his word Bish. Ah sirrha yee will admitte nothing but scripture I see well Rose No truely my Lord I admit nothing but scripture for the regiment of the soule for why faythe commeth by hearing hearing by the word of god and where the word of God is not there ought no beliefe to bee geuen For what soeuer is not of fayth is sinne and here they leaue of speaking any more of that matter But then M. Chancelor began to whet his teeth at me saying Yea but you haue here preached that the reall naturall and substantiall presence of Christ is not in the Sacrament of the altar what say ye to that Rose Uerily I say that you are a bloudy man seeke to quench your thirst with the bloud of an innocent therefore to satisfie you in that behalfe I say verily vnto you that euen so I haue here preached and althoughe contrary to law you charge me with the same yet will I in no wise deny it though iustly I might do it but stand thereunto euē to seale it with my bloud desiring all that be here present to testifie the same and beleue it as the onely truth Bish. I charge you all beleue it not Rose Yea But my Lord sayde I if ye will needes haue credence geuen you you must bring Gods word to maintayne your sayinges Bish. Why doth not Christ say This is my body and can there be any playner wordes spoken Rose It is true my Lord the words be as playne as can be and euē so be these where as it is said I am a dore a vine and Christ called a stone a Lyon and yet is hee naturally none of these For they be all figuratiue speaches as both the scriptures and fathers do sufficiently proue At which my saying the Bishop woulde haue had me stay saying I should haue an other day wherin I might take better aduisement Rose Not so my Lord sayde I for I am at a full point with my selfe in that matter and am right well able to proue both your transubstantiation with the reall presence to be agaynst the scriptures the ancient fathers of the primatiue churche For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes wryteth in his 2. Apologie that the bread water and wine in the sacrament are not to be taken as other meates drinkes but bee meates purposely ordayned to geue thankes vnto God and therfore be called Eucharistia and also haue the names of the body and bloud of Christe and that it is not lawfull for anye man to eate and drinke of them but suche as professed the religion of Christ and liue also accordyng to theyr profession and yet sayth he the same bread drink is chaunged into our flesh and bloud and nourisheth our bodyes By which saying it is euident that Iustine ment that the bread and wine remayne still or els they coulde not haue bene turned into our fleshe and bloud and nourish our bodyes At which my saying they were not a litle troubled but enforced themselues to haue denyed the Doctor and would suffer me to speake no more but strait way
that hathe anye distinction of members but such a body as occupieth no place but is there they know not how necessity compelled me to confesse mine ignoraÌ„ce in that behalfe although in very deede they perceiued not my meaning therein neither was it in my thoughte they should so doe For by this their confession and my silence afterward I perceiued their horrible blasphemies And me thought in this I had well discharged at that time my conscience in causing them in open audience to confesse the same and so I graunted a presence but not as they supposed For onely I sayd that Christ after the worde pronounced is present in the lawfull vse and right distribution of his holye Supper which thing I neuer denied nor anye godly man that euer I heard of For sayde I Eusebius Emissenus a man of singulare fame and learning aboute 300. yeares after Christes Ascension saieth That the conuersion of the visible creatures of bread and wine into the body and bloude of Christ is like vnto our conuersion in Baptisme where nothing is outwardly chaunged but al the chaunge is inwardly by the mightye woorking of the holy Ghoste which fashioneth and frameth Christe in the heart and mind of man as by the example of Peter preaching to the people Actes 2. By which he so pâ—erced theyr consciences that they openly with most earnest repentaÌ„ce confessed their sinnes saying Men brethren what shall we doe Repent and be baptized euery of you said Peter in the name of Iesus Christ so that at this Sermon there were which turned vnto Christ three thousand persones in whome Christ was so fashioned and framed as that he did dwell in euery one of them and they in him and after the like maner sayd I is Christ present in the lawfull vse and right distribution of his holy Supper and not otherwise For although I sayd according to the truth the Christ dwelt in euery one of these persones rehearsed yet meant I nothing lesse then that he in them should haue a grosse carnall or fleshly dwelling And no more meant I as knoweth God hym carnally or naturally to be in the Sacrament but according to the Scriptures and my former protestation that is to the spirituall nourishment of all such as woorthelye come vnto that holy Supper receiuing it according to his holy Institution And thus I ended whych the Papistes moste maliciously and sclaunderously named a recantation whyche I neuer meant nor thought as God knoweth Now after I had thus concluded my speache the Bishop taking me by the hand sayd Father Rose you may be a woorthy instrument in Gods church and we will see to you at our comming home for hee was aboute to take hys iourney in visitation of his Diocesse and they feared much at this very time least Queene Marie should haue miscaried in childe trauaile which was looked for beynge then accounted very greate with childe so that they were not so fierce as they had bene and doubted very muche of some sturre if I shoulde haue suffered and therefore were glad to be rid of me so that by any colourable meanes for theyr owne discharge it might be so that the night folowing I was onely committed to mine olde lodging On the morowe when the Bishop was ready to ride forth in visitation he called me before him and perceiuing that sir William Woodhouse did beare me great fauoure sayde he was sorie for me and my expenses and therefore wished that I were somewhere where I might spend no more money till his retourne Why my Lord quoth Syr William Woodhouse he shall haue meate and drinke and lodging with me til your returne againe seeing you now breake vp house and hereuppon I went home wyth Syr William that good Knight who most gently entertained me and I had great libertie Uppon thys the Papisticall priestes of the Colledge of Christes Church in Norwich for that they sawe me at libertye in Sir Williams absence who also was then from home a fortnighte blased it abroade that sir William was bounden for me in body 〈◊〉 lands At his comming home therfore I asked sir William if he were so bounden for me and he denied it Then sayd I syr but for the reuerence I beare to you I might haue ben an hundred miles from you ere this But I trust now sir seeing you be not bounden for me I may go visite my frends Go where you wil said sir William for quoth he I tolde the bishop I would not be his gailer but promised onely meate drinke and lodging for you Shortly after vppon the deuise of some friendes I was closely conueyed to a friendes house where almost a moneth I was secretly kept til rumours were ouer For at the Bishops returne searching was for mee in so muche as all houses where it was knowen I had bene acquainted were searched and the shippes at Yarmouth At the length the Bishop sent to a Coniurer to know of him which way I was gone and he answeared that I was gone ouer a water and in the keeping of a woman And in very deede I was passed ouer a small water and was hid by a blessed woman and godly widowe whiche liued in a poore cottage the space of iij. weekes till all the great heate was ouer Then was I conueyed to London and from thence passed ouer the seas where I liued till the death of Quene Marie and that it pleased GOD for the comforte of his Churche and restoring of all poore exiles and prisonners for his names sake to blesse thys Realme wyth the gouernement of our noble Queene whome God to the glory of his owne name and the defence of his Churche according to his good will and pleasure long preserue and continue ouer vs. Amen ⧠A briefe discourse concernyng the troubles and happy deliueraunce of the Reuerend Father in God Doct. Sandes first Bish. of Worcester next of London and now Archb. of Yorke KIng Edward died the world being vnworthie of hym the Duke of Northumberland came downe to Cambridge with an armie of men hauyng Commission to proclaime Lady Iane Queene and by power to suppresse Lady Mary who tooke vpon her that dignitie and was proclaimed Queene in Northfolke The Duke sent for D. Sandes being Uicechancellor for D. Parker for D. Bill and M. Leauer to suppe with hym Amongst other speaches he sayd Maisters pray for vs that we speede well if not you shall be made Bishops and we Deacons And euen so it came to passe D. Parker and D. Sandes were made Bishops and he and Sir Iohn Gates who was then at the Table were made Deacons ere it was long after on the Tower hill D. Sandes beyng Uicechancellor was required to preach on the morrow The warning was short for such an Auditorie and to speake of such a matter yet hee refused not the thing but went into his chamber so to bed He rose at 3. of the clocke in the mornyng tooke his Bible in his
and the law there end peruerted by the Papistes 25.26.27 Woorkes of manne vnperfecte .23 in what respect called good 26. Workes wich good in the Popes Churche 25. Word of God hath his authoritie of God not of the Churche 1824. is the foundation and pillar of the Churche and not the Churche of the word 1824.1825 Worlde committed as well to the rest of the Apostles as to Peter 15. Worshipping of sainctes and how 1108. Worshipping of Images disproued by Ridley 2128.2129.2130.2131 Worcester burnt 197.198 Wolsey Cardinall of Rome and Archbishop of Yorke his history .986 hys pryde and ambition 989.987· a great rayser of warres .987 conueyeth twelue score thousand poundes out of England .988 his ambicious letter to Gardiner to bee made Pope .990 his fall with the causes thereof .994 depriued of hys chancellership cast into a premunire and hys goodes confiscate .994 arested poisoned himselfe 996 Woman burned at Shipping Sad bery 775. Wolfangus Schuche his story and martyrdome 883. Wolferus first christened king of Mercia 122. Wolues first destroyed and driuen out of England 155.74 X I. XIstus 2. Bishoppe of Rome and Martyr with his sixe Deacons 71. Xistus Byshoppe of Rome .52 hys trifling ordinances ibid. Y E. YEoman martyr hys story persecution apprehension condemnation martyrdome 2045.2046 Yeare in olde time counted from Michaelmas to Michaelmas 368. Yeare of Iubiley reduced to the 50. yeare 374. Y O. Yong her troubles examination and deliueraunce 2065.2066.2067.2068.2069.2070 Yorke burned by the Danes .140 burned agayne with the minster also .171 Minster thereof built 172. Yorkeshyre men rebell .1308 suppressed and some executed 1309. Z E. ZEale without knowledge what it breedeth 1114 Zelinus 11. Emperour of the Turks made Emperoure without hys fathers will .745 and poysoneth hys father .746 his tyrannous raygne ibid. Zepherinus Byshoppe of Rome his ordinaunces suspected to bee falsified 56. Zenon martyr 62. Zenon a noble man of Rome with 10000. moe put to death for the truth 40. Zenokius Martyr 78. Z I. Zisca hys story .645 hee was a xi times victor in the field .648 his skiâ—ne made in a drumme .648 hys pollicies in warres .646.647 hys Oration to his souldiers .647 hys death and epitaph 648. Z V. Zuricke and Barne forsake theyr league with Fraunce 870. Zuinglius his lyfe and story .866 hys consent and difference with Luther in doctrine and opinions .848.863 hys comming to Tigury .848 slayne in Battayle 872. afterward burned 873. Zurickes law against filthy Adultery .869 reformeth Religion 867. FINIS ⧠The end of the Table ⧠Imprinted at London by Iohn Daye dwellyng ouer Aldersgate beneath S. Martins ⧠Cum Gratia Priuilegio Regiae Maiestatis An. Dom. 1583. ¶ The Description of Windsore Castle ⧠The condemning of Anthony Person Marbecke Testwood and Filmer with the burning of the sayd Person Testwood and Filmer vnder the Castle of Windsore here liuely described Read pag. 1219. Marbecke saued by the Kynges Pardon Robert Smith of London Martyr Robert Smith actiue in the art of paynting The first examination of Rob. Smith before B. Boner Confession not neede fall Reiectio criminis ingeniosa diuina The Sacrament of the Altar Boners argumeÌ„t to proue the Sacrament Steuen Harwod examined before the Bishop Robert Smith examined by the Bishop Where was the visible Church amongest the Protestants Where was the visible Church amongest the Apostles Here he would not aunswere me to the Church of Iury but flyeth to the 5. of Corinth How Boner layeth snares to catch the innocent The church of Christ is not vniuersally in one particular place Talke betweene Robert Smith and the Bishops Chapleyne Absurditye graunted by the Catholickes that the body of Christ goeth into the belly and â—o so into the draughte ComparisoÌ„ betweene the Iewes that spit in Christs face and Papists which let fall him into the draught Note this Catholicke doctrine which reâ—â—â—bleth the body of Christ to the incomprehensible 〈◊〉 of 〈◊〉 The questioÌ„ 〈…〉 what Christ is 〈◊〉 to doe 〈◊〉 the SacrameÌ„t but what â—e 〈…〉 Rob. Smith brought agayne before the Bishop and the Lord Mayor B. Boner excuseth himselfe of blouddines B. Boner pâ—â—ued to be cruell bloudy By this question it may appeare whether the B. sought bloud or no. The Papists deaâ— God hauing body without bloud Euen as the bread is the body so is the cup the bloud Rob. Smith commaunded of Boner into Limbo An other examination of R. Smith Boner beginneth with an vntruth The Church Auricular confession is but a pickepurse matter The inconueniences of auricular confession A false practise of a Priest vnder confession Example of terrible cruelty shewed vpon a poore innocent Anno 1555. August Syr Iohn Mordant Knight 2. Sacramentes Baptisme in what poyntes it is abused by the Catholickes This was spokeÌ„ more to confound the opinion of water then to let children to haue water The water of Baptisme a preacher and not a Sauiour The element of water in Baptisme bringeth not the holy Ghost The holy Ghost receaued of some before Baptisme The Sacrament of orders Boner shaueth himselfe in anger of Robert Smyth Holy bread Holy water Aâ—nnoynting Talke betwene Rob. Smyth and the Doctors Against auricular confession Confâ—ssing vnto â—ohn in the wilderneâ—â— was not to him but before him â—o God Anno 1555. Iuly The maruerlous boldenes of Robert Smith geueÌ„ him of God agaynst Christes enemyes The last examination of Robert Smith before B. Boner with his condeÌ„natâ—on in the Consistory Syr Iohn Mordant came in after this story was tolde The wordâ— of Robert Smith to the Lord Mayor Here my brother Tankerfield recited the story of my Lord Byshops Cooke Boner no Saint This Maior was Synâ—oh Lion Here my brother Tankerfield pulled out of his bosome a testament requiring iudgement by the same but it would not be heard This Sheriffe was M. Woodrofe Iustice required in the Bishops Consistory but could not be had A lawfull request not heard The Bishops sentence beginneth with a wrong name Where finde the Catholickes in the scripture to put any to death for their conscience sake Robert Smith wrongfully condemned by the Byshop The wordes of Robert Smith agayne to the Lord Mayor The godly behauiour of Robert Smith and his fellowe in pryson Prob 5. Esay 1. Sapien. 2. Genes 3. â— Peter 3. Sapien. 13. Iohn 7. 1. Corin. 2. 1. Tobi. 11. Iohn 9. Apoc. 14. Exoduâ— 22 Math. 15. Math. 25. 2 Cor 9. Luke 12. Iohn 1. 2. Cor. 6. Math. 7. Heb. 13. 〈◊〉 13. Math. 6. Math. 6. Prou. 4. Siâ—â—â— 30. Tobi. 3. 2. Pet. 3. This letter is thought of some to be M. Hoopers partly for that in one copy amongest diuers it is entitled vnto him and also by the phrase and maner of writing it may be well coniectured so to be Apo. 17. Psalâ— 115. Math. 7. Ephe. 2. 2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1. Pet. 5. Apoc. 6. 1. Cor. 1. 1. Cor. 10 1. Pet 3. Luke
church This article of the K. Quâ—â—e is no 〈…〉 his Catholicke Creede And yet he sayd before that he went not aboute to seeke his bloud Iudgement without truth Mathew Plaise confesseth his minde of the Sacrament Capernaicall doctrine Christ called it his body Ergo he made it his body It followeth not For a thing may be called yet no nature chaunged Anno 1556. Iune False alleaging the Scriptures They sayd that Christ called it his body but they sayd not that it was his body Comparison betweene turning Moyses rod and the bread into Christes body not lyke The opinion of the Papistes much lyke to the Capernaits Iune 22. 10. Godly Martyrs The lyfe story of Richard Woodman Anno â—557 〈◊〉 Râ—â—hard â—oâ—dman 〈…〉 of his 〈◊〉 trouble Râ—chard Woodman agâ—yne apprehended 〈…〉 of Richard Woodman The first appreâ—ension 〈◊〉 Richard Woodman Woodmen purgeth himselfe of false sclander False surmises agaynst Richard Woodman Woodman complayned of to Syr Iohn Gâ—ge Lord Chamberlayne Warrantes sent out to attach Woodman L. Chamberlayne sendeth to take Woodman at his plough Woodman arested Feare comming vpon WoodmaÌ„ at his first taking Woodman comforted in his spirite after his feare Woodman asketh for their Warrant How God worketh for his seruauntes The vnorderly doinges of the Papiâ—tes in attaching men without any warrant Woodman refusâ—th to goe with them vnlesse they shewe their warrant Gods great worke how the persecutors which came to take Woodman went away without him Woodman escapeth the handes of his takers Woodmans house agayne searched for him Woodman lodged sixe weeâ—es in a woode All the countâ—y and Sea coastes lâ—yd for woodman Woodman deliuered by his owne brother into his enenemyes handes Auri sacra fames quid non Mortalia cogis pectora Virgil. Brother bewrayeth the brother Woodmans house agayne beset and searched Woodman put to his shiftes The part of a trusty wife to her husband This belyke was his brother Woodman at length after long seeking found out George 〈…〉 in 〈…〉 Woodman A Pewterer of 〈◊〉 a 〈◊〉 coate â—oodman 〈◊〉 to 〈◊〉 â—ounde 〈…〉 of 〈◊〉 Woodman 〈◊〉 his 〈◊〉 of his â—â—fe and 〈◊〉 The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle Richard Woodman brought before the B. of Chichester D. Story and D. Cooke Richard Woodman preferreth the kingdome of Christ before lyfe or wyfe all worldly respectes Woodman appealed to his Ordynary D. Story a great spiller of bloud by his owne confession The Papistes in doubte whether they haue the spirite of God D. Story in a fury He is no true Christian that hath not the spirite of God Anno 1556. Iune 1. Cor. 7. Whether Paule was sure to receâ—ue the spirite of Christ. 1. Cor. 7. Rom. 8. Rom. 8. Gâ—l â— 2. Tim. 8. The Papistes bewray their owne blyndnes Richard Woodman glad to goe to the Marshalsâ—â— The liuing God is a pâ—â—ne of heresie among the Catholickes Story scorneth at the holy Bible Barne 6. D. Story set to schoole in the Scriptures Psal. â—4 If the liuing God in heauen doe make an heretick 〈◊〉 maketh 〈◊〉 the dead God on the Aultar Storyes rule to know an hereticke that is a true Christian When D. Story cannot confute them by learning he confuteth them by imprisonment No but if he should say the Sacrament of the aultar worshipped might he be then he were a perfect Catholicke The Lord hereticall our Lord Catholicke with the Papistes Fallacia equiuoci He that erreth from the church which church erreth not in in the right fayth his fayth cannot be good in deede Woodman charged with his owne writinges Richard Woodman 5. tymes before the Commissioners Anno 1557. 〈◊〉 â—oodman 〈…〉 church A man may 〈…〉 the 〈◊〉 preaâ—â—â— â—eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉 〈◊〉 and â—â—â—under Woodman 〈…〉 the 〈◊〉 Church The Bishop 〈…〉 The Bishop biddeth Woodman to dinner Talke betweene Richard Woodman and the Bishop about Priestes mariage Paule if he were not maryed yet he had power to marry as well as the other had 1. Cor. 9. 1. Cor. 7 Priestes ought to haue wyues rather then to burne by Sainct Paules doctrine Gene 2. 1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes â—olde that Byshops Deacons hauing wiâ—es before might keepe them still but not hauing before might not afterward mary Paul confesseth himselfe after his Apostleship to haue power to maâ—y The Bishops fayâ—e wordes to Richard Woodman Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion A Byshoplyke diâ—ner without any talke of Scriptures D. story a man without reason 7. Sacramentes denyed Two onely Sacramentes Richard Woodman caryed to the Marshalsey Luke 22. The deuills members persecutors of the Christians Iob. Psal. 1â— Rom 14. Richard Wooâ—mâ—â— to the faythfull brethren Psal. 103. Those that feare God hang not or man The inseparable knot of loue betweene Christ and his members Christians ought to geue there liues for defence of the Gospell if they be thereto called The second examination of Rich. Woodman before D Christopherson Bishop of Chichester Doct. Story c. Prouing of 7. Sacramentes Christopherson not yet consecrated 〈◊〉 to 〈◊〉 the examination 〈…〉 â—â—ether â—â—trimony 〈◊〉 Sacrament Ephe. 5. S. Paules words be these â—his misteâ—y is greatâ— c. In the Greeke text S. Paule calleth it misterium What is a mistery and what difference there is betweene a mistery and a Sacrament Argument A thing signified a thing signifying can not bee at one tyme in respecte of it selfe in one subiecte Matrimony is a holy thing it selfe signified Ergo Matrimony cannot be a Sacrament signifying a holy thing The hose in a hosiers stalle may be a signâ— signifying moe hose to be within but it is noe signifying signe of it selfe Neyther againe is euery signe of an other thing to be called a Sacrament Chichester proueth Matrimony to be a SacrameÌ„t by a payre of hose Letters written in the booke speaking properly be one thing the testament worde of God is an other thing And yet by vse of speach the booke of the testament is called the testament as bread and wine be called the body bloud of the Lord. Heb. 13. The Bishop of Chichesteâ— rightly aunswered of his man according to his queston Aiâ— Aio Sacrament of the Aultar The aultar how it is to be taken and where it is Math. 18. Math. 5. Christ the true and onely Aultar The place of Math. â— expoundâ— Heb. 13. The Catholickes will not haue the worde to iudge Woodman referreth himselfe to the true Church Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God The Catholickes make themselues Priestes not after the order of Aaron but of Melchisedech The Catholickes 〈◊〉 the Sacrament doth a â—â—gne signiâ—â—â—â—g and the thing it 〈◊〉 signiâ—ied Another 〈◊〉 wordes 〈◊〉 make 〈◊〉 Sacrament of Baptisme 〈…〉 childe 〈◊〉 to be â—â—ptised The word water and
My body into dust Yet am I sure to saue a soule When death hath done hys worst And though I leaue a little dust Dissolued out of bloud I shall receaue it safe agayne When God shall see it good For my redeemer I am sure Doth liue for euermore And sitteth high vpon the heauens For whome I hunger sore Euen as the Deare with deadly wounds Escaped from the spoyle Doth hast by all the meanes he may To seeke vnto the soyle Of whome I hope to haue a crowne That alwayes shall remayne And eke enioy a perfect peace For all my woe and payne The God that geueth all encrease And seeketh still to saue Abound in thee that perfect peace Which I do hope to haue And I beseech the liuing God To hold thee in hys handes And wish thee euen with all my hart The blessing of my bandes Which I esteeme of hier price Then pearle or precious stone And shall endure for euermore When earthly thinges are gone For though the fire doe consume Our treasure and our store Yet shall the goodnes of the Lord Endure for euermore And where thou art a friend to him That is to me full deare That God of might make the amendes When all men shall appeare That hath shewed mercy to the meeke And rid them out of payne And thus the Lorde possesse thy spirite Till we do meete agayne If thou wilt haue a recompence Abide still in obedience ¶ The exhortation of Robert Smith vnto his children commonly set out in the name of maister Rogers GEue eare my children to my words Whome God hath dearely bought Lay vp my law within your harte And print it in your thought For I your father haue foreseene The frayle and filthy way Which flesh and bloud would follow fayne Euen to theyr owne decay For all and euery liuing beast Their crib do know full well But Adams heyres aboue the rest Are ready to rebell And all the creatures on the earth Full well can keepe their way But man aboue all other beastes is apte to go astray For earth and ashes is his strength His glory and his rayne And vnto ashes at the length Shall he returne agayne For flesh doth florish like a flower And grow vp like a grasse And is consumed in an houre As it is brought to passe In me the Image of your yeares Your treasure and your trust Whome ye do see before your face Dissolued into dust For as you see your fathers fleshe conuerâ—ed into clay Euen so shall ye my children deare Consume and weare away The sonne and moone and eke the starres That serue the day and night The earth and euery earthly thing Shal be consumed quite And all the worship that is wrought That haue bene heard or seene Shall cleane consume and come to naught Ar it had neuer bene Therefore that ye may follow me Your Father and your frend And enter into that same lyfe Which neuer shall haue end I leaue you heare a little book For you to looke vpon That you may see your Fathers face When I am dead and gone Who for the hope of heauenly thinges While he dyd here remayne Gaue ouer all his golden yeares In prison and in payne Where I among myne iron bandes Enclosed in the darcke A few dayes before my death Did dedicate this worke To you myne heyres of earthly thinges Which I haue left behynde That ye may read and vnderstand And keepe it your minde That as you haue bene heyres of that Which once shall weare away Euen so ye may possesse the parte Which neuer shall decay In following of your fathers foote In truth and eke in loue That ye may also be his heyres For euermore aboue And in example to your youth To whome I wish all good I preache you here a perfite fayth And seale it with my bloud Haue God alwayes before your eyes In all your whole ententes Commit not sinne in any wise Keepe his commaundementes Abhorre that errant whoore of Rome And all her blasphemies And drincke not of her decretals Nor yet of her decrees Geue honour to your mother deare Remember well her payne And recompence her in her age In lyke with loue agayne Be alwayes ayding at her hand And let her not decay Remember well your fathers fall That should haue bene her stay Geue of your portion to the poore As riches doth arise And from the needy naked soule Turne not away your eyes For he that will not heare the cry Of such as are in neede Shall cry himselfe and not be heard When he would hope to speede If God haue geuen you great encrease And blessed well your store Remember ye are put in trust To minister the more Beware of foule and filthy lust Let whoredome haue no place Keepe cleane your vessels in the Lord That he may you embrace Ye are the temples of the Lord For ye are dearely bought And they that do defile the same Shall surely come to nought Possesse not pride in any case Build not your neastes to hye But haue alwayes before your face That ye be borne to dye Defraud not him that hyred is Your labours to sustayne But geue him alwayes out of hand His penny for hys payne And as ye would that other men Agaynst you should proceede Do ye the same agayne to them When they do stand in neede And part your portion with the poore In mony and in meate And feede the faynted feeble soule With that which ye should eate That when your meÌ„bers lacketh meate And clothing to your backe Ye may the better thinke on them That now do liue and lacke Aske counsell at the wise Geue eare vnto the end Refuse not you the sweete rebuke Of hym that is your frend Be thankefull alwayes to the Lord With prayer and with prayse Desire you him in all your deedes For to direct your wayes And sinne not like that swinish sorte Whose bellies beyng fed Consume theyr yeares vpon the earth From belly vnto bed Seeke first I say the liuing God Set him alwayes before And then be sure that he will blesse Your basket and your store And thus if you direct your dayes According to this booke Then shall they say that see your wayes How lyke me you do looke And when you haue so perfectly Vpon your fingers endes Possessed all within your booke Then geue it to your frendes And I beseeche the liuing God Replenish you with grace That I maye haue you in the heauens And see you face to face And though the sword haue cut me off Contrary to my kinde That I could not enioy your loue According to my minde Yet do I hope when that the heauens Shall vanish like a scrole I shall receaue your perfect shape In body and in soule And that I may enioy your loue And ye enioy the land I do beseeche the liuing
your spirites which are hys as S. Paule sayth 1. Cor. 6. For he hath made all boughte all and dearely paide for all as S. Peter sayeth With his owne immaculate body hath he cleane discharged youre bodyes from sinne death and hell and with his most precious bloud paid your ransome and full price once for all and for euer Nowe what harme I pray you or what losse sustaine you by this Why are you O vaine men more afraide of Iesus your gentle saueour his gospell of saluation then of a legion of cruell deuils going about with false delusions vtterly to destroy you both bodies soules Thynke you to be more sure then vnder your captaine Christ Doe you promise your selues to be more quiet in Sathans seruice then in Christes religion esteme you more these transitory and pernitious pleasures then God and all his heauenly treasures Oh palpable darknes horrible madnes wilful blindnes wtout comparison too much to be suffred any longer We see and wil not see we know wil not know yea we smarte and will not feele and that our owne conscience well knoweth Oh miserable and brainlesse soules which would for foolish pleasures slipperye wealth loose the royall kingdome and permanent ioyes of God wyth the euerlasting glory which he hath prepared for them that truely loue hym and renounce the world The children of the world liue in pleasure and wealth and the deuill who is their God and prince of this world kepeth their wealth which is proper vnto them and letteth them enioy it But let vs which be of Christe seeke and enquire for heauenly things which by Gods promise and mercy in Christ shall be peculiar vnto vs. Let I say the Crecians Epicures and such other beastly Belials and carnall people passe for things that be pleasant for the body and doe appertaine to this transitorie life Yet shall they once as the kingly Prophet sayth runne about the Citie of God to and froe howling like dogges desiring one scrappe of the ioyes of Gods elect but all too late as the rich glutton did Let vs therfore passe for those things that doe pertaine to the spirite and be celestiall We must be here sayth Paule not as inhabitours and home dwellers but as straungers not as straungers onely but after the minde of Paule as painful souldiers appoynted of our gouernour to fight against the gouernour of darkenesse of this worlde against spirituall craftinesse in heauenly things The time is come we must too it the iudgement must begin first at the house of God Began they not first with the greene and sappie tree and what followed then on the dry braunches Ieremie speaking in the persone of God sayeth In the Citie wherein my name is inuocate will I begin to punish but as for you meaning the wicked you shall be as innocentes and not once touched for the dregges of Gods wrath the bottome of all sorrowes are reserued vnto them in the ende but Gods houshold shall drinke the flower of the cup of hys mercye And therfore let vs say with Ezechias Play the men shrinke not let vs comfort our selues for the Lorde is with vs our helper and fighteth for vs. The Lord is sayth he with you when you be with him and when you seeke him he will be found of you and againe when you forsake him he will forsake you Wherfore we ought not to be dismaid or discourage our selues but rather to be of good comforte not to be sad but merry not sorrowful but ioyfull in that God of his goodnesse will vouchsafe to take vs as his beloued children to subdue our sinful lustes our wretched flesh and bloud vnto his glory the promoting of his holy word and edifying of his church What if the earthly house of this our habitation Paule meaning the body be destroyed We know assuredly we shall haue a buildinge of God not made wyth handes but euerlasting in heauen with such ioyes as faith taketh not hope toucheth not nor charitye apprehendeth not They passe all desires and wishes Gotten they maye be by Christ esteemed they can not be Wherefore the more affliction and persecution the woorde of God bringeth the more felicitye and greater ioy abideth in heauen But the worldly peace idle ease wealthy pleasure and this present and pleasant transitory life and felicity which the vngodly foolishly imagine to procure vnto themselues by persecuting and thrusting away the gospel shall turne vnto theyr owne trouble at last vnto horrible destruction mutations of realmes and countries and after this life if they repent not vnto their perpetuall infelicitie perdition and damnation For they had rather with Nabal and his temporal pleasures descend to the deuil then with pore Christ and his bodely troubles ascend vnto the kingdom of God his father But an vnwise man sayeth the Psalmist comprâ—hendeth them not neither doth the folish vnderstand them 〈◊〉 these bloudy persecutors grow vp florish like the flower and grasse in the field But vnto this end do they so florish that they might be cut downe caste into the fire for euer For as Iob sayth Their ioy lasteth but the twinkling of an eie and death shall lie gnawing vpon them as doth the flockâ— vppon the pasture yea the cruell worme late repentaunce as S. Marke sayeth shall lie gnawing tormenting and accusing their wretched conscience for euermore Let vs therfore good Christians be constant in obeying God rather then men For although they slay our sinful bodies yea rather our deadly enemies for Gods veritie yet they can not do it but by Gods sufferance and good will to his praise and honour and to our eternall ioye and felicitie For our bloud shed for the Gospel shall preache it wyth more fruite and greater furtheraunce then did oure mouthes liues and wrytings as did the bloude of Abell Steuen wyth many other moe What though they laughe Christ his worde to scorne which sit in the chaire of peruerse pestilent scorners To whome as to the wise Gentiles of the world the Gospel of Christ is but foolishnes as it was to the Iewes a sclaunder and a stumblinge stone whereat they now being fallen haue prouoked the wrath and vengeance of God vpon them These are the dayes of vengeaunce sayeth Luke that all thinges wrytten may be fulfilled And surely it shall be no lesse then a huge storme of euils that shal come vpoÌ„ vs because that a long and a cursed obstinate maliciousnes of vs hath gone before crying in the eares of the Lorde God of hostes who so many times and so many wayes haue bene prouoked with the vnspeakeable richesse of his goodnesse his pacience and long suffering to amendement and haue neuerthelesse contemned the same and proceeded forward to worse and worse prouoking and stirring the presence of Gods maiestie vnto anger Now therfore sayth God by the mouth of his prophet I wil come vpon
Baptisme is a marke of Christes Church a seale and confirmation of our acception into the grace fauour of God for Christes sake For his innocencie his righteousnesse his holinesse his iustice is ours geuen vs of God and our sinnes and vnrighteousnesse by his obedience and abasing of him selfe to the death of the crosse are his whereof Baptisme is the signe seale and confirmation Baptisme is also a signe of repentaunce to testifie that we be borne to the waues of pearils and chaunges of life to the intent that we should die continually as loÌ„g as we liue from sinne and rise againe like new men vnto righteousnesse Rom. 6. The other Sacrament which is the supper and holy Maundie of our Sauiour Christ whereby the church of Christ is knowen I beleeue to be a remembraunce of Christes death and passion a seale and confirmation of his moste precious bodye geuen vnto death euen to the vile death of the crosse wherewith wee are redeemed and deliuered from sinne death hell and damnation It is a visible woorde because it worketh the same thing in the eyes which the worde worketh in the eares For like as the worde is a meane to the eares whereby the holy Ghost mooueth the heart to beleue Romanes 10. so this sacrament is a meane to the eyes whereby the holy Ghost moueth the hart to beleue it preacheth peace betweene God and man it exhorteth to mutuall loue and all godly life and teacheth to contemne the world for the life to come when as Christ shall appeare which now is in heauen and no where els as concerning his humane body Yet do I beleeue assuredly that his very body is present in his moste holy Supper at the contemplation of oure spirituall eyes and so verely eaten with the mouth of our faith For as soone as I heare these most comfortable and heauenly woordes spoken and pronouÌ„ced by the mouth of the Minister This is my body which is geuen for you when I heare I say this heauenly harmonie of Gods vnfallible promises and truthe I looke not vppon neyther doe I beholde breade and wine for I take and beleue the wordes simply and plainly euen as Christe spake them For hearing these wordes my senses be rapt and vtterly excluded for faith wholely taketh place and not flesh nor the carnall imaginations of our grosse fleshly and vnreuerent eating after the maner of our bodily foode whiche profiteth nothinge at all as Christe witnesseth Iohn 6 but with a sorrowfull and wounded conscience an hungry and thirsty soule a pure and faithfull mind do fully embrace beholde and feede and looke vppon that most glorious body of Christ in heauen at the right hande of God the father very God and very man which was crucified and slaine and his bloud shed for our sinnes there nowe making intercession offering and geuing his holy body for me for my body for my raunsome for my full price and satisfaction who is my Christ and all that euer hee hath and by this spirituall and faithfull eating of this liuelye and heauenlye breade I feele the moste sweete sâ—ppe and taste of the fruites benefites and vnspeakeable ioyes of Christes deathe and passion fullye disgested into the bowelles of my soule For my minde is quieted from all worldly aduersities tormoylinges and trouble my conscience is pacified from sinne deathe hell and damnation my soule is full and hathe euen enough and will no more for all things are but losse vile dounge and drosse vayne vanitie for the excellent knowledge sake of Christ Iesu my Lord and Sauiour Thus nowe is Christes flesh my very meate in deede and hys bloud my very drinke in deede I am become flesh of his flesh and bone of his bones Nowe I liue yet not I but Christe liueth in me yea I dwell in him and he in mee for thorough faithe in Christe and for Christes sake we are one that is of one consente minde and fellowshippe with the Father the Sonne and the hol Ghost Iohn 17. Thus am I assured and fullye perswaded and on this rocke haue I builded by Gods grace my dwelling and resting place for body and soule life and death And thus I commit my cause vnto Christe the righteous and iust iudge who will an other day iudge these debates and controuersies whome I humbly beseeche to cast his tender and mercifull eyes vppon the afflicted and ruinous Churches and shortly to reduce them into a godly and perpetuall concorde Amen Thus do I beleeue and this is my faith and my vnderstanding in Christ my Sauiour and his true and holy religion And thys whosoeuer is ashamed to doe among this adulterous and sinnefull generation of hym shall the sonne of man be ashamed when he commeth in the glory of his father with the holy Angels Robert Samuel William Allen Martyr NExt after the suffering of Robert Samuel aboute the beginning of September was burned William Allen in Walsingam labouring man seruaunte sometime to Iohn Houghton of Somerton He being broughte before the Bishop and asked the cause why he was imprisoned aunsweared that he was put in prison because he woulde not followe the Crosse saying that he woulde neuer go on Procession Then being willed by the Bishoppe to returne againe to the Catholicke Churche he aunsweared that he would turne to the Catholicke Churche but not to the Romishe Church and said that if he saw the King and Quene and all other folowe the crosse or kneele downe to the crosse he would not For the which sentence of condemnation was geueÌ„ against him the 12. of August and he burned at Walsingham about the beginning of September who declared suche constancie at hys Martyrdome and hadde suche credite wyth the Iustices by reason of hys vprighte and well tried conuersation among them that he was suffered to goe vntied to hys suffering there being fastened with a chaine stoode quietly without shrinking vntill he dyed The Martyrdome of Roger Coo of Melforde in Suffolke Shereman first examined before the Byshop of Norwich and by him condemned Anno 1555. August 12. ROger Coo broughte before the Bishop first was asked why he was imprisoned Coo· At the Iustices commaundement Bishop There was some cause why Coo. Heere is my accuser let hym declare And his accuser sayde that hee woulde not receyue the Sacrament Bish. Then the Bishop sayde that he thought he had transgressed a lawe Coo. But Coo answered that there was no law to transgresse Bish. The Bishop then asked what he sayd to the law that then was Coo. He answered how he had bene in prison a long time and knew it not No sayd his accuser nor wilt not My Lord aske him when he receiued the Sacrament Coo. When Coo heard him say so he sayde I pray you my Lord let him sit downe and examine me him selfe Bish. But the Bishoppe woulde not heare that but sayde Coo why will ye not receiue
daunger to libertie of life then as one passing out of the world by any paines of death Such was the change of the meruailous workyng of the Lordes hand vpon that good man ¶ Cornelius Bongey felow Martyr with Mayster Robert Glouer IN the same fire with him was burned also Cornelius Bongey a Capper of Couentrey and condemned by the sayd Radulph Byshoppe of Couentry and Liechfield As concerning the Articles which were to him obiected the effect therof was this Firste it was articulate agaynste him that these three yeres last in the City of Couentry and Liechfield other places about he did hold mainteyne argue and teach that the Prieste hath no power here to absolue any sinner from his sinnes Secondly that by Baptisme sinnes be not washed away because he sayd that the washing of the flesh purgeth the flesh outwardly and not the soule Thirdly that there be in the Church onely two sacramentes that is Baptisme and the Lordes Supper Fourthly that in the sacrament of theyr popish aulter was not the reall body bloud of Christ but the substance of bread wine there remayning stil because S. Paul calleth it bread and wine c. Fiftly that he within the compasse of the sayd yeares time did hold maintayne and defend that the Pope is not the head of the visible church here in earth c. Sixtly that he was of the dioces and iurisdiction of the Bishop of Couentry and Liechfield c. Seuēthly that the premises are true manifest and notorious and that vpō the same there hath bene is a publick voice and fame as well in the places aboue rehearsed as in other quarters also about c. ¶ His aunsweres Unto the which articles he aunswering agayne to the first he graunted and to euery part therof meaning after the Popish maner of absolution The second he graunted first after reuoked the same To the thyrd also he graunted adding withall that in scripture there be no more conteined To the fourth touching the sacrament he graunted to euery part therof To the fift concerning the Pope likewise Also to the sixt he graūted and likewise to the seuenth Upon these articles and his answeres to the same the sayd Radulph the Bishop read the sentence and so cōmitted him also after the condemnation of Mayster Roberte Glouer to the seculer power Thus this foresayd Cornelius falsely condēned by the Bishop before mentioned suffered at the same stake wyth the Christian Martyr Mayster Robert Glouer at Couentry about the xx day of September ¶ The burning of Mayster Robert Glouer and Cornelius Bongey at Couentry ¶ Here foloweth the story of Iohn Glouer and William Glouer how they were excommunicate and cast out after theyr death and buried in the fieldes NOwe that wee haue discoursed the storye of Mayster Robert Glouer something also woulde bee touched of his other two brethrē Iohn and William Glouer Who albeit they were not called to finishe theyr course by lyke kinde of Martyrdome in the fire as the other did yet because for theyr constaunt profession of Gods Gospell vnto the latter ende they were exempted after theyr death cast out of the same Church as the other was I thought them not vnworthy therefore in the story to be ioyned together which in one cause and the same profession were not sūdered one from the other And first concerning Mayster Iohn Glouer the eldest brother what inward stormes and agonies he susteined by the ghostly enemy partly ye heard before described nowe what his bodily enemies wrought against him remaineth to be declared Whose rage and malice although god so restrained that they coulde litle preuayle agaynst him so long as his life endured yet after his decease hauing power vpon him what they did ye shall now vnderstand After the Martyrdome of mayster Robert Glouer although Iohn Glouer seing his brother to be apprehended for him had small ioy of his life for the great sorow of his hart wherewith he was sore oppressed and would gladly haue put himselfe in his Brothers stead if frendes had not otherwise perswaded with him shewing that in so doyng he might intangle himselfe but should doe his brother no good He thus in great care and vexation endured yet notwithstanding rubbing out as well as he could til at lēgth about the latter end of queene Mary there was a new search made for the sayd Iohn Glouer Whereupon the Sheriffes with theyr vnder Officers and seruauntes being sent to seek him came into his house where he and his wife were It chaūced as he was in his chamber by himselfe the Officers brusting into the house and searching other roomes came to the Chamber doore where this Iohn Glouer was Who being within and holding the latch softly with his hand perceiued and heard the Officers buskeling about the doore amongest whome one of the sayd officers hauing the string in his hand was ready to draw and plucke at the same In the meane time an other comming by whose voice he heard and knew bad them come away saying they had bene there before Whereupon they departing thence wēt to search other corners of the house where they found Agnes Glouer his wife who being had to Liechfilde there examined before the bishop at length after much ado was constrayned to geue place to their tyranny Ioh Glouer in the meane time partly for care of his wife partly through cold taken in the woodes where he did lye tooke an Agew whereupon not long after he left this life which the cruell Papistes so long had sought for Thus by the mighty protectiō of the almighty Lord how Iohn Glouer was deliuered and defended frō the handes of the persecuting enemies during all the time of hys life ye haue hearde Nowe what befell after his death both to him to William his brother it is not vnworthy to be remēbred Who after that he was dead buried in the churchyard without Priest or Clerke D. Dracot then Chauncellour sixe weekes after sent for the parson of the Towne demaunded howe it chaunced that hee was there buryed The parson aunswered that he was then sicke and knewe not of it Then the Chauncellour commaunded the parson to go home and to cause the body of the said Iohn Glouer to be taken vp to be cast ouer the wall into the hie way The Parson agayne answered that he had bene 6. weekes in the earth so smelled that none was able to abide the sauor of him Well quoth D. Dracot then take this byll and pronounce him in the pulpit a damned soule and a twelue moneth after take vp his bones for then the fleshe will be consumed and cast thē ouer the wall that cartes and horses may tread vpon them and then will I come hallow againe that place in the churchyard where he was buried Recorded by the Parson of the towne who tolde the same to Hugh Burrowes dwelling at
God But that can no where be shewed And as for the Church I am not angry with it and I neuer refused to goe to it and to praye with the people to heare the word of God and to do all other things what soeuer may agree with the word of God S. Augustine speaking of the ceremonies of the Iewes I suppose in the Epistle ad Ianuarium although hee graunt they greeuously oppressed that people both for the number and bondage of the same yet he calleth them burdēs of the law which were deliuered vnto thē in the word of God not presumptions of men which notwithstanding if they were not contrary to gods word might alter a sorte be borne withall But now seeing they are contrarye to those thinges whiche are in the word of God written whether they ought to be borne of any Christian or no let hym iudge whiche is spirituall which feareth God more thē man and loueth euerlastinge life more then this short and transitory lyfe To that whiche was sayd that my fact lacketh example of the godly fathers that haue gone before the contrary is most euident in the historye of Toby Of whome it is sayd that when all other went to the golden calues whiche Hieroboam the king of Israel had made he himselfe alone fled al their companions and gotte hym to Ierusalem vnto the temple of the Lorde and there worshipped the Lorde God of Israel Did not the man of God threatē greeuous plages both vnto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie Which plagues king Iosias the true Minister of God did execute at the time appoynted And where doe wee reade that the Prophetes or the Apostles did agree with the people in their Idolatry whē as the people went a whoring with their hill aulters for what cause I praye you did the Prophetes rebuke the people so muche as for theyr false worshipping of God after theyr owne mindes and not after Gods word For what was so much as that was Wherfore the false prophetes ceased not to maligne the true prophetes of God therefore they bet them they banished thē c. How els I pray you can you vnderstand that Sainct Paule alledgeth when he sayth What concord hath christ with Beliall Either what part hath the beleuer with the Infidel or how agreeth the temple of God with images For ye are the temple of the liuing God as God himselfe hath sayde I will dwell among them and will be theyr God and they shal be my people Wherfore come out from among them and seperate your selues from them saythe the Lorde and touch none vncleane thinge so will I receaue you and wil be a father vnto you and ye shal be my sonnes and daughters sayth the Lord almighty Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked All the Sayntes of God which truely feared God when they haue bene prouoked to do any which they knewe to be contrarye to Gods lawes haue chosen to dye rather then to forsake the lawes of their God Wherefore the Machabees put themselues in daunger of death for the defense of the lawe yea and at length died manfully in the defense of the same If we do prayse sayth S. Augustine the Machabees and that with great admiration because they did stoutly stand euen vnto death for the lawes of theyr countrey howe muche more ought wee to suffer all thinges for our Baptisme for the sacramēt of the body and bloud of Christ. c. But the supper of the Lord such a one I meane as Christ commaundeth vs to celebrate the Masse vtterly abolysheth and corrupteth most shamefully Who am I that I shuld adde any thing to this which you haue so well spoken Nay I rather thanke you that you haue vouchsafed to minister so plentifull armour to me being otherwise altogether vnarmed sauing that hee cannot be left destitute of helpe whiche rightly trusteth in the helpe of God I onely learne to dye in reading of the new testament and am euer nowe and then praying vnto my God that hee will bee an helper vnto me in tyme of neede Seeing you are so obstinately set agaynst the Masse that you affirme because it is done in a tongue not vnderstanded of the people and for other causes I cannot tell what therefore it is not the true sacrament ordayned of Christ I beginne to suspecte you that you thinke not catholickely of Baptisme also Is our Baptisme whiche we do vse in a tongue vnknowne to the people the true baptisme of Christ or no If it be then doth not the straunge tongue hurt the Masse If it be not the baptisme of Christ tell me howe were you baptised Or whether will yee as the Anabaptistes do that al which were baptised in latin should be baptised agayne in the English tongue Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present that they may the better vnderstand their owne profession and also be more able to teache theyr children the same yet notwithstanding there is not like necessity of the vulgar tongue in baptisme and in the Lordes supper Baptisme is geuē to children who by reason of their age are not able to vnderstand what is spoken vnto them what tongue soeuer it be The Lordes supper is and ought to be geuen to thē that are waxen Moreouer in baptisme which is accustomed to be geuen to children in the latine tongue all the substanciall poyntes as a man would say whiche Chryst commaunded to be done are obserued And therefore I iudge that baptisme to be a perfect and true baptisme and that it is not onely not neeedefull but also not lawfull for anye man so christened to be Christened agayne But yet notwithstanding they ought to be taught the Catechisme of the christian fayth when they shall come to yeares of discretion Which Cathechisme whosoeuer despiseth or wyll not desirously embrace and willingly learne in my iudgement he playeth not the parte of a christian man But in the popish mass◠are wanting certayne substancialles that is to say things commaunded by the worde of God to be obserued in ministration of the Lordes supper of that which there is sufficient declaration made before Where you say I would wish surely I would wishe that you had spoken more vehemently and to haue sayd it is of necessitie that all thinges in the congregation should be done in the vulgar tongue for the edifying and comfort of them that are present notwithstanding that the childe it selfe is sufficiently baptised in the latin tongue For asmuche as I perceaue you are so stiffely I wyll not say obstinately bente and so wedded to your opinion that no gentle exhortations no holesome counsailes no other kinde of meanes can call you home to a better mynde there remayneth that
geuen him by the scorneful Papistes was cast agayne into the Tower where he being assisted with the heauenly grace of Christ susteined most pacient imprisonment a long time notwithstanding the cruel and vnmercifull handlinge of the Lordlye Papistes whyche thought then theyr kingdome would neuer fall yet he shewed hymselfe not onely pacient but also chearefull in and aboue all that which they could or woulde worke agaynst him yea such a valiaunt spirit the Lord gaue him that he was able not onely to despise the terriblenesse of prisons tormentes but also to deride and laugh to scorne the doinges of his enemies As it is not vnknowne to the eares of many what he aunswered to the Lieuetenaunt beynge then in the Tower For when the Lieutenauntes man vpon a time came to him the aged Father kept without fire in the frosty winter and wellâ—ye starued for colde merely bad the man tell his Mayster that if he did not looke the better to him perchaunce he would deceiue him The Lieutenaunt hearing this he thought hymselfe of these wordes and fearing least that in deede he thought to make some escape beganne to looke more straightly to his Prisoner and so comming to him beginneth to charge him with his wordes reciting the same vnto him whiche his man had told him before how that if he were not better looked vnto perchaunce he would deceiue them c. Yea Mayster Lieutenaunt so I sayd quoth he for you looke I thinke that I shoulde burne but except you let me haue some fire I am like to deceiue your expectation for I am like here to starue for cold Many such like answeres and reasons mery but sauery comming not from a vayne minde but from a constant and quiet reasoÌ„ proceded from that man declaring a firme and stable hart litle passing for all this great blustering of theyr terrible threates but rather deriding the same Thus Mayster Latimer passing a long time in the tower with as much pacience as a manne in his case coulde do from thence was transported to Oxforde with Doctor Cranmer Archbishop of Caunterbury and Mayster Ridley Byshop of London there to dispute vpon Articles sent downe from Gardiner Bishop at Winchester as is before touched the maner and order of whiche disputations betwene them and the Uniuersitye Doctours is also before sufficiently expressed Where also is declared how and by whome the sayd Latimer with his otherfelow Prisoners were condemned after the disputations and so committed agayne to the Prison and there they conâ—umed from the Moneth of Aprill aboue mentioned to this present Moneth of October where they were most godly occupied either with brotherly conference or with feruent prayer or with fruitfull writing Albeit M. Latimer by reasoÌ„ of the feblenes of his age wrote least of them all in this latter time of his imprisonment yet in prayer he was feruently occupyed wherin oftentimes so long he continued kneeling that hee was not able to rise without helpe and amongst other things these were three principall matters he prayed for First that as God had appoynted him to be a preacher of his worde so also he woulde geue him grace to stand to his doctrine vntill his death that he might geue his harte bloud for the same SecoÌ„dly that God of his mercy would restore his gospell to Englande once agayne and these wordes once agayne once agayne he did so inculcate beat into the eares of the Lord God as though he had sene God before hym and spoken to him face to face The third matter was to pray for the preseruation of the Queenes Maiesty that now is whome in his prayer he was wont accustomably to name and euen with teares desired God to make her a comfort to his comfortles realme of England These were the matters he prayed for so earnestlye Neither were these thinges of him desired in vayne as the good successe thereof after following did declare for the Lord most graciously did graunt all those his requestes First concerning his constancy euen in the most extremity the Lord graciously assisted him For when he stoode at the stake without Bocardo gate at Oxford and the tormentors about to sette the fire to him and to the learned and Godly Byshop Mayster Ridley he lifted vp his eyes towardes heauen with an amiable and comfortable countenaunce saying these wordes Fidelis est Deus qui non sinit nos tentari supra id quod possumus God is faythfull whiche doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shedde his bloude in the cause of Christ the whiche bloud ranne of his hart in suche aboundaunce that all those that were present being godly dyd maruell to see the most part of the bloud in his body to bee gathered to hys hart and with such violence to gush out his body being opened by the force of the fire by the whiche thing God most graciously graunted his request whiche was that he might shed his hart bloud in the defence of the Gospell How mercifully the Lord heard his second request in restoring his Gospell once agayne into this Realme these present dayes can beare record And what then shall England say now for her defence whiche being so mercifullye visited and refreshed with the word of God so slenderlye and vnthankfully considereth either her own misery past or the great benefite of God nowe present The Lorde be mercifull vnto vs. Amen Agayne concerning his third request it seemeth likewise most effectuously grauÌ„ted to the great praise of God the furtherance of his Gospell and to the vnspeakable coÌ„fort of this Realme For whether at the request of his praiyr or of other Gods holy Sayntes or whether God was moued with the cry of his whole Church the truth is that when all was deplorate and in a desperate case and so desperate that the enemies mightily florished and triumphed Gods word was banished Spanierdes receiued no place left for Christes seruauntes to couer theyr heades sodenly the Lord called to remembraunce his mercye and forgetting our former iniquity made an end of al these miseries and wroughte a maruellous chaunge of thinges at the chaunge whereof the said Queene Elizabeth was appointed and annoynted for whome this graye headed father so earnestly prayd in his imprisonment through whose true naturall and imperiall Crowne the brightnesse of Gods word was set vp agayne to confound the darcke and false visoured kingdome of Antichrist the true temple of Christ reedified the Captiuitye of sorowfull Christians released which so long was wished for in the prayers of so manye good men specially of this faythfull and true seruaunt of the Lord M. Latimer The same God which at the requestes of his holy and faythfull Sayntes hath poured vpon vs such benefites of his mercy peace and tranquility assiste our most vertuous and Christian Princesse and her Subiectes that wee may euery one in his state
of my soule that is true fayth that his bloud was shed for me c. An other in the Epistle of Iohn Nos scimus quod translati sumus de morte ad vitam quoniam diligimus fratres i. We know that we are translated from death to life because we loue the brethren But I read not that I haue peace with GOD or that I am translated from death to life because I see with my bodelye eye the bloud of Hailes It is verye probable that all the bloud that was in the body of Christ was vnited and knitte to his Diuinity and then no part thereof shall returne to his corruption And I maruell that Christ shall haue two resurrections And if it were that they that did violently and iniuriouslye plucke it out of hys body when they scourged him and nayled him to the Crosse did see it with theyr bodily eye yet they were not in cleane life And we see the selfe same bloud in forme of wine when we haue consecrate and may both see it feele it and receiue it to our damnation as touching bodily receiuing And many do see it at Haâ—les without confession as they say God knoweth all and the Deuill in our time is not dead Christ hath left a doctrine behinde him wherin we be taught how to beleue and what to beleeue he doth suffer the Deuill to vse his craftye fashion for our triall and probation It were little thanke worthy to beleue well rightly if nothing should moue vs to false fayth to beleue superstitiously It was not in vayne that Christ when hee had taught truely by and by badde beware of false Prophettes whiche woulde bring in errour slilye But we be secure and vncarefull as though false Prophets could not meddle with vs and as though the warning of Christ were no more earnest and effectuall then is the warning of Mothers when they trifle with theyr children and bid them beware the bugge c. Loe Syr how I runne at ryot beyond measure When I began I was minded to haue written but halfe a dosen lynes but thus I forget my selfe euer when I write to a trusty frende which wyll take in worth my folly and keepe it from mine enemy c. As for Doctour Wilson I wotte not what I should say but I pray God endue him with charity Neyther he nor none of his countreymen did euer loue me since I did inuey agaynst theyr factions and partialitye in Cambridge Before that who was more fauoured of him then I That is the byle that may not be touched c. A certayne frend shewed mee that Doctour Wilson is gone nowe into his countrey about Beuerley in Holdernes and from thence he will go a progresse through Yorkeshire Lancashyre Cheshyre and so from thence to Bristow What he entendeth by this progresse God knoweth and not I. If he come to Bristowe I shall here tell c. As for Hubberdin no doubt he is a manne of no great learning nor yet of stable witte He is here seruus hominum for he will preach whatsoeuer the Byshops will bidde him preach Verely in my minde they are more to be blamed then he He doeth magnifye the Pope more then enough As for our Sauior Christ and Christian kynges are little beholding to hym No doubte hee did misse the cushion in many thinges Howbeit they that did sende him men thinke will defend him I pray GOD amend him and them both They woulde fayne make matter agaynst mee entendyng so eyther to deliuer him by me or els to ridde vs both together and so they woulde thinke hym well bestowed c. As touching Doctour Powell howe highly he tooke vppon him in Bristow and how little hee regarded the sword which representeth the kinges person many can tell you I thinke there is neuer an Earle in this Realme that knoweth his obedience by Christes coÌ„mauÌ„demeÌ„t to his Prince wotteth what the sword doth signify that would haue taken vpon hym so stoutly Howbeit Mayster Maior as he is a profound wise man did twicke him pretily it were to long to write all Our pilgrimages are not a little beholding to him For to occasion the people to them he alledged this text Omnis qui relinquit patrem domos vxorem i. Whosoeuer leaueth father house wife c. By that you maye perceiue hys hoate zeale and crooked iudgement c. Because I am so belyed I could wish that it would please the kinges grace to commaunde me to preach before his highnesse a whole yeare together euerye Sonday that he himselfe might perceiue how they belye me saying that I haue neither learning nor vtterance worthy thereunto c. I pray you pardon me I cannot make an end * A briefe digression touching the rayling of Hubberdin agaynst M. Latimer FOrasmuch as mention hath bene made in this letter of Hubberdin an olde Diuine of Oxford a right paynted Pharisey and a great strayer abroad in all quarters of the realme to deface and impeach the springing of Gods holy Gospell something woulde be added more touchinge that man whose doinges and pageantes if they might be described at large it were as good as any Enterlude for the Reader to beholde Who in all his life and in all his actions in one word to describe him seemeth nothing elles but a right Image or counterfayt setting out vnto vs in liuely colours the paterne of perfecte hypocrisye But because the man is now gone to spare therefore the dead although he little deserued to be spared which neuer spared to worke what vilany he could agaynst the true seruantes of the Lord this shall be enough for example sake for all Christian men necessarily to obserue howe the sayd Hubberdin after his long rayling in all places against Luther Melangthon Zuinglius Iohn Frith Tindale Latimer and all other like Professours after his hypocriticall opeÌ„ almes geuen out of other mens purses his long prayers pretensed deuotions deuoute fastinges hys wolwarde goyng and other his prodigious demeanor riding in his long Gowne downe to the Horse heeles like a Pharisey or rather like a slouen dyrted vp to the Horse bellye after his forged Tales and Fables Dialogues dreames dauncinges hoppinges and leapinges with other like histrionicall toyes and gestures vsed in the Pulpit and all agaynst heretickes at last riding by a Churche side where the youth of the Parishe were dauncing in the Churchyarde sodeinely this Silenus lighting from his horse by occasion of their dauncing came into the Church and there causing the bell to tolle in the people thought in stead of a fitte of myrth to geue them a Sermon of dauncing In the whiche Sermon after he had patched vp certayne common textes out of Scriptures and then comming to the Doctors first to Augustine then to Ambrose so to Hierome and Gregory Chrisostome and other Doctors had made them euery one after his Dialogue maner by name to aunswere to
for the whiche causes I to rebuke the vnreuerent behauiour of certayne euill disposed persones preached as reuerently of that matter as I mighte declaring what estimation and reuerence ought to be geuen to it what daunger ensued the mishandling therof affirming in that sacramente to be truely and verely the bodye and bloude of Christe effectuously by grace and spirite whiche wordes the vnlearned vnderstanding not supposed that I had ment of the grosse and carnall being which the Romishe decrees set forth that a body hauing lyfe and motion shoulde be in deede vnder the shapes of breade and wyne With that the Bishoppe of Lincolne somewhat interrupting him sayde Lincol. Well M. Ridley thus you wrest places to your owne pleasure for where as saynct Austen saythe that the whole Christian worlde is subiecte to the sea of Rome without any limittation and vseth these wordes In transmarinis longè remotis terris onely to expresse the latytude of the dominion of the Sea of Rome willyng therby to declare that all the world yea countryes farre distaunt from Rome yet neuertheles are subiecte to that Sea yet you woulde wrast it and leaue it onely to Europe I am sure ye will not deny but that totus mundus is more then Europe Ridley In deede my Lorde if saynct Austen had sayde simpliciter totus mundus not added in transmarinis it had bene without limitation but in that he sayd totus mundus in transmarinis partibus all the Countryes beyond the seas he himselfe doth limitte the vniuersall proposition declaring how farre he ment by totus mundus The Byshop not staying for this aunswere dyd proceede saying Lincolne Well if I woulde staye vppon this place I coulde brynge many moe places of the Fathers for the confirmation thereof but we haue certayne instructions accordinge to the whiche we muste proceede and came not hyther to dispute the mater with you but onely to take youre aunsweres to certayne Artycles and vsed this in the waye of exhortation in the whiche you interrupted mee wherefore I wyll retourne thither againe Ye must consider that the Churche of Chryste lyeth not hidden but is a Citty in the mountayn and a candle on the Candlesticke Ponder with your selfe that the Churche of Christ is catholica catholicke whiche is deducted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is per omnia so that Christes Church is vniuersallye spreadde throughout the world not contayned in the allegation of places not comprehended in the circuite of Englande not contayned in the compasse of Germany and Saxonie as youre Churche is Wherefore maister Ridley for Gods loue be ye not singular acknowledge with all the realme the truth it shall not bee as you alledge preiudiciall to the crowne for the king and Queene their maiesties haue renounced that vsurped power taken of their predecessours and iustly haue renounced it For I am sure you know that there are two powers the one declared by the sword the other by the Keyes The sword is geuen to kings and rulers of coūtryes the Keyes were deliuered by Christe to Peter and of him lefte to all the successoures As touchynge oure goodes possessions and lyues wee wyth you acknowledge vs Subiectes to the king and Queene who hath the temporall sworde but as concerning matters of Religion as touching Gods quarrell and his word we acknowledge an other head and as the king and the Queene their highnes do in all worldly affayres iustly challenge the prerogatiue and primacie so in spirituall and Ecclesiasticall matters they acknowledge themselues not to bee heades and rulers but members of Christes bodye Why therefore shoulde ye sticke at that matter the whiche theyr maiesties haue forsaken and yelded Wherefore mayster Ridley you shall not onely not doe iniurye to the Crowne and bee preiudiciall to theyr maiesties honour in acknowledgyng with all Christendome the Popes holynesse to be supreme head of Chrystes Churche here militaunt in earthe but doe a thynge most delectable in theyr sight and most desired of theyr highnesse Thus if you will doe reuoking together all youre erroures acknowledging with the residue of the realme the common and the publicke faulte you shal doe that all men most hartily desire you shall bryng quyetnesse to your conscience and health to your soule then shall we with great ioy by the authoritie committed to vs from the Cardinalles grace receyue you into the church agayne acknowledgyng you to be no longer a rotten but a liuely member of the same but if you shall still bee singular if you shall stil and obstinately perseuer in your erroures stubbernely mayntayning your former heresies then we must agaynst our will according to our commission separate you from vs and cut you of from the church least the rottennesse of one part in processe of tyme putrify and corrupte the whole bodye then must wee confesse and publish you to be none of ours thē must we yeald you vp to the temporall iudges of whome excepte it otherwise please the kinge and Queenes highnesse you muste receaue punishment by the lawes of this Realme due for heretickes Wherfore mayster Ridley consider your state remember your former degrees spare your body especially consider your soule which Christ so dearely bought with hys precious bloud doe not you rashly cast away that which was precious in Gods sight enforce not vs to doe al that we may doe which is onely to publish you to be none of vs to cut you of from the Churche for we doe not nor can not condemne you to dye as most vntruely hath bene reported of vs but that is the temporall Iudges office we onely declare you to be none of the Churche and then must you according to the tenour of them and pleasure of the Rulers abide theyr determination so that wee after that we haue geuen you vpp to the temporall Rulers haue no further to do with you But I trust Mayster Ridley wee shall not haue occasion to doe that wee may I trust you will suffer vs to reste in that poynte of our commission whiche we most hartilye desire that is vppon recantation and repentaunce to receaue you to reconcile you and agayne to adioyne you to the vnitie of the Churche Then M. Ridley with often interruption at lengthe spake Ridley My Lord I acknowledge an vnspotted church of christ in the which no man can erre without the whiche no man can be saued the whiche is spread throughout all the worlde that is the congregation of the faythfull neyther doe I alligate or binde the same to any one place as you sayd but confesse the same to be spreadde throughout all the worlde and whereas Christes Sacramentes are duely ministred his Gospell truely preached and followed there doth Christes Churche shyne as a Cittye vppon an hill and as a Candle in the Candlesticke but rather it is such as you that woulde haue the Churche of Christ bound to a place which
the truth but seeyng it is so because you will not suffer vs to persist in the first we must of necessitie proceede to the other part of our Commission Therefore I pray you harken what I shall say and forthwith did read the sentence of condemnation which was written in a long processe the tenour of which because it is sufficiently already expressed before we thought meete in this place to omitte forasmuche as they are rather wordes of course then thinges deuised vpon deliberation Howbeit in deede the effecte was that for as much as the sayd Nic. Ridley dyd affirme maintaine and stubbornely defende certaine opions assertions and heresies contrary to the worde of God and the receiued fayth of the Churche as in denying the true and naturall body of Christe and his naturall bloud to be the Sacrament of the Altar Secondarily in affermyng the substaunce of bread and wine to remayne after the wordes of the Consecration Thirdly in denying the Masse to be a liuely Sacrifice of the Churche for the quicke and the dead and by no meanes woulde be perduced and brought from these his heresies they therefore the sayde Iohn of Lincolne Iames of Glocester Iohn of Bristowe did iudge and condemne the sayd Nic. Ridley as an Hereticke and so adiudged hym presently both by woorde and also in deede to be degraduated from the degree of a Byshoppe from Pristhoode and all Ecclesiasticall order declaryng moreouer the sayde Nic. Ridley to be no member of the Churche and therefore committed hym to the secular powers of them to receyue due punishment accordyng to the tenour of the temporalll lawes and further excommunicatyng hym by the great excommunication ¶ The last appearaunce and examination of M Latimer before the Commissioners THis sentence beyng published by the Bishop of Lincolne M. Ridley was committed as a prisoner to the Maior and immediatly M. Latimer was sent for but in the meane season the Carpet or cloth whiche lay vpon the table whereat M. Ridley stode was remoued because as men reported M. Latimer had neuer the degree oâ— a Doctor as M. Ridley had But eftsones as M. Latimer appeared as he did the day before perceiuyng no cloth vpon the table layde his hat which was an olde felte vnder his elbowes and immediatly spake to the Commissioners saying Lati My Lordes I beseech your Lordships to set a better order here at your entraunce for I am an olde man and haue a very euill backe so that the presse of the multitude doth me much harme Linc. I am sory M. Latimer for your hurt At your departure we will see to better order With that M. Latimer thanked his Lordshyp making a very low curtesie After this the Bishop of Lincolne began on this manner Linc. M. Latimer although yesterday after we had taken your aunsweres to those Articles whiche we proposed might haue iustly proceeded to iudgement against you especially in that you required the same yet we hauyng a good hope of your returning desiring not your destruction but rather that you woulde recant reuoke your errours and turne to the Catholicke Church differred farther processe tyll this day and now accordyng to the appoyntment we haue called you here before vs to heare whether you are content to reuoke your hereticall assertions and submitte your selfe to the determination of the Church as we most hartely desire and I for my part as I did yesterday most earnestly doe exhort you eyther to know whether you perseuer still the man that you were for the which we would be sory It seemed that the Bishop woulde haue farther proceeded sauyng that M. Latimer interrupted hym saying Lati. Your Lordship often doth repeate the Catholike Church as though I should deny the same No my Lord I confesse there is a Cotholicke Church to the determination of the which I will stande but not the Churche which you call Catholicke which soner might be termed diabolike And where as you ioyne together the Romish and Catholicke Church stay there I pray you For it is an â—ther thing to say Romish Church and an other thing to say Catholicke Church I must vse here in this myne aunswere the counsell of Cyprianus who at what tyme he was ascited before certayne Bishoppes that gaue him leaue to take deliberation and counsell to try and examine his opinion he answered them thus in stickyng and perseueryng in the truth there must no counsel nor delibera tion be taken And agayne beyng demaunded of them sitting in iudgement which was most like to be of yâ— Church of Christe either he whiche was persecuted eyther they which did persecute Christ sayd he hath foreshewed that he that doth follow hym must take vp his crosse and follow him Christ gaue knowledge that the disciples should haue persecution and trouble Howe thinke you then my Lords is it like that the sea of Rome which hath bene a continual persecutor is rather the Church or that swal flocke which hath continually ben persecuted of it euen to death Also the flock of Christ hath ben but few in comparison to the residue and euer in subiection which he proued beginning at Noâ—s tyme euen to the Apostles Linc. Your cause and S. Cyprians is not one but cleane contrary for he suffered persecution for Christes sake and the Gospell but you are in trouble for your errours and false assertions contrary to the worde of God and the receiued trueth of the Church Lati. M. Latimer interruptyng hym sayd yes verely my cause is as good as S. Cyprians for his was for the worde of God and so is myne But Lincolne goeth forth in his talke Also at the beginnyng and foundation of the Churche it coulde not be but that the Apostles shoulde suffer great persecution Further before Christes commyng continually there were very fewe whiche truely serued God but after his commyng beganne the tyme of grace then beganne the Churche to encrease and was continually augmented vntyll that it came vnto this perfection and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace and before Christes commyng But Maister Latimer although we had instructions geuen vs determinately to take your aunsweare to suche Articles as we shoulde propose without any reasonyng or disputations yet wee hopyng by talke somewhat to preuayle with you appoynted you to appeare before vs yesterday in the Diuinitie Schole a place for disputations And whereas then notwithstanding you had licence to saye your mynde and were aunsweared to euery matter yet you coulde not be brought from your errours We thynkyng that from that tyme ye would with good aduisement consider your state gaue you respite from that tyme yesterday when we dimissed you vntill this tyme and now haue called you agayne here in this place by your aunsweres to learne whether you are the same man you were
then or no Therefore we wyll propose vnto you the same articles which we did then and require of you a determinate aunswere without farther reasoning and eftsones recited the first article Lati. Alwayes my protestation saued that by these mine answeres it should not be thought that I did condescend and agree to your Lordshippes authority in that you are legased by authoritie of the Pope so that thereby I might seeme to consent to his iurisdiction to the fyrst article I aunswere now as I did yesterday that in the Sacrament the worthy receyuer receiueth the very body of Christ and drinketh his bloud by spirite and grace But after that corporall being which the Romish Church prescribeth Christes body bloud is not in the Sacrament vnder the formes of bread and wine The Notaries toke his aunswere to be affirmatiuely For the seconde article he referred hymselfe to his aunsweres made before Linc. After this the Bishop of Lincolne recited the third article and required a determinate aunswere Lat. Christ made one oblation and sacrifice for the sinnes of the whole worlde and that a perfecte sacrifice neyther needeth there to be any other neyther can there be any other propitiatory sacrifice The Notaries tooke his aunsweare to bee affirmatiuely In like maner did he aunswere to the other articles not varying from his aunsweres made the day before After his aunsweres were penned of the Notaries and the Bishop of Lincolne had exhorted him in like sort to recant as he dyd M. Ridley and reuoke his errours and false assertions and M. Latimer had aunswered that he ne could ne would deny his maister Christ and his veritie the Bishop of Lincolne desired M. Latimer to harken to him and then maister Latimer harkening for some new matter and other talke the Byshop of Lincolne red his condemnation after the publication of the which the sayd three Bishops brake vp their Sessions and dimissed the audience But M. Latimer required the Bishop to performe his promyse in saying the daye before that he shoulde haue licence briefly to declare the causes why he refused the Popes authoritie Lincol. But the Byshop sayde that now he coulde not heare hym neither ought to talke with hym Then M. Latimer asked hym whether it were not lawfull for him to appeale from this his iudgement And the Byshop asked hym againe to whom he would appeale To the next generall Counsell quoth M. Latimer whiche shal be truely called is Gods name With that appellation the Byshop was content but he sayd it woulde be a long season before suche a conuocation as he ment would be called Then the Byshop committed M. Latimer to the Maior saying now he is your prisoner maister Maior Because the presse of people was not yet diminished ech man lookyng for farther processe the Byshop of Lincolne commaunded auoydance and willed M. Latimer to tary tyl the presse were diminished lest he shoulde take hurt at his egression as he did at his entraunce And so continued Byshop Ridley and M. Latimer in durance till the .16 day of the sayd moneth of October ¶ A communication betweene D. Brokes and D. Ridley in M. Irysh his house the xv day of October at which tyme he was degraded IN the meane season vpon the 15. day in the mornyng and the same yeare aboue sayd the Byshop of Glocester Doct. Brokes and the Uicechauncelour of Oxford Doct. Marshall with diuerse other of the chiefe and heades of the same Uniuersitie and many other moe accompanying with them came vnto M. Irish his house then Maior of Oxforde where D. Ridley late Byshop of London was close prisoner And when the Byshop of Glocester came into the chamber where the sayde D Ridley did lye he told him for what purpose their comming was vnto him saying that yet once agayne the Queenes Maiestie did offer vnto hym by them her gracious mercy if that he woulde receiue the same and come home agayne to the fayth which he was Baptised in reuoke his erroneous doctrine that he of late had taught abroad to the destructioÌ„ of many And further said that if he would not recant and become one of the Catholicke Churche with them then they must needes against their willes proceede according to the lawe which they would be very loth to do if they might otherwise But sayth he we haue bene often timâ—s with you and haue requested that you would recant this your fantasticall deuilish opinion where hytherto you haue not although you might in so doing winne many and do much good Therefore good M. Ridley consyder with your selfe the daunger that shall ensue both of body and soule if that you shall so wilfully cast your selfe away in refusing mercy offered vnto you at this time My Lord quoth D. Ridley you know my mynd fully herein and as for the doctrine which I haue taught my conscience assureth me that it was sounde accordyng to Gods word to his glory be it spoken the which doctrine the Lord God beyng my helper I wyll mayntaine so long as my tongue shall wagge and breath is within my body and in confirmation thereof seale the same with my bloud Brok. Well you were best M. Ridley not to do so but to become one of the Church with vs. For you know this well enough that whosoeuer is out of the Catholike church can not be saued therefore I say once agayne that whiles you haue time and mercy offered you receiue it and confesse with vs the Popes holynes to be be the chiefe head of the same Church Rid. I marueyle that you wyll trouble me with any suche vayne and foolysh talke You know my mynd concerning the vsurped authoritie of the Romishe Antichrist As I confessed openly in the Scholes so do I nowe that both by my behauiour and talke I do no obedience at all vnto the Byshop of Rome nor to his vsurped authoritie and that for diuers good and godly considerations And here Doct. Ridley would haue reasoned with the sayde Brokes Byshop of Glocester of the Byshop of Romes authorities but could not be suffered and yet he spake so earnestly agaynst the Pope therein that the Byshop told hym if he would not hold his peace he should be compelled agaynst his wyll And seeyng sayth he that you wyll not receiue the Queenes mercy now offered vnto you but stubburnly refuse the same we must against our wils proceede according to our Commission to disgradyng takyng from you the dignitie of Priesthode For we take you for no Byshop and therefore we will the sooner haue done with you so committing you to the secular power you know what doth follow Rid. Do with me as it shall please God to suffer you I am well content to abide the same with all my hart Brok. Put of your cap M. Ridley and put vppon you this surples Rid. Not I truly Brok. But you must Rid. I wyll not Brok. You must
to be euill and euill good lyght to be darknesse and darknesse lyght superstition to be true religion and Idolatry to be the true worship of God and that which is in substance the creature of bread and wyne to bee none other substaunce but onelye the substaunce of Christ the liuyng Lord both God and man And with this their falshoode craft they can so iuggle and bewitch the vnderstanding of the simple that they dare auouch it openly in Courte and in Towne and feare neyther hangyng nor headyng as the poore theeues of the borders doe but stout and strong lyke Nembroth dare condemne to bee burned in flamyng fire quicke and alyue whosoeuer wil go about to bewray their falshood The kynd of fight against these Churchrobbers is also of another sort and kynd then is that which is agaynst the theeues of the borders For there the true men go forth agaynst them with speare and launce with bow and hyll and all such kynd of bodily weapons as the true mē haue but here as the enemies be of another nature so the watch men of Christes flocke the warrioures that fight in the Lordes warre must be armed fight with another kynd of weapons and armour For here the enemies of GOD the souldiours of Antichrist although the battaile is set foorth agaynst the Church by mortall men beyng flesh and bloud and neuerthelesse members of their father the deuill yet for that their graund maister is the power of darknesse their members are spirituall wickednes wicked spirites spirits of errors of heresies of all deceit and vngodlinesse spirits of Idolatry superstition hypocrisy which are called of S. Paule Principates and powers Lordes of the world rulers of the darkenes of this world spirituall subtleties concernyng heauenly thyngs and therfore our weapons must be fitte and meete to fight agaynst such not carnall nor bodily weapons as speare launce but spirituall and heauenly we must fight agaynst suche with the armour of God not entendyng to kill their bodies but their erroures their false craft and heresies their idolatry superstition and hypocrisie and to saue as much as lyeth in vs both their bodies and soules And therfore as s. Paul teacheth vs we fight not against flesh and bloud that is we fight not with bodily weapon to kil the man but with the weapons of God to put to flight his wicked errors vice to saue both body and soule Our weapons therfore are faith hope charitie righteousnes truth patience prayer vnto God our sword wherwith we smite our enemies we beat and batter and beare downe all falshood is the worde of God With these weapons vnder the banner of the crosse of Christ we do fight euer hauing our eye vpon our graund maister Duke and captaine Christ then we reckon our selues to triumphe to win the crowne of euerlasting blisse when enduryng in this battail without any shrinking or yeldyng to the enemies after the example of our graund capitaine Christ our maister after the example of his holy prophets Apostles Martyrs when I say we are slaine in our mortal bodies of our enemies are most cruelly without all mercy murdered down like a many of sheepe And the more cruell the more painful the more vile spiteful is the kind of the death whereunto we bee put the more glorious in God the more blessed and happy we reckon without all doubts our martyrdome to be And thus much dere louers friends in God my coūtreyman kinsfolke I haue spoken for your comfort lest of my death of whose life you looked peraduenture sometymes to haue had honestie pleasures commodities ye might be abashed or thinke any euill wheras ye haue rather cause to reioyce if ye loue me in deed for that it hath pleased God to cal me to a greater honor and dignitie thē euer I did enioy before eyther in Rochester or in the sea of London or euer should haue had in the Sea of Durham whereunto I was last of all elected named yea I count it greater honour before God in deede to dye in hys cause whereof I nothing doubt then is any earthly or temporal promotion or honor that can be geuen to a man in this world And who is he that knoweth the cause to be Gods to be Christes quarel of his Gospell to be the common weale of all the elect and chosen children of God of all the inheritours of the kyngdome of heauen who is he I say that knoweth this assuredly by Gods worde and the testimony of hys owne conscience as I thorough the infinite goodnesse of GOD not of my selfe but by his grace acknowledge my selfe to doe who is hee I saye that knoweth this and both loueth and feareth GOD in deed and in truth loueth and beleeueth his maister Christ and his blessed Gospel loueth his brotherhoode the chosen children of God and also lusteth and longeth for euerlasting lyfe who is he I say agayne that would not or can not finde in his hart in this cause to be content to die The Lord forbidde that any such should bee that should forsake this grace of God I trust in my Lord God the GOD of mercies the Father of all comfort through Iesus Christ our Lord that he which hath put this mynd will affection by his holy spirit in my hart to stand against the face of the enemy in his cause and to chuse rather the losse of al my worldly substance yea and of my lyfe too then to deny his known truth that he will comfort me ayde mee and strengthen me euermore euen vnto the end and to the yeldyng vp of my spirit soule into hys holy hands whereof I most hartily beseech his most holy sacred Maiestie of his infinite goodnes and mercy through Iesus Christ our Lord. Amen Now that I haue taken my leaue of my countriemen and kinsfolke and the Lord doth lend me lyfe and geueth me laisure I will bid my other good friends in God of other places also farewell And whom first or before other then the Uniuersitie of Cambridge wheras I haue dwelt longer found more faithfull and hartie friendes receyued more benefits the benefits of my naturall parents onely excepted then euer I did euen in myne own natiue countrey wherein I was borne Farewel therfore Cambridge my louyng mother and tender nurse If I should not acknowled thy manifold benefits yea if I should not for thy benefits at the least loue thee agayne truly I were to be counted to vngrate vnkynde What benefites hadst thou euer that thou vsest to geue bestow vppon thy best beloued children that thou thoughtest too good for me Thou didst bestowe on mee all thy schoole degrees of thy common offices the Chaplaynship of the vniuersitie the office of the Proctorship of a common Reader of thy priuate commodities emoluments in colledges what was it that
such like trumpery of the Antichristian religion thinkest thou that thou shalt bee reckened for a catholicke man or for amicus Caesaris A hūdred thinges moe may be reckened and many of more weight and of more euident superstition and Idolatrye then some of these which I haue nowe rehearsed whyche God knoweth be ill enough but these are enoughe to declare and to set before thyne eyes the thing that I intend that is if thou abyde and wilt dwell in Englande thou must eyther doe these and many other moe contrarye to Gods worde whiche forbiddeth not onely the thing whiche is euill but also sayth Ab omni specie mali abstinete vos abstayne from all thinges that haue anye appearaunce of euill or els if thou wilt not doe them howe thou canst liue in England in rest safe from the stake truly I cannot tell But peraduenture as a man is readye to finde and inuent some coloure to cloke hys conscience to doe that thing that hys harte desireth thou wilt say though at any time I shal be forced to doe any of these thinges and suche like yet will I haue no confidence in them but outwardly with my body I will keepe myne hart vnto God and will not doe that of mine owne minde willingly neyther but to auoyd an other inconuenience I trust therfore god will holde me excused for he shall haue my hart what can I doe more O my frend beware for Gods sake and know that the subtleties of Sathan are deepe Hee that is not able by Gods word to perceiue them is heauily laden Pray therfore with Dauid Lord let me not haue a mynde to inuente excuses for to cloke my sinne examine my deare frend these thy wyly wayes with the worde of God and if they do agree thou maist vse them if not know though they may seeme neuer so fine and goodly yet in deede they be of Sathans broode Gods worde is certayne that forbiddeth to worship the creature for the creatour for that is haynous Idolatry and agaynst the first commaundemēt of God and it is also agaynst the seconde commandement of the first table to bow downe or to doe worship vnto any Images of God or of anye other thinge And Gods word requireth not onely the beliefe of the hart but also the confession of the mouthe and to beare part of the charges to the mayntenance of thinges vngodly what is that but in thy so doing a consent to the thing done Now consensenters and the doers Gods worde accounteth to be gilty bothe And it is not lawfull by S. Paules doctrine whiche was inspired hym by the spirite of God to do ill that thereof the thing which is good may come Thy hart thou sayst GOD shall haue and yet wilt suffer thy body to doe the thinge that God dothe abhorre Beware O man take heede what thou sayest Man may be deceaued but no man may deceiue God for he is called and is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye the searcher of the hart Now to geue God thy heart is to geue hym thy whole heart to loue him to dread him and to trust in him aboue all other thinges He that hath my commaundementes sayth Christ and obserueth and keepeth them it is he that loueth me and to dread God aboue all other is rather willingly to incurre the daunger and perill of all fearful thinges then wittingly to doe that thing which is contrarye to his blessed will and commaundement and to truste in hym aboue all thinges is assuredly to trust to his promise of his reward and of his tuition and of hys goodnes and mercy and to preferre that aboue all thinges in the world seeme they neuer so strong so wise or so good Now how canst thou say truely that God hathe thy heart after thys maner of sorte which is to haue thy heart in deede when thy deedes do declare farre an other thing Thy bodye O man is Gods and all the partes therof euen as thy soule is hee made them both and Christe with hys bloude redeemed them both and is Lord of both for he hath bought them both dearely and darest thou suffer any parte of eyther of them to do seruice to Sathan Surely in so doyng thou committest sacriledge and doest robbe God thou defilest the liuely temple of the liuing God if thou suffer thy body to doe Sathan seruice Do you not know sayth saynct Paule that your body is a liuely temple of God And may a man then take and vse any part thereof but in the seruice of God No surely it is not lawfull so to do for the man of God neyther with hand tongue nor foote nor any parte of the whole body Doth not Paule commaund to the Romaynes which pertayneth to euery christian soule As you haue in times past sayth he geuen your members to doe seruice vnto vncleannes and wickednes from one wickednes to an other so nowe geue youre members to doe seruice vnto righteousnes that you may be sanctified And I pray thee good brother what doest thou thinke is to beare the marke of the beast in the forehead and in the hand that saynct Iohn speaketh of I knowe wee ought warely to speake of Gods misteryes whiche he shewed by the spirite of prophesying to his seruaunt Iohn yet to red them with reuerence and to praye for the same so muche as God knoweth is necessarye for oure tyme to knowe I thynke it necessarye and good Wherefore what I suppose is to beare the Beasts marke I will tell thee and committe the iudgement of mine interpretation as in all other thinges to the spirituall man I suppose he beareth the Beast of Babilons marke in hys forehead whiche is not ashamed of the Beastes wayes but will professe them openly to set foorth his mayster the beast Abaddon And likewise he beareth his marke in hys hand that wil and doth practise the workes of the beast with hys power hand And likewise I wil not let to tel thee what I thinke to be signed in the forehead for the seruaunt of God whereof Iohn also speaketh reckoning vp many thousands so to haue bene signed of euery tribe I suppose he is signed in the forehead for the seruaunte of God whome GOD hath appoynted of his infinite goodnes and hath geuen him grace and strength stoughtly to confesse hym his truth before the worlde And to haue grace and strength to confesse Christe and the doctrine of the crosse and to lament and mourne for the abhominations of Antichrist I suppose is to be signed with Tau whereof Ezechiell the Prophet doth speake Thus I suppose these Prophesies are spiritually to be vnderstanded and to looke for other corporall markes to be seene in mennes foreheads or in their handes is nothing els but to looke that there shoulde come some brute beast out of Babilon or some Elephant Leopard Lyon or Camell or some other such monstrous Beast with x. hornes
sent to be our Byshop and also our Sacrifice he was sent from the Trinitie to be our Mediatour betwene God and vs and to reconcile ve to the fauour of God the Father he was the Byshop that offered for our sinnes and the Sacrifice that was offred and as he is our Byshop so is he our meane to pacifie God for vs for that was the office of a Byshop to sacrifice for the sinnes of the people and to make intercession for the people and as he was our Sacrifice so was he our reconciliation to God agayne But we must confesse and beleeue hym throughly I say for as he was our Byshoppe then so is it hee that still keepeth vs in fauoure with GOD and lyke as his Sacrifice then made was sufficient for vs to delyuer vs from our sinnes and to bryng vs in fauour with GOD so to continue vs in the same fauoure of GOD he ordeyned a perpetuall remembraunce of hym selfe he ordeyned hym selfe for a memory of hym selfe at his last Supper when he instituted the Sacrāment of the Aulter not for an other Redemption as though the worlde needed a new Redemption from sinne but that we myght throughly remember his most holy Passion he instituted this Sacrament by his most holy worde saying This is my body which worde is sufficient to proue the Sacrament and maketh sufficiently for the substaunce thereof And this dayly Sacrifice he instituted to be continued amongest Christian men not for neede of an other Redemption or Satisfaction for the sinnes of the worlde for that was sufficiently perfourmed by his Sacrifice of his body and bloud done vppon the Crosse neyther that he is nowe our Byshoppe for neede of any further Sacrifice to be made for sinne but to continue vs in the remembraunce of his Passion suffered for vs to make vs strong in beleeuyng the fruite of his Passion to make vs diligent in thankesgeuyng for the benefite of his Passion to establyshe our fayth and to make it strong in acknowledgyng the efficacie of his death and Passion suffered for vs. And this is the true vnderstandyng of the Masse not for an other Redemption but that we may be strong in beleeuyng the benefite of Christes death and bloud shedding for vs vppon the Crosse. And this it is that wee must beleeue of Christ and beleeue it throughly and therfore by your pacience as Peter made his confession so wyl I make confession wherein by your Maiesties leaue and sufferaunce I will playnly declare what I thinke of the state of the Church of Englande at this day how I like it and what I thinke of it Where I sayd of the Masse that it was a Sacrifice ordeyned to make vs the more strong in the fayth and remembraunce of Christes Passion and for commendyng vnto GOD the soules of such as be dead in Christe for these two thynges are the speciall causes why the Masse was instituted the Parliament very well ordeyned Masse to be kept and because we shoulde be the more strong in the fayth and deuotion towardes GOD it was well done of the Parliament for mouyng the people more and more to deuotion to ordeyne that the Sacrament shoulde bee receiued in both kindes Therefore I say that the Acte of Parliament for receiuing of the Sacrament of the Alter in both kindes was well made I say also that the Proclamation whiche was made that no man should vnreuerently speak of the Sacrament or otherwise speake of it then Scripture teacheth them was well made For this proclamation stoppeth the mouthes of all suche as will vnreuerently speake of the Sacrament for in Scripture is there nothing to be found that maketh any thing agayng the Sacrament but all maketh with it Wherefore if they were the children of obedience they would not vse any vnreuerent talke agaynst the Sacrament nor blaspheme the holy Sacrament For no worde of the Scripture maketh any thing agaynst it But here it may be sayde vnto mee Why Syr is this your opinion It is good you speake playnelye in this matter and halt nothyng but declare your mynde playnelye without any coulouryng or couert speakyng The Acte for the dissoluyng and suppressing of the Chauntries seemeth to make agaynst the Masse howe lyke you that Acte What say you of it or what woulde you say of it if you were alone I will speake what I thynke of it I wyll vse no coulourable or couert woordes I wyll not vse a deuised speeche for a tyme and afterwarde goe from it agayne If Chauntries were abused by applying the Masse for the satisfaction of sinne or to bryng men to heauen or to take away sinne or to make men of wicked iust I lyke the Acte well and they myght well be desolued for the Masse was not instituted for any suche purpose yet neuerthelesse for them that were in them I spake nowe as in the cause of the poore it were well done that they were prouided of lyuinges The Acte doth graciously prouide for them duryng thier lyues and I doubte not but that your Maiestie and the Lordes of your most honorable Counsell haue willed and taken order that they should be well looked vnto but yet howe they shall be vsed at the handes of vnder officers God knoweth full hardly I feare But as for the Chauntries them selues if there were any suche abuse in them concerning the Masse it is no matter if they be taken away Kyng Henry the eyght a noble and wyse Prince not without a great payne maynteined the Masse and yet in his doctrine it was confessed that Masses of Scala Coeli were not to be vsed ne allowed because they dyd peruert the right vse of and institution of the Masse For when men adde vnto the Masse an opinion of satisfaction or of a newe redemption then doe they put it to an other vse then it was ordeyned for I that allow Masse so well and I that allowe praying for the dead as in deede the dead are of Christian charitie to bee prayed for yet can agree with the Realme in that matter of putting downe Chauntries But yet ye woulde say vnto me there be fewer Masses by puttyng away the Chauntries So were there when Abbeyes were dissolued so be there when ye vnite many Churches in one But this is no iniury nor preiudice to the Masse it consisteth not in the number nor in the multitude but in the thing it selfe so that the decay of the Masse by takyng away of the Chauntries is aunsweared by the Abbeyes But yet I woulde haue it considered for the persons that are in thē I speake of the poore mens liuinges I haue nowe declared what I thinke of the Acte of Parliament made for the receyuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe in both kyndes Ye haue my mynde and opinion concernyng Proclamation that came foorth for the same Acte and I haue shewed my
tractable as I would wish Wherfore now I haue desired these honorable Lordes of the temporaltie and of the Queenes Maiesties Counsayle who haue taken paynes with me this day I thanke them therefore to heare you what you can say that they may be iudges whether I haue sought all meanes to do you good or no and I dare be bold to say in theyr behalfe that if you shew your selfe conformable to the Queenes Maiesties proceedinges you shall finde as much fauour for your deliueraunce as you can wishe I speake not this to fawne vpō you but to bryng you home into the Church Now let them heare what you can say Phil. My Lorde I thanke God of this daye that I haue such an honorable audiēce to declare my mynd before And I cannot but commend your Lordships equity in this behalf which agreeth with the order of the primatiue church which was if any body had bene suspected of heresie as I am now he should be called first before the archbishop or byshop of the Dioces where he was suspected secondly in the presence of others his fellow byshops and learned elders and thirdly in hearyng of the layty where after the iudgement of Gods word declared and with the assent of other Bishops and consent of the people he was condemned to exile for an hereticke or absolued And the seconde poynt of that good order I haue found at your Lordships hands already in being called before you your fellow bishops now haue the third sort of mē at whose hands I trust to finde more righteousnes in my cause then I haue found with my Lordes of the Clergy God graunt I may haue at last the iudgement of Gods word concerning the same London M. Philpot. I praye you ere you go any further tell my Lordes here playnely whther you were by me or by my procurement committed to prison or not and whether I haue shewed you anye crueltie sithen yee haue bene committed to my prison Phil. If it shall please your Lordship to geue me leaue to declare forth my matter I wil touch that afterward Rich. Aunswere first of all to my Lordes two questions then proceede forth to the matter How say you wer you imprisoned by my Lorde or no can you finde anye faulte since with his cruell vsing of you Phil. I cannot laye to my Lordes charge the cause of my imprisonmēt neyther I may say that he hath vsed me cruelly but rather for my part I might say that I haue found more gentlenesse at his Lordships handes then I dyd at myne owne Ordinaries for the time I haue bene wythin his prison for that he hath called me three or foure times to mine answere to the which I was not called twelue mōth and a halfe before Rich. Well now go to your matter Phil. The matter is that I am imprisoned for the disputations had by me in the Conuocation house agaynst the sacrament of the aultar which matter was not moued principally by me but by the Prolocutor with the consent of the Queenes Maiestie and of the whole house and that house being a member of the Parliament house ought to be a place of free speeche for all men of the house by the ancient and laudable custome of this realme Wherefore I thynke my selfe to haue sustayned hetherto great iniury for speaking my conscience freely in suche a place as I might lawfully do it and I desire your honorable Lordships iudgement which be of the Parliament house whether of right I ought to be impeached therefore and sustayne the losse of my liuing as I haue done and moreouer of my life as it is sought Rich. You are deceaued herein for the Conuocation house is no part of the Parliament house Phil. My Lord I haue alwayes vnderstāded the contrary by suche as are more experte menne in thinges of thys realme then I and againe the title of euery Acte leadeth me to thinke otherwise which alledgeth the agreement of the spiritualitie and temporaltie assembled together Rich. Yea that is meant of the spirituall Lordes of the vpper house Winsor In deed the Conuocation house is called together by one writte of the Summons of the Parliament of an old custome notwithstanding that house is no part of the parliament house Phil. My Lordes I must be contēted to abide your iudgementes in this behalfe Rich. We haue told you the truth Mary yet wee woulde not that you should be troubled for any thinge that there was spoken so that you hauing spoken amisse do declare now that you are sory therfore Lond. My Lordes he hath spoken there manifest heresie yea and there stoutly mayntayned the same against the blessed sacramēt of the aultar and with that he put off his cap that al the Lords might reuerence vayle theyr bonets at that Idoll as they did and would not allow the reall presence of the body and bloude of Christe in the same yet my Lordes God forbid that I shoulde goe about to shewe him extremity for so doing in case he will repent reuoke his wicked sayings if in faith he wil so do with your lordships consent he shal be released by and by Mary if he wil not he shal look for the extremitie of the law that shortly Chamb. My Lorde of London speaketh reasonably vnto you take it whiles it is offered you Rich. How say you Will you acknowledge the reall presence of the bloud and body of Christ as a◠the learned mē of this realm do in the Masse and as I do and wil beleue as long as I liue I do protest it Phil. My Lord I do acknowledge in the sacramente of the body and bloud of Christ such a presence as the worde of God doth allow and teach me Rich That shal be none otherwise then you lift London A sacrament is the signe of a holy thing So that there is both the signe which is the accident as the whitenes roūdnes shape of bread and there is also the thyng it selfe as very Christ both God and man But these heretickes will haue the sacramentes to be but bare signes How say you declar◠vnto my Lordes here whether you do allow the thing it selfe in the sacrament or no Phil. I do confesse that in the Lordes supper there is in due respectes both the signe and the thing signified when it is duely ministred after the institution of Christ. London You may see how he goeth about the bush as he hath done before with my Lords of the Clergy and dare not vtter his minde playnly Rich. Shew vs what maner of presence you allowe in the sacrament Philpot. If it shall please you my Lord of London to geue me leaue to proceede orderly thereunto and to let me declare my minde without interruption I wil throughly open my minde therin L. Shand. I pray you my Lord let hym speake his mynde Phil. My Lordes that at the first I haue not plainly
declared my iudgemeÌ„t vnto you in this because I caÌ„not speake hereof without the daunger of my life Rich. There is none of vs here that seeketh thy life or meane to take any aduauntage of that thou shalt speake Phil. Although I mistrust not your honorable Lordships yâ— be here of the teÌ„poralty yet here is one that sitteth against me pointing to my Lord of London that wil lay it to my charge euen to the death Notwithstanding seeing youre honours do require me to declare my minde of the preseÌ„ce of Christ in the sacrament that ye may perceaue that I am not ashamed of the Gospell of Christe neither doe mayntayne any opinion without probable and sufficient authoritie of the Scripture I will shewe franckly my minde without all colour what soeuer shall ensuâ— vnto me therfore so that my Lord of London wil not let me to vtter my minde Rich. My Lord permit him to say what he can seeyng hee is willing to shew his mind London I am content my Lordes let him say what he can I will heare him Phil. That which I doe entend to speake vnto you right honourable Lordes I do protest here first before God his Angels that I speake it not of vaynglory neyther of singularitie neither of wilfull stubburnes but truely vpon a good conscience grounded on Gods worde against the which I dare not do for feare of damnation which wil follow that which is done contrary to knowledge Neyther do I disagree to the proceedinges of this realme in the religion for that I loue not the Queene whom I loue from the bottome of my hart but because I ought to loue fear God in his word more then man in his lawes thoughe I stand as I seeme to do in this consideration and for none other as God I call to witnes There be two thinges principally by the which the clergy at this day doth deceiue the whole realm that is the sacrament of the body and bloud of Christ and the name of the Catholicke church yâ— which both they do vsurpe hauing in deed none of them both And as touching theyr Sacrament which they terme of the aulter I say now as I sayd in the Conuocation house that it is not the Sacramente of Christ neither in the same is there any maner of Chrystes presence Wherfore they deceiue the Queenes maiesty and you of the nobilitie of thys realme in making you to beleue that to be a sacrament which is none and cause you to commit manifest Idolatry in worshipping that for God whiche is no God And in testimony of this to be true besides manifest proofe which I am able to make to the Queenes maiesty and to all you of her nobility I will yeld my lyfe The which to do if it were not vpon a sure grouÌ„d it were to my vtter damnation And where they take on them the name of the Catholicke church wherby they blinde many folkes eyes they are nothing so calling you from the true religion whiche was reuealed taught in K. Edwardes time vnto vaine superstition And this I will say for the tryall hereof that if they can proue themselues to be the catholicke church as they shal neuer be able to do I wil neuer be agaynst their doynges but reuoke all that I haue sayd And I shall desire you my Lordes to be a meane for me to the Queenes maiestie that I may be brought to the iust triall hereof Yea I will not refuse to stand agaynst ten of the best of them in this realme And if they be able to proue otherwise then I haue sayd either by writing or by reasoning with good lawfull authoritie I will here promise to recant whatsoeuer I haue sayd to consent to them in all poyntes And in the declaratioÌ„ of these things more at large which now I write in summe the Bishop of London eftsones would haue interrupted me but the Lords procured me libertie to make out my tale to the great griefe of my Lord bishop of London as it appeared by his dumpes he was in LondoÌ„ It hath bene told me before that you loue to make a long tale Rich. Al heretickes do boast of the spirite of God and euery one would haue a church by himselfe as Ioan of Kent and the Anabaptistes I had my selfe Ioan of Kent a seuen night in my house after the writ was out for her to be burnt where my Lorde of Canterb. and Bishop Ridley resorted almost dayly vnto her but she was so high in the spirite that they could do nothing with her for all theyr learning But she went wilfully vnto the fire was burnt and so do you now Phil. As for Ioan of Kent shee was a vayne woman I knew her well an heretick indeed well worthye to bee burnt because she stoode agaynst one of the manifest artycles of our faith contrary to the scriptures and such vayne spirites be soone known from the true spirite of God hys church for that the same abideth wtin the limites of GODS word and will not go out of the same neither stubburnely mayntaine any thing coÌ„trary to the word as I haue gods word throughly on my side to shew for that I stand in London I pray you how will you ioyne me these ij scriptures together Pater maior me est pater ego vnum sumuê° I must enterprete the same because my Lordes here vnderstand not the Latin that is to saye The Father is greater then I and I and the father are one But I cry you mercye my Lordes I haue mispoken in saying you vnderstande no Latine for the most part of you vnderstand Latin as well as I. But I spake in consideration of my Lord ShaÌ„doys and M. Bridges his brother whom I take to be no great Latin men Now shew your cunning and ioine these two scriptures by the word if you can Phil. Yes that I can right well For we must vnderstande that in Christ there be two natures the diuinitie and Humanitie in respect of his humanitie it is spoken of christ The Father is greater then I. But in respect of hys Deitie he sayd agayne The Father and I be one London But what scripture haue you Phil. Yes I haue sufficient scripture for the proofe of that I haue sayd For the first it is written of Christ in the Psalmes Diminuisti eum paulominus ab Angelis Thou hast made him a little lesser then Aungels It is the xv Psalme beginning Coeli enarrant And there I misreckoned wherwithall my Lord tooke me London It is in Domine Dominus noster Yee may see my Lords how wel this man is vsed to say his Mattins Phil. Though I say not Mattins in suche order as youre Lordship meaneth yet I remember of olde that Domine Dominus noster and Coeli enarrant bee not farre asunder and albeit I misnamed the Psalme it is no preiudice to the truth of that I haue
the Lords supper can not be verified For Christe commaunded aswell Take ye eate ye as This is my body Chadsey Christ sayd Take eate this is my body and not take ye eate ye Phil. No did Mayster Doctour Be not these the wordes of Christ Accipite manducate and do not these wordes in the plurall number signifie Take ye eate ye and not take thou eate thou as you would suppose Chadsey I graunt it as you say Phil. Likewise of consequencie you Mayster Doctour must needes deny which you haue sayd that these words This is my body being onely spoken be sufficient to make the body and bloud of Christe in the sacrament as you haue vntruely sayd London Then came in the bishop agayne and sayd what is it that you would haue mayster Doctor deny Phil. My Lord M. Doctor hath affirmed that these words This is my body spoken by the prieste onely doe make the sacrament London In deede if mayster Briges shoulde speake these wordes ouer the bread and wine they woulde be of none effect but if a priest speake them after a due maner they are effectuall and make a reall body Phil. Mayster Doctor hath sayd otherwise London I thinke you mistake him for hee meaneth of the wordes duely pronounced Philpot. Let hym reuoke that he hath graunted and then will I begin agayne with that whiche before was sayde that This is my bodye hath no place except blesse take and eate duely go before And therfore because the same words do not go before This is my body but preposterously follow in your sacrament of the Masse it is not the sacrament of Christ neither hath Christ in it present Chadsey If This is my body onely do not make the Sacrament no more do blesse take and eate Philpot. I graunt that the one without the other cannot make the sacrament And it can be no sacrament vnlesse that whole action of Christ doth concurre together accordynge to the first Institution Chadsey Why then you will not haue it to be the bodye of Christ vnlesse it be receaued Phil. No verely it is not the very body of Christ to none other but to such as condignely receaue the same after hys Institution London Is not a loafe a loafe being set on the table though no body eate therof Phil. It is not like my Lord. For a loafe is a loafe before it â—e set on the Table but so is not the Sacrament a perfecte Sacrament before it be duely ministred at the table of the Lord. London I pray you what is it in the meane while before it is receaued Phil. It is my Lord the signe begon of a holy thing yes no perfect sacrament vntill it be receaued For in the sacrament there be two thinges to be considered the signe and the thing it selfe which is Christ and hys whole Passion it is that to none but to such as worthily receaue the holy signes of bread wine according to Christes institutioÌ„ Winsor There were neuer none that denyed the words of Christ as you do Did he not say This is my body Philpot. My Lord I pray you be not deceaued We do not deny the wordes of Christ but we say these wordes bee of none effect being spoken otherwise then Christe did institute them in hys last supper For an example Chryst biddeth the churche to baptise in the name of the father the sonne and the holy Ghost if a Priest say those wordes ouer the water and there bee no childe to be Baptised those wordes onely pronounced doe not make Baptisme And agayne Baptisme is not onely Baptisme to suche as bee baptised and to none other standing by L. Chamb. I pray you my Lord let me aske him one question What kinde of presence in the sacrament duely minystred according to Christes ordinaunce do you allow Philpot. If any come worthely to receaue then do I confesse the presence of Christ wholy to bee with all the fruites of his Passion vnto the sayd worthy receauer by the spyrite of God and that Christ is therby ioyned to hym and he to Christ. L. Chamb. I am aunswered London My Lordes take no heede of him for hee goeth about to deceaue you His similitude that he bryngeth in of Baptisme is nothing like to the sacrament of the aultar For if I should say to sir Iohn Briges beyng with me at supper hauing a fat CapoÌ„ take eate this is a fat Capon although he eate not thereof is it not a Capon still And likewise of a peece of Beefe or of a cup of wyne if I saye drinke this is a good cup of wyne is it not so because hee drinketh not therof Phil. My lord your similitudes be to grosse for so high misteryes as wee haue in hande as if I were your equall I could more playnly declare and there is much more dissimilitude betweene common meates and drinkes then there is betweene baptisme and the sacramente of the body and bloud of Christ. Like must be compared to lyke spirâ—tuall things with spirituall and not spirituall things with corporall things And meates and drinkes be of theyr owne natures good or euill and your woordeÌ„s commending or discommeÌ„ding do but declare what they are But the sacraments be to be considered according to the worde which Christ spake of them of the which Take ye eate ye besome of the chiefe concurrent to the making oâ— the same without the which there can be no sacraments and therfore in Greeke the Sacrament of the body and bloude of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. Communion and likewyse in the Gospell Christe commaunded saying Diuidite inter vos i. Diuide it among you Chadsey S. Paule calleth it a Communication Phil. That doeth more expresly shew that there must be a participation of the Sacrament together Lon. My Lords I am sory I haue troubled you so long with this obstinate man with whom we can do no good I wil trouble you no longer now and with that the Lordes rose vp none of them saying any euil worde vnto me half amazed in my iudgement God worke it to good Thus endeth the sixt part of this Tragedie The seuenth looke for with ioy The vij examination of Iohn Philpot had the xix of Nouember before the Bishops of London and Rochester the Chauncellour of Lichfield and Doctour Chadsey LOndon Syrha come hither How chance you come no sooner It is wel done of you to make master Chauncellor and me to tary for you this houre by the faith of my body halfe an houre before masse and halfe an houre euen at masse looking for your comming Phil. My Lorde it is not vnknowen to you that I am a prisoner and that the doores be shut vpon me I can not come when I list but as soone as the dores of my prison were open I came immediately London We senâ— for thee to the intent thou shouldest haue come to Masse Howe
doubted thereof Phil. If it be an vndoubted trueth you may the sooner proue it for I doubt much thereof Cosins Why I wyll prooue it It is the signe of a holy thing Ergo it is a Sacrament Phil. I deny your antecedent Cosins What wyll you so then there is no reasoning with you Thus master Cosins gaue ouer in the plaine fielde for want of further proofe And then the morowe Masse Chaplein began to speake for his occupation with that M. Harpsfield came out from my Lord with S. Austines Epistles saying Harps My Lorde hath sent you here S. Austine to looke vpon and I pray you looeke what he sayth in a certayne Epistle which he writeth I wyll reade ouer the whole Here may you heare the celebration of the Masse howe he reproueth them that went a haukyng and huntyng before the celebration of the same on the Sabboth and holy dayes Phil. I perceiue the contentes of this Epistle and I see nothing herein against me neither nothing that maketh for the profe of your Sacrament of the Masse Harps No doth he not make mention of the Masse the celebration thereof what can be spoken more playne Phil. S. Austine meaneth of the celebration of the Communion and of the true vse of the Sacrament of the body and bloud of Christ and not of your priuate Masse which you of late yeares haue erected in the steede thereof For this worde Masse hath bene an old terme attributed to the Communion euen from the Primitiue Churche And I pray you tell me what Missa doth signifie I thinke not many that say Masse can well tell Cosins No can that is maruell Phil. Then tel if you can But M. Cosins my morow masse Chaplaine were dumbe looking vpon M. Harpsfield for helpe and at length he spake Harps You thinke it coÌ„meth of the Hebrue word Massah as though none were seene in the Hebrue but you Phil. I haue not gone so long to Schole to deriue the signification of Missa which is a Latine worde out of Hebrue but I haue learned to interprete Greeke wordes by Greeke and Latine by Latine and Hebrue by Hebrue I take the Communion to be called Missa á mittendo of such thinges as at the celebration of the Communion were sent by such as were of abilitie to the reliefe of the poore where the rich brought after their deuotion abilitie and required the Minister in the celebration of the Communion to pray vnto God for them and to accept their common almes whiche they at suche times did sende for the helpe of their poore brethren and sisters and for this cause was it called Missa as learned men doe witnesse At the which celebration of the Masse all that were present did communicate vnder both kindes accordyng to Christes institution as they dyd in Saint Augustines tyme. But vnlesse you can shew that your Masse is vsed as theÌ„ was ye shall neuer by the name of Masse which saint Austine attributed to the true vse of the Communion proue your priuate Masse to be a Sacrament vnlesse ye can proue the same nowe to be in your Masses as was then whiche is cleane contrary Harps What deny you the Masse to be a Sacrament For shame speake it not Phil. I wyll not be ashamed to denye it if you can not proue it Har. Why it is a sacrifice which is more theÌ„ a sacrament Phil. You may make of it as muche as you list but you shall neuer make it a Sacrifice as you imagine thereof but first it must be a Sacrament for of the Sacrament you deduce your Sacrifice Harps Why doth not Christe say This is my body and doth not the Priest pronounce the same that Christ did Phil. The pronunciation is not only enough vnlesse the wordes be therewithall applied to the vse as Christ spake them to For though you speake the wordes of Baptisme ouer water neuer so many tymes yet there is no Baptisme vnlesse there be a Christian person to be baptised Harps Nay that is not lyke for Hoc est corpus meum is an indicatiue proposition shewing a working of God in the substance of bread and wine Phil. It is not onely an indicatiue proposition but also imperatiue or commaundyng For he that sayd Hoc est corpus meum i. This is my body sayde also Accepite manducate i. Take ye eate ye And except the former part of the institution of Christes Sacrament be accomplished accordyng to the Communion the latter This is my body can haue no verification take it which way you wyll and how you wyll Morowmasse Chap. Why then you wyll make the Sacrament to stand in the receiuing and that receiuing maketh it a Sacrament Phil. I do not say that the receiuing maketh it the Sacrament onely but I say that a common receiuing must needes be conâ—urrent with the true Sacrament as a necessary member without the which it can not be a Sacrament because Christe hath made this a principall parte of the Sacrament Take ye eate ye whiche you doe not in your Masse accordyng to Christes institution wherefore it can be no Sacrament for that it wanteth of Christes institution Cosins We do forbyd none to come to it but as many as lyst may be partakers with vs at the Masse if they require it Phil. Nay that they shal not though they require it You wyll minister but one kinde vnto them which is not after Christes institution Besides that you ought before you go to Masse to exhort al that be present to make a Sacrifice of thankes geuing for Christes passion with you and to exhort them to be partakers with you accordyng to Christes commaundemet saying vnto all that be present Take ye eate ye and likewyse by preaching shew forth the Lordes death which you do not Cosins What and if al things be done euen as you would haue it and whilest the Minister is about to minister the Sacrament before any haue receyued it there rise a sodain onely burly that the communicants be compelled to go away is it not a sacrament for all that none hath communicated beside the priest Phil. In this case where all thyngs are appoynted to bee done according to gods word if incident necessity had not let I can not say but it is a sacrament and that hee which hath receiued hath receiued the true sacrament After this the morowmasse priest made this apish reason The morowmasse priest If the sacrament of the masse be no Sacrament vnlesse all do receiue it because Christ sayde Take ye eate ye then the sacrament of Baptisme is no Sacrament where there is but one baptised because Christ sayd to his Apostles Go preach the Gospell to all creatures baptising all nations in the name of the father c. Phil. In that saying of Christ Baptising all nations is a coÌ„maundement to the Apostles to baptise all sorts of men to exclude none that do beleeue be
he Gentile or Iew not meanyng all at once for that were impossible And there are many examples that baptisme may be singularly ministred to one person as we haue example in Christ baptised o◠Iohn and in the Eunuch baptised of Phillip with many mo such like but so haue you not of the Sacrament of the body and bloud of Christ but contrarywise by the expresse wordes of S. Paule you are commaunded to vse it in a Communion and participation of many together the 11. to the Corinthians Quoties conuenitis ad manducādum alius alium expectate As ofte as ye come together to eate meanyng the Lordes supper tary one for an other And also the Minister in the celebration of the sacrament speaketh vnto all that be present in Christes behalfe to cōmunicate with hym saying Take ye and eate ye Wherfore as many as bee present and doe not communicate breake Gods commandement in not receiuyng the same and the minister is no iust minister that doth not distribute the sacrament as Christ did to all that are present and where Gods word is transgressed there is not Christ present consequently it is no Sacrament Harps What would you haue it no sacrament without it be a Communion Phil. I make it not so but gods expresse word teacheth me so yea also all the auncient writers as S. Chrysostome writing vpon the Epistle to the Ephesians saith That the oblation is in vayne where as none doth communicate with the priest If by his iudgement the action of the priest alone is in vayne where is no Communion how can that be a sacrament which he calleth a vayne oblation and a vayne standyng at the aultar Cosins You are such another fellow as I haue not heard that will not haue the Masse to be a sacrament you are no man for me to reason withall Come let vs go poyntyng to the morrowmasse Chaplaine we will leaue you maister Archdeacon and him together and so they went away Afterward the Archdeacon fell into earnest perswasions with me saying Harps M. Philpot you and I haue bene of olde acquaintance a long tyme. We were schoolefellowes both in Winchester and in Oxford many yeares Wherefore I must wish you as well to do as my selfe I pray you so thinke of mee Phil. I thanke you for your good will towards me But if you be deceiued as I am sure you are I shall desire you not to wish me deceyued with you For afore God I tell you plainly you are highly deceiued and maintain fals religiō and be not those men you take your selues for and if you do not repent leaue of your persecuting of Christes truth you will go to the deuill for it Therefore consider it in time I geue you warning for in the day of iudgement els I shall be a witnes agaynst you that I told you this here talkyng together Harpsfield Fie that is but your owne vayne singular opinion I perceyue you are still now that man you were in Oxford Phil. I trust you can report no notorious euill that euer you knew by me there Harpsfield I can say no euill of your conuersation but I knew you to be a studious man Marry if you remember when we mette in disputation in Paruis you would not lightly geue ouer and for that cause I speake that I haue sayd Phil. M. Harpsfield you know in the Schooles at Oxford when we were young men we did striue much vpō vaine glory and vpon contention more then for the truth but now our yeares and our riper learnyng teach vs to fall to a truth which must bee our portion for euer And if I was then in my tyme of ignorance earnest in myne owne cause I ought now to be earnest in my Maister Christes cause and in his truth I knowe now that nothyng done vpon vayne glory and singularitie can please God haue it neuer so goodly a shew wherfore I pray you iudge not so of me now Harps What will you thinke your selfe better learned thē all the learned men in this realme Phil. My faith hangeth not vpon the learned of the world but vpon the learned of Gods word Harps Well I will talke with you no more as nowe but pray to God to open your hart Phil. I pray God open both our harts to do more his wil then we haue done in tymes past Harps Ho Keper take hym away with you Phil. I pray you Maister Harpesfield tell me what this Pronounce Hoc doth demonstrate and shew in this Indicatiue proposition as you call it Hoc est corpus meum This is my body Harpsfield It doth demonstrate the substaunce of breade which by the words spoken by the Priest and by the omnipotencie of God is turned into the substance of Christs very body Phil. Is the substaunce of the bread as you say turned into Christes body Harps Yea that it is Phil. Why then Christes body receyueth daily a great increase of many thousand pieces of bread into his body and that is his body become now which was not before and by this you would seeme to make that there is an alteration in Christes glorified body which is a wicked thing to thinke Harps Then he set about agayne and remembryng better hymselfe and seyng the inconuenience of his first assertion of the transubstantiation of bread into Christes body hee sayd that the substance of bread after the words spoken by the priest was euacuated or vanished away by the omnipotencie of God Phil. This is another song then you sang first And here you may see how contrary you are to your selues For in deed your scoolemen do holde that the very substaunce of bread is really turned into the substance of Christes body And now you perceiuyng of late the inconuenience which is obiected against you in that opinion you are driuen to imagine a new shift and say the substance of bread is cuacuated contrary to that your church hath first beleued and taught O what contrarietie is there among you and all to deface the sincere truth Harps Is not God omnipotent and cannot he doe as hee hath sayd Phil. But his omnipotencie wil not do as you say contrary to hys word and to hys honour It is not Gods honor to include hym bodily in a piece of bread and of necessitye to tye hym therto It is not gods honour for you to make a piece of bread God and man which you see before your face doth putrifie after a certaine tyme. Is not Gods omnipotency as able to geue his body with the Sacramentall bread as to make so many turnyngs away of the bread as you doe and that directly against the Scripture which calleth it bread many tymes after the consecration Are you not ashamed to make so many alterations of the Lords holy institution as you do and to take away the substantiall partes of the Sacrament as Take ye eate ye drinke
there sayd is not yet sufficiently knowne either because M. Philpot was not himselfe suffered to write or els for that his writings are by some kept close and not brought forth otherwise thē as the bishops Register hath noted whose handling of such matters because it is either for feare or for fauor of his Lord and maister very slender litle light of any true right meaning can be gathered especially in the behalfe of the answerer Howbeit such as it is such thought I good to put forth requiring the reader to iudge hereof according to his aunsweres in his former examinations ¶ The last examinations of M. Philpot in open iudgement with his finall condemnation by Byshop Boner in the Consistory at Paules THe Bishop hauing sufficiently taken his pleasure with M. Philpot in his priuate talkes and seeing his zealous learned and immutable Constancy thought it now high time to rid his handes of him and therefore on the 13. and 14. dayes of December sitting iudicially in the Consistory at Paules he caused him to be brought thither before him and others as it seemeth more for orders sake thē for any good affection to iustice and right iudgement The effect aswell of which two sundry their procedinges as also of one other had the 11. day of the same month in his chappell appeare in a maner to be all one The Bishop therefore first speaking to Mayster Philpot sayd Lond. M. Philpot amongest other thinges that were laid and obiected vnto you these three thinges ye were especially charged and burdened withall The first is that you beyng fallen from the vnitye of Christes Catholicke Church do refuse and will not come and be reconciled thereunto The second is that you haue blasphemously spoken agaynst the sacrifice of the Masse calling it idolatry And the third is that you haue spoken agaynst the sacrament of the aultar denying the reall presence of Christes body and bloud to be in the same And according to the will and pleasure of the Synode legatiue ye haue bene oft many times by me inuited and required to go from your sayd errors and heresies and to returne to the vnity of the catholicke Church which if you wil now willingly do ye shal be mercifully gladly receiued charitably vsed and haue al the fauor I can shew you And now to tell you true it is assigned and appoynted to geue sentence agaynst you if you stande herein will not return Wherfore if ye so refuse I doe aske of you whether you haue any cause that you can shew why I shoulde not now geue sentence agaynst you Phil. Under protestatiō not to go from my appeale that I haue made and also not to consent to you as my cōpetent iudge I say touching your first obiection concerning the Catholick Church I neither was nor am out of the same And as touching the sacrifice of the Masse and the Sacrament of the aultar I neuer spake agaynst the same And as concerning the pleasure of the Sinode I say that these xx yeares I haue bene brought vp in the fayth of the true catholick church which is contrary to your church whervnto ye woulde haue me to come and in that time I haue bene many times sworne as wel in the reign of K. Henry the 8. as in the reigne of good King Edward his Sonne agaynst the vsurped power of the Bishop of Rome which othe I thinke that I am bounde in my conscience to keepe quia teneor reddere Domino iuramentum But if you or any of the Synode can by Gods worde perswade me that my sayd othe was vnlawfull and that I am bound by Gods law to come to your church faith and religion wherof you be now I will gladly yeld agree and be conformable vnto you otherwise not Boner then not able with all his learned Doctours to accomplish this his offered condition fel to perswading of him as well by his accustomed vayne promises as also by blondye threatninges to returne to theyr Churche to the which he answered Phil. You and all other of your sorte are hypocrites and I would al the world did know your hypocrisy your tyranny ignoraunce and Idolatry Upon these wordes the Bishop did for that tyme dismisse him cōmaunding that on Monday the 16. day of the same moneth betwene the hours of one three in the after noone he shoulde agayne be brought thither there to haue the definitiue sentence of condēnation pronounced against him if he remayned then in his former constancy ¶ The last examination of Mayster Iohn Philpot. AT which day and time Mayster Philpot being there presented before the bishops of London Bath Worcester and Liechfield Boner Bishop of London began hys talke in this maner London My Lorde Stokesley my predecessour when he went about to geue sentence agaynst an hereticke vsed to make this prayer Deus qui errantibus vt in viam possint redire iustitiae veritatis tuae lumen ostendis da cunctis qui Christiana professione cēsentur illa respuere quae huic inimica sint nomini ea quae sint apta sectari per Christum dominum nostrum Amen Which I will folow And so he read it with a loud voice in Latin To the which Mayster Philpot sayd Philpot. I would ye would speak in English that all men might heare and vnderstand you for Paul willeth that all things spoken in the congregation to edify should be spoken in a toung that all men might vnderstand Wherupon the Bishop did read it in English when he came to these wordes to refuse those thinges which are foes to this name Philpot said Phil. Then they all must turne away from you for you are enemies to that name meaning Christes name and God saue vs from such hypocrites as would haue thinges in a toung that men cannot vnderstand London Whom do you meane Phil. You and al other that be of your generation and sect And I am sory to see you sit in the place that you now sitte in pretending to execute iustice doe nothing lesse but deceiue all men in this Realme And then turning himselfe vnto the people he farther sayd oh all you Gentlemē beware of these men meaning the Bishops and al theyr doinges which be contrary vnto the primatiue Church And I would knowe of you my Lord by what authority you do proceed agaynst me Lond. Because I am Bishop of London Philpot. Well then ye are not my Bishop nor I haue not offended in your Diocesse and moreouer I haue appealed from you and therefore by your owne law you ought not to proceed agaynst me especially being brought hither frō an other place by violence Lond. Why who sent you hither to me Philpot. That did Doctor Story and Doctor Cooke with other the king and Queenes Commissioners my Lord is it not enough for you to werry your owne sheep but ye must also meddle with other mens sheepe Then
deny the body and bloud of Christ to be in the sacrament of the aultar I cannot tell what aultar yee meane whether it be the aultar of the Crosse or the aultar of stone And if yee call it the Sacrament of the aultar in respect of the aultar of the stone then I defie your Christ for it is a rotten Christ. And as touching your transubstantiatiō I vtterly deny it for it was brought vp first by a Pope Now as concerning your offer made from the Synode whiche is gathered together in Antichristes name proue me that to be of the catholicke Church which ye shall neuer do I will follow you and do as you would haue me to do But yee are Idolaters and dayly do commit Idolatry Ye be also traytors for in your Pulpits you rayle vpon good kings as king Henry and king Edward his sonne which haue stand agaynst the vsurped power of the Bishop of Rome agaynst whome also I haue taken an othe which if ye can shew me by Gods law that I haue taken vniustly I will then yeld vnto you But I pray God turne the King and Queenes hartes from your Sinagogue and churche for you do abuse that good Queene Here the Bishop of Couentry and Lichfield began to shew where the true church was saying Couen The true catholicke church is set vpon an high hil Phil. Yea at Rome which is the Babylonicall church Couen No in our true Catholicke church are the Apostles Euangelistes and martyrs but before Martine Luther ther was no Apostle Euāgelist or martyr of your church Phil. Will ye know the cause why Christ did prophesie that in the latter dayes there should come false Prophetes and hipocrites as you be Couen Your Church of Geneua which ye call the Catholicke Church is that which Christ prophesied of Phil. I allow the church of Geneua and the doctrine of the same for it is vna Catholica Apostolica and doth follow the doctrine that the Apostles did preach and the doctrine taught and preached in king Edwardes dayes was also according to the same And are yee not ashamed to persecute me and others for your Churches sake which is Babilonicall and contrary to the true Catholicke Church And after this they had great conference togethers aswell out of the Scriptures as also out of the Doctours But whē Boner saw that by learning they were not able to conuince M. Phil. he thought then by his diffamations to bryng him out of credite and therefore turning himselfe vnto the Lord Mayor of London brought forth a knyfe and a bladder full of pouder and sayd London My Lorde this man had a rosted pigge brought vnto him and this knife was put secretly betweene the skin the flesh therof and so was it sent him being in prison And also this pouder was sent vnto him vnder pretence that it was good and comfortable for him to eate or drinke whiche pouder was onely to make inke to wryte withall For when his keeper did perceaue it he tooke it brought it vnto me Whiche when I did see I thought it had bene gunpouder and thereupon I put fire to it but it would not burne Then I tooke it for poyson and so gaue it to a dogge but it was not so Thou I tooke a little water and it made as fayre inke as euer I did write withall Therefore my Lord you may vnderstand what a naughty fellowe this is Phil. Ah my Lord haue ye nothing els to charge me withall but these trifles seeing I stande vppon lyfe and death Doth the knife in the pigge proue the churche of Rome to be a catholicke church c. Then the bishop brought forth a certayne instrument conteyning Articles and Questions agreed vpon both in Oxford and Cambridge whereof yee haue mention before pag. 1428. Also he did exhibite two Bookes in Print the one was the Catechisme made in king Edwards dayes An. 1552. the other concerning the true report of the disputation in the Conuocation house mention wherof is aboue expressed Moreouer hee did bring foorth and layde to Mayster Philpots charge two letters the one touching Barthelet Greene the other contayning godly exhortations comfortes which both were written vnto him by some of his godly friendes the tenour whereof wee thought here also to exhibite A letter exhibited by Boner written by some frend of M. Philpot and sent to him concerning the handling of Mayster Greene in Boners house at London YOu shal vnderstand that M. Greene came vnto the Bishop of London on Sonday last where he was curteously receaued for what policie the sequele declareth His entertaynment for one day or two was to dyne at my Lordes owne table or els to haue his meate from thence During those dayes hee lay in Doctor Chadseys chamber and was examined Albeit in very deede the Bishop earnestly and faythfully promised manye right worshipful men who were suters for him but to him vnknown that he in no case shoulde bee examined before which M. Fecknam would haue had him in his frendly custody if he would haue desired to haue conferred with him whiche he vtterly refused And in that the bish obiected agaynst him singularitie and obstinacie his answere thereunto was thus To auoyd al suspicion therof although I my self am yong vtterly vnlearned in respect of the learned and yet I vnderstand I thanke my Lord yet let me haue such books as I shal require and if I by Gods spirite do not therby answere all your books and obiections contrary therto I wil assent to you Wherunto the Bishop and his assented permitting him at the first to haue suche bookes Who at sondrye times haue reasoned with him and haue found him so stronge and rise in the scriptures and godly fathers that sithens they haue not onely taken from him such libertie of bookes but all other bookes not leauing him so much as the new Testament Since they haue bayted and vsed him most cruelly This mayster Fecknam reported saying farther that he neuer heard the like young man so perfect What shall become farther of him God knoweth but death I thinke for he remayneth more and more willing to dye as I vnderstand Concerning your bill I shal conferre with others therin knowyng that the same Courte is able to redresse the same And yet I thinke it will not be reformed for that I know fewe or none that dare or wil speake therein or preferre the same because it concerneth spirituall thinges Notwithstanding I will assertain you therof committing you to the holy Ghost who keepe you vs all as his Your owne c. The copy of an other letter written by the faythful and Christen harted Lady the Lady Vane to Mayster Philpot exhibited lykewise by Byshop Boner HArty thankes rendered vnto you my welbeloued in Christ for the booke ye sent me wherein I finde great consolations and according to the doctrine therof do prepare my cheekes to the
which say Lord Lord shall enter into the kingdome of God but he that doth the will of the father And whosoeuer in the tyme of tryall is ashamed of me sayth Christ and of my wordes of him the sonne of man will be ashamed before his father After that wee haue built our selues into the true church of God it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges to proue our building to haue it knowne as wel to the world as to our selues that we haue bene wise builders into the true church of God vpon the rock not on the sand therefore nowe the tempest is risen and the stormes doe mightily blow agaynst vs that wee might notwithstanding stand vpright and be firme in the Lord to his honor and glory and to our eternall felicitie There is no newe thing happened vnto vs for with such tāpests dangerous weathers the church of God hath continually bene exercised Nowe once agayne as the Prophet Aggeus telleth vs The Lord shaketh the earth that those might abide for euer which be not ouerthrowne Therefore my dearely beloued be stable and immoueble in the word of God and in the faythfull obseruation therof and let no man deceiue you with vayn words saying that you may keepe your faith to your selues and dissemble with Antichrist and so liue at rest and quietnes in the world as most men doe yelding to necessitie Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God as our sauiour for ensāple aptly did declare in Peter who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn but counselled him to looke better to himselfe Likewise the worlde woulde not haue vs to forsake it neither to associate our selues to the true churche which is the body of Christ whereof we are liuely members and to vse the sacramentes after Gods word with the danger of our liues But we must learne to answere the world as Christ did Peter and say Go behynd me Sathan thou fauourest not the thinges of God Shall I not drinke of the cup whiche the father geueth me For it is better to bee afflicted and to be slayne in the church of God then to be counted the sonne of the king and the sinagogue of false religion Death for righteousnes is not to be abhorred but rather to bee desired which assuredly bringeth with it the crowne of euerlasting glory These bloudy executioners do not persecute Christes martyrs but crowne them with euerlasting felicitie we were borne into this world to be witnesses vnto the truth both learned and vnlearned Now since the time is come that we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes holines as we haue bene taught are boūd to follow or els with hipocrisie to serue vnrighteousnes let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche in that which through knowledge we are engraffed from the whiche if we fall by transgression with the common sort of people it will more straightly be required of vs then many yet doe make accompt therof We cannot serue two maysters we may not halt on both sides and thinke to please God we must bee feruent in Gods cause or els hee will cast vs out from him For by the first commaundement wee are commanded to loue God with all our hart with all our mind with all our power and strength but they are manifest transgressours of this commaundement which with their heart mynde or bodely power doe communicate with a straunge religion contrary to the word of God in the papisticall Sinagogue which calleth it selfe the Church and is not As greatly do they offend God now which so doe as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp and after theyr own imaginations and traditions for the which doyng God vtterly destroyed all Israell as all the Prophetes almost doe testifie This happened vnto them for our ensample that we might beware to haue any fellowship with any like congregation to our destruction God hath one Catholicke church dispersed throughout the world and therfore we are taught in our Creed to beleue one Catholicke Churche to haue communion therwith which catholicke churche is grounded vpon the foundation of the Prophets and of the Apostles and vpō none other as S. Paule witnesseth to the Ephesians Therfore whersoeuer we perceaue any people to worship God truly after the word there we may be certayne the churche of Christe to bee vnto the whiche we ought to associate oure selues to desire with the Prophet Dauid to prayse God in the middest of this churche But if we hehold through iniquitie of time segregations to be made with counterfayt religion otherwise then the word of God doth teach wee ought then if we be required to be companions therof to say agayne with Dauid I haue hated the Sinagogue of the malignant and will not sit with the wicked In the Apocalips the church of Ephesus is highly commended because she tried such as said they were Apostles and were not in deede therfore would not abide the company of them Further God commanded his people that they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. Also wee must consider that our bodyes be the tēple of God whosoeuer as S. Paule teacheth doth prophane the tēple of God him the Lord wil destroy May we thē take the tēple of Christ make it the mēber of an harlot All strange religion and Idolatry is counted whoredome with the Prophetes and that more detestable in the sight of God then the aduoutrous abuse of the bodye Therfore the Princes of the earthe in the reuelation of S. Iohn be sayd to go a whoring whē they are in loue with false religion and follow the same How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse which is the very prophanation of the sacrament of the body and bloud of Christ and at other idolatrous worshippings and rites which be not after the word of God but rather to the derogation therof in setting mans traditions aboue Gods preceptes since God by his word iudgeth all straunge religion whiche is not according to his institutiō for whoredom aduoutry Some fondly think that the presence of the body is not materiall so that the hart doe not consent to theyr wicked doings But suche persons litle consider what S. Paule writeth to the Corinthians commaunding them to glorifie God as well in body as in soule Moreouer wee can doe no greater iniury to the true Church of Christ
heretofore duryng the raygne of the Queenes Maiestie aforesayd refused and so now doth refuse to come and heare Masse and to receiue the sacramente of the Aultar as they are now vsed and ministred in thys Churche of Englande because he saith that concerning the Masse he cannot bee perswaded in hys conscience that the sacrifice pretended to bee in the same is agreeable to Gods word or mayntaynable by the same or that wythout deadly offence he cannot worshyp the body and bloud of Chryst that is pretēded to be there And as concerning the sacrament of the Aultar this Examinate sayth that he heretofore duryng the sayd raygne hath refused and nowe doth refuse to receiue the same as is nowe vsed in thys Churche of Englande because it is not vsed accordynge to the institution of Chryste but bothe in a straunge tongue and also not ministred in bothe kyndes and besides that contrary to Gods worde it is there taughte that the thynge there minystred is to bee adored as the reall and true bodye of Chryste And furthermore this Examinate saythe that duryng the sayd raygne he hath not bene confessed to the Prieste nor receaued absolution at hys handes because hee is not bound by Gods word to make auricular confession Bartlet Greene. Many other sondrye conferences and publicke examinations they brought hym vnto But in the end seeyng hys steadfastnesse of faythe to bee suche as agaynst the whiche neither the threatninges nor yet their flattering promises could preuayle the xv day of Ianuary the Bishop caused him with the rest aboue named to be brought into the Consistory in Paules where being set in hys Iudgement seate accompanied with Fecknā then Deane of the same church and other his Chaplaines after he had condemned the other sixe he then called for Bartlet Grene began with these or the like wordes Honourable audience I thinke it best to open vnto you the conuersation of this man called Bartlet Greene. And because you shall not charge me that I go aboute to seeke any mans bloud here you shal heare the Councelles letters which they sēt with him vnto me The effect wherof is that where hee had bene of long time in the Tower of London for heresie they haue now sent him vnto me to be ordered according to the lawes therefore prouided And now to thee Bartlet Greene I propose these ix articles Then he read the Articles aboue mentioned whiche were generally obiected to all these seuen prisoners to wit Thomas Whittell Iohn Tudson Iohn Went Thomas Browne Isabell Foster Ioane Lashforde Bartlet Greene. But when M. Greene woulde haue aunswered them particularly he was putte to silence with promise that he should haue time to aunswere sufficiently and therfore the Byshoppe proceeding sayd that when Greene came first to his house he desired to haue thee bookes of the ancient Doctors of the Churche to read whiche hee sayd hee graunted him Whereunto Greene aunswered and sayde that if the Doctours were with indifferēt iudgement weighed they made more a greate deale wyth hym then they did with them Feck Upon which wordes Fecknam Deane of Paules stoode vp and marueiling why hee sayd so asked hym if he would be content to stand to the iudgemente of the Doctours Greene. Greene then sayd that he was content to stād to theyr Doctours iudgement Feck I will then propound vnto you quoth Feck the Doctours and interprete them your selfe So hee alledged a place of Chrisostome ad popul Antioch whiche was this Elias ascendens melotem suum post se reliquit Christus verò ascendens carnem suam assumpsit eandem post se reliquit and he demaunded Greene how he vnderstoode the place Greene. Then Greene prayed him that he would confer the Doctours saying together and therefore alledged the same Doctour agayne writing vpon the 1. Cor. 10. An non est panis quem nos benedicimus communicatio corporis Domini Non ne est Calix c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body Many other wordes of brobation and denyal were betwixe them Feck At last Fecknam demaunded of hym how longe he had bene of his opinion For M. Greene said hee you confessed once to me that when you were at Oxforde at schoole you were called the rankest papist in that house being compelled to go to the lecture of Peter Martyr you were conuerted from your old doctrine Greene. And Greene confessed the same Feck Then agayne he sayd that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford Whereupon he made an exclamation and praied the people to consider howe vayne his doctrine that he professed was whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr whiche perceiuing the wicked intent of the Counsel was content to please them and forsake the true and Catholicke fayth Greene. Greene sayd that hee grounded not his fayth vpō Martir nor any other nor did beleue so because martyr beleued the same but because that he hadde heard the Scriptures and the Doctours of the Church truely and wholesomely expounded by him neyther had he anye regard of the man but of the word which he spake And further he sayd that he heard the sayde M. Peter saye often that he had not as yet while he was a papiste read Chrysostome vpon the x. to the Corinthes nor many other places of the Doctours but when he had read them and wel considered them he was content to yelde to the Doctours hauing first humbled himselfe in prayer desiring God to illuminate hym and bring him to the true vnderstandyng of the scripture Whiche thinge sayde Greene if you my Lorde would doe I doe not doubt but God woulde open your eyes and shewe you his truthe no more then I doe doubt hys wordes be true that sayth Aske and it shall be geuen to you knocke and it shall be opened vnto you c. Feck Then Fecknam asked him what he thoughte of this article Sanctam ecclesiam catholicam Greene. And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde Feck Then Fecknam sayd that he woulde sayne haue a sure marke and token whereby hee might knowe thys Churche and therefore he prayed Greene to define vnto him this church Greene. Greene answered that his Church dyd agree in veritie of the true doctrine of Christ and was knowne by the true administration of hys sacramentes Feck Whereupon Fecknam sayd that he would proue the Church wherof he was to be neuer agreeyng in doctrine but alwayes to haue bene in controuersie in theyr religion For sayd he Luther and Zwinglius coulde neuer agree in theyr writinges or sayinges nor Oecolampadius with Carolostadius nor Caralostadius wyth eyther Zwinglius or Luther c. for Luther writing vppon the sacrament of the aultar said that in hoc pane vel
him so farre abhorring from aâ— pryde and arrogancie that as he could not abide any thinge that was spoken to his aduauncement or prayse so neither did there appeare in hym any shewe or bragge in those things wherein he might iustly glorye whiche were his punishmentes and sufferinges for the cause and quarrel of christ For when hee was beaten and scourged with roddes by Byshoppe Boner which scarse any man would beleue nor I neither but that I heard it of him whiche hearde it of his mouth and he greatly reioyced in the same yet his shamefast modestie was suche that neuer hee woulde expresse any mention therof least he shoulde seeme to glorye to muche in hymselfe saue that onely he opened the same to one M. Cotten of the Temple a friend of hys a little before his death Moreouer to this rare and maydenly modestie in him was also adioyned the like nature of mercye and pittifull compassion whiche affection though it seemed to be little regarded of some yet in my minde is there no other thing wrought in nature wherein man resembleth more truely the image of the high maiestie of almightye GOD then thys And as in thys respecte of mercifull tendernesse manne onely excelleth all other beastes so almost no lesse may thys manne seeme to passe many other men whose customable propertie and exercise was to visite the poore prysoners wyth hym in prison both with bodily reliefe and also wyth spirituall comforte and finding manye of them I meane suche as were there for thefte and other naughty factes verye penitent and sorye for theyr euill demeanours in hope of theyr amendment dyd not onely by mouthe but also by hys letters require yea as it were of duetye in loue dyd charge his friendes to trauayle for theyr deliueraunces such was the pittye and charritable mercye of thys godlye and most true member of Christes Churche as appeareth by this letter here following To my very louing frendes and maysters M Goringe M. Ferneham M. Fleetwood M. Rusewll M. Bel M Hussey M. Calthrop M. Boyer and other my maisters of the Temple Bartlet Greene wisheth health of bodye and soule VEry friendes are they whiche are knitte together wyth the knotte of Charitie Charitie doth not decaye but increase in them that dye faythfully whereof it followeth that thoughe we be absent in body yet are we present in the spirite coupled together with the vnity of fayth in the bonde of peace whyche is loue How hee is worthy the name of a friend that measureth hys frendship with the distaunce of place or parting of persons If thy frend be out of sight is thy friendshyp ended If he be gone into the Countrey wilt thou cease to loue hym If hee be passed the seas will you so for sake hym If hee be caryed into heauen is Charitie hindred thereby On the one side we haue the vse of the fathers from the primatiue Church that gaue thankes for theyr frendes that dyed in the fayth to proue that Charitie dyed not with death On the other side sayth Horace Coelum non animum mutant qui trans mare currunt What speake I of Horrace Sayth not saincte Paule the same thynge For we are members of hys bodye of his flesh and of his bloud yea we are members one of an other Is the hand or arme foote or legge a member when it is disseuered from the bodye How can we be members excepte we be ioyned together What is the line that coupleth vs but loue When all thinges shal fayle loue fayleth neuer Hope hath hys ende when wee get that wee hoped for Fayth is finished in heauen loue endureth for euer Loue I say that proceedeth of charitie for carnall loue when that which he loued is lost doth pearish wyth the fleshe Neyther was that euer but fleshly loue which by distaunce of place or seuering of bodyes is parted asunder If loue be the ende or suÌ„me of the lawe if heauen and yearth shall pearishe it one iote of Gods wordes shall not decaye why shouldee we thinke that loue lasteth not euer I neede not to write much to you my frendes neyther can I haue laysure nowe that the keepers are risen but thys I saye if we keepe Chrystes commaundemente in louynge eache other as he loued vs then should our loue be euerlasting This frendship Paule felt when it moued him to saye that neyther lengthe nor bredth meanyng no distaunce of place neyther height nor depth shoulde seuere hym from the loue of Christe Waighe well thys place and meate it wyth Paules measures so shall we find that if our loue be vnfayned it can neuer bee ended Nowe may you saye why wrytest thou this Certes to the ende that if oure frendshippe bee stable you may accomplishe thys the laste request of your friende and performe after my death the friendshippe wee beganne in oure lyfe that amitie maye encrease vntill GOD make it perfecte at oure next meetynge together Mayster Feetewood I beseeche you remember Wittrance and Cooke two singular men amongest common prisoners M Fernham and mayster Bell with M. Hussey as I hope wyll dispatch Palmer and Richardson with his companions I praye you M. Calthrop thinke on Iohn Groue an honest poore man Traiford and Rice Aprice his accomplices My cosin Thomas Witton a Scriuener in Lombardstreete hath promised to further their deliuerie at the least hee can instruct you whiche waye to worke I doubt not but that Maister Boyer will labour for the good wife Cooper for she is worthy to bee holpen and Berard the Frenchman There bee also diuers other well disposed men whose deliueraunce if ye will not labour for yet I humbly beseeche you to seeke their reliefe as you shall see cause namely of Henry Aprice Lancelot Hobbes Lother Homes Câ—rre and Bockyngham a young man of goodly giftes in witte and learnyng and sauyng that he is somewhat wilde likely to doe well hereafter There bee also two women Conyngham and Alice Alexander that may proue honest For these and all other poore prisoners here I make this my humble sute and prayer to you all my Maisters and especiall good frendes beseechyng you of all bondes of amitie for the precious bloud of Iesus Christ in the bowelles of mercie to tender the causes of miserable captiues helpe to clothe Christ visite the afflicted comfort the sorrowfull and releue the needy The very God of peace guide your hartes to haue mercy on the poore and loue faythfully together Amen This present Monday when I looke to dye and liue for euer Yours as euer Bartlet Greene. * An other letter of M. Greene to Mistres Elizabeth Clarke WOuld GOD if it were his pleasure that with this Letter I might send you may harte and mynde and whatsoeuer there is in me elles that pertayneth vnto GOD So should I thinke it the beste message and happyest Letter that euer I could write But though I obtaine not my desire yet shall I
likewise after diuers examinations vppon the articles aforesayde in the Consistory attempted the lyke maner of perswasions with hym as he did to the other to recant and returne To whome in fewe wordes the sayde Went aunswered agayne he woulde not but that by the leaue of God he would stand firme and constant in that he had sayd And when the Bishop yet notwithstanding did still vrge and call vpon him with words and fayre gloses to geue ouer himselfe to theyr opinion he could haue no other answer of hym but this No I say as I haue sayd c. Whereuupon being condemned by the Bishops sentence he was committed vnto the Sheriffes whom that shameles shaueling at yâ— time abused for hys seruile Butchers and so brought to hys martyrdome which he with no lesse constancie suffered to the ende with the rest of that blessed societie of Martyrs aboue named 6. Isabell Foster Martyr WIth these fiue persons aboue recited and condemned were also two women in the foresayd company condemned the same tyme and likewise burned for the same cause the one a wife called Isabell Foster the other a mayde named Ioane Warne or otherwise Lashford This foresayd Isabell was borne in Grafestocke in the Dioces of Carlill and afterward maried to one Iohn Foster Cutler of the Parish of S. Brides in Fleetstreete beyng of the age of Lv. yeares She likewise for not commyng vnto the Churche beyng sent vnto Boner and so imprisoned was sundry tymes examined by the sayd Byshop but neuer ouercome nor remoued from the constant confession of Christes Gospell At length commyng vnto her finall examination before the Byshop in the Consistory the xv day of the sayd moneth of Ianuary she was moued agayne whether she would yet goe from her former aunsweres Whereunto she gaue a resolute aunswere in few wordes I will not sayth she goe from them by Gods grace and thereunto did adhere neither beyng cast downe by the manacyng threates of the Byshop nor yet yeldyng thorough his alluryng enticementes promising both lyfe and libertie if she would associate her selfe in the vnitie of the Catholicke Churche Whereunto she sayd agayne in this wise that she trusted she was neuer out of the Catholicke Church c. and so persisting in the same continued constaunt till the sentence diffinitiue was pronounced and theÌ„ she was committed by commaundemeÌ„t of the Byshop to the secular power and so brought a fewe dayes after to the stake the 27. day of the foresayd moneth where she like a faythfull witnesse of the Lordes truth with the other fiue aforesayd ended her troubles here to finde a better rest in the kyngdome of Christ our Sauiour 7. Ioane Lashford alias Ioane Warne Martyr IN a certaine place of these Actes and Monumentes heretofore meÌ„tion was made of one Elizabeth Warne pag. 1608. col 2. who with her husband Iohn Warne as is aforesayd in the begynnyng of Queene Maries Reigne was apprehended in Bowe Churchyard for beyng there at a CoÌ„munion and both suffered for the same first the man in the moneth of May then the wife in Iuly after and now the daughter in the moneth of Ianuary followed her parents in the same martyrdome Furthermore in the same place and page mention was made also of D. Storie who there we sayde was somewhat neare vnto the sayd parties eyther in kindred or alliance albeit as I vnderstande since of some there was no kindred betweene them but only that she was his seruant Yet notwythstanding the said D. Storie as it is aboue specified before he was Commissioner made intercession for the parties to D. Martine then Commissioner but afterwarde being placed in Commission hymselfe so farre forgat him selâ—e and hys olde seruaunt that hee became no small procurer of theyr deathes I will not heere expostulate wyth the hard heart of that man nor with hys incoÌ„stancie Who â—et notwythstanding after he had brought them to death was rested him selfe for lx pounde charged wyth dette in theyr behalfe which if it be true it may thereby appeare that he was in some peece of kindred ioyned or allied vnto them But leauing that persone vnto the good pleasure of the Lord let vs returne vnto that we haue in hand Thys Ioane Lashforde borne in the parishe of little Hallowes in Thames streete was the daughter of one Robert Lashford Cutler and of the foresayde Elizabeth who afterward was married to Iohn Warne vpholster who as is sayde was persecuted for the Gospell of God to the burning fire and after him his wife and after her thys Ioane Lashford theyr daughter Who about the age of xx yeares ministring to her father and mother in prisone suspected and knowen to bee of the same doctrine and religion was sent vp to Boner bishop of London by D. Storie as is aboue in her answeres to the articles declared and so committed to the Counter in the Poultrie where shee remained the space of 5. wekes and froÌ„ thence had to Newgate where shee continued the space of certaine moneths After that remaining prisonner in the custodie of the sayd Boner her confession was being examined that the whole xij moneth before and more she came vnto no popish masse seruice in the church neither would doe eyther to receiue the Sacrament of the aultare or to be confessed because her conscience would not suffer her so to doe confessing and protesting that in the sacrament of the aultar there is not the reall presence of Christes body and bloud nor that auricular coÌ„fession or absolution after the popish sort was necessary nor the Masse to be good or according vnto the scripture but sayd that both the sayd sacrament confession absolution and the Masse with all other theyr superfluous sacrameÌ„ts ceremonies and diuine seruice as then vsed in thys Realme of Englande were moste vile and contrary to Christes woordes and institution so that neyther they were at the beginning nor shal be at the latter ende Thys godly damosell feeble and tender of age yet strong by grace in this her Confession and faith stoode so firme that neyther the flattering promises nor the violent threates of the Byshops could â—ourne her but being mooued and exhorted by the Byshoppe to retourne to the catholicke vnitie of the church sayth boldly to him againe If yee wil leaue off your abhomination so I wil returne and otherwyse I will not Whereupon the Bishop yet againe promised her pardon of all her errours as he called them if shee would be conformed To thys shee answeared againe saying vnto the Bishop Doe as it pleaseth you and I pray God that you may doe that whych may please God And thus shee constantly perseueryng in the Lordes holy truthe was by the sentence definitiue coÌ„demned and committed vnto the Sheriffes by whom the foresayd 27. day of Ianuarie shee with the rest being brought vnto the stake there washed her clothes in the bloud of the lambe
the place of iudgemēt spying where the king queenes maiesties Proctors were putting of his cap he first humbly bowing his knee to the ground made reuerence to the one and after to the other That done beholding the bishop in the face he put on his bonet agayne making no maner of token of obedience towardes him at all Whereat the Bishop being offended sayd vnto him that it might beseeme him right well weying the authority he did represēt to do his duety vnto him Wherunto Doctor Cranmer aunswered and sayd that he had once taken a solemne othe neuer to consent to the admitting of the bishop of Romes authority into this realm of England agayne and that he had done it aduisedly and meant by Gods grace to keepe it and therefore would cōmit nothing either by signe or token which might argue his consent to the receiuing of the same and so he desired the sayd Bishop to iudge of him and that he did it not for any contempt to his person which he could haue bene cōtent to haue honored as well as any of the other if his cōmission had come from as good authority as theyrs Thys answered he both modestly wisely and paciētly with his cappe on hys head not once bowing or making anye reuerence to hym that represented the Popes person whiche was wonderouslye of the people marked that was there present and saw it and marked it as nye as could be possible * The Oration of D. Brokes Bishop of Glocester vnto D. Cranmer Archb. of Caunt in the church of S. Mary at Oxford Anno. 1556. March 12. WHen after many meanes vsed they perceiued that the Archbishop would not moue his bonet the Bishop proceded in these wordes folowing My Lord at this present we are come to you as Commissioners and for you not intruding our selues by our owne authority but sent by Commission partly from the Popes holines partly from the king and Queenes moste excellent Maiesties not to your vtter discomfort but to your comfort if you will your self We come not to iudge you but to put you in remembraunce of that you haue bene shall be Neither come we to dispute with you but to examine you in certayne matters which being done to make relation thereof to him that hath power to iudge you The first being well taken shall make the second to be well taken For if you of your part be moued to come to a conformity then shall not onely we of our side take ioy of our examination but also they that haue sent vs. And first as charity doth moue vs I would think good somewhat to exhort you and that by the second chapiter of S. Iohn in the Apoc. Memor esto vnde excideris age poenitentiam prima opera fac Sin minus i. Remember from whence thou art fallen and do the first workes Or if not and so as ye knowe what foloweth Remember your selfe from whence you haue fallen You haue fallen from the Vniuersall and Catholicke Churche of Christe from the verye true and receiued fayth of all Christendome and that by open heresye You haue fallen from your promise to God from your fidelitye and allegeaunce and that by open preaching mariage and adultery You haue fallen from your soueraigne prince and Queene by open treason Remember therfore from whence you are fallen Your fall is great the daunger can not be sene Wherefore when I say remember from whence you haue fallen I put you in mind not onely of your fall but also of the state you were in before your fal You were sometime as land other poore men in a meane estate God I take to witnesse I speake it to no reproche or abasement of you but to put you in memory how god hath called you from a low to an high degree from one degree to another from better to better neuer gaue you ouer till he had appoynted you Legatum natum Metropolitanum Angliae Pastorem gregis sui Such great trust did he put you in in his Church What could he doe more for euen as he ordeined Moyses to be a ruler ouer his Churche of Israell and gaue him full authority vpon the same so did he make you ouer his Church of England And when did he this for you forsooth when you gaue no occasion or cause of mistruste either to hym or to his Magistrates For although it be coniectured that in all your time ye were not vpright in the honour and faith of Christ but rather set vppe of purpose as a fitte instrument whereby the Church might be spoyled and brought into ruine yet may it appeare by many your doings otherwise and I for my part as it behoueth ech one of vs shall thinke the best For who was thought as then more deuout who was more religious in the face of the world Who was thought to haue more cōscience of a vow making and obseruing the order of the Church more earnest in the defence of the reall presence of Christes bodye and bloude in the Sacrament of the aultar then ye were and then all things prospered with you your Prince fauored you yea God himselfe fauoured you your candlesticke was set vp in the highest place of the Church and the light of your candle was ouer all the Churche I would God it had so continued still But after you beganne to fall by Schisme and would not acknowledge the Popes holines as supreame head but would stoutly vphold the vnlawfull requestes of king Henry the 8. would beare with that should not be borne withall then began you to fansy vnlawfull libertye and when you had exiled good conscience then ensued a great shipwracke in the Sea whiche was out of the true and Catholicke Churche cast into the sea of desperation for as he saith Extra Ecclesiam non est salus When you had forsaken GOD God forsooke you and gaue you ouer to your owne will and suffered you to fall from Schisme to Apostacy frō Apostacy to heresy from heresy to periury from periury to treason and so in conclusion into the full indignation of our soueraigne prince which you may thinke a iust punishment of god for your other abhominable opinions After that ye fell lower and lower now to the lowest degree of all to the end of honor life For if the light of your candle be as it hath bene hitherto duskey your candlesticke is like to be remoued haue a great fal so low and so farre out of knowledge that it shal be quite out of Gods fauour and past all hope of recouery Quia in inferno nulla est redemptio The daūger wher of being so great very pity causeth me to say Memor esto vnde excideris I adde also and whether you fall But here peraduenture you will say to me what sir my fall is not so great as you make it I haue not yet fallen from the catholicke Church For that is not
cordis thesaurizas tibi iram in die irae Well what it is thē if feare do not hinder you shame to vnsay that that you haue sayde Nay it is no shame vnlesse ye thinke it shame to agree with the true and the catholicke church of christ And if that bee shame then blame S. Paule who persecuted the Disciples of Christ with sword then blame S. Peter who denyed his mayster Christ with an othe that he neuer knewe him S. Cyprian before his returne being a witch S. Augustine being ix yeares out of the Church They thought it no shame after their returne of that they hadde returned Shall it then be shame for you to conuert and consent with the Churche of Christe no no. What is it then that doth let you Glory of the world nay as for the vanity of the world I for my part iudge not in you beyng a man of learning and knowing your estate And as for the losse of your estimation it is tenne to one that where you were Archhishop of Caunterbury and Metropolitane of England it is tenne to one I say that ye shall be as well still yea and rather better And as for the winning of good men there is no doubte but all that be here present and the whole congregation of Christes Churche also will more reioyce of your returne then they were sory for your fall And as for the other ye neede not to doubt for they shall all come after and to say the truth if you should lose them for euer it were no force ye should haue no losse thereby I do not here touch them which should confirme your estimation For as Sayncte Paule after his conuersion was receiued into the Church of Christ with wonderfull ioy to the whole congregation euen so shall you be The fame of your returne shall be spread abroade throughout all Christendome where your face was neuer knowne But you will say perhappes your conscience will not suffer you My Lord there is a good conscience and there is a bad conscience The good conscience haue not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander This euill badde conscience is sayth S. Cyprian well to be knowne by his marke What marke This conscience is marked with the print of heresy This conscience is a noughty filthy and a bronded conscience which I trust is not in you I haue cōceiued a better hope of you then so or els would I neuer go about to persuade or exhort you But what conscience should stay you to returne to the Catholicke fayth and vniuersall Churche of Christ what conscience doth separate you to that deuillish and seuerall Church to a liberty which neuer had ground in the holy Scriptures If you iudge your liberty to be good then iudge you all Christendome to do euill besides you O what a presumptuous persuasiō is this vpō this vtterly to forsake the church of Christ Vnder what colour or pretence doe you this for the abuses as though in your Church were no abuses yes that there were And if you forsake the vniuersall Church for the abuses why do you not thē forsake your particuler churche and so be flitting from one to an other That is not the nexte way to slip from the church for the abuses for if you had seene abuses you should rather haue endeuored for a reformation then for a defection He is a good Chirurgeon who for a litle payne in the toe will cut of the whole leg He helpeth well the tooth ache which cutteth away the head by the shoulders It is mere folly to amend abuses by abuses Ye are like Diogenes for Diogenes on a time enuying the clenlines of Plato sayd on this wise Ecce calco fastum Platonis Plato answered Sed alio fastu So that Diogenes semed more faulty of the two But when we haue sayde all that we can peraduenture you will say I will not returne And to that I say I will not aunswere Neuerthelesse heare what Christ sayth to such obstinate and stifnecked people in the parable of the Supper Whē he had sent out his men to cal them in that were appoynted and they would not come he bad his seruantes going into the wayes and streetes to compell men to come in Cogite intrare If then the Church wyll not lese any member that may be compelled to come in ye must thinke it good to take the compulsion least you loose your part of the supper which the Lord hath prepared for you and this cōpulsion standeth well with charity But it may be perhaps that some hath animated you to sticke to your tackle not to geue ouer bearing you in hand that your opinion is good and that ye shall dye in a good quarrell god shall accept your oblation But heare what Christ sayth of a meaner gift If thou come to the aultar to offer thy oblation and knowest that thy brother hath somewhat to saye agaynst thee leaue there thy gift and go and be reconciled to thy brother and then come and offer vp thy gift or els thy brother will make thy offering vnsauery before God This he sayd vnto all the world to the end they should know how theyr offeringes should be receiued if they were not according Remember you therefore before you offer vp your offering whether your gift be qualified or no. Remember the Churche of Rome and also of Englande where not one onely brother but a number haue matter against you so iust that they wil make your burnt offering to stincke before God except you be recōciled If you muste needes appoynt vppon a Sacrifice make yet a meane first to them that haue to lay agaynst you I say no more then the Church hath allowed me to saye For the sacrifice that is offered without the Church is not profitable The premises therfore cōsidered for gods sake I say Memor esto vnde excideris age paenitentiam prima opera fac Sin minus c. Cast not your selfe away spare your bodye spare your soule spare them also whome you haue seduced spare the shedding of Christes bloud for you in vayne Harden not your hart acknowledge the trueth yelde to the prescript word of God to the catholicke Church of Rome to the receiued veritie of all Christendome Wedde not your selfe to your owne selfewill Stand not to much in your owne conceyt thinke not your selfe wiser then all Christendome is besides you Leaue of this vniust cauill How leaue why leaue reason leaue wonder and beleue as the Catholicke Church doth beleeue and teach you Perswade with your selfe that extra Ecclesiam non est salus i. Without the Churche there is no saluation And thus much haue I sayd of charitye If this poore simple exhortation of mine may sincke into your head and take effect with you then haue I sayd as I would haue sayd otherwise not as I would but as I could for this
and the requests and petitions of the Priests of the people might ascend vp into the eares of God altogether and be as a sweete sauour odour and incense in hys nose and thus was it vsed many C. yeres after Christes Ascension But the aforesayd things cannot be done when the priests speake to the people in a laÌ„guage not known and so they or their clarke in their name say Amen but they cannot tel whereunto Where as S. Paul sayth How can the people say Amen to thy well saying when they vnderstand not what thou sayest And thus was s. Paul vnderstood of all interpreters both the Greekes and Latines old and new schoole authors and others that I haue red vntill aboue 30. yeres past At which tyme one Eckius with other of his sort began to deuise a new expositioÌ„ vnderstandyng S. Paul of preachyng onely But when a good number of the best learned men reputed within this realme some fauouryng the olde some the new learnyng as they terme it where in deede that which they call the old is the new and that which they cal the new is in deed the olde but when a great number of such learned men of both sortes were gathered together at Windsor for the reformation of the seruice of the Church it was agreed by both without controuersie not one saying contrary that the seruice of the church ought to bee in the mother tongue and that S. Paule in the 14. chap. to the Corinth was so to be vnderstood And so is S. Paule to be vnderstood in the Ciuill law more then a 1000. yeres past where Iustinianus a most godly Emperour in a Synâ—â—e writeth on this manner Iubemus vt omnes Episcopi pariter presbyteri non tacito modo sed clara voce quae a fideli populo exaudiatur sacram oblationem preces in sacro Baptismate adhibitas celebrent quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi afficiantur Ita enim Diuus Paulus docet in Epistola ad Corinth Si solummodo benedicat spiritus quomodo is qui priuati locum tenet dicet ad gratiarum actionem tuam Amen quandoquidem quid dicas non videt Tu quidem pulchre gratias agis alter autem non aedificatur That is to say We commaund that all bishops and priests celebrate the holy oblation and prayers vsed in holy Baptisme not after a stil close maner but with a cleare lowd voyce that they may be plainly heard of the faithfull people so as the hearers mynds may be lifted vp thereby with the greater deuotion in vttering the prayses of the Lord God For so Paule teacheth also in the Epistle to the Corrinthians If the spirit doe onely blesse or say well how shall he that occupieth the place of a priuate person say Amen to thy thanksgiuing for he perceiueth not what thou sayest Thou doest geue thanks well but the other is not edified And not onely the Ciuill law and all other writers a thousand and fiue hundreth yeres continually together haue expounded S. Paul not of preching onely but of other seruice sayd in the Churche but also reason geueth the same that if men be commaunded to heare any thyng it must bee spoken in a language whiche the hearers vnderstand or els as S. Paule sayth what auayleth it to heare So that the Pope geuyng a contrary Commaundement that the people commyng to the Churche shall heare they wotte not what and shall aunswer they know not whereunto taketh vpon him to commaund not onely agaynst reason but also directly against God And agayne I sayde where as our Sauioure Christ ordeined the Sacrament of hys most precious bodye and bloud to be receiued of all christian people vnder the forms of bread and wyne and sayd of the cuppe Drinke ye all of this the Pope geueth a cleane contrary commandement that no laye men shall drinke of the cuppe of their saluation as though the cup of saluation by the bloud of Christ perteyned not to lay men And where as Theophilus Alexandrinus whose workes S. Hierome did translate about 11. hundred yeares past sayeth That if Christ had ben crucified for the deuils his cuppe should not be denied them yet the Pope denieth the cuppe of Christ to Châ—istian people for whome Christ was crucified So that if I should obey the Pope in these thyngs I must needes disobey my Sauiour Christ. But I was aunswered hereunto as commonly the Papistes doe aunswere that vnder the forme of breade is whole Christes fleshe and bloud so that whosoeuer receyueth the forme of bread receiueth as wel Christs bloud as hys flesh Let it be so yet in the forme of bread onelye Christes bloud is not drunken but eaten nor is receyued in the cuppe in the forme of wyne as Christ commanded but eaten with the fleshe vnder the forme of breade And moreouer the bread is not the Sacrament of hys bloude but of hys flesh onely nor the cup is not the Sacrament of hys flesh but of his bloud onely And so the Pope keepeth from all lay persons the sacrament of their redemption by Christes bloud which Christ commaundeth to be geuen vnto them And furthermore Christ ordeyned the Sacrament in two kyndes the one seperated from the other to be a representation of hys death where hys bloude was separated from hys fleshe which is not represented in one kynd alone So that the lay people receyue not the whole Sacrament whereby Christes death is represented as hee commaunded Moreouer as the Pope taketh vpon hym to geue the temporal sword by royall and Imperial power to kings and princes so doth he likewyse take vpon hym to depose them from their Imperiall states if they be disobedient to hym and commandeth the subiects to disobey their princes assoyling the subiectes as wel of their obedience as of their lawfull othes made vnto their true kings and princes directly contrary to gods commandement who commandeth all subiects to obey their kyngs or their rulers vnder them One Iohn Patriarke of Constantinople in the tyme of S. Gregory claymed superioritie aboue all other Bishops To whom S. Gregory writeth that therin he did iniury to his three brethren which were equall with hym that is to say the B. of Rome the B. of Alexandria and of Antiochia which three were Patriarchall seas as wel as Constantinople and were brethren one to an other But sayth S. Gregory If any one shall exalt hymselfe aboue all the rest to be the vniuersall bishop the same passeth in pride But now the B. of Rome exalteth himselfe not only aboue all kings and Emperours and aboue al the whole world taking vpon hym to geue and take away to set vp and put downe as he shall thinke good And as the deuill hauyng no such authoritie yet tooke vpon him to giue vnto Christ all the kyngdomes of the world if he would fall downe and worship hym In like maner
while her husbande was in prison Where the keepers wife named Agnes Penycote had secretlye heated a key fire hoate and laid it in grasse on the backeside So speaking to Alice Coberley to set her the key in all haste the said Alice went with speed to bring the key and so taking vp the key in hast did pitiously burne her hand Wherupon she crying out at the sodein burning of her hand Ah thou drabbe quoth the other thou that canst not abide the burning of the key howe wiâ—e thou be able to burne the whole body and so she afterward reuoked But to returne agayne to the story of Coberley who being somewhat learned and being at the stake was somewhat long a burning as the wynde stoode After his bodye was skorched with the fire and hys leafte Arme drawne and taken from hym by the violence of the fyre the fleshe beinge burnt to the whyte boare at length he stouped ouer the cheyne and wyth the ryghte hande being somewhat starckned knocked vpon his brest softly the bloud and matter issuing out of his mouth Afterward when all they thought he had bene deade sodenly he rose right vp with his body agayne And thus muche concerning these three Salisbury Martyrs ¶ A discourse of the death and Martyrdome of sixe other Martyrs suffering at London whose names here folow ABout the xxiij day of Aprill Anno Dom. 1556. were burned in Smithfielde at one fire these sixe constaunt Martyrs of Christ suffering for the profession of the Gospell viz. Robert Drakes Minister William Tyms Curate Richard Spurge Shereman Thomas Spurge Fuller Iohn Cauell Weauer George Ambrose Fuller They were al of Essex and so of the dioces of London and were sent vp some by the Lord Rich and some by others at suÌ„dry times vnto Stephen Gardiner B. of Winchester then Lord Chauncellor of England about the 22. day of March an 1555. Who vpon small examination sent them some vnto the kinges Benche and others vnto the Marshalsea where they remained almost all the whole yere vntill the death of the sayd Bishop of Winchester and had during that time nothing said vnto them Wherupon after that Doctor Heath Archbishop of Yorke was choseÌ„ to the office of Lord Chauncellorshippe foure of these persecuted brethren being now wery of this theyr long imprisonmeÌ„t made theyr supplication vnto the said D. Heath requiring his fauour and ayd for their deliueraunce the copy whereof ensueth * To the right reuerend father Tho. Archb. of Yorke Lord Chauncellour of England MAy it please your honorable good Lordship for the loue of God to tender the humble sute of your lordships poore Orators whose names are subscribed which haue lien in great misery in the Marshalsea by the space of x. monethes and more at the commaundement of the late Lord Chauncellour to their vtter vndoing with theyr wiues children In consideration wher of your Lordships sayd Oratours do most humbly pray and beseeche your good Lordship to suffer them to be brought before your honour and there if any man of good conscience can lay any thing vnto our charge we trust either to declare our innocency agaynst theyr accusations or if otherwise theyr accusations can be proued true and we faulty we are ready God helping vs with our condigne punishments to satisfy the law according to your wise Iudgement as we hope ful of fatherly mercy towardes vs and all men according to your Godly office in the which we pray for your Godly successe to the good pleasure of GOD. Amen This Supplication was sent as is sayd and subscribed with the names of these 4. vnder folowing Richard Spurge Thomas Spurge George Ambrose Iohn Cauell * Richard Spurge VPon the receipt and sight hereof it was not long after but Syr Richard Read Knight then one of the Officers of the Court of the Chauncery 16. day of Ianuary was sent vnto the Marshalsea to examine the sayd foure prisoners therefore beginning first with Richard Spurge vpon certaine demaundes receiued his answeres therunto the effect whereof was that he with others were complayned vpon by the Parson of Bocking vnto the Lorde Rich for that they came not vnto theyr Parish Church of Bocking where they inhabited and therupon was by the sayd Lord Rich sent vnto the late Lord Chauncellour about the xxij day of March last past videl an 1555. And farther he sayd that he came not to the Church sithens the first alteration of the English seruice into Latin Christmasse day then a tweluemoneth only except that because he misliked both the same and the Masse also as not consonant and agreing with Gods holy word Moreouer he required that he might not be any more examined vpoÌ„ the matter vnles it pleased the Lord ChauÌ„cellour that then was to know his fayth therein which to him he would willingly vtter * Thomas Spurge THomas Spurge being then next examined made the same aunswere in effect that the other had done confessing that he absented himselfe from the church because the word of God was not there truely taught nor the Sacramentes of Christ duely ministred in such sort as was prescribed by the same word And being farther examined of his beliefe concerning the sacrament of the aultar he said that if any could accuse him thereof he would then make aunswere as God had geuen him knowledge therein ¶ George Ambrose THe like answere made George Ambrose adding moreouer that after he had read the late Byshop of Winchesters booke intituled De vera obedientia with Boners preface thereunto annexed inueying both against the authority of the Bishop of Rome he did much lesse set by theyr doinges then before ¶ Iohn Cauell IOhn Cauell agreyng in other matters with them aunswered that the cause why hee did forbeare the comming to the Churche was that the Parson there had preached two contrary doctrines For firste in a Sermon that hee made at the Queenes first entrye to the crowne he did exhort the people to beleue the Gospell for it was the truth and if they did not beleue it they shoulde be damned But in a second Sermon he preached that the Testament was false in forty places which contrariety in him was a cause amongest other of his absenting from the Church ¶ Robert Drakes ABout the fourth day of Marche next after Robert Drakes also was examined who was ParsoÌ„ of ThuÌ„dersley in Essex and had there remayned the space of three yeares He was first made Deacon by Doctour Taylour of Hadley at the commaundement of Doctour Cranmer late Archbyshop of CauÌ„terbury And within one yeare after which was the thyrd of the reigne of kyng Edward he was by the sayd Archbyshop and Doctour Ridley Bishop of London admitted Minister of Gods holy word Sacramentes not after the order then in force but after such order as was after established was presented vnto the sayd benefice of Thundersley by the Lord Rich at the
which conteineth worthy matter agaynst the Romish authority Unto the which booke you made a Preface inueying largely agaynst the Bishop of Rome reprouing hys tyranny and falshood calling his power false and pretēced The booke is extant and you cannot deny it Then was the Bishoppe somewhat abashed and looking vpō such as were presēt spake very gētly saying Lo here is a goodly matter in deed My Lord of Winchester being a great learned man did write a booke agaynst the supremacy of the Popes holynes and I also did write a preface before the same booke tending to the same effect And thus did we because of the perilous world that then was For then was it made treason by the Lawes of this realme to mainteine the Popes authority and great daunger it was to be suspected a fauourer of the See of Rome and therefore feare compelled vs to beare with the time for otherwise there had bene no way but one You know when any vttered his conscience in mainteining the Popes authority he suffered death for it And then turning his tale vnto Tyms he sayd But since that time euen sithence the cōming in of the queenes maiesty when we might be bold to speake our conscience we haue acknowledged our faults and my Lord of Winchester himselfe shamed not to recant the same at Paules Crosse. And also thou thy selfe seest that I stande not in it but willingly haue submitted my selfe Do thou also as we haue done My Lord quoth Tyms that which you haue written agaynst the supremacy of the pope may be wel approued by the scriptures But that which you now do is against the word of God as I can well proue Then an other I suppose it was Doctor Cooke sayd Tyms I pray thee let me talke with thee a little for I thinke we two are learned alike Thou speakest much of the scripture and yet vnderstandest it not I will tell thee to whom thou mayest be compared Thou art like to one which intending to goe on hunting riseth vp earely in the morning taketh his houndes and forth he goeth vp to the hils and downe into the vallyes he passeth ouer the fieldes ouer hedge and ditch he searcheth the woods and thickets thus laboureth he all the whole day without finding any game At night home he cōmeth weery of his trauell not hauing caught any thing at all and thus fareth it by thee Thou labourest in reading of the Scriptures thou takest the letter but the meaning thou knowest not and thus thy reading is as vnprofitable vnto thee as hūting was vnto the man I spake of euen now Syr quoth Tyms you haue not well applyed your similitude for I prayse God I haue not read the scriptures vnprofitably but God I thanke hym hath reuealed vnto me so much as I doubt not is sufficient for my saluation Then said the Bishop You brag much of knowledge yet you know nothing you speake much of scripture you know not what scripture is I pray thee tel me How knowest thou that thing to be the worde of God whiche thou callest Scripture To this aunswered Rob. Drakes that he did know it to be the word of God for that it doth shew vnto thē theyr saluation in Christ and doth reuoke call backe all mē frō wicked life vnto a pure and vndefiled conuersation The bishop replied that the heathē writers haue taught precepts of good liuing as wel as the scripture yet theyr writings are not estemed to be Gods word To this answered Tyms saying the olde Testament beareth witnes of those things which are writtē in the new for quoth he there is nothing taught in the new Testament but it was foreshewed in the law and Prophets I will denye all quoth the Bishop I wyll denye all what sayest thou then Then Robert Drakes alledged a sentence in Latin out of the Prophet Esay in the 59. chap. of his prophecy Spiritus meus qui est in te c My spirit whiche is in thee and my words which I haue put in thy mouth shall not departe out of the mouth of thy seede nor out of the mouth of the seede of thy seede from hence forth euen for euer meaning therby to proue that he which had the spirit of God could thereby discerne and iudge truely which was Gods word but before he could explicate his minde he was interrupted by the bishop who spake vnto Doctor Pendleton saying Mayster Doctor I pray you say somewhat vnto these folkes that may do them some good Then D. Pendleton as hee leaned nere vnto the Bishop couered his face with both his handes to the end he might the more quietly deuise what to say but other talke was presently ministred so that for that time he sayd nothing And thus much William Alesbury witnesse hereof being present thereat so farre as he heard hath faythfully recorded and reported What more was spokē and there said for they made not yet an end a good while after because he departed then out of the house he doth not know nor dyd not heare Then the bishop after this and such like communicatiō thus passed betwene them proceding at length in forme of law caused both his articles and aunsweres to the same there and then to be openly read the summe of which hys confession recorded and left by his owne hand writing tēded to this effect as foloweth * The Articles for the which William Tyms of Hockley in Essex was condemned in the Consistory in Paules the xxviij day of March with his aunsweres and confession vpon the same FFrst I did truely confesse and beleeue that I was baptised in the true Catholicke Church of Christ for when I was baptised there was the Element and the word of God according to Christes institution And my Godfathers and Godmother did promise for me and that I shoulde forsake the Deuill and all his workes and that I shoulde keepe Gods commaundements and beleue al the articles of the Christian fayth the which I doe beleue at this day and with Gods help I trust to do while I liue for it was not the wickednes of the Minister that made the Sacrament of none effect c. Item I confessed two Sacramentes and but two in Christes true Churche that is the Sacrament of Baptisme and the Sacrament of the body and bloud of Christ and that Christ is present with his sacraments as it pleaseth him Item I confessed that Christe hath a visible Churche wherin the word of God is truely preached and the sacramentes truely ministred Item I confessed the See of Rome to be as the late bishop of Winchester hath written in his bookes De vera obediencia to the which I sayde vnto the Bishop of London that he had made a godly Preface also Iohn Bale hath plainly declared in his book called the Image of both churches euen so much as I beleue therof Item
he sweare vnto vs as he did vnto the vnfaythfull Iewes that such Infidells shall not enter into his rest In the administration of the Lordes supper whiche we confessed to be the holye Communion and pertakinge with Christ and his holy Congregation we haue learned Gods holy commaundements and at the rehearsall of euery one of them to ask God mercy for our most grieuous transgressions agaynst them and to aske grace of God to keepe them in time to come that the same may not onelye outwardly sound in our eares but also inwardly by the holy ghost be written in our hartes Wee haue learned also the holye prayer made for the Queenes Maiestie wherein wee learne that her power and authoritie is of God therefore wee praye to God for her that shee and all magistrates vnder her may rule according to Gods worde and we her subiectes obey according to the same Truely most honourable Commissioners we caÌ„not thinke these thinges euill but thinke them moste worthye to be retayned in our Churches and we would think our selues not to haue true subiectes hartes if we shuld go about to put away such godly prayers as put vs perpetually in memory of our bounden obedience duety to God and our Rulers For as we thinke at this present the vnquiet multitude had more neede to haue these things more often and earnestly beaten and driuen into them specially geuen in many places to stirre and trouble then to take from them that blessed doctrine whereby onely they may to their saluation be kept in quiet Furthermore we caÌ„not forsake that blessed partaking of the body and bloud of our Sauiour Iesu Christes institution ministred with such godly prayers exhortatioÌ„s and admonitions teaching vs the knowledge of God the exceeding loue and charity of our louing redeemer Christ breaking hys body vpon the crosse for our sinnes shâ—dding his most precious bloud for our redemption whych we in eating of that blessed breade and drinking of yâ— blessed Cup assuredly beleue that we receiue and be perfectly ioyned with Christ and his holy Catholike Churche into one body and into one vnitie and brotherly loue wherby eche member faithfully embraceth other We must needes confesse thys institution of Christ to be moste holy godly whereof we haue the onely coÌ„fort in conscience against sinne damnation with the assurance of saluation wherof hath ensued reformation of many hainous sinnes much lawinge strife and contention is ended dronkennesse whoredome and other vices in some reformed goodnesse and vertue increased and nourished In the Latine Masse we neuer had no suche edifying but only we saw a great many of ceremonies and strange gestures as tourning of the Prieste crossings blessings breathings washing of handes and spreading abroade of hys armes wyth like ceremonies that we vnderstaÌ„d not And concerninge the Latine tongue wherein the Prieste prayeth we wote not whether hee blesseth or cursseth vs. Wee are not partakers of the Sacrament as Christes institution appoynteth we should be In the ministring of the Sacrament the Priests alter the institution of Christ committing theft and sacriledge robbing vs of the cup of Christes bloud coÌ„trary to Christes commandement saying Drinke yee all of this They rob vs also of Gods woord speaking all thyngs in Latine whych nothing edifieth vs eyther in Faythe or maners Christe commaunded not that his Supper shuld be ministred in an vnknowen tounge but for as much as faith commeth of hearing and hearing commeth of Gods woorde howe can wee beleeue Christes woorde and promise made vnto vs in thys holy Sacrament saying Thys is my bodye broken for you and this is my bloude of the newe Testament whiche is shedde for you for the remission of sinnes if the same promises of Christe either be not at all recited or els so recited in Latine that the Congregation vnderstandeth not or heareth not what is spoken S. Paul saith thus reciting the saying of Esay As truly as I liue sayth the Lorde all knees shall bowe vnto me all tongues shall geue praise vnto God Also he sayeth Al tongues must confesse that Iesus Christ is the Lord vnto the glory of God the father The holye Ghost came vppon the Apostles in fiery tongues so that they spake the tongues of all nations vnder heauen S. Paul ministred to the Corinthians and preached to them in theyr owne mother tongue and rebuked the bringyng in of straunge tongues into the congregations Wee can not thincke it to be well that so holy an Apostle rebuked And what soeuer vertue the Latine tongue hath to suche as vnderstand it to vs English men not vnderstandyng it it is altogether without vertue and edifying and therfore vnmeete for our Churches The Priestes complayne that we lay men loue them not nor haue them in honour But it is their owne faulte For how should we loue them that onely seeeke to keep vs in blindnes and ignorance to damne our soules to destroy our bodies to rob and spoyle our goodes and substaunce vnder a colour of pretensed holines We knowe right honourable Commissioners what honour is due to suche Wolues how by the authoritie of Gods word such are to be fledde as pestilences to the Lordes lambes whom they miserably dayly murder But we haue rather chosen by this our meeke supplycation humbly to desire the Queenes maiestie and you her honorable Commissioners to render Gods worde agayn vnto the Churches to permit vs freely to enioye the same For we certainely knowe that the whole Religion lately set out by the holy sainct of God our late most deare king Edward is Christes true religion written in the holy scripture of God and by Christe and his Apostles taught vnto his Church Wherefore we cannot allowe with safe consciences this refusall of it and casting of it out of oure Churches for asmuch as to refuse cast off to reiect is to cast off Christ himselfe and to refuse our part in his blessed body broken for our sinnes and his bloud shed for our redemption Which thing who so doth the same without repentaunce can look for no sacrifice for his sinnes but most fearfully wayte for the iudgement and for that vehement fire that shall destroy Christes aduersaries For if hee that despiseth the law of Moses is without mercye put to death vnder two or three witnesses howe much more greeuous tormentes shall he suffer that treadeth vnder foot the sonne of God and esteemeth the bloud of the Testament wherby he was sanctified as a prophane thing coÌ„tumeliously vseth the spirite of grace Wherefore wee moste humbly praye and beseeche the Queenes gracious Maiestie to haue mercy and pitty vpon vs her poore and faithfull subiectes and not to compel vs to do the thing that is agaynst our consciences and shall so incurably wound vs in hart by bringing into the churche the Latine Masse and seruice that nothing edifieth vs and and casting out of Christes holye Communion and
Commons faythfull and true subiectes members of the same body politicke wherof her Grace is supreme head All our bodyes goodes landes and lyues are ready to do her Grace faythfull obedience and true seruice of all commaundements that are not agaynst God his worde but in these thinges that importe a denyall of Christ and refusall of his word and holy Communion we cannot consent nor agree vnto it For we haue bound our selues in Baptisne to be Christes Disciples and to keepe his holy word and ordinances And if we deny him before men he will deny vs before his heauenly Father and hys holy Aungels in the day of iudgement which we trust her benigne Grace will not require of vs. And we humbly beseeche her Maiestie that we be not enforced vnto it but as we serue her grace with body and goodes due obedience accordyng to Gods commauÌ„dement so we may bee permitted freely to serue God and Christ our Sauiour keepe vnto him our soules which hee hath with his precious bloud redeemed that so as Christ teacheth we may reÌ„der to Caesar that is due to Caesar and to God that is due to God For we thinke it no true obedience vnto the Queenes highnes or to any other Magistrate ordeined of God vnder her to obey in things coÌ„trary to gods word although the same be neuer so straitly charged in her Graces name The Bish. of Winchester hath truely taught in that point in his booke of true obedience that true obedieÌ„ce is in the Lord not agaynst the Lord as the Apostles aunswered before the Counsaile at Ierusalem coÌ„maundyng them no more to preache in the name of the Lord Iesus Iudge you sayd they whether it be right in the sight of God to heare you rather theÌ„ God And agayne they sayd We must obey God rather then man Wherefore wee learne that true obedience is to obey God kyng of all kynges Lord of all Lordes and for him in him and not agaynst him and his word to obey the Princes and Magistrates of this world who are not truely obeyed when God is disobeyed nor yet disobeyed when God is faythfully obeyed Tobias disobeyed not his king although contrary to his commaundement contrary to the vsage of all other when they went to Dan Bethel he went vnto Ierusalem worshipped in the teÌ„ple of the Lord. The three youÌ„g men in Babylon refusing king Nabuchodonosors commaundemeÌ„t pleased God more then the whole multitude that obeyed And Daniel that prayed to the God of heaueÌ„ contrary to kyng Darius coÌ„maundementes bare a more true faythfull hart to the king theÌ„ those wicked CouÌ„sellers that procured that wicked law or those that for feare of flattery obeyed it Which two pestilences feare flattery haue euer destroyed true obedience to God and man when wicked godlesse men that care not if the deuill were worshipped so they may get obteine riches promotioÌ„s and dignities and worldly glory turne to and fro as euery winde bloweth and weake and frayle meÌ„ fearing losse of goodes punishment or death doe outwardly in body that thyng that their hartes conscieÌ„ces inwardly abhorreth and so outwardly disobey God and in hart dissemble with man which dissimulation we thinke worthy hate of all men and most vncomely for Christian men Wherfore we humbly beseeche the Queenes Maiestie with pitie and mercy to tender the lamentable suite of vs her poore subiectes which be by this coÌ„maundement sore hurt wounded in our consciences and driuen to many miseries by the malicious attemptes of wicked meÌ„ suffer great wronges iniuries sclaunders losse of goods bodyly vexations We thinke not good by any vnlawful sâ—urre or coÌ„motion to seeke remedy 〈◊〉 intend by Gods grace to obey her maiesty in al things not against God his holy woorde But vnto such vngodly bishoplike commandements as are against God we answer with the apostles God must be obeied rather then man If persecution shall ensue whiche some threaten vs with we desire the heauenly Father according to his promise to looke from heauen to heare our crye to iudge betweene vs our aduersaries to geue vs faith strength and patience to coÌ„tinue faithfully vnto the end to shorten these euil daies for his chosens sake and so we faithfully beleeue he will Notwithstanding we trust the Quenes gracious and mercifull heart will not suffer such tyranny to be done against her poore innocent faithful and obedient subiects that daily pray vnto God for her which haue no remedie in this world but to sue vnto her highnesse our most gracious and benigne soueraigne whom we pray beseech for the deare bloud of Christ to pitie our lamentable case and hurt of conscience and to call backe all such commandements as are against Gods honour as the good Kyng Darius Assuerus Traianus Theodosius diuers other haue done and to permit the holy woord of God and true religion set foorth by our moste holy and innocent king Edward a very Sainte of God to be restored agayne vnto our Churches to be frequented amongst vs. So shal we grow and increase in the knowledge of God of Christ in true repentance and amendement of life so shal we exhibite true obedience to our lawfull Magistrates and all superiors ordained of God so shall loue charitye of late thorowe this commandement so decaied be againe restored the honor of her regall estate the more confirmed and established and godlinesse and vertuous life among her louing subiects increased and maintained And we most hartily pray you right honorable commissioners to be meanes vnto the Queenes highnesse and to her honourable Counsaile that thys oure humble sute may be fauourably tendered and graciously hearde and graunted And we shall not cease daye and nyghte to pray vnto the heaueÌ„ly Father long to preserue her grace all other magistrates in his feare and loue and in prosperous peace and wealth with long life honor Amen Your poore suppliants the louers of Christes true Religion in Northfolke and Suffolke The story of Iohn Harpole of the parish of S. Nicholas in Rochester Ioane Beach wydowe of Tunbridge Martyrs TOuching the examination of Ioane Beach widowe and of Iohn Harpole within the dioces of Rochester by Maurice B. of the sayde Diocesse remembraunce was made before in the story of Nicholas Hal pag. 1591. wherin was declared the foure articles Consistorial of the byshop obiected and laide as vnto the sayd Nicholas Hall and his company so also to this Ioane Beach wydowe whereof the first was this 1 That shee was of the parish of Tunbridge in the Dioces of Rochester 2 Item that all persons which preache teach beleeue or say otherwise or contrary to that their mother holye Catholike church of Christ are excommunicate persons and heretickes 3 Item that the sayde Ioane Beach hath and yet dothe affirme maintaine and beleue contrary to the sayde mother holye Churche of
to dispatche his handes of them but could not so dispatch his conscience before the iudgement of God from the guiltinesse of innocent bloud The pore men being now in the temporal officers haÌ„ds might not there be suffered long to remain therefore the 15. day of May very early in the morning they were caried from Newgate in a cart to Stratford the Bow most quietly in the fire praising God yelded vp their soules into hys handes throughe a liuely Faith in Iesus Christe whom vnto the ende they did most constantly confesse At their death Hugh Lauerock after he was chained casting away his crooche and coÌ„forting Iohn Apprice his fellow Martyr sayd vnto him be of good comfort my brother for my Lorde of London is our good Phisition Hee will heale vs both shortly thee of thy blindenesse and me of my lamenesse And so paciently these two good Saints of God together suffered The Martyrdome of a blinde man and a lame man at Stratford the Bowe Three women the same time burned in Smithfielde Katherine Hut Elizabeth Thackuell and Ioane Homes THe nexte day after the Martyrdome of thys lame and blinde maÌ„ aboue specified in the sayd moneth of May were brought to the fire 3. women wyth whom also was adioyned an other who being in the same constancy wyth them was likewise partaker of the sayde condemnation The names of these were Katherine Hut of Bocking Widowe Ioane Hornes of Billerica Maide Elizabeth Thackuel of great Bursted Maide Margaret Ellys of Billerica Maide How these with diuers other mo were persecuted and sent vp especially by Syr Iohn Mordant and Edmunde Tyrrell Esquier Iustices of Peace this their Letter following will declare A Letter sent vnto Boner Bishop of London from Sir Iohn Mordant Knight and Edmund Tyrrell Esquire Iustices of peace for the Countie of Essex OVr humble commendations to your Lordshippe these shall be to aduertise you that we haue sent vnto your good Lordship Ioane Potter the wife of Hughe Potter Iames Harrys seruaunt of William Harrys of Bromhill Margaret Ellys for that they be not conformable to the orders of the Churche nor to the reall presence of Christes body and bloude in the Sacrament of the aultare to vse your Lordships pleasure with them as you thinke good not doubting with the punishmeÌ„t of these and the other before sent to your Lordship but that the parishe of great Burstede and Billerica shall bee broughte to good conformitye Thus committing your good Lordship to the tuition of almightie God wee take our leaue From great Burstede this present second day of March 1556. Your Lordships to command Iohn Mordant Edmund Tyrrel After the receit of these Letters Bishoppe Boner entring to examination of these 4. women aboue named laid and obiected the lyke Articles to them as after his vsuall forme he vsed to minister and are before expressed Whereunto the sayd women likewise agreeing in the same vnitie of spirite and doctrine accorded in theyr aunsweares much agreeing vnto the other before them As first to the Article in the firste place obiected they consented and graunted beleeuing the sayde Article to be true in euery part thereof 2. To the second partly they answeared they could not tel what a Sacrament is Elizabeth Thackuell and Katherin Hut adding moreouer that matrimonie Baptisme and the Lords supper were Sacraments ordained in the churche but whether the other specified in thys article be sacraments as they heard them called ordained by God or not they could not tell Margaret Ellys being examined seuerally as the other were vpoÌ„ the same how many sacraments there were answeared as a yong mayde vnskilled in her simple ignoraunce that shee coulde not tell Howbeit she had heard she sayd that there was one Sacrament but what it was she could not tell c. 3 To the thirde likewyse they graunted that they were baptised by their godfathers and godmothers which godfathers and godmothers sayde Margaret Ellys did not then know so much as shee now doth knowe Katherine Hut adding wythall and saying that shee was baptised but what her godfather godmothers did then promise for her in her name shee could not tell c. 4 To the fourth article Margaret Ellys and Elizabeth Thackuel did graunt therunto Katherin Hut said moreouer that shee beinge of the age of 14. yeares was of the faith wherein shee was Christened and yet neuerthelesse the said faith in that age shee sayde was but a deade faith because shee did not then vnderstand what she did beleue Ioane Hornes added that shee being 11. yeares of age began to learne the faith set foorth in K. Edwards dayes in the which faith and religion she sayd she hath hetherto yet doth so wil hereafter continue God so assisting her 5 To the fift article they answeared and confessed according al in this effect that as touching the Masse they knew no goodnesse in it and as touching the Sacramente of the altar they beleeued that Christes natural body is in heauen and not in the sacrament of the altar And as concernyng the sea of Rome they acknowledged no such supremacy in that sea neither haue they any thing to do therewith 6 In aunswearing the sixt article they did all generally refuâ—e to be reconciled or vnited to the church of Rome or anye other Churche contrary to that wherein they nowe stoode and did professe 7 To the seuenth article they aunsweared likâ—wyse that they had so done sayde in all things as is in thys article contained Katherine Hutte adding moreouer the reason why for that sayd she neither the seruice in Latin Masse Mattens and Euensong nor the Sacraments were vsed and ministred according to gods word And furthermore that the Masse is an idoll neither is the true body bloud of Christ in the Sacramente of the aultare as they make men beleeue 8 Their aunswere to the eight Article declared that they were all and euery one sent vppe to Boner by syr Iohn Mordant knight and iustice of peace in Essex the Lord of his mercy send vs better Iustices I beseeche him for that they coulde not affirme the presence of Christes bodye and bloude to be truely and really in the Sacramente and for that they came not to theyr popish parish Church 9 To the ninth article they aunswered and confessed the premisses thereof to be true and denied not the same saue that Katherin Hut sayd that she was of Bocking in Essex of the peculiare iurisdiction of Canterbury and not of the diocesse and iurisdiction of London After these their answeres receiued they were produced againe about the 13. of Aprill to further examination and so at length to their finall iudgement where Katherin Hut widowe standing before the bishop boldly constantly stoode to that which she hadde sayde before neither yeelding to his faire promises nor ouerthrowne with his terrour Who being required of the Sacrament to say her minde and to
reuoke her selfe vnto the fellowshyp of the Catholicke faith openly protested saying I deny it to be God because it is a dumme God and made wyth mans handes Wherein the good and faithfull Martyr of Christe firmely persisting so receiued her sentence being condemned of Boner to the fire which shee wyth great constancie sustained by the grace and strength of the Lorde and dyd abide for the cause and loue of Christ. Ioane Hornes maid producted likewise to her iudgement and condemnation wyth like firmnesse and Christian fortitude declared her selfe a true Martyr and folower of Christes Testament geuing no place to the aduersary but being charged that she did not beleeue the Sacrament of Christes body and bloude to be Christe himselfe of the which Sacrament contrary to the nature of a Sacrament the aduersaries are woont to make an idoll seruice to this shee protesting openly her minde sayde as followeth If you can make your God to shed bloud or to shew any cōdition of a true liuely body then will I beleeue you but it is but bread as touching the substaunce therof meaning the matter whereof the Sacrament cōsisteth and that you call heresie I trust to serue my Lord God in c. And as concerning the Romish sea she said my Lord speaking to Boner I forsake all his abhominatiōs and from them good lord deliuer vs. From this her stable and constant assertion when the Bishop was too weake to remooue her and too ignorant to conuince her he knockt her downe wyth the butcherly axe of hys sentence And so the holy Uirgine and Martyr committed to the shambles of the secular sword was offered vp with her other felowes a burnt sacrifice to the Lord In odorem bonae fragrantiae in the sauour of a sweete and pleasant smell As touching Margaret Ellis shee likewise perseuering in her foresayde confession and resisting the false Catholicke errours and heresies of the Papistes was by the sayd Boner adiudged and condemned but before the time of her burning came preuented by death in Newgate prison departed and slept in the Lord. No lesse strength in the grace of the Lorde appeared in the other maide Elizabeth Thackuell whose hearte and minde the Lorde had so confirmed in hys truth so armed with patience that as her aduersaries could by no sufficient knowledge of Scripture conuicte her affirmation so by no forceable attempts they could remooue her confession Whereuppon shee standing to the death being in lyke sorte condemned by the sayd vnbyshoplyke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue her life willingly and mildely for the confirmation sealing vp of the sincere truth of Gods woord The Martyrdome of three women Thomas Drowry a blinde boy and Thomas Croker Bricklayer Martyrs YEe heard a litle before of two men the one blinde the other lame which suffered about the 15. of Maye And heere is not to be forgotten an other as Godly a couple whiche suffered the like passion and Martyrdome for the same cause of Religion at Glocester of the which two the one was the blind boy named Tho. Drowrie mentioned before in the hystorie of B. Hooper whom the sayd vertuous Byshop confirmed then in the Lorde and in the doctrine of hys woorde With him also was burned an other in the same place and at the same fire in Glocester about the fifth of Maye whose name was Thomas Croker Bricklayer Concerning the which blinde boy howe long he was in prison and in what yere he suffered I am not certaine Of this credible intelligence I haue receiued by the testimonie of the Register then of Glocester named Ihon Tailer aliàs Barker that the sayde blinde boy at his last examination and finall condemnation was brought by the Officers vnder whose custodie he had remained before doctour Williams then Chauncellour of Glocester sittinge Iudicially wyth the sayd Register in the consistorie neare vnto the Southe doore in the neather ende of the Churche of Glocester Where the sayde Chauncellour then ministred vnto the sayde Boye such vsuall articles as they are accustomed in such cases and are sondry times mentioned in thys booke Amongest which he chiefly vrged the article of Transubstantiation saying in effect as followeth Chauncellor Doest thou not beleue that after the words of consecration spoken by the Priest there remayneth the very reall body of Christ in the Sacrament of the altare Tho. To whome the blinde Boy answeared No that I doe not Chauncel Then thou art an hereticke and shalt be burned But who hath taught thee thys heresie Thom. You M. Chancellor Chancel Where I pray thee Thom. Euen in yonder place Poynting with his hande and tourning towardes the Pulpet standinge vppon the North side of the Church Chancel When did I teache thee so Tho. When you preached there namyng the day a Sermon to all men as well as to me vppon the Sacrament You sayd the Sacrament was to bee receiued spiritually by fayth and not carnally and really as the papistes haue heretofore taught Chanc. Then do as I haue done and thou shalt lyue as I do and escape burnyng Tho. Though you can so easily dispense with your self and mocke with God the world and your conscience yet I will not so do Chanc. Then God haue mercy vpon thee for I will read the condemnatory sentence against thee Tho. Gods will be fulfilled The Register beyng herewith somwhat mooued stood vp and said to the Chancellor Register Fie for shame man will you read the sentence against hym and condemne your selfe away away substitute some other to geue sentence and iudgement Chanc. No Register I will obey the lawe and geue sentence my selfe accordyng to myne office And so he red the sentence condemnatory agaynst the boy with an vnhappy tongue and a more vnhappy conscience deliuering him ouer vnto the secular power Who the said v. day of May brought the said blinde boy to the place of execution at Glocester together with one Thomas Croker a Bricklayer condemned also for the like testimony of the truth Where both together in one fire most constantly and ioyfully yelded their soules into the hands of the Lord Iesus Ex testimo Io. Lond. ¶ Persecution in Suffolke Three burnt at Beckles May. 21. AFter the death of these aboue rehersed were three men burnt at Beckles in Suffolke in one fire about the 21. day of May anno 1556. Whose names are here vnder specified Thomas Spicer of Winston Labourer Iohn Deny and Edmund Poole This Thomas Spicer was a single man of the age of 19. yeres and by vocation a Labourer dwellyng in Winston in the County of Suffolke there taken in his maisters house in Sommer about or anone after the rising of the Sunne beyng in his bed by Iames Ling and Iohn Keretch of the same towne and Wil. Dauies of Debnam in the sayd Countie The occasion of his taking was for that he would not go to their popish church to heare Masse and receiue their
also to the encouragemēt of others in the same quarell to doe the like The Lorde of strength fortify vs to stand as his true soldiors in what standing soeuer he shall thinke it good to place vs. Amen ¶ In the examinatiō of Roger Bernard ye heard a litle before how he was compared by the Priestes there to Iohn Fortune called his scholer This Iohn Fortune otherwise called Cutler of Hintlesham in Suffolke was by his occupation a Blacke Smith whom they had before them in examination a litle before the 20. day of Aprill In spirit he was zelous and ardent in the Scriptures ready in Christes cause stout and valiant in his answeres maruellous no lesse patient in his wrongfull suffering then constant in his doctrine Whether he was burned or dyed in prison I cannot certenly find but rather I suppose that he was burned Certeine it is howsoeuer he was made away he neuer yelded What his aunswers and examinations were before D. Parker and the Bishop ye shall heare him although not with his owne mouth speaking yet with his owne hande you shall see written what he did saye as foloweth ¶ The examination of Iohn Fortune before Doctour Parker and Mayster Foster FIrst Doct. Parker asked me how I beleued in the Catholicke fayth And I asked him which fayth he meant whether the sayth that Steuen had or the fayth of them that put Steuē to death D. Parker being moued said what a noughty felow is this you shall see anon he will denye the blessed Sacrament of the aulter M. Foster Then sayd Mayster Foster I know you well enough You are a busy marchant How sayest thou by the blessed Masse Fort. And I stood still and made no aunswere Fost. Then sayd M. Foster why speakest thou not and make the gentleman an answere Fort. And I sayde silence is a good aunswere to a foolishe question Park Then sayd the Doctour I am sure he will denye the blessed Sacrament of the aulter also Fort. And I sayd I know none such but onely the sacrament of the body and bloud of our Lord Iesus Christ. Park Then sayd he you deny the order of the seuen sacramentes And why doest thou not beleue in the Sacrament of the aulter Fort. And I sayd because it is not written in Gods booke Park Thē sayd he you will not beleue vnwrittē vereties Fort. And I sayd I will beleue that those vnwritten verities that agree with the written verities be true but those vnwritten verities that be of your owne making inuented of your owne brayne I do not beleue Fost. Well sayd M. Foster you shall be whipped and burned for this geare I trow Fort. Then sayd I if you knew how these wordes do reioyce my hart you would not haue spoken them Fost. Why thou foole doest thou reioyce in whipping Fort. Yea sayd I for it is written in the Scriptures and Christ sayth thou shalt be whipped for my names sake since the time that the sworde of tyrannye came into your handes I heard of none that was whipped Happy were I if I had the maydenhead of this persecution Away with him then sayde he for he is tenne times worse then Samuel and so was he caried to prison again ¶ The second examination of Iohn Fortune before the Bishop of Norwich WHen I came before the Bishop he asked me if I did not beleue in the Catholick church I sayd I beleue that Church wherof Christ is the head Then sayd the Bishop doest thou not beleue that the Pope is supreame head of the Churche And I sayde no Christ is the head of the true Church Bish. So do I beleue also but the Pope is Gods Uicar vpon earth and the head of the Churche and I beleue that he hath power to forgeue sinnes also Fort. Then sayd I the Pope is but a man and the Prophet Dauid sayth That no man can deliuer his brother nor make agreement for him vnto God For it cost more to redeeme their soules so that he must let that alone for euer Bysh. And the Bishop agayne fetching about a great circumstaunce sayd like as the Belweather weareth the bell and is the head of the flocke of sheepe so is the Pope our head And as the hiues of Bees haue a Mayster Bee that bringeth the bees to the hiue again so doth our head bring vs home agayne to our true Church Fort. Then I asked him whether the Pope were a spirituall man and he sayde yea And I sayde agayne they are spitefull men for in xvij moneths there were three Popes and one poysoned an other for that presumptuous seat of Antichrist Bysh. It is maliciously spoken sayd he for thou must obey the power and not the man And thus was the pope denied to be supreme head Well sayd he what sayst thou to the Ceremonyes of the Church Fort. And I aunswered All thinges that are not planted by my heauēly father shal be plucked vp by the rootes saith christ For they are not from the beginning neither shall they cōtinue to the end Bysh. They are good and godly and necessary to be vsed Fort. S. Paule called them weake and beggarly Bysh. No that is a lye Fortune I hearing that sayd that Saynt Paule writeth thus in the fourth to the Galathians You foolish Galathians sayth he who hath bewitched you that ye seeke to bee in bondage to these weak and beggarly Ceremonies Now which of you do lye you or Saynt Paule And also it is sayde that woorkes instituted and enioyned without the commaundement of GOD perteyne not to the worship of God according to the text In vayne doe men worshippe mee with mens traditions and commaundementes And Sayncte Paule sayth Wherefore doe ye cary vs away from the grace of Christ to another kind of doctrine And Christ opēly rebuked the Scribes Lawyers Phariseis Doctors Priestes Bishoppes and Hypocrites for making Gods commaundementes of none effect to support theyr owne tradition Byshop Thou lyest there is not such a worde in all the Scriptures thou noughty hereticke Thou art woorse then all other heretickes for Hooper sayd he and Bradford alow them to be good and thou doest not Away with him ¶ Here you may perceiue howe that the Catholicke church can not erre but whatsoeuer they say must needes be true And so my Lord Bishop can not lye as it may appeare to all men most playnely in the text ¶ The third examination of Iohn Fortune before the Byshop of Norwich THe next day I was brought before the sayd Bishop agayne where he made a Sermon vpon the 6. chapter of S. Iohns Gospell of Christes wordes I am the breade that came downe from heauen c. and therupon had a great bibble babble to no purpose So in the end I was called before him and he sayd to me Bish. How beleuest thou in the Sacrament of the aultar doest thou not beleue that after the consecration
the which I truste will be shortly O hasten it good Lorde and shorten these sorrowfull and sinfull dayes for thy great mercies sake Farewell my deare and faithfull louing brother The Lorde defende keepe and preserue you from the power of youre enemies visible and inuisible and sende vs a most ioyfull and merry meeting here or elswhere as it shall please his goodnes to appoynt vs. In the meane space I shall most earnestly desire you to pray for me for I neuer had more neede in my life and doubtles you shall neuer want my poore prayer if it shall please God to accept the prayer of so sinnefull a wretch as I am The Lord impute not my sinnes to me for Iesus Christes sake vnto whose most mercifull defence I do most hartily commit you The blessing of God be with you now and euer Amen I pray you doe my most hartye commendations vnto M. Iohn Glouer I doe not forget him in my dayly prayers and I trust he doth remember me Your poore brother alwayes mindefull of you in my prayer Iohn Careles prysoner abiding Gods pleasure ¶ To my deare brother Harry Adlington prisoner in the Lolardes Tower THe euerlasting peace of God in Iesus Christe the continuall ayde strength ioy and comforte of his moste pure holye and mightye spirite with the increase of faythe and liuely feelyng of hys mercies be most effectuously wrought in your hart my deare and faythfull louing brother Adlington and in the hartes of all your other godly prison fellowes to the full finishing of that good worke which the Lorde hath most graciously begonne in you that the same may bee to the settyng foorth of his glorye the commoditie of his poore afflicted Churche and to your owne eternall ioy and comfort in in him Amen My most deare and faythfull louing brother in oure Lorde I withall the reste of my louing brethren here with me doe moste humbly and hartily commend vs vnto you with al faithfull remembraunce of you in our dayly prayers geuing GOD earnest thankes on your moste happy behalfe for that hee hath geuen you suche hartye boldnes and Christian constancie in the faythfull confession of his euerlasting veritie Blessed bee GOD for thee my dearely beloued brother whiche hathe vouched thee worthy of so great dignitie as to suffer for his sake and settyng foorth of his glory Oh glad in hart mayest thou bee to whom it is geuen not onely to beleue in thy Lord and Christ most liuely but also to suffer for his sake as one of his seely sheepe appointed to the slaughter Bee of good comfort therefore my good brother for your callyng vnto the Crosse of Christ was after a marueilous sorte Surely it was onely the Lordes appointement and therefore hee will well performe his owne worke in and vpon you to the great magnifying of his glory and comfort of your brethren whose hartes are mightely refreshed to heare how hartely you haue behaued your selfe hetherto This present day I receaued a Letter from you at the readyng whereof my brethren and I were not a little comforted to see your conscience so quieted in Christ and your continuaunce so stedfast in him whiche thynges be the speciall giftes of GOD not geuen vnto euery man but to you his deare dearelyng electe and chosen in Christ and such as you bee And where as you doe require to knowe my simple mynde concernyng your aunswere vnto Doctour Story and the Chauncelour truely I say you did aunswere them very well for there are but two Sacramentes in deede that is to say the Sacrament of Baptisme and the Sacrament of the body and bloud of Christ as you haue full well aunswered them praysed be GOD for his good giftes who chuseth the weake to confounde the strong and the foolishe to confounde the worldly wise If when you come before them agayne they doe aske you what a Sacrament is say you that a Sacrament beyng ministred accordyng to Christes institution is a visible signe of an inuisible grace and hath the promise of GODS mercy annexed vnto it auaylable to all such as doe worthely receaue it and not vnworthely worshyppe it as they would haue vs to doe contrary to GODS commaundement And these properties belongyng to Christes true Sacramentes can not bee applyed vnto any one of those fiue Sacramentes whiche they haue inuented of their owne brayne since Antechrist began to reigne to blinde the people withall I perceiue deare hart that vppon Friday they doe entend to condemne you and to geue you your iudgement Therefore I thinke they will haue no great reasonyng with you but bidde you aunswere them directly either yea or nay to all such thynges as they haue to charge you withall whiche they haue gathered of you since you came into their cruell handes But if they will needes make many wordes with you because you are but a simple man and therefore perchaunce they will be the busier with you to trouble you with many questions to comber your knowledge and then seeme to triumph ouer you and that truth that you do hold if I say they do this as perhappes for some euill purpose they will then bee you so playne and as short as you cā saying roundly vnto them these or such like wordes as nigh as you can Be it knowen vnto you that I in all pointes doe beleeue as it becommeth a true Christian and as I haue bene truely taught in the dayes of that good Kyng Edwarde of such godly Preachers and Prophetes sent of GOD as haue sealed their doctrine with their bloud from whom I will dissent in no poynt for I am a poore man without learnyng but am commaunded of GOD to folow the counsell of his constant Preachers and so doe I entend to doe GOD geuyng me grace and assistaunce thereto As for you I knowe you to bee none of Christes shepeheardes but rauenyng Wolues whiche come to kill and scatter the flocke of Christ as the Lorde sayd you should and doth will vs to beware of you and your poysoned doctrine biddyng vs to iudge you accordyng to your fruites whereby all men may see and knowe what you be that will not be wilfully blind But the good shepeheardes haue geuen their liues for the defence of Christes flocke and I am commaunded to folowe their faythfull and Godly example and to confesse with them one trueth euen to the fire if GOD shall see it good and this as a true Christian I haue hetherto done and hence foorth by GODS grace entend for to doe And if for the same GOD shall suffer you to take awaye my lyfe as you haue done theirs I am contented therewith his will be done for that onely is good But of this bee you sure the Lord will shortly call you to accompt for all the innocent bloud that is shedde within this Realme whiche you haue brought into a most woefull case and made many a heauie hart in the same and moe I perceaue you
will make so long as the Lord for our sinnes will suffer you to prosper and vntill the tyme that your own iniquitie be full ripe But then be you sure the Lord will sit in iudgement vpoÌ„ you as well as you do now vpon his Saints and will reward you according to your deseruings to whoÌ„ with my whole hart I coÌ„mit my cause and he will make auÌ„swere for me when the full time of my refreshing coÌ„meth In the meane space I will keepe silence with this that I haue sayd trusting that I haue sufficiently discharged my conscience in coÌ„fessing my faith and Religion to you declaring of what Churche I am euen of the Catholicke Church of Iesus Christ which was well knowne to be here in Englande in oure late good kinges dayes by two speciall tokens whiche cannot deceiue me nor suffer me to be deceiued that is to say the pure preaching of his holy worde and the due administration of the holy sacramentes whiche is not to be seene in your Romysh Churche and therefore it cannot iustly bee called the Churche and spouse of Christ. I beleeue in the holy Trinitie and all the other Articles of the Christian faythe contayned in the three Creedes and finally all the Canonicall scripture to be true in euery sentence And I detest all sectes bothe of the Arrians and Anabaptistes or anye other that deuide themselues from the true Churche of Christe whiche is his misticall bodye the grounde and piller of trueth and the very house of the liuing God And if for these thinges you take away my life make your selues gilty of my bloud you may for I am in your handes as the sheep brought to the shambles abiding the grace of the Butcher And bee you sure youre iudgement sleepeth not but when you cry peace peace and all is safe then shall your plagues begin like the sorrow of a woman traueling with childe according to Christes infallible promise This kynde of aunswere my deare heart it shall bee beste for you to make and by Gods grace I doe entend to take the same order my selfe in time to come when the Lorde shall vouche me worthy of that great dignitie whereunto hee hath called you And if they shall laugh you to scorne as I know they will saying thou art a foole and an vnlearned assehead and art able to make aunswere to nothing c. care you not for it but stil committe your cause vnto God who will make aunswere for you and tell them that they haue bene aunswered agayne and agayn of diuers godly and learned men but all will not helpe for you haue one solution of all manner of questions euen a fayre fire fagots this will be the ende of your disputations Therefore I pray you to trouble me no more but doe that whiche you are appoynted when God shall permit the time I am no better then Christe his Apostles and other of my good brethren that are gone before me This kinde of aunswere will cut their combes moste and edifie the people that stand by so that the same bee done coldly with sobrietie meekenes and patience as I hearde say oure sweete brethren Thomas Harland and Iohn Oswalde did at Lewes in Sussex to the great reioycing of the children of God that were in those parties and I heare saye that they were dissolued from this earthly Tabernacle at Lewes on saterday last and were condemned but the Wednesday before so that wee may perceaue the papistes haue quicke worke in hande that they make suche haste to haue vs home to our heauenly father Therefore let vs make our selues ready to ride in the fiery chariot leauing these sory mantels and old clokes behinde vs for a little time whiche God shall restore vnto vs agayne in a more glorious wise My good brother Harry you shall vnderstande that bragging Iohn T. hath begiled hys keepers who trusted hym to well and is runne awaye from them and hathe broughte the poore men into gaeat daunger by the same The one of them is cast by the Counselles commaundemente into the gatehouse at Westminster the other is fled foorth of the Countrey for feare Thus you may see the fruites of our free will men that made so much boast of their owne strength But that house whiche is not builded surely vppon the vnmoueable rocke will not longe stand agaynst the boystrous windes and stormes that blowe so strongly in these dayes of trouble But my dearely beloued brother blessed be God for you such as you be whiche haue played the partes of wise builders You haue digged downe past the sande of youre owne naturall strengthe and beneath the earth of your owne worldly wisedome are now come to the hard stone and vnmoueable Rock Christ who is your onely keeper and vpon him alone haue you builded your fayth most firmely without doubting mistruste or wauering Therefore neither the stormes nor tempestes wyndes nor weathers that Sathan and all his wily workemen canne bring agaynst you with the verye gates of hell to helpe them shall euer be able once to moue your house much lesse to ouerthrow it for the Lorde God hymselfe and no man is the builder thereof and hath promised to preserue and keepe the same safe for euer Vnto his moste mercifull defence therefore I doe hartily committe you and all your good company desiring him for his sweete sonne Iesus Christes sake to confirme and strengthen you all that you may be constant vnto the verye ende that after the finall victory is once gotten you may receiue the immeâ—cessible crowne of glorye of Gods free gifte through hys great mercye in Iesus Christe our onely Sauiour To whome with the Father and the holy Ghost be all honour glory praise thankes power rule and dominion for euer and euermore Amen The blessing of God be with you all Iohn Careles ¶ To my most deare and faythfull brother T. V. THe euerlasting peace of GOD in Iesus Chryste the continuall ioye and comfort of hys most pure holy and mighty spirit wyth the increase of fayth and liuely feeling of hys mercy bee with you my deare hart in the Lorde and faythfull louing brother T. V. to the full accomplishing of that good work which he hath so graciously begonne in you that the same by all meanes may be to the setting forth of his glory to the coÌ„moditie of his poore afflicted congregation and to the sweete comfort and quietnes of your conscience in him now and euermore Amen With suche due honour loue and reuerence as it becommeth me to beare vnto the sweete sayntes and dearely beloued children of God I haue me most hartily commended vnto you my deare brother V. with all earnest and faythfull remembrance of you in my dayly prayers thanking God right hartily that you doe likewise remember me in yours assuring you that my poore hart doth dayly feele great consolation thereby GOD onely haue the prayse for the same and
first what he will say to his owne handy worke Ieffrey Ye say truth Tell me Palmer art thou he that wrote this faire volume Looke vpon it Palmer I wrote it in deede and gathered it out of the scripture Ieffrey Is this doggish rime yours also Looke Palmer I wrote this I deny not Ieffrey And what say you to these Latine verses entituled Epicidion c. Are they yours too Palmer Yea sir. Ieffrey Art thou not ashamed to affirme it It came of no good spirit that thou didst both raile at the dead slander a learned and Catholike man yet alyue Palmer If it be a slander he hath slandered hymselfe For I do but report hys owne writyng open the folly therin declared And I recken it no railyng to inuey agaynst Annas and Caiphas beyng dead Ieffrey Sayest thou so I will make thee recant it and wryng Peccaui out of your lying lyppes ere I haue done with thee Palmer But I know that although of my selfe I bee able to do nothyng yet if you and all myne enemies both bodily and ghostly should do your worst you shall not be able to bryng that to passe neither shall ye preuaile agaynst Gods mighty spirit by whom we vnderstand the truth and speake it boldly Ieffrey Ah are you ful of the spirit Are you inspired with the holy ghost Palmer Sir no man can beleeue but by the inspiration of the holy ghost Therfore If I were not a spirituall man and inspired with Gods holy spirite I were not a true christian Qui spiritum Christi non habet hic non est eius i. He that hath not the spirit of Christ is none of his Ieffrey I perceyue you lacke no words Palmer Christ hath promised not onely to geue vs store of words necessary but with them such force of matter as the gates of hell shall not be able to confound or preuayle agaynst it Ieffrey Christ made such a promise to his Apostles I trow you will not compare with them Palmer With the holy Apostles I may not compare neyther haue I any affiaunce in myne owne wit or learnyng which I know is but small yet this promise I am certain pertaineth to all such as are appoynted to defende Gods truth against hys enemies in the tyme of their persecution for the same Ieffrey Then it pertaineth not to thee Palmer Yes I am right well assured that thorough hys grace it pertaineth at this present to me as it shal I dout not appeare if you geue me leaue to dispute wyth you before this audience in the defence of all that I haue there written Ieffrey Thou art but a beardlesse boy starte vp yesterday out of the schooles and darest thou presume to offer disputation or to encounter with a Doctor Palmer Remember M. Doctour Spiritus vbi vult spirat And agayne Ex ore infantium c. And in another place Abscondisti haec a sapientibus c. i. The spirit breatheth whē it pleaseth hym c. Out of the mouth of Infants c. And thou hast hidden these thyngs from the wyse c. God is not tyed to tyme wit learnyng place nor person And although your wit and learnyng be greater then myne yet your beliefe in the truth and zeale to defend the same is not greater then myne Register Sir if you suffer hym thus impudently to trifle with you he will neuer haue done Ieffrey Wel ye shal vnderstand that I haue it not in commission at this present to dispute with you neither were it meete that we should call againe into question such Articles as are already discussed and perfectly defined by our mother the holy Church whom we ought to beleue without why or wherefore as the Creede telleth vs. But the cause why ye be now called hither is that ye might be examined vpon such articles as are ministred against you such matter as is here conteined in your hand writyng that it may be seene whether you will stand to it or nay How say you to this Palmer By your holy church you meane the Sinagogue of Rome which is not vniuersall but a perticular Church of shauelyngs The catholike church I beleeue yet not for her owne sake but because she is holy that is to say a Church that groundeth her beliefe vpon the word of her spouse Christ. Ieffrey Leaue railing answer me directly to my questiō Will ye stand to your writing or will ye not Palmer If ye prooue any sentence therein comprised not to stand with Gods word I will presently recant it Ieffrey Thou impudent fellow haue I not told thee that I came not to dispute with thee but to examine thee Here the parson of Inglefield pointing to the pixe said What seest thou yonder Palmer A canapie of silke brodered with gold Person Yea but what is within it Palmer A piece of bread in a clout I trow Person Thou art as froward an heretike as euer I talked with all Here was much spoken of Confiteor and other partes of the Masse Person Do you not beleeue that they which receiue the holy Sacrament of the aultar do truly eate Christes natural body Palmer If the Sacrament of the Lordes supper bee ministred as Christ did ordaine it the faithfull receiuers do in deed spiritually and truely eate and drinke in it Christes very naturall body and bloud Person The faithfull receiuers ye cannot bleare our eies with such Sophistry Doe not all maner receiuers good bad faithfull and vnfaithfull receiue the very natural body in forme of bread Palmer No sir. Person How prooue you that Palmer By this place Qui manducat me viuet propter me i. He that eateth me shall lyue for me Person See that fond fellow whiles he taketh himselfe to be a Doctor of the law you shall see me prooue him a stark foolish dawe Do you not read likewise Quicunque inuocauerit nomen domini saluus erit id est Whosoeuer inuocateth the name of the Lord shall be saued Ergo Doe none but the godly call vppon hym therefore you must marke how S. Paul answereth you He sayth that the wicked do eate the true body to their condemnation As Palmer was bent to aunswere him at the full the Person interrupted hym crying still what sayest thou to S. Paule Palmer I say that S. Paule hath no such wordes Person See the impudent fellow denieth the playne text Qui edit bibit corpus Domini indignè reus erit Iudicij i. He that eateth and drinketh the body of the Lord vnworthily is guiltie of iudgement Palmer I beseech you lend me your booke Person Not so The Shiriffe I pray you lend hym your booke So the booke was geuen ouer to hym Palmer Your owne booke hath Qui manducat hunc panem c. i. He that eateth this bread Person But S. Hieromes translation hath Corpus Palmer Not so M. Parson and God bee praysed that I haue in the meane season shut
neyther of mannes lawes neyther at such time as men require it but at such time as God geueth it ¶ The examination and answeres of Iohn Newman Martyr before D. Thornton and others FIrst one of the Doctours or one of the Benche eyther the Archdeacon or Fauced or some other whose name Iohn Newman doth not expresse beginneth asking in this wise Doctor How say ye to this This is my body whiche is geuen for you Newman It is a figuratiue speach one thing spoken and an other ment as Christ sayth I am a vine I am a dore I am a stone c. Is hee therefore a materiall stone a vine or a dore Doct. This is no figuratiue speache For he sayth This is my body which is geuen for you so sayth he not of the stone vyne or dore but that is a figuratiue speach New Christ sayth this cup is the new Testament in my bloud If ye will haue it so meant then let them take and eate the Cup. Doct. Nay that is not so meant so it is a common phrase of speache among our selues we say to our friende drinke a cup of drinke and yet we meane hee shoulde drinke the drinke in the cup. New Why if we will haue the one so vnderstoode ye must so vnderstande the other Doct. Nay it is a common vse of speach to say drynke a cup of Ale or Beere And therefore it is no figuratiue speache New The often vsing of a thing doth not make that thing otherwise then it is but where soeuer one thing is spoken and an other ment it is a figuratiue speach Doct. Well we will not stand here about Howe say ye by the reall presence Is not christes naturall body there that was borne of the virgine Mary New No I do not so beleue neither can I so beleeue for the soule of man doth not feede vpon naturall thinges as the body doth Doct. Why how then doth he feede New I thinke the soule of manne dothe feede as the Aungelles in heauen whose feedyng is onely the pleasue ioye felicitie and delectation that they haue of God so the soule of man doth feede and eate through fayth the body of Christ. Colens Yea but if the body doe not feede vppon naturall thinges the soule cannot continue with the body therefore the body must needes feede vppon naturall thinges that both may liue together New I graunt it to be true but yet the soule dothe liue otherwise then the bodye whiche doth pearysh therefore naturall thinges do but feede the body onely I pray you what did Iudas receiue at the supper Colens Mary Iudas did receaue the very body of Chryst but it was to hys damnation Newman Why was the Deuill entred into him before Then he hadde both the Deuill and Chryst in hym at one tyme. Colens Nay the deuill did enter into him afterwade New Yea and before too what doe ye thinke had hee but one Deuill Nay I think he had rather a legion of deuils at the latter end Colens Well put case it be so what say you to that New Mary if Christe and the Deuill were both in Iudas at once I pray you how did they two agree together Colens Wee graunt they were bothe in Iudas at that tyme for Chryst may bee where the Deuill is if he will but the deuill cannot be where Christe is excepte it please Christ. New Christ will not be in an vncleane person that hathe the Deuill Thornton Why will ye not beleue that Christ was in hell and ye will graunt that the Deuill is there and so mighte he be in Iudas and if it pleased him New Christ woulde not suffer Mary Magdalen to touche him which sought him at his graue and did loue him entirely much lesse he will suffer an vngodly man to receaue him into his vncleane body Thornton Yes seeing God may do all thinges he may do what he list and be where he will And doth not the Psal. say he is in hell and in all places Why shoulde wee then doubt of his being there New Though his Godhead bee in all places yet that is not sufficient to prooue that his humanitie is in all places Thornton No doe you not beleeue that God is omnypotent and may do all thinges New I doe beleue that God is almighty and may doe all that he will do Thornton Nay but and if he be omnipotent hee may doe all thinges and there is nothing vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny hym selfe nor hee cannot restore virginitie once violated and defiled Thornton What is that to youre purpose GOD dothe not defile virginitie we speake but of thinges that God doth New Why will ye haue the humanitie of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please him New I will promise you that seemeth to me a very great heresie for heauen and earth are not able to conteine the diuine power of God for it is in all places as here and in euery place and yet ye will say that where soeuer the deitie is there is also the humnanitie and so ye wil make him no body but a phantasticall body and not a body in deede Thornton Nay we do not say he is in al places as the deitie is but if it please him he may be in all places with the deitie New I promise you that it seemeth to me as great an heresie as euer I heard of in my life and I dare not graunt it least I shoulde deny Christ to be a very man and that were agaynst all the scriptures Thornton Tushe what shall we stande reasoning wyth him I dare say he doth not beleeue that Christ came out of his mother not opening the matrice Doe you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from death But I doe not beleue that he came through the stone neither doth the scripture so say Thornton Loe how say you he doth not beleue that chryst came through the stone And if he doth not beleue this how shall he beleue the other If he could beleue this it wer easie for him to beleue the other New The scripture doth not say he went through the stone but it saith the Angels of God came downe and roled away the stone and for feare of him the keepers became euen as dead men Thornt A foole foole that was because the women shuld see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more to Thornton Well let vs not stande anye longer aboute him Backe agayne to the real presence How say ye is the body of Christ really in the sacrament or no New I haue aunswered you already
Thornton Well doe yee not beleeue that hee is there really New No I beleue it not Thornton Well will ye stand to it New I must needes stande to it till I bee perswaded to a further truth Thornton Nay yee will not bee perswaded but stande to your owne opinion New Nay I stand not to mine owne opinion GOD I take to witnesse but onely to the scriptures of God and that can all those that stand here witnes with me and nothing but the scriptures and I take God to witnes that I do nothing of presumption but that that I do is onely my conscience and if there be a further trueth then I see excepte it appeare a trueth to me I cannot receiue it as a truth And seeing fayth is the gifte of God and commeth not of man for it is not you that can geue me fayth nor no man els therfore I trust ye will beare the more with me seing it must be wrought by God and when it shall please God to open a further truth to me I shall receiue it with all my hart and embrace it Thornton had many other questions which I did not beare away but as I doe vnderstand these are the chiefest as for tauntes foolish and vnlearned hee lacked none Prayse GOD for his giftes and GOD increase in vs strength * The argument of Iohn Newman If the body of Christ were really and bodily in the sacrament then who soeuer receiued the sacrament receiued also the body The wicked receiuing the sacrament receiue not the body of Christ. Ergo the bodye of Christe is not really in the Sacrament * Argument Ca They which eate the fleshe and drinke the bloude of Christ dwell in him and he in them mes The wicked dwell not in Christ nor he in them tres Ergo The wicked eate not the fleshe nor drinke the bloud of Christ. * Argument Ca They that haue Christ dwelling in them bring foorth much fruite Iohn 15. Hee that dwelleth in me and I in him bringeth forth much fruite c. mes The wicked bringeth forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them ¶ Argument Da Where remembrrunce is of a thing there is imported the absence thereof ti Remembraunce of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they will say we see him not with our outward eyes but he is commended vnder the fourme of breade wine and that that we see is nothing but a quallitie or an accidence But let them shew me a quallitie or an accidence without a substaunce and I will beleue them And thus much concerning Newmans examinations and argumentes whose Martyrdome is before expressed ¶ The Martirdome of Ioane Wast a blynde woman in the Towne of Darbye THe first day of August in the yeare aboue specified suffered likewise at the Towne of Darby a certaine poore honest godly woman being blinde from her birth and vnmaryed about the age of xxii named Ioane Wast of the Parish of Alhallowes Of them that sate vpon this innocent womans bloude the chiefest was Raâ—e Bayne Bishop of the Dyoces Doctour Draycot hys Chauncellour sir Iohn Port Knight Henrye Uernon Esquire Peter Finshe officiall of Darby with the assistaunce also of diuers other Richard Warde and William Bembrige the same time being Bayliffes of the Towne of Darby c. First after the aboue named Byshoppe and Doct. Draycot had caused the sayd Ioane Waste to be apprehended in the Towne of Darby suspecting her to bee guilty of certayne heresies she was diuers times priuily examined as well in prison as out of Prison by Finsh the Officiall aforesayd After that brought to publicke examination before the Bishop at last was there burnt in Darby as is aboue sayd Touching whose life bringing vp conuersatioÌ„ somewhat more amply we mynd to discourse as by faythfull relation hath come to my handes First this Ioane Wast was the daughter of one William Wast an honest poore man and by hys science a Barber who some time also vsed to make Ropes His wife had the same Ioane and one other at one byrth and shee was borne blinde And when shee was about xij or xiiii yeares old she learned to knitte hosen and sleeues and other thinges which in time she could do very well Furthermore as time serued she would help her father to turn ropes and do such other thinges as she was able and in no case would be idle Thus continued she with her father and mother during their liues After whose departure then kept she with one Roger Wast her brother who in the time of king Edw. the 6. of blessed memory gaue her selfe dayly to go to the church to heare Diuine seruice read in the vulgar tongue And thus by hearing Homilies and sermons she became merueilously well affected to the Religion then taught So at length hauing by her labour gotten and saued so much mony as would buy her a newe testameÌ„t she caused one to be prouided for her And though she was of herselfe vnlearned and by reason of her blindnes vnable to read yet for the great desire shee had to vnderstand and haue printed in her memory the sayinges of holy scriptures conteined in the new Testament shee acquaynted her selfe chiefly with one Iohn Hurt then prisoner in the common Hall of Darby for debtes The same Iohn Hurt being a sober graue man of the age of three score and ten yeares by her earnest intreatie and being Prisoner and many times idle and without coÌ„pany did for his exercise dayly read vnto her some one chapter of the new Testament And if at any time he wer otherwise occupied or letted through sickenes she woulde repayre vnto one Iohn Pemerton Clarke of the Parishe Churche of all sayntes in the same towne of Darby or to some other person which could read and sometimes shee would geue a penny or two as shee might spare to suche persons as woulde not freely read vnto her appoyntyng vnto them aforehand how many Chapiters of the newe Testament they should read or how often they should repeate one Chapiter vpon a price Moreouer in the sayde Ioane Wast this was notoryous that she being vtterly blinde could not withstanding without a guide go to any Church within the sayd town of Darby or to any other place or person with whom she had any such exercise By which exercise shee so profited that she was able not onely to recite many Chapiters of the new testament without book but also could aptly impugne by diuers places of scriptures as well sinne as suche abuses in Religion as then were to much in vse in diuers and sondry persons As this godly woman thus dayly increased in the knowledge of Gods holy worde and no lesse in her life expressed the vertuous fruites and exercise of the same Not long after
that great Idolatry is sprong out of the carnall vnderstanding of the word of Christ This is my body yet dayly springeth to the great dishonour of God so that men worship a peece of bread for God yea and hold that to be their maker After this confession of their fayth and doctrine being written and exhibited they also deuised a letter withall in maner of a short supplication or rather an admonition to the Iudges and Commissioners requiring that Iustice and Iudgement after the rule of Gods worde might be ministred vnto them The copye of whiche theyr letter I thought here also to shew vnto the reader in forme as followeth * A letter or supplication of the prisoners to the Iudges TO the right honourable audience before whome these oure simple writinges and the confession of our fayth shall come to be read or seene we poore prisoners being fast in bandes vpon the tryall of our faythe whiche wee offer to bee tryed by the scriptures pray most hartily that for asmuch as God hath geuen you power and strength ouer vs as concerning our bodyes vnder whom we submit our selues as obedient subiects in al things due ye being officers and rulers of the people may execute true iudgement keepe the lawes of righteousnesse gouerne the people according to right and to heare the poore and helplesse in truth and to defend their cause God for his sonne Iesus Christes sake geue you the wisedom and vnderstanding of Salomon Dauid Ezechias Moyses wyth diuers others most vertuous rulers by whose wisedome most godly vnderstanding the people were iustly ruled and gouerned in the feare of God all wickednesse was by them ouerthrowne and beaten downe and all godlinesse and vertue did florish and spring O God whiche art the most hyghest the creator maker of all thinges and of all men both great and small and carest for all alike which doest try all mens workes and imaginations before whose iudgement seate shal come both high and low rich and poore we most humbly beseeche thee to put into our rulers heartes the pure loue and feare of thy name that euen as they theÌ„selues would be iudged and as they shall make aunswere before thee so to heare our causes to iudge with mercy and to read ouer these our requestes and confessions of our fayth with deliberation and a godly iudgement And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture if it shall please your Lordship to heare vs patiently whiche doe offer our selues to the scriptures thereby to make aunswere and to be tryed in so doyng wee poore subiectes being in much captiuitie bondage are most bound to pray for your noble estate and long preseruation The request of these men being so iust and theyr doctrine so sound yet all this could not preuayle with the Bishop and other Iudges but that Sentence shoulde haue proceeded agaynst them incontinent had not the goodnes of the Lord better prouided for his seruauntes then the Bishoppe had intended For as they were now vnder the edge of the axe ready to be condemned by sentence it was thought otherwise by the Cardinall and some other wiser heades fearing belike least by the death of so many together some disturbance might rise peradueÌ„ture among the people and so was decreed among themselues that rather they shuld make some submission or confessioÌ„ such as they would themselues â—nd so to be sent home agayne as they were in deed howbeit diuers of them afterward wer apprehended and put to deathe But in the meane space as touching their submission which they made this it was as in forme here followeth ¶ The submission or confession of these aforesayd prisoners BEcause our sauiour Christ at his last supper took bread and when he had geuen thankes he brake it and gaue it vnto his Disciples and sayde Take eate this is my bodye whiche is geuen for you this doe in the remembraunce of me Therefore according to the wordes of our sauioure Iesus Christ we do beleue in the sacrament to be Christes body And likewise he tooke the cup gaue thankes and gaue it to his Disciples and sayd This is my bloud of the newe Testament which is shed for many Therefore likewise we do beleue that it is the bloud of Christ according as Christes Churche dothe minister the same Unto the whiche Catholicke Church of Christe we do in this like as in all other matters submit oure selues promising therein to liue as it becommeth good chrystian men and here in this realme to vse our selues as it becommeth faythfull subiectes vnto our most gracious king and Queene and to all other superiours bothe spirituall and temporall according to our bounden dueties The names of them which subscribed to this submission were these Iohn Atkine Alyn Symson Richard George Thomas Firefanne William Munt Richard Ioly Richard Gratwicke Thomas Winsley Richard Rothe Richard Clerke Stephen Glouer Robert Colman T. Merse William Bongeor Robert Bercocke Margaret Hide Elyn Euryng Christian Pepper Margaret feld Alyce Munt Ioane Winesley Cysly Warren Rose Alyn Anne Whitelocke George Barker Iohn Saxebye Thomas Locker Alyce Locker ¶ A story of fiue other godly Martyrs burned at one fire in Smithfield the 12. daye of Aprill TO proceede further in this story of persecuted martyrs next in order followe fiue other burned at London in Smithfield in the foresayd yeare of the Lord. 1557. April 12. whose names were these Thomas Loseby Henry Ramsey Thomas Thyrtell Margaret Hyde and Agnes Stanley Who being some by the Lord Riche some by other Iustices of peace and Constables their own neighbours at the first accused and apprehended for not comming to their parish Churches were in the end sent vnto Boner Bish. of London and by hys commaundement the 27. day of Ianuary were examined before Doctour Darbyshyre then Chauncellour to the sayd Bishop vppon the former generall Articles mentioned pag. 1672. Aunsweres to the Articles WHose aunsweres thereunto were that as they confessed there was one true Catholick church wherof they steadfastly beleeued and thought the Churche of Rome to be no part or member so in the same Churche they beleued there were but two sacraments that is to say Baptisme and the supper of the Lorde Howbeit some of them attributed the title and honour of a sacrament to the holy estate of Matrimony which vndoubtedly was done rather of simple ignoraunce then of anye wilfull opinion and are thereof to be adiudged as before is admonished Moreouer they acknowledged themselues to be Baptised into the fayth of that true Church as in the thyrd article is specified And here in reading as wel of these Articles as also of the rest marke I beseech you the crafty subteltie of these Catholicke Champions who intermitting certayne poyntes of faith and of the true Church with the Idolatrous and superstitious mametry of theyr romyshe Sinagogue cause the poore and simple people
first chapter If an Aungell come from heauen and preach any other doctrine then may be proued by Gods word hold him accursed so doe I I tell you playnely Priest Here is a Testament in my hand if I hurle him in the fire and burne him haue I burned gods word or not I will buy a new for xvj pence Wood. I saye you haue burned Gods worde and I beleue he that will burne a testament willingly would burn God him selfe if he were here if he could for he and hys word are all one Then they made a great laughing at it Wood. Laugh on quoth I Your laughing will be turned to weeping and all such ioy will be turned to mourning if you repent it not with speed Chich. Then the bishop begon to helpe to cloake the Priestes folly saying why if my Counting house were full of bookes and if my house should be on fire by chauÌ„ce and so be burned were Gods word burned Wood. No my Lord because they were burned against your will but yet if you shoulde burne them willingly or think it well not being sory for it you burn Gods word as well as he For he that is not sory for a shrewd turne doth allow it to be good Chich. Folow your vocation you haue a little learning We haue an aultar whereof you may not eate What meaneâ—h S. Paule thereby Wood. There is no manne so foolishe to eate stones I trowe Chichest What Mockers and Scorners be you to saye no manne will be so foolishe to eate stones it is a playne mocke Wood. Why my Lorde you sayde I had no learnyng nor knowledge nor vnderstanding Wherefore it becommeth you to make things more plaine to me not to aske me such darcke questions and yet blame me too me thinke it is too much Chic I dare say you know what it meaneth wel enough The most foole in my house will vnderstand my meaning better then you do Wood. There stoode some of his menne not farre of talking together beside a window He called one of them by his name Chich. Come hither I say to thee thou shalt not eate of this table What do I meane therby The man Forsoothe my Lorde you woulde not haue mee eate of this table laying his hand thereuppon With this answere he made all them in the house to fall on laughing and I could not holde it in but burste out with laughter and sayd Wood. Hee hath expounded the matter almoste as well as I. Chich. He meaneth well enough if you woulde vnderstand him Aunswere me agayne to make it more playne I saye to thee thou shalt not eate of this Table What meane I thereby The man Forsoothe you woulde not haue mee eate thys Table Wood These wordes made them al laugh Wherwith the bishop was almost angry because the answere proued no better and sayd Chich He meaneth that I would not haue him eate anye of the meat that is set vpon this Table How sayest thou doest thou not meane so The man Yes forsooth my Lorde that was my meanyng in deede Wood. Yea my Lorde nowe you haue tolde him what you meane he can say so too and so could I haue done as litle witte as I haue if you had sayd Paule meant that no man might eat of that which was offered vpon the aultar but the priestes Chich. Yea I perceiue you vnderstande the meaning of Paule well enough but that you list to cauell with me Wood. Why my Lord doe you thinke I vnderstand such darcke places of the scripture without learning you sayd euen now I had no knowledge nor learning wherefore I aunswered you as you iudged of me Chich. Well let this matter passe and let vs turne to the principall agayne Howe say you by the Sacrament of the Aultar Wood. You meane the sacrament of the body and bloud of Iesus Christ. Chic I meane the sacrament of the aultar and so I say Wood. You meane Christ to be the aultar do you not Chich. I mean the sacrament of the aultare in the church What is it so straunge to you Wood. It is straunge to me in deede if you meane the aultar of stone Chich. It is that aultar that I meane Wood. I vnderstand not the aultar so Chich. No I thinke so in deede and that is the cause that you be deceiued I pray you how doe you vnderstand the aultar then Wood. If you will geue me leaue till I haue done I will shew you how I vnderstand the aultar and where it is Chich. Yes you shall haue leaue to say your minde as much as you will Wood. It is written Mat. 18. That wheresoeuer two or three be gathered together in Christes name there is he in the midst among them and whatsoeuer they aske the father vpon earth it shal be graunted them in heauen agreeing to the 5. of Math. saying When thou commest to offer thy gift at the aultar and there remeÌ„brest that thy brother hath ought agaynst thee leaue there thy offering and go first and be reconciled to thy brother and then offer thy gift The priests would haue interrupted me but the bishop bad them let me alone Chich. You shall heare a prety conclusion anone Wood. I pray you let me make an end and then find fault with me if you can Now to the matter In these two places of scripture I proue that Christ is the true aultar wher on euery christian man woman ought to come and offer their giftes First wheresoeuer the people are gathered together in Christes name there is he in the midst where he is there is the aultar so that we may be bold to come offer our gift if we be in loue and charity if we be not we must leaue there our offering and go first and be reconciled to our brother agree with him quickely and so forth and then come and offer thy gift Some will say how shal I agree with my aduersary when he is not nigh by a huÌ„dred miles may I not pray till I haue spoken with him To al such I answere if thou presume to pray among the faithful wyshing any euil to any maÌ„ womaÌ„ or child thou askest vengeaunce vpon thy selfe For no such asketh any thing els of the Lord in his prayer Wherefore agree with thy aduersary that is make thy life agreable to Gods word Saye in thy harte without dissimulation that thou askest God and all the world forgeuenes from the bottom of thy hart entending neuer to offeÌ„d theÌ„ any more TheÌ„ all such may be bold to come offer their gifte their prayer on the aultar where the people of god be gathered together Thus haue I shewed you my mind both of the aultar of the offering as I vnderstand it Chich. Doe you vnderstand the offering and the aultar so I neuer heard any man vnderstand it so no not Luther the great hereticke that was condeÌ„ned by a
generall CouÌ„cell and his picture burned Wood. If he were an heretick I thinke he vnderstoode it not so in deed but I am sure all Christians ought to vnderstand it so Chich. O what vayne glory is in you as though you vnderstood all thing other men nothing Heare me I will shew you the true vnderstanding both of the aultar the offering on the aultar We haue an aultar sayd Paul that ye may not eate of meaning thereby that no man might eat of that which was offered on the aultar but the Priest For in Paules time all the liuing that the Priest had the people came offered it on the aultar mony or other thinges and when the people came to offer it and then remeÌ„bred that they had any thing agaynst their brother theÌ„ they left their offering vpon the aultar and went were reconciled to theyr brother and they came agayne and offred their gift and the Priest had it This is the true vnderstanding of the place that you haue rehersed wherefore you be deceiued Wood. My Lord that was the vse in the olde law Christ was the ende of that But in deede I perceiue by Paules wordes the sacrifice was offered in Paules time yet that maketh not that it was wel done but he rebuked it Wherfore it seemeth to me that you be deceiued Chich. Who shall be iudges betwixt vs in this matter Wood. The xij of Iohn declareth who shall be iudge in the last day Chich. You meane the word shall iudge the word Howe can that be Wood. Saynct Peter sayth The Scripture hath no priuate interpretation but one scripture must be vnderstand by an other Chich. And you will vnderstande it one way and I wyll vnderstand it an other way and who shal be Iudges betwixt vs then Wood. The true church of God is able to discusse al doubtes to whom I referre it Chich. I am glad you say so if you will say so in deed Wood. My Lord I neuer meant otherwise Chich. The Church of God doth allow the Sacrament of the aultar Wood. What do you offer now vpon the aultar Chich. We offer vp in the blessed Sacramente of the Aultar the body of Christ to pacifye the wrath of God the Father and therewith they put off their cappes all to that abominable Idoll Wood. Saynt Paule sayth to the Hebrues in the x. chap. We are sanctified by the offering of the body of Iesus Christ vpon the crosse once for all and euery Priest is dayly ministring oftentimes offereth one maner of offering which can neuer take away sinnes and that is the offering that you vse to offer As farre as I can see you be priestes after the order of Aaron that offered vp Sacrifice for their own sinnes and the sinnes of the people Chichest Nay Aarons sacrifice was with bloud whiche signifieth the death of Christe the whiche was ended vpon the Crosse by his bloudshedding but we are Priestes after the order of Melchisedech the whiche offered breade to the king in remembraunce and signified the geuing of Christes body in bread wine at his last supper the whiche he gaue to his disciples commaunded it to be vsed to the end of the world This is the sacrifice that we offer according to his word Woodman Me thinke you haue made the matter verye playne to me that as Christ was the ende of all Sacrifices so was he the beginning of the Sacramentes willing them to be vsed in the remembraunce of him to the worldes end Chichest What in remembraunce of hym and not hym selfe as his worde sayth Take eate this is my body It is not the signe onely but the thing it selfe How say you is it not his body after the words be spoken by the priest How say you goe briefly to worke for I can not long tary with you Wood. My Lord if you will answere me to one sacrameÌ„t I will answere you to another Chich. Yes I am very well contented with that Wood. If you say the words of baptisme ouer the water there be no childe there is there true baptisme Chich. No there must be the water the worde and the child and then it is baptisme Wood. Uerye well Then if a childe bee Baptised in the name of the Father and of the Sonne it is not truely baptised Chich. No the childe muste bee baptised in the name of the father of the sonne the holy ghost or els it is not truly baptised Wood. Then there may be nothing added nor takeÌ„ away from the Sacraments may there Chich. No sayd the Bishop Wood. Now my Lord I will answere to you if it please you Chich. Well how say you Take eat this is my body is it not Christes body as soone as the wordes be sayd Wood. My Lorde I will aunswere you by your owne wordes that you aunswered me whiâ—h is true the water the word and the childe all these together make baptisme the bread wine and the word make the Sacrament the eater eating in true fayth maketh it his body Here I proue it is not Christes body but to the faythfull receiuer For he sayd Take eat this is my body He called it not his body before eating but after eating And Saynt Augustine sayth Crede manducasti Beleue and thou hast eaten And Saynt Iohn sayth He that beleueth in God dwelleth in God and God in him wherfore it is vnpossible to dwell in God and to eat his body without a true fayth Priest Then the fayth of the receiuer maketh it his body not his word by your saying I pray you what did Iudas eate Wood. Iudas did eat the sacrament of Christ and the deuill withall Priest He eat the body of Christ vnworthely as S. Paule sayth Wood. Nay S. Paule sayth no such thing He speaketh not of eating of his body vnworthely but of the sacrament vnworthely For he sayth Who soeuer eateth of this bread drinketh of this cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lordes body and not because he eateth the Lordes body If Iudas had eat Christes body it must needes folow that Iudas is saued For Christ sayth in the sixt of Iohn Who so euer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp agayne at the last day Priest My Lord this man is an interpreter after his own minde Chich. I see it is but folly to talke with you it is but lost labour How say you Doe you not beleue that after the wordes be sayd there remayneth neither bread nor wyne but the very body of Christ really make me a playne aunswere for I will talke no more with you Wood. I will make you no directe aunswere howe I beleue of the true Sacrament I doe beleue that if I come to receiue the Sacrament of the body and bloud of Christ truely ministred beleuing that
his fall which wordes proue playnely that we haue no original sin And I tooke him withall sayd had Adam originall sinne before hys fall and then hee coulde not tell what to say but cauilled with wordes and sayd he meant not so and therefore I maruell he is not ashamed to make such lies to my face These wordes made them both astonyed Gage M. Doctour he sayd euen now you coulde finde no fault in all his talke I will bid you aske him a question that I will warrant you shall finde faulte enough I pray you aske hym howe he beleeueth in the Sacramente of the Aultar I thinke hee will make but a bad accompte thereof Wood. Yes I wil make accompt good enough of that by Gods helpe Lang. Well how say you to the sacrament of the aultar Wood. I say I know no such sacrament vnlesse Chryst be the aultar that you meane Gage Lo I told you you should soone finde fault in him if you came to that poynt with him You shuld haue begun with that first and neuer haue talked with him about other thinges What know ye not the sacrament of the aultar Wood. No sure I know no such vnlesse christ be the aultar that you meane for Christ is the aultar of al goodnes And if you meane Christ to be the aultar of the sacrament you speake of you shall soone heare my minde and beliefe therein Lang. Well we meane Christe to be the aultar Say your minde and go briefly to worke for I thinke it almost dinner Gage I pray you go roundly to worke that you may make an end before dinner Woodman Yes you shall soone heare my minde therin by Gods helpe I doe beleue that whensoeuer I come to receaue the sacrament of the body and bloud of Iesus Christ being truely ministred according to Christes Institution I beleuing that Christ was borne of the virgine Mary that he was crucified on the crosse and shed his bloude for the remission of my sinnes and so take and eate the sacrament of bread and wine in that remembraunce that then I doe receiue wholy Christ God and manne mistically by fayth This is my beliefe of the sacrament the whiche no man is able to disproue Gage By S. Mary I can finde no fault in this How say you Maister Doctour Lang. Sir you see not so much in it as I do For he goeth craftely to worke I tell you as I haue heard For though he haue graunted that the faythfull receauer receaueth the body of Christe God and man yet hee hath not graunted that it is the body of Christe before it bee receaued as you shall see by and by I warrant you by hys owne wordes How say you is it the body of Christ as soone as the words be spoken by the Prieste or not for these wordes will try hym more then all the rest Wood. Doth the worde say that it is his body before it is receiued if it do I will say so to Gage Why then you shall agree well inough if you wyll be tryed by the word Wood. Yes forsooth that I will God forbid els Gage Why the worde sayth it is his body before it is eaten Wood. Those words would I fayne heare but I am sure they be not in the Bible Lang. No that you shall see by and by M. Gage quoth he turned to the xxii of Luke there he read WheÌ„ supper was done Christ tooke bread gaue thankes and brake it and gaue to his Disciples and sayd take eate this is my body Then they spake both at once Here he saith it is his body Wood. M. Gage I doe not deny but he called it his body but not before eating as I saide before Wherefore I pray you marke the wordes Christ sayd Take eate I pray you Sir marke these wordes that he sayd Take and eate and theÌ„ he said it was his body So you see eating goeth before For he sayd eate this is my body So according to the verye worde I doe beleue it is his bodye Whiche wordes made them both astonied Lang. Why then by your saying Iudas eate not the body of Christ. How say you did he not Wood. Nay I ask you Did he Lang I aske you Wood. And I aske you Lang. And I aske you Woodman Mary and I aske you And I bid you answer if you dare for your life For what soeuer you aunswere vnlesse you say as I haue sayd you will damne your own soule For M. Gage I protest before God I would you should do as well as myne owne owne soule and body it lamenteth my hart to see how you be deceaued with theÌ„ they be deceauers all the sorte of them He cannot answer to this but either he must proue Iudas to be saued or els he must proue that it is no bodye before it bee receiued in fayth as dou shall well perceiue by Gods helpe if he dare to aunswere the question Gage Yes I dare say he dareth What you neede not to threaten him so Wood. Then let him aunswere if he can Then he sayd he knew what I woulde saye to him therefore he was much in doubt to answere the question Lang. Mayster Gage I will tell you in your eare what words he will aunswere me or euer I speake to him Wood. Then he told M. Gage a tale in his eare sayde Lang. I haue told M. Gage what you will say Gage Yea and I will tell the truth for both parties Wood. Well how say you did Iudas eate the body of christ or not Lang Yea I say Iudas did eate the body of Christ. Wood. Then it must needes fâ—llowe That Iudas hath euerlasting life For Christ sayth in the 6. of Iohn Who so eateth my fleshe and drinketh my bloud hath eternall lyfe and I will rayse him vp at the last day If Iudas did eate Chrystes body I am sure you cannot deny but that he did both eat hys flesh and drynke his bloud and then is Iudas saued by Christes owne wordes Therefore nowe you are compelled to say that it was not christes body or els that Iudas is saued Gage Surely these be the verye wordes that M.D. tolde me in mine eare that you would say to hym Wood. Well let vs see how well he can auoyd this argument Lang. Iudas is damned and yet he eate the body of christ but he eate it vnworthely and therefore he is damned Wood. Where finde you that Iudas did eate the bodye of Christ vnworthely Lang. They be S. Paules wordes i. Corinth xi chap. Wood. M. Gage I desire you for gods sake marke my wordes well what I saye If S. Paule speake anye suche wordes there or in anye other place if there be anye suche wordes written in al the whole Bible that euer any man eate the bodye of Christ vnworthely then say that I am the falsest man that euer you heard speake with tongue But in
that Iudas receiued bread which is no heresy vnlesse you tell what more then bread Wood. Is it heresy to say that Iudas receiued more then bread I sayd he receaued more then bare bread for he receiued the Sacrament that was prepared to shewe foorth the Lordes death and because he presumed to eat without sayth he eat the deuill withall as the wordes of Christ declare after he eate the soppe the Deuill entred into hym as you cannot deny Winc. Hold him a booke I will haue you aunswere dyrectly whether Iudas did eate the body of Christ or no. Wood. I will answere no more for I am not of your Dioces wherfore I will haue nothing to do with you Winc. No you be in my Dioces and you be of my Dioces because you haue offended in my Dioces Wood. I am not of your Dioces although I am in your Dioces and I was brought into your Dioces against my will and I haue not offended in your Dioces if I haue tell me wherein Winchester Here is your owne hand writing the whiche is heresie These be the wordes I cannot find say you that it is the body of christ to any before it be receiued in faith How say you is not this your owne hand writing Wood. Yea I do not deny but it is mine owne hand wryting but when or where was it written or where wer the woâ—des spoken Before the Commissioners and here is one of them Maister Roper the words were spoken before you Were they not Roper Yes in deed that they were Woodman I am sure you will not deny them for you haue written the wordes euen as you spake them Wood. No sir in deed I will not deny but that I spake theÌ„ and I am glad that you haue seene it For you may see by that whether I lye or not Roper In deede the wordes be written word by word as we spake them Winchest Well here you affirme that it is your owne deede How say you now Will you be sorie for it and become an honest man Wood. My Lord I trust no man can say but that I am an honest manne and as for that I maruell that you wil lay it to my charge knowing that my Lorde of London dyscharged me of all matters that were layde agaynst me when I was released of him Winc. You were released and it might fortune it was not layd to your charge then therfore we lay it to your charge now because you be suspected to be an hereticke and wee may call you before vs and examine you vpon your faith vpon suspicion Wood. In deede S. Peter willeth me to render account of my hope that I haue in God and I am contented so to do if it please my Bishop to heare me Chichester Yes I pray you let vs heare it Wood. I do beleue in God the father almighty maker of heaueÌ„ of earth and of al things visible inuisible and in one Lord Iesus christ my sauiour very God and man I beleue in God the holy Ghost the comforter of al Gods elect people and that he is equall with the father and the sonne I beleue the true Catholicke church and all the sacraments that belongeth thereto Thus I haue rendered accompt of my hope that I haue of my saluation Winch. And how beleue you in the blessed sacrament of the aulter And with that word they all put of their cappes to that abhominable Idoll Wood. I pray you be contented for I will not aunswere to any mo questions for I perceaue you go about to shed my bloud Winch. No hold him a booke If he refuse to sweare he is an Anabaptist and shall be excommunicated Wood. I will not sweare for you excommunicate me if you will For you be not meete to take an oth for you laid heresies to my charge in yonder pulpite the whiche you are not able to proue wherfore you bee not meete to take an othe of any man And as for me I am not of your Dyoces nor will haue any thing to doe with you Winchester I will haue to do with thee and I saye thou art a strong hereticke Wood. Yea all trueth is heresie with you but I am content to shew you my minde how I beleue on the sacrameÌ„t of the body and bloud of Iesus Christe without flattering For that you looke for I am sure But I will meddle no â—urther But what I holde my selfe of it I will not meddle of any other mans beliefe on it N Harp Why I am sure al mens fayth ought to be alike Wood Yea I graunt you so that all true Christians faith ought to be alike But I will aunswere for my selfe N. Harp Well let vs heare what you say to it Wood. I do beleue that when I come to receaue the Sacrament of the body and bloud of Iesus Christ if it be truly ministred according to Christes institutioÌ„ I comming in fayth as I truste in God I will whensoeuer I come to receiue it I beleuing that Christ was borne for me that he suffered death for the remission of my sinnes and that I shal be saued by his death and bloud shedding and so receaue the Sacramente of bread and wine in that remembraunce that then I doe receiue whole Christ God and man mistically by fayth This is my beliefe on the sacrament Then they spake all at once saying mistically by faythe The fat prieste What a foole art thou mistically by faythe thou canst not tell what mistically is Wood If I be a foole so take me But God hathe chosen such fooles of this world to confound such wife things as you are The fat priest I pray thee what is mistically Wood. I take mistically to be the fayth that is in vs that the world seeth not but God onely Winch. He cannot tell what he sayth Aunswere to the Sacrament of the aulter whether it be not the body of Christ before it bee receaued and whether it be not the bodye of Christ to whom soeuer receaueth it Tell me or els I will excommunicate thee Wood. I haue sayd as much as I will say excommunicate me if you will I am none of your Dioces The Bishop of Chichester is mine Ordinary Let him do it if you will needs haue my bloud that it may be required at his haÌ„ds Chichest I am not consecrated yet I tolde you when you were with me Wood. No in deede your kine bringe foorth nothing but Cow calues as it chaunceth now Meaning thereby that he had not his Bulles from Rome Then they were al in a great rage with me and called me al to nought and sayd I was out of my wâ—t because I spake feruently to euery mans question all the whiche I cannot remember but I sayd So Festus sayd to Paule when he spake the words of sobernes and truth out of the spirite of God as I do But as ye haue iudged me
these examinations thus had and commensed betwene Richard Woodman and the Bishops he was as is afore told iudged by sentence of cōdēnation and so depriued of his life with whom also was burned 9. other to wit fiue men and foure women which were takē not past two or three dayes before theyr iudgement The names of all which being also before expressed here agayne folow in this order Richard Woodman George Steuēs William Maynard Alexander Hosman his seruant Thomasine a Wood his mayde Margerye Moris Iames Moris her sonne Denis Burgis Ashdownes wife Groues wife These persons here aboue named and blessed martyrs were put to death at Lewes the xxij of Iune ¶ The burning of x. Martyrs at Lewes Of the which number the viij last were apprehend as is sayd either the same daye or the second or third day before and so with the sayd Woodman and Steuēs were together committed to the fire in which space no writ could come downe from London to the Iustices for theyr burning Wherfore what is to be said to such Iustices or what reckoning they wil make to God and to the lawes of this Realme I referre that to them that haue to do in the matter The like whereof is to be found also of other Iustices who without any lawfull writte of discharge or order of law haue vnlawfully and disorderly burnt the seruantes of Christ whhose bloud the lawe both may and also ought to reuenge especially at Salisbury and also at Canterbury and Garnesey But concerning these matters though mans law do wincke or rather sleep at them yet they shall be sure Gods law wil find such murderers out at length I pray God the doers may repent betime ¶ One Ambrose dyed in Maydstone prison AFter these x. aboue named burnt at Lewes aboute the same time and moneth one Ambrose dyed in Maydstone prison who els should haue bene burned in the like cause and quarell as the other were The condemnation and Martyrdome of Richard Lush IN the Registers of Gilbert Bishop of Bathe Welles I finde a certificate made to K. Philip and Q. Mary of one Richard Lush there condemned geuen to the secular power to be burned for the cause of heresy whose affirmations in the sayde certificate he expressed in tenour and effect as foloweth FIrst for denying the verity of the body bloud of christ in the Sacrament of the Aultar 2 Item for denying auricular confessiō to be made to the Priest 3 Item for affirming onely to be three sacramēts to wit of baptisme of the supper and of matrimony 4 Item for refusing to call the Lordes Supper by the name of the Sacrament of the aulter 5 Item for denying Purgatory and that prayer almes profite not the dead 6 Item that Images are not to be suffered in the church and that all that kneele to Images at the Church be Idolators 7 Item that they which were burnt of late for religiō died Gods seruants and good Martyrs 8 Item for condemning the single life of Priestes and other votaries 9. Item for denying the vniuersall and catholicke church meaning belike the Church of Rome For these assertions as there are expressed he was cōdemned and committed to the Sheriffes and also a certificat directed by the Bishop aforesayd to the king and Q. Whereby we haue apparantly to vnderstand that the said Richard Lush thus condemned by Bishop Borne was there burnt and executed vnlesse peraduenture in the mean season he dyed or was made away in the prison wherof I haue no certeinty to expresse A note of Iohn Hullier Minister and Martyr burned at Cambridge COncerning the story of Iohn Hullier Martyr partly mentioned before pag. 1864. for the more ful declaratiō of the death and martirdome of that good man because the story is but rawly and imperfectly touched before for the more perfetting thereof I thought thereunto to adde that which since hath come to my hand as foloweth First Iohn Hullier was brought vp at Eaton colledge and after according to the foūdation of that house for that he was ripe for the vniuersitye he was elected scholer in the kinges colledge where also not tarying full the 3. yeares of probation before he was felow of the Colledge he after a litle season was one of the x. Conductes in the kinges colledge which was an 1539. Then at length in processe of time he came to be Curate of Babrame 3. miles from Cābridge and so went afterward to Linne where he hauing diuers conflictes with the papistes was from thence caried to Ely to D. Thuriby then bishop there who after diuers examinations sent him to Cambridge Castle where he remayned but a while From thence he was conueyed to the town prison cōmonly called the Tolboth lying there almost a quarter of a yere while at lēgth he was cited to appeare at great S. Maries on Palmsonday euē before diuers Doctors both Diuines Lawyers amongest whō was chiefest Doctor Shaxton also Doct. Young D. Sedgewike Doct. Scot Mitch and others Where after examination had for that he would not recant he was first condemned the sentence being read by D. Fuller Then consequētly he was disgraded after their popish maner with scraping crowne and handes When they had disgraded him he sayd cherefully this is the ioyfullest day that euer I saw and I thank ye all that ye haue deliuered and lightened me of all this paltry In the meane time whilest it was doyng one standing by asked Hullier what book he had in his hand Who aunswered a testamēt Wherat this man in a rage tooke it and threw it violently frō him Thē was he geuen ouer to the secular powers Brasey being Maior who carying him to prison agayne took from him all his bookes writinges papers On Maundy Thursday comming to the stake he exhorted the people to pray for him after holding his peace and praying to himselfe one spake to him saying the Lord strenthē thee Wherat a Sergeant named Brisley stayed bad him hold his toung or els he should repent it Neuerthelesse Hullier answered and sayd either thus or very like the effect was all one frende I truste that as God hath hitherto begon so also he will strengthen me finish his work vpō me I am bidden to a Maundy whether I trust to goe there to be shortly God hath layd the foundation and I by his ayd will end it Then goyng to a stoole prepared for hym to sit on to haue his hosen plucked of he desired the people to pray for him agayne and also to beare witnesse that he dyed in the right faith and that he would seale it with his bloud certifying them that he dyed in a iust cause and for the testimony of the verity and truth that there was no other rocke but Iesus Christ to builde vpon vnder whose banner he fought and whose souldiour he was and yet speaking he turned
at a time when they layd great wayte for thys George Eagles so that it was thought that it was vnpossible but that he should be taken being so beset his frends did put him in a Prentice apparill that is to say watche◠hose as their maner is and an old cloke and set him on a packe of woll as though he had ridden to carry woll to the spinners so he rode amongst the midst of his aduersaries and escaped them al for that time An other troubler of the sayd George Eagles was also Iustice Browne who enioyed not his cruelty many yeares after c. Also when hee was at the Sessions at Chelmsforde there was a rumor raysed that hee had accused diuers honest men that dyd keepe him in theyr houses and was conuersaunt with him and all to discredite him which rumor was very false and vtterly vntrue Witnes one Reynold with diuers other dwelling in Chelmsford ¶ The martirdome and examination of Richard Crashfield of Wymoundham condemned to death for the testimonye of Iesus Christ. ABout this time suffered at Norwiche a godly man a constant martyr of Christ called Richard Crashfield whose examination before the Chauncellor named Dunnynges as he penned them with hys owne hand so haue we faythfully recorded the same How say you Syrha sayd the Chancellor to the ceremonyes of the Church Then sayd I what ceremonies He sayd vnto me Do you not beleue that all the ceremonies of the church were good and godly My aunswere was I do beleue so many as are groūded in the testament of Iesus Christ. Tush sayd he do you beleeue in the Sacrament of the aultar I sayd I knew not what it was Then sayd he Do you not beleeue that Christe tooke bread gaue thankes brake it and sayde Take eate thys is my body Yes verily sayd I and euen as Christ did speake so did he performe the worke Tush sayd he doe you not beleeue this that after the wordes be spoken by the prieste there is the substaunce of Christes body flesh and bloud How say you doe you not beleue this Speake man I doe beleeue that Christes body was broken for me vppon the Crosse and his bloud shed for my redemption wherof the bread and the wyne is a perpetuall memory the pledge of hys mercy the ring and seale of hys promise and a perpetuall memory for the faythfull vnto the ende of the world So then I was commaunded into prison vntil the next day ¶ An other examination of Richard Crashfield THe daye following I was brought foorth Then the Chauncellor sayd vnto me Richard how say you Are you otherwise minded then you were yesterdaye Hee rehearsing all the wordes that we hadde afore sayde are not these your wordes Whereto I aunswered Yes Then sayd he how say you can you not finde in your hart when you come to the Church to kneele downe before the Roode and make your prayer I aunswered and sayd No rehearsing the commaundement of God forbidding the same He sayd haue you not read or heard that God commaunded an Image to be made I answered what Image He sayd the brasen serpent I sayd Yes I haue heard it read how that God dyd commaunde it to bee made and lykewise to bee broken downe Then D. Brigges sayd Wherfore did God command the Seraphins and Cherubins to be made I sayd I could not tell I would fayne learne Then sayd the Chauncellor But how say you to this can you finde in your hart to fall downe before the picture of Christ which is the Roode I sayd No I feare the curse of God for it is wrytten that God curseth the handes that make them yea and the handes that make the tooles wherewith they are carued Then D. Brigges raged and sayd List nowe what a peece of scripture he hath here gotten to serue hys purpose for he will not allow but where he listeth Then sayd the Chauncellor How say you to Confession to the priest when were you confessed I sayd I confesse my selfe dayly vnto the eternal God whom I most greuously offend Then the Chauncellor sayd You do not then take confession to the priest to be good I aunswered No but rather wicked Then the Chauncellor sayd How say you by yonder geare yonder singing and yonder playing at the Organs is it not good and godly I sayd I could perceaue no godlines in it Then he sayde why is it not written in the Psalmes that we should prayse God with hymmes and spirituall songes I sayd Yes spirituall songes must be had but yonder is of the flesh of the spirite of error For to you it is pleasaunt and glorious but to the Lord it is bitter and odious Then sayd the Chauncellor why is it not written My house is an house of prayer I sayd Yes It is written also That you haue made my house of prayer a denne of theeues With that the Chancellor looked and sayd Haue we I aunswered and sayde Christ sayde so Then was I commaunded to ward The thursday next following was D. Brigges sent to me for to examine me of my fayth And he sayd Countrey-man my Lord Bishop for loue he would haue you saued hath sent me vnto you because to morow is your day appointed therfore my Lord hath thought it meete that you should declare vnto me your fayth For to morow my lord will not haue much adoe with you I aunswered said Hath my Lord sent you It is not you to whom I am disposed to shew my minde Then he sayd to me I pray you shew me your minde concerning the sacrament of the altar I aunswered Are you ignoraunt what I haue sayd He said No for it was wel writtē Except you beleue sayth he as the Church hath taught you are damned both body and soule I answered and sayd Iudge not least yee bee iudged condemne not least ye be condemned And he sayd Loe we shall haue a traytour as well as an hereticke for hee will disallowe the kinges iudgement I sayd No I do not disallow the kinges iudgement but yours I do disallowe For I praye you tell me howe came you by this iudgement He answered and sayd By the Church for the Church hath power to saue and condemne for if you bee condemned by the church he ye sure that you be damned both body and soule Then I aunswered If you haue this power I am sore deceiued For I beleue that Christ shall be our Iudge But now I perceiue you will do much for him that you will not put him to the payne Then he sayd stand nearer countryman why stand ye so farre off I sayd I am neare enough and a little to neare Then he sayd Did not Christ say Is not my flesh meate and my bloud drinke in deede I sayd To whome spake Christ those wordes He sayd To his Disciples I intending to rehearse the texte sayde whereat did Christes disciples murmure inwardly He sayd
many promoters and vnneighborly neighbors to help them forwards By which kinde of people it is not vnlike these two godly yokefellowes were accused and taken and being once deliuered into the pitiles haÌ„dling of Boner their examinations ye may be sure were not long deferred For the 16. day of Iuly 1557. they were brought before him into hys palace at London Wher first he demaÌ„ded of the said Iames Austoo amongst other questions where he had bene confessed in Lent and whether he receiued the sacrament of the altare at Easter or not To whom he answered that in dede he had ben confessed of the curate of Aâ—halowes Barking â—e to the tower of London but that he had not receiued the sacrament of the altar for he defied it from the bottome of his heart Why quoth the Bishop doest thou not beleeue that in the sacrament of the altare there is the true body bloude of Christ. No sayd Austoo not in the Sacrament of the altar but in the Supper of the Lorde to the faithfull receiuer is the very body and bloud of Christ by faith Boner not well pleased with this talke asked then the wife how she did like the religion then vsed in this courâ—h of England Shee answered that shee beleeued that the same was not according to Gods word but false and corrupted and that they which did goe thereunto did it more for feare of the law then otherwise Then hee againe asked her if shee woulde goe to the Churche and heare Masse and pray for the prosperous estate of the king being then abroad in his affaires Whereunto she said that she defied the Masse with all her heart and that she would not come into any Churche wherein were Idols After this the Bish. obiected vnto them certaine articles to the number of 18. The tenor whereof because they touch only such common trifling matters as are already mentioned in diuers sondry places before I do here for breuitie sake omit and passe ouer geuing you yet this much to vnderstand that in the maters of faith they were as souÌ„d and answered as truly God be therfore praised as euer any did especially the woman to whom the Lord had geuen the greater knowledge and more feruentnes of spirit Notwithstanding according to the measure of grace that God gaue them they both stood most firmly vnto the truthe And therefore to conclude the 10. day of Sept. they were with Rafe Allerton of whoÌ„ ye haue heard brought againe before the bishop within his chappell at Fulham where he speaking vnto them said first on this wise Austoo doest thou knowe where thou art nowe and in what place and before whom and what thou hast to doe Yea quoth Austoo I knowe where I am For I am in an idols temple After which wordes their articles being againe red their constancie in faith perceiued Boner pronounced against either of them seuerally the sentence of coÌ„demnation and deliuering them vnto the sheriff there present did rid his hands as he thought of them but the Lorde in the ende will iudge that to whome I referre his cause It so happened vpon a night that as this Margerie Austoo was in the bishops prisone which prison I suppose was his dogge kennel for it was as is reported vnder a paire of staires by the bishops procurement there was sent a stoute champion as appeared about 12. of the clocke at nighte who suddenly opened the doore and with a knife drawen or ready prepared fell vppon her to the intent to haue cut her throte Which she by reason of the clearnes of the Moone perceiuing and calling vnto God for helpe he but who it was she knewe not geuing a grunt and fearing belike to commit so cruel a dede departed his waies without any more hurt doing The next night following they caused a great rumbeling to be made ouer her head which semed to her to haue bene some great thuÌ„der which they did for to haue feared her out of her wittes but yet thanks be to God they missed of their purpose Richard Roth. IN the godly felowship of the forenamed three Martyrs was also this Rich. Roth as is alreadye specified Who being apprehended and brought vp vnto the bish of London was by him examined the 4. day of Iuly at what time the bish did earnestly trauel to induce him to beleeue that there were 7. sacraments in Christes churche and that in the sacrament of the altar after the words of consecration duely spoken there remained the very substance of Christes body and bloud and none other Wherunto at the present he made only this aunsweare that if the scriptures did so teach him and that he might be by the same so perswaded he would so beleue otherwise not But at another examination which was the 9. day of Sept. he declared plainly that in the said sacrameÌ„t of the altar as it was then vsed there was not the very body and bloud of Christ but that it was a dead God and that the Masse was detestable and contrary to Gods holy woorde and will from the which faith and opinion he would not goe or decline The next daye being the 10. day of the same moneth of September the Bishop at his house at Fulham by waye of an article laid and obiected against him that he was a comforter and boldener of hereticks and therefore hadde wrytten a letter to that effect vnto certaine that were burned at Colchester the copie whereof ensueth A letter wrytten by Rich. Roth vnto certaine brethren and sisters in Christ condemned at Colchester and ready to be burned for the testimonie of the truth O Deare brethren and sisters how much haue you to reioyce in God that he hath geuen you such faith to ouercome thys bloud thirsty tyrants thus far and no doubt he that hathe begon that good worke in you wil fulfil it vnto the end O deâ—◠〈…〉 in Christ what a crowne of glory shall ye receiue with Christe in the kingdom of God Oh that it had bene the good will of God that I had ben ready to haue gon with you For I lie in my 〈◊〉 little ease in the day and in the night I lie in the Colehouse froÌ„ Rafe Allerton or any other and we loke euery day wheÌ„ we 〈◊〉 be condemned For he said that I shoulde be burned wythin 〈◊〉 daies before Easter but I lie still at the pooles brinke and euery man goeth in before mee but we abide paciently the lordes lâ—isure with many bandes in setters and stockes by the whiche we haue receiued great ioy in God And nowe fare you well deare brethren and sisters in this worlde but I trust to see you in the heauens face to face Oh brother Munt with your wife and my deare sister Rose how blessed are you in the Lord that God hath found you worthy to suffer for his sake with all the rest of my deare brethren sisters knowen vnknowen O be ioyful euen
the Guildhall in Norwich where shee remayned vntill her death This Cicelie Ormes was a very simple woman but yet zelous in the Lordes cause beyng borne in East Deram and was there the daughter of one Thomas Haund Tailor She was taken the v. day of Iuly and dyd for a twelue month before she was taken recant but neuer after was she quiet in conscience vntill she was vtterly driuen from all their Poperie Betweene the tyme she recanted and that she was taken she had gotten a letter made to geue to the Chancellor to let hym know that she repēted her recantation from the bottome of her hart would neuer do the like again while she liued But before she exhibited her bil she was taken sent to prison as is before sayd She was burnt the 23. day of September betweene 7. and 8. of the clocke in the morning the sayd two shirifes being there and of people to the number of 200. When she came to the stake she kneeled downe and made her prayers to God That beyng done she rose vp and sayde good people I beleeue in God the father God the sonne and God the holy ghost three persons and one God ¶ The burnyng of Cicelie Ormes at Norwich ¶ The trouble and disturbance among good men and women at Lichfield AFter the death and Martyrdome of maistresse Ioyce Lewys a little aboue specified diuers good men and women in the same towne of Lichfield were vexed and in trouble before the Bishop and his Chauncellor for kissing the sayd Ioyce Lewys and drinking with her about the tyme of her death the names of which persones were these Ioane Loue Elizabeth Smith Margaret Biddell Helene Bouring Margaret Cootesfote Nich. Bird Ioh. Hurlstone and his wyfe Agnes Glyn Agnes Glouer Agnes Penyfather c. These with other were produced to their examination before the Bishop his Chācellor for the cause aboue named and therefore adiudged for heretikes for that they did pray and drinke with the sayd maistresse Lewys but especially Agnes Penyfather sustained the most trouble for that she accompanied the sayde Ioyce Lewys goyng to her death Whiche Agnes beyng examined further of the sayd Bishop what words she had spoken to two priestes of the church of Lichfield called Iohn Adye and Iames Foxe concernyng the sayd Ioyce Lewys after her burnyng sayd as followeth that she beyng asked by the said two priests beyng at her fathers house in the Citie of Lichfield at such tyme as she came frō the burning of the sayd Ioyce Lewys wherefore shee the sayd Agnes did weep for such an heretike meanyng Ioice Lewys whose soule sayd they was in hell the sayd Agnes Penyfather to the demaund made this aunswer that she thought the sayde blessed Martyr to bee in better case then the sayde two Priestes were With the which wordes she beyng charged and willed to submit her selfe as the other had done aboue rehersed to such penaunce as they should inioyne vnto her refused so to do and therfore was commaunded to close prison the shiriffes beyng charged with her vnder payne of one hundred poundes that none should haue any accesse vnto her At length at the perswasion of her friendes shee was compelled to doe as the other had done before And thus much concernyng thyngs done at Lichfield ¶ The Persecution and crueltie exercised by the Papistes in the Diocesse of Chichester ANd now from Lichfield to come to Chichester although we haue but little to report thereof for lacke of certaine relation and recordes of that countrey yet it seemeth no little trouble and persecution there also to haue raged as in other countreys For what place was there almost in all the Realme where the Popes ministers did not besturre them murtheryng some or other as in the Acts of this ecclesiastical history may sufficiently appeare Wherfore as this plague of the popes tiranny was generall to all other people and countries of England so likewyse in the Diocesse of Chichester diuers and many there were condemned and martyred for the true testimony of righteousnesse within the compasse of Queene Maries raigne In the number of whom were these Martyrs Iohn Foreman of Estgrimsted Iohn Warner of Berne Christian Grouer of the Archdeaconry of Lewys Thomas Athoth Priest Thomas Auyngton of Erdinglie Dennis Burgis of Buxsted Thomas Rauensdale of Rie Iohn Milles of Hellinglegh Nich Holden of Withiam Iohn Hart of Withiam Margery Morice of Hethfield Anne Trie of Estgrenested Iohn Oseward of Woodmancote Thomas Harland of Woodmancote Iames Morice of Hethfield Tho. Dougate of Estgrenested Iohn Ashedon of Ketherfield The greatest doers against these godly and true faithfull Martyrs and sitters vpon their condemnation were these Christopherson the Bishop after Day Rich. Brisley Doctour of Lawe and Chauncellour of Chichester Rob. Taylor Bacheler of Lawe his Deputy Tho. Paccard Ciuilian Anth. Clarke Albane Langdale Bach. of Diuinitie c. ¶ The examination of Thomas Spurdance one of Queene Maries seruaunts before the Chauncellour of Norwich THe Bishops Chauncellour did aske me if I had bene with the priest and confessed my sinnes vnto him And I sayd no I had confessed my sinnes to God and God sayeth In what hower so euer a sinner doth repent and be sory for his sinnes and aske hym forgeuenes willyng no more so to doe he will no more recken his sinne vnto him and that is sufficient for me Then sayd the Chancellor Thou deniest the Sacrament of penance I said I deny not penance but I deny that I shoulde shew my sinnes vnto the priest Then sayd the Chancellor that is a deniyng of the sacrament of penance Write this Article Haue you receiued the blessed sacrament of the aulter sayd he at this tyme of Easter And I sayd no. And why haue ye not sayth he I said I dare not meddle with you in it as you vse it Why do not we vse it truly sayd he I sayde no for the holy supper of the Lord serueth for the Christen congregation and you are none of Christes members therfore I dare not meddle with you least I be like vnto you Why are wee none of Christes members sayde the Chancellor I sayd because you teache lawes contrary to Gods lawe What lawes are those sayd he I sayd these 3. articles that you sweare the people vnto here be false and vntrue and you do euill to sweare the people vnto them Then sayd hee Good people take no heede vnto hys words for he is an heretike teacheth you disobedience and so he would no more speake of that matter Then said he how beleuest thou in the blessed Sacrament of the aultar doest thou not beleeue that after it is consecrated it is the very same body that was borne of the virgin Mary I sayd no not the same body in substance for the same body hath a substance in flesh bloud and bones and was a bloudy sacrifice and this is a dry sacrifice And I sayd
of God and whosoeuer commandeth lawes contrary to Gods laws I may not do them for losing of my soule but rather obey God then man And he sayd why doest thou not these lawes theÌ„ are they not agreeable to Gods law And I sayd no you cannot prooue them to bee Gods lawes Yes sayth he that I can Then sayd I if you can prooue me by the word of God that you should haue any grauen Images made to set in your churches for lay mens bookes or to worship God by them or that you should haue any Ceremonies in your church as you haue prooue them by the word of God and I will do them Then sayde hee It is a good and decent order to furnishe the Church as when you shall goe to dinner you haue a clothe vppon the table to furnish the Table before the meate shall come vppon it so are these ceremonies a comely decent order to be in the Church among Christian people These sayd I are inuentions and imaginations out of your owne braine without any worde of God to prooue them For God sayth looke what you thinke good in your owne eyes if I commaund the contrary it is abhominable in my sight And these ceremonies are agaynst Gods lawes For S. Paul sayth they be weake and beggerly rebuketh the Galathians for doyng of them Well sayd he If you will not do them seyng they bee the lawes of the realme you are an heretike and disobedient and therefore come home agayne and confesse your fault with vs that you haue bene in errour c. Wyll you doe so And I sayd no I haue bene in no error for the spirituall lawes were neuer trulier set forth then in my maister K Edwards tyme and I trust vnto God I shall neuer forsake them whiles I lyue Then came a Gentleman to me and sayd are ye wiser then all men and haue ye more knowledge then all men will you cast away your soule willingly my Lord and other men also woulde fayne you woulde saue your selfe therfore chuse some man where you will eyther spirituall or temporall and take a day my Lord wyll geue it you Then sayd I if I saue my lyfe I shall loose it and if I loose my lyfe for Christes sake I shall finde it in lyfe euerlasting And if I take a day wheÌ„ the day commeth I must say then euen as I do now except I will lye and therfore that needeth not Well then haue him away sayd the Bishop This aboue named Thomas Spurdance was one of Queene Maries seruauntes and was taken by two of his fellowes the sayd Queenes seruauntes named Iohn Haman otherwise called Barker and George Loosâ—n both dwelling in Codman in the Countie of Suffolke who caried hym to one maister Gosnall dwellyng in the sayd Codnam and by hym he was sent to Bury where he remayned in prison and afterward burned in the moneth of Nouember ¶ The story and Martyrdome of three constant witnesses of Christ. NOt long after the Martyrdome of the two good women at Colchester aboue named were three faythfull witnesses of the Lordes Testament tormented and put to death in Smithfield at London the 18. of Nouemb. in the yeare aforesayd whose names hereafter follow Iohn Hallyngdale William Sparow Richard Gybson Which three were produced before Boner B. of London the v. day of Nouem 1557. and had by hym and his Officers certaine Articles ministred the summe whereof hereafter followeth * Articles ministred by Boner vnto Iohn Hallingdale FIrst that the sayd Iohn Hallyngdale is of the Diocesse of London and so subiect to the iurisdiction of the Bishop of London Secondly that the sayd Iohn before the tyme of the raigne of K. Edward the 6 late K. of England was of the same fayth and religion that was then obserued beleeued taught set forth in the realme of England Thirdly that duryng the raigne of the sayd K. Edward the 6. the said Iohn Hallingdale vppon occasion of the preachyng of certaine ministers in that tyme did not abide in his former fayth and religion but did depart from it and so did and doth continue till this present day and so determineth to do as he sayeth tyll his lyues ende Fourthly that the sayd Iohn Hallyngdale hath thought beleeued and spoken diuers tymes that the sayth religion and ecclesiasticall seruice receiued obserued vsed now in this realme of England is not good and laudable but agaynst Gods commaÌ„dement and word especially concernyng the Masse and the seueÌ„ Sacraments and that he the sayd Iohn wil not in any wyse conforme hymselfe to the same but speake and thinke agaynst it duryng his naturall lyfe Fiftly that the sayd Iohn absenteth himselfe continually froÌ„ his owne Parish church of S. Leonards neyther hearing Mattins Masse nor Euensong nor yet confessing his sinnes to the Priest or receiuyng the Sacrament of the aultar at his hands or in vsing other Ceremonies as they are nowe vsed in this Churche and realme of England and as he remembreth he neuer came but once in the parish church of S. Leonard and careth not as hee sayth if he neuer come there any more the seruice beyng as it is there and so many abuses being there as he saith there are especially the Masse the Sacraments and the ceremonies and seruice set forth in Latine 6. Sixtly that the sayd Iohn when his wife called Alyce was brought in bed of a man child caused the said child to be christened in English after the same maner and forme in all poyntes as it was vsed in the time of the reigne of king Edward the 6. aforesayd and caused it to be called Iosue would not haue the sayd child christened in Latin after the forme and maner as it is nowe vsed in the Church and Realme of Englande nor will haue it by his will as he sayth to be confirmed by the Byshop Unto all whiche Articles the sayde Iohn Hallingdale made aunswere confessing them all and euery part of theÌ„ to be true and saying that he would not reuoke hys sayde aunsweres but stand vnto them according as it was in euery Article aboue written Furthermore the sayde Iohn Hallingdale being demaunded by the sayde Boner whether he did firmely beleue that in the sacrament commonly called the sacrament of the aultar there is really and truely the very body and bloud of our Sauiour Christ or nor made answere that he neither in the time of the sayd king Edward 6. nor at that present did beleue that in the sayd Sacrament there is really the very body and bloud of Christ. For he sayd that if he had so beleued he would as other had done haue receiued the same which he did not because he had and then did beleue that the very body of Christ is onely in heauen and no where els And furthermore the sayd Ioh. Hallingdale sayd that CraÌ„mer Latimer Ridley Hooper and generally all that of late haue bene burned for heretickes were
taught What can I do more Consider with your selues that I haue done it for the confirmation of Gods trueth Pray that I may continue vnto the end The greatest part of the assault is paste I prayse my God I haue in all my assaultes felt the present ayde of my God I geue him most harty thankes therefore Looke not backe nor be ye ashamed of Christes Gospell nor of the bonds I haue suffered for the same thereby ye may be assured it is the true word of God The holy ones haue bene sealed with the same marke It is no time for the losse of one man in the battell for the campe to turne backe Vp with mennes hartes blowe downe the dawbed walles of heresies Let one take the Banner and the other the Trumpette I meane not to make corporall resistaunce but pray and ye shall haue Elias defence and Elizeus company to fight for you The cause is the Lordes Nowe my brethren I can write no more time will not suffer and my harte with panges of death is assaulted but I am at home with my God yet aliue Pray for me salute one another with the holy kisse The peace of god rest with you all Amen From Newgate prison in haste the day of my condemnation Iohn Rough. An other letter of Iohn Rough written vnto the Congregation two dayes before he suffered THe spirite of all consolation be with you ayde you and make you strong to runne to the fight that is layde before you wherewithall God in all ages hath tryed hys elect and hath found them worthy of himselfe by copling to theyr head Iesus Christ in whome who so desireth to liue Godly the same must needes suffer persecution For it is geuen vnto them not onely to beleeue but also to suffer And the Seruaunt or Scholer can not be greater then his Lord or Mayster but by the same way the head is entered the members must folow no life is in the members which are cutte from the body likewise we haue no life but in Christ for by him we liue moue and haue our being My deare sonne now departing this life to my great aduauntage I make chaūge of mortality with immortality of corruption to put on incorruption to make my body like to the corne cast into the ground which except it die first it can bring forth no good fruite Wherefore death is to my great vauntage for therby the body ceaseth from sinne and after turneth into the first originall but after shall be chaunged and made brighter then the Sonne or Moone What shall I write of this corporall death seeing it is decreed of God that all men shall once die happy are they that die in the Lord which is to dye in the fayth of Christ professing and confessing the same before many witnesses I prayse my God I haue passed the same iourney by manye temptations the deuill is very busye to perswade the world to entise with promises and fayre wordes which I omitte to write least some might thinke I did hunt after vayne glorye whiche is farthest from my hart Lastly the daunger of some false brethren who before the Byshop of London purposed to confesse an vntrueth to my face yet the God that ruled Balaam moued theyr hartes where they thought to speake to my accusation hee made them speake to my purgation What a iourney by Gods power I haue made these eight dayes before this date it is aboue flesh and bloud to beare but as Paule sayth I may do all thinges in hym which worketh in me Iesus Christ. My course brethrē haue I run I haue fought a good fight the crowne of righteousnes is layd vp for me my daye to receiue it is not long too Praye Brethren for the enemye doth yet assaulte Stande constaunt vnto the ende then shall you possesse your Soules Walke worthely in that vocation wherein you are called Comfort the Bretheren Salute one another in my name Be not ashamed of the Gospell of the Crosse by me preached nor yet of my suffering for with my bloud I affirme the same I go before I suffer first the bayting of the Butchers Dogges yet I haue not done what I should haue done but my weaknes I doubt not is supplied in the strēgth of Iesus christ and your wisedomes learning will accept that small talent which I haue distributed vnto you as I trust as a faythfull stewarde and if what was vndone impute that to my frayltye and ignoraunce and with your loue couer that which is and was naked in me God knoweth ye all are tender vnto me my hart bursteth for the loue of you Ye are not without your great pastor of your soule who so loueth you that if men were not to bee sought out as God be praysed there is no want of men he would cause stones to minister vnto you Cast your care on that Rock the wind of temptation shall not preuayle fast and praye for the dayes are euill Looke vp with your eyes of hope for the redemption is not farre off but my wickednesse hath deserued that I shall not see it And also that which is behind of the bloud of our brethren which shall also be layd vnder the aulter shall crye for your reliefe Time wil not now suffer me to write longer Letters The spirite of God guid you in and out rising sitting couer you with the shadow of his winges defend you agaynst the tyrannye of the wicked and bring you happely vnto the Porte of eternall felicitye where all teares shall be wyped from your eyes and you shall alwayes abyde wyth the Lambe Iohn Rough. ¶ Margaret Mearing Martyr IT is declared that in the companye of Iohn Roughe was burned one Margaret Mearyng who as the Register maketh mention was at one time and day brought wyth the sayde Rough foorth to examination where the Byshop hauynge no priuate matters to charge her withall did the eightenth daye of December obiecte agaynste her those common and accustomable Articles mentioned before pag 1585. To which she aunswered as followeth FIrst that there is here in earth a catholicke Churche and that there is the true fayth of Christ obserued and kept in the same Church 2 Item that there were onely two sacramentes in the Church namely the sacrament of the bodye and bloud of Christ and the sacrament of Baptisme 3 Item that she was baptised in the fayth beliefe of the sayd Church renouncing there by her Godfathers and Godmothers the Deuill and all his workes c. 4 Item that when she came to the age of fouretene yeares shee did not knowe what her true beliefe was because shee was not then of discretion to vnderstande the same neyther yet was taught it 5 Item that she had not gone from the catholicke fayth at any time but she sayde that the Masse was abhominable before the sight of God and before the sight of all true Christian people and that it is the
parties I thought here to communicate to the Reader for him to iudge thereof as God shall rule hys mynd The matter is this The day before thys Simson was condemned he being in the stockes Cloney his keeper commeth in with the keies about 9. of the clocke at night after his vsuall maner to view hys prison and see whether all were present who when he espyed the sayd Cutbert to be there departed agayne locking the dores after him Within two houres after about eleuen of the clocke towarde midnighte the sayd Cutbert whether being in a slumber or beyng awake I cannot say heard one comming in first openyng the outwarde dore then the seconde after the thyrd dore and so looking into the sayd Cutbert hauing no Candell or Torche that he could see but geuing a brightnesse and light most comfortable and ioyfull to hys hart saying Ha vnto him and departed agayne Who it was hee coulde not tell neither I dare define This that he saw he hymselfe declared foure or fiue tymes to the sayd Mayster Austen and to other At the sight whereof hee receiued suche ioyfull comfort that he also expressed no little solace in telling and declaring the same Articles seuerally ministred to Cutbert Simson the xix of March with his aunsweres also to the same annexed FIrst that thou Cutbert Simson art at this present abidinge within the Cittie and Dioces of London and not out of the iurisdiction of the bishop of Rome Item that thou within the Cittie and Diocesse of London hast vttered many times and spoken deliberately these wordes and sentences following videlicet that though thy parentes auncestours kinsefolkes and friendes yea and also thy selfe before the time of the late schisme here in this realme of Englande haue thought and thoughtest that the fayth and religion obserued in times past here in this Realme of Englande was a true fayth and religion of Christ in all poyntes and Articles though in the Churche it was set foorthe in the Latine tongue and not in Englishe yet thou beleuest and sayest that the faythe and religion now vsed commonly in the Realme not in the Englysh but in the Latine tongue is not the true faythe and religion of Christ but contrary and expressely agaynst it Item that thou within the sayde Cittie and Dioces of London hast willingly wittingly and contemptuously done spoken agaynst the Rites and the Ceremonyes commonlye vsed here tbrough the whole realme and obserued generally in the Churche of England Item that thou hast thought and beleued certaynlye and so within the Dioces of London hast affirmed and spoken delyberateâ—y that there bee not in the Catholicke Churche seuen Sacramentes nor of that vertue and efficacie as is commonly beleued in the churche of England them to be Item thou hast likewise thought and beleeued yea and so within the Cittie and Dioces of London spoken and deliberately affirmed that in the sacrament of the aultar there is not really substantially and truely the very body and bloud of our sauiour Iesus Christ Item that thou hast beene and to thy power arte at this present a fauourer of all those that eyther haue beene here in this Realme heretofore called heretickes or els conuented condemned by the Ecclesiasticall Iudges for heretickes Item that thou contrary to the order of this Realme of Englande and contrary to the vsage of the holy Churche of this Realme of England hast at sundry tymes and places within the Citye and Dioces of London beene at assemblyes and conuenticles where there was a multitude of people gathered together to hâ—are the Englishe seruice sayed which was set forth in the late yeares of King Edward the sixte and also to heare and haue the Communion booke reade and the Communion ministred both to the sayd multitude and also to thy selfe and thou hast thought and so thinkest and hast spoken that the sayd Englishe seruice and Communion booke and all thinges conteyned in eyther of them was good and laudable and for such thou diddest and doest allowe and approue eyther of them at this present * The aunswere of the sayd Cutbert to the foresayd articles VNto all which articles the sayd Cutbert Simson aunswered thus or the lyke in effecte To the 1 2 3.4 5. and 6. article he confessed them to be true in euery parte thereof To the 7. article he sayd that he was bounde to aunswere vnto it as he beleeueth ¶ A letter of Cutbert Simson written to his wyfe out of the Colehouse DEarely beloued in the Lorde Iesus Christe I can not write as I doe wishe vnto you I beseeche you with my soule committe your selfe vnder the mighty hande of our God trusting in his mercye and hee will surely helpe vs as shall be moste vnto his glory and oure euerlasting comforte being sure of this that hee wyll suffer nothing to come vnto vs but that whiche shall bee moste profitable for vs. For it is either a correction for our sinnes or a tryall of oure faythe or to set forthe his glorye or for altogether and therefore must needes be well done For there is nothing that commeth vnto vs by fortune or chaunce but by oure heauenlye Fathers prouidence And therefore praye vnto oure heauenly Father that he will euer geue vs his grace for to consider it Let vs geue hym moste hartye thankes for these his fatherly corrections for as many as hee loueth hee correcteth And I beseech you nowe bee of good cheare and compte the Crossâ— of Chryste greater ryches then all the vayne pleasures of Englande I do not doubt I prayse God for it but that you haue supped wyth Chryste at his Maundie I meane beleeue in hym for that is the effecte and then muste you drynke of hys cuppe I meane hys Crosse for that doth the cuppe signifie vnto vs. Take the Cuppe wyth a good stomacke in the name of GOD and then shall you be sure to haue the good wyne Chrystes bloude to thy poore thirstie soule And when you haue the wyâ—e you muste drinke it out of this cuppe Learne this when you come to the Lordes supper pray continually In all thinges geue thankes In the name of Iesus shall euery knee bowe Cutbert Simson Hugh Foxe Iohn Deuenishe WIth Cutbert likewise was apprehended and also suffered as is before mentioned Hugh Foxe and Iohn Deuenish Who being brought into their examinations with the sayd Cutbert before Boner Byshoppe of London the xix day of March had articles and Interrogatories to them ministred by the sayd officer albeit not al at one time For first to the sayd Cutbert seuerall Articles were propounded then other articles in generall wer ministred to them altogether The order and maner of which articles now ioyntly to them ministred here follow with their aunsweres also to the same annexed to be seene * Articles generally ministred to them all three together the sayd xix day of March with theyr answeres to the same annexed AFter
these articles thus ministred and layd to Cutbert Simson with his aunsweres likewise vnto the same the Bishop calling them altogether obiected to them other positions and articles the same whiche before are mentioned in the story of Bartlet Greene. pag. 1736. onely the 8. Article out of the same omitted and excepted which Articles because they are already expressed in the page aboue mentioned we neede not here to make anye newe reporte thereof but onely referre the Reader to the place assigned ¶ The aunsweres generall of Cutbert Simson Hugh Foxe and Iohn Deuinishe to the Articles by the Bishop to them generally proposed TO the first Article they all aunswered affirmatiuely but Iohn Deuenishe added that that Churche is grounded vpon the Prophetes and Apostles Christe being the head corner stone and how in that Churche there is the true fayth and religion of Christ. To the second Article they all confessed and beleeued that in Christes Catholicke Churche there are but two Sacramentes that is to witte Baptisme and the supper of the Lord otherwise they do not beleue the contentes of this Article to be true in any part therof To the 3. Article they all aunswered affirmatiuely To the 4. Article they all aunswered affirmatiuely ¶ Three godly Martirs burned in Smithfield To the sixt Article they al answered and denied to acknowledge the authoritie of the sea of Rome to be lawfull and good eyther yet his religion To the seuenth Article they all aunswered affirmatiuely that they haue and will doe still while they liue and Iohn Deuinishe adding thereto sayde that the sacrament of the aultar as it is now vsed is no sacrament at all To the 8. Article they all confessed and beleued all thynges aboue by them acknowledged and declared to be true and that they be of the Dioces of London and iurisdiction of the same These three aboue named persons and blessed witnesses of Iesus Christ Cutbert Foxe and Deuenish as they were altogether apprehended at Islington as is aboue declared so the same all three together suffered in Smithfield about the xxviii day of March in whose perfect constancie the same Lorde in whose cause and quarrell they suffered giuer of all grace and gouernour of all thinges be exalted for euer Amen ¶ The suffering and Martyrdome of William Nichole put to death by the wicked hands of the papistes at Herefordwest in Wales WE finde in al ages from the beginning that Sathan hath not ceassed at all times to molest the Churche of Christ with one affliction or other to the tryall of theyr fayth but yet neuer so aparauntly at anye time to all the worlde as when the Lorde hath permitted him power ouer the bodyes of hys saynctes to the shedding of theyr bloud and peruerting of religion for then sleepeth he not I warrant you from murdering of the same vnlesse they will fall downe with Achab and Iesabell to worship him and so kill and poyson their owne soules eternally as in The burning of W. Nicole at Herefordwest in Wales these miserable latter dayes of Queene Mary we haue felt heard and seene practised vppon Gods people Amonge whome wee finde recorded an honest good simple poore man one William Nicole who was apprehended by the Champions of the pope for speaking certayne wordes agaynst the cruell kingdome of Antichriste and the ninth day of Aprill 1558. was butcherly burnt and tormented at Herefordwest in Wales where he ended his life in a most happy and blessed state and gloriously gaue his soule into the handes of the Lorde whose goodnes bee praysed for euer Amen This William Nicoll as we are informed was so simple a good soule that many esteemed him half foolish But what he was we know not but this are we sure he died a good man and in a good cause what soeuer they iudge of hym And the more simplicitie of feeblenes of wit appeared in him the more beastly and wretched dothe it declare their cruell tyrannicall acte therin The Lord geue them repentaunce therefore if it bee his blessed will Amen Amen The Martyrdome of William Seaman Thomas Carman and Thomas Hudson put to death by the persecuting papists at Norwich in the county of Norfolke IMmediately after William Nicoll succeeded in that honourable and glorious vocation of Martyrdome three constaunt godly menne at Norwiche in Northfolk who were cruelly and tyrannically put to death for the true testimony of Iesus Christ the xix of May. an 1558. Whose names be these William Seaman Thomas Carman Thomas Hudson The sayde William Seaman was an Husbandman of the age of xxvi yeares dwelling in Mendlesham in the county of Suffolke who was sūdry sought for tymes by the commandement of Sir Iohn Tirrell knight at laste he himselfe in the night searched his house and other places for him notwithstanding hee somewhat mist of his purpose God be thanked Then he gaue charge to hys Seruauntes Robert Baulding and Iames Clarke wyth others to seek for him Who hauing no officer went in the euening to hys house where he being at home they took him and caryed him to theyr Mayster Syr Iohn Tirrell This Baulding being Seamans nighe neighbour and whome the sayde Seaman greatly trusted as a speciall friend notwithstanding to doe hys Mayster a pleasure now became enemy to hys chiefe friend and was one of the busiest in the taking of him Now as they were goyng to cary hym to theyr Mayster Syr Iohn Tyrrell in the night it is credibly reported that there fell a lyghte betweene them out of the element and parted them Thys Baulding being in company with the rest when the light fell and albeit he was then in hys best age yet after the time neuer enioyed good daye but pyned away euen vnto the death Well for all that straunge sight as I sayd they caried him to theyr Mayster Who when he came asked him why he would not goe to Masse and to receaue the sacrament and so to worship it Unto which William Seaman aunswered denying it to bee a sacrament but sayde it was an Idoll and therefore would not receaue it After whiche wordes spoken sir Iohn Tirrel shortly sent hym to Norwiche to Hopton then Bishop and there after conference and examination had with him the bishop read his bloudy sentence of condemnation agaynst him and afterward deliuered him to the secular power who kepte him vnto the day of Martyrdome This sayd William Seaman left behynde him when he dyed a wife and three children very young and wyth the sayd young children hys wife was persecuted oute of the sayde towne also of Mendlesham because that shee would not go to heare Masse and all her corne and goods seased and taken awaye by Mayster Christopher Coles officers he being Lorde of the sayd towne Thomas Carman who as is sayd pledged Richarde Crashfield at hys burning and thereupon was apprehended being prisoner in Norwiche was about
Boner certayne articles were ministred in this effect as followeth Articles FIrst that ye being within the Cittye and Dyoces of London haue not according to the commō custome of the catholick churche of this realme of Englande come to your owne parishe churche nor yet to the Cathedrall church of this citie and diocesse of London to heare deuoutly and christianly the Matins the Masse the Euensong song or sayd there in the Latine toung after the common vsage and maner of the church of this realme 2. Second that ye haue not come to any of the said churches to pray to goe in procession or to exercise your selues there in godly and laudable exercises 3. Thirde yee haue not conformed your selues duely to all the laudable customes rites and Ceremonies of anye the sayde churches 4. Fourth ye haue not bene confessed at due times and places to your owne curate of your sinnes 5. Fifth yee haue not receiued at your sayd Curates handes as of the minister of Christ absolution of your sinnes 6. Sixt ye haue not at due times and places of your Curate receiued reuerently and duely the sacrament of the altar 7. Seuenth yee haue not faithfully and truely beleeued that in the said sacrament of the altar there is really and truely the very body and bloud of Christ. 8. Eight yee haue not by your mouthe nor otherwise by your deede expressed or declared in any wise that ye without wauering or doubting doe thinke and beleeue that the faith and religion now obserued in the church of England is a true faith and religion in all poyntes 9 Ninthe yee haue not made any signification that yee doe in deede approoue or allowe in any wise the common seruice in Latine heere obserued and kepte in the Church of this Realme of Englande 10. Tenth ye haue not beleeued nor doe beleeue at this present that the seruice in Latine commonly vsed and obserued in the Churche of this realme is good and lawfull and not against the woorde of God 11. Eleuenth yee haue in times past liked allowed and approued as good and godly and so do like alow and approue at this present the seruice in English the bookes of Common prayer the bookes of Communion the religion setforth and vsed in the time of king Edward the sixt especially as it was set forthe and vsed in the latter daies of the said king Edward 12. Twelfth ye haue in times past bene very desirous and so are at this present that the sayde English seruice the sayde booke of common praier the sayd booke of communion and the sayd religion and faith so set foorth and vsed in King Edwardes time might nowe againe be restored set foorth and vsed and youre selfe freely at your libertie without anye restraint or lets to vse it and also in all poyntes and things to doe therein as ye did especially in the latter daies of the said Edward the sixt 13. Thirtene yee haue of late bene charitably sent to from me the Bishop of London and also by mouth exhorted that where of late yee did leaue your Churches and went in the time of diuine seruice into the fieldes and prophane places to reade English Psalmes and certaine English bookes ye wold leaue of that and being out of prisone and at your libertie come in to youre owne parish churches there to heare Mattens Masse and Euensong after the common order of the churches of this realme to make due confession of your sinnes to your owne curate and receiue at his handes as of the minister of Christ hauing therein sufficient authoritie absolution of your sinnes heare Masse receiue the Sacrament of the altare with a true faith according to the beliefe of the catholicke church and obserue all other the rites and customes of the saide catholicke churche vsed in thys realme of England aswell in going in procession after the crosse as also otherwise generally 14. Fourtene ye being so required haue refused and do refuse so to do saying amongst other vaine and light wordes that forasmuch as yee were imprisoned by the space of sixe weekes not knowing wherewith you were charged your petition should be and was that yee might first aunswere to your former cause and then ye would be ready to answere me the said bishop to al that by me should be laid to your charge Unto the which Articles all the forenamed 7. onely Reinold Eastland excepted made answer in effect as here after followeth The aunsweres of the forenamed persons to the Articles aforesayde 1. TO the first article they aunsweared affirmatiuely Roger Holland adding that hee came not to their Latine seruice these two yeares before Mathewe Ricarby added that he came not to churche since Latine seruice was renewed because it is against the woorde of God and Idolatrie committed in creeping to the crosse Henry Pond added if hee had licence then to goe to church he woulde 2. To the 2. Article they all aunsweared affirmatiuelye Henrye Ponde adding as in the first Article Iohn Floyd adde that the Latine seruice then vsed was set vp by man and not by God this he learned he sayd in king Edwardes daies which he beleued to be true Robert Southam added that he refused to come to churche because it is furnished with idoles and because the sacrament of the altar he beleeued to be an idoll 3. To the 3. Article they all aunsweared affirmatiuely For they sayd that the customes rites and ceremonies of the church then vsed are not agreeable to Gods woord 4 5. To the 4 and 5. Articles they all answeared affirmatiuely adding that they beleeued no Priest hath power to remit sinne 6. To the 6. Article Ihon Holiday Henry Ponde and Robert◠Southam aunsweared that since the Queenes maiesties raigne but Robert Southam added not for 10. yeares before he had receiued the Sacrament of the altar either at their Curates hands or any other Priest Ihon Floyde Mathewe Ricarby and Roger Holland answeared affirmatiuely adding in effecte that the Sacrament of the altare is no Sacrament approoued by the worde of God c. 7. To the 7. Article they all confessed the contentes thereof to be true in euery part Henry Ponde adding that he knoweth not nor beleeueth any such Sacrament called the Sacrament of the altare but confesseth the Sacrament of the Lordes Supper and beleeueth that to be approoued Iohn Floyde added that those that kneele and worship the Sacrament of the altare committe idolatrie c. 8.9.10 To the 8 9.10 Articles they all confessed the contentes of those Articles to be true But Iohn Holiday Henry Pond and Iohn Floyd added that they do allow the Latine seruice for thē that vnderstandeth the same so farre as it agreeth with Gods word For some parte thereof is not agreeable to Gods woorde they sayd but to such as do not vnderstand the sayd seruice in Latine they doe not allowe it for it doeth not profite them Robert Southam added and sayd that it was a fond
To this he aunswereth that Baptisme is not administred at this present so as it was in the Apostles tyme for that it is not ministred in the English tongue 2. Item we articulate that the church of God doth beleue and hold that in the sacrament of thankesgeuyng after the words of consecration pronounced of the priest the true and naturall body of Christ is present really He answereth that he beleueth not that in the sacrament is conteined the body and bloud of our sauiour Iesu Christ saying this is the marke that ye shoote at 3. Item we articulate that the church holdeth and beleeueth that confirmation is a sacrament in the church and that by imposition of hands of a Bishop commeth grace He aunswered that he knoweth not whether that confirmation be a Sacrament or not and whether the Bishop geueth grace or not hee knoweth not the order and fashion of ministration 4. Item we articulate that penaunce is a Sacrament in the Church and that by auricular confession and absolution pronounced by the priest sinnes be forgeuen He answered negatiuely denying sinnes to be forgeuen by absolution pronounced of a priest and that it is not necessarye for a man to recite all his sinnes to a priest 5. Item we articulate agaynst thee that the Church doth beleeue and hold the same authoritie to bee now in the Churche which Christ gaue to his Apostles He answered negatiuely for that the Churche hath not the same power and strength to worke 6. Item we articulate that the Church beleueth and holdeth that the order of ministers now beyng in the church of Christ is instituted of Christ himselfe He answered that he beleueth not the bishops to be the successors of the Apostles for that they be not called as they were nor haue that grace 7. Item we articulate that the churche beleeueth and holdeth the Pope to be supreme head in the Church and the Vicare of Christ in earth He answered that it is not the Pope but it is the deuill that is supreme hed of the church which you speake of 8. Item we articulate that the church doth hold and beleeue that it is necessary to be baptised He denied not the same 9. Item we articulate that the church doth hold and beleeue that there is purgatory and that the soules of the dead bee relieued with the almes and prayers of the liuyng He answereth and sayth as touching purgatory hee will not beleeue as their church doth beleeue 10. Item we articulate that the church holdeth and beleueth that Matrimony is a sacrament of the Church He aunswered that he will not say that Matrimony is a Sacrament but to bee a sacrate order and signe of an holy thyng c. Moreouer hapning into the mention of Martine Luther he sayd that the sayd Martine Luther dyed a good christen man whose doctrine and lyfe he did approoue and allowe Thus haue ye the articles ministred by the Bishop also the answers of the sayd M. Benbrige vnto the same for the which he was then condemned and after brought to the place of Martyrdome by the shiriffe called sir Rich. Pecksall where as he stāding at the stake began to vntie hsi pointes and to prepare himselfe Then hee gaue hys gowne to the keeper beyng belyke his fee. His Ierkin was laid on with gold lace faire and braue which he gaue to Sir Richard Pecksall the high shiriffe His cap of veluet he tooke of from his hed and threw it away Then lifting his mynd to the Lord he made his prayers That done beyng now fastened to the stake D. Seaton willed him to recant and he should haue his pardon but when he saw it preuailed not to speake the said dreamyng and doltish Doct. willed the people not to pray for him vnlesse he would recant no more then they woulde pray for a dog M. Benbrige standyng at the stake with his handes together in such maner as the Priest holdeth hys handes in his memento the sayd D. Seaton came to hym agayne and exhorted hym to recant vnto whome he sayde away Babilonian away Then sayd one that stoode by Sir cut out his tongue an other beyng a temporall man rayled on hym worse then Doct. Seaton did a great deale who as is thought was set on by some other The burning of Thomas Benbrige Gentleman The vniust execution and Martyrdome of foure burned at S. Edmunds Bury IN this yeare aforesaide which was the last of Queene Maries raigne D. Hopton beyng B. of Norwich and D. Spenser bearing the roume of his Chauncellor about S. Iames tyde at S. Edmunds bury were wrongfully put to death foure christian martyrs to wit Iohn Cooke a Sawyer Rob. Myles aliâs Plummer a Shereman Alexander Lane a Wheelewright Iames Ashley a Bacheler The examination of these forenamed persones beyng seuerally called before the B. of Norwich Sir Edward Walgraue with others was partly vppon these articles followyng First sir Edward Walgraue called Ioh. Cooke to him and said How fortuneth it that you go not to church Iohn Cooke sayd I haue bene there Sir Edward said what is the cause that you goe not thither now in these dayes Iohn Cooke said because the sacrament of the aultare is an abhominable Idol and saith he the vengeaunce of God will come vpon all them that do maintaine it Sir Edward said O thou ranke traitor if I had as good commission to cut out thy tong as I haue to sit here this day thou shouldst be sure to haue it cut out Then cōmanded he the Constable to haue him away saying hee was both a traitor and a rebell Then he called Rob. Myles and said How fortuneth it that you go not to the church Rob. Myles answered because I will follow no false Gods Then said the B. who told thee that it is a God Then said Myles Euen you and such as you are Then the B. commaunded him aside to appeare before hym the next day Then he called Alexan. Lane before him asked him how it chanced that he would not go to the church He sayd that his conscience would not serue him so to doe Then sir Edward said How doest thou beleeue Then said Lane euen as it is written in Gods booke Then sir Edward commanded him to say his beliefe Then the said Lane being somewhat abashed said his beliefe to these words which he missed vnwares Borne of the virgin Mary Then sir Edward said What was he not born of the virgin Mary Yes sayd Lane I would haue said so Foure burned at S. Edmondsbury Nay said sir Edward you are one of Cookes scholers and so commanded him away and to come before him the next day After the lyke maner they passed also with Iames Ashley whom they warned the next day likewyse to appeare before them againe So in fine they appearing againe had
bene brought vp Wom. I haue vpon the sondayes visited the sermons and there haue I learned suche thinges as are so fixed in my brest that death shall not separate them Bish. O foolish woman who wil wast his breath vpoÌ„ thee or such as thou art But how chaunceth it that thou wentest away from thy husbande if thou were an honest woman thou wouldest not haue left thyne husband and children and runne about the country like a fugitiue Wom. Syr I laboured for my liuing And as my mayster Christ counselleth me when I was persecuted in one city I fled vnto another Bish. Who persecuted thee Wom. My husband and my children For when I woulde haue him to leaue Idolatry and to worship God in heauen he would not heare me but he with his children rebuked me and troubled me I fled not for whoredom nor for theft but because I would be no partaker with him his of that foule Idoll the Masse And whersoeuer I was as oft as I could vpon sondayes and holy dayes I made excuses not to go to the popish church Bish. Belike theÌ„ you are a good houswife to flee from your husband and also from the church Wom. My houswifry is but small but God geue me grace to go to the true church Bish. The true church what doest thou meane Woman Not your Popish Church full of Idolles and abominations but where three or foure are gathered together in the name of God to that Church wil I go as long as I liue Bish. Belike then you haue a Church of your owne Well let this mad woman be put down to prison vntil we send for her husband Wom. No I haue but one husband which is here already in this city and in prison with me from whom I will neuer depart and so theyr communication for that day brake of Blackstone and others perswaded the Bishop that she was a mazed creature and not in her perfect wit which is no new thing for the wisedome of God to appere foolishnes to carnall men of this world therfore they consulted together that she should haue liberty and go at large So the keper of the bishops prison had her home to his house where shee fell to spinning and carding and did all other worke as a seruant in the said kepers house went about the city when and whither she would and diuers had delight to talke with her And euer shee continued talking of the sacrament of the aultar Which of all thing they coulde least abide Then was her husband sent for but she refused to go home with him with the blemish of the cause and religion in defence wherof she there stood before the Bishop and the priestes Then diuers of the Priestes had her in handling perswading her to leaue her wicked opinion about the sacrament of the aultar the naturall body and bloud of our Sauiour Christ. But she made them aunsweare that it was nothing but very bread and wine and that they might be ashamed to say that a piece of bread should be turned by a man into the naturall body of Christ which bread doth vinow and Mice oftentimes do eate it and it doth â—ould is burned And sayde she Gods owne body wyll not be so handled nor kept in prison or boxes or aumbries Let it be your God it shall not be mine for my Sauiour sitteth on the right hand of God doth pray for me And to make that sacrameÌ„tal or significatiue bread instituted for a remeÌ„brance the very bodye of Christ and to worship it it is very foolishnes and deuillish deceit Now truly sayd they the deuill hath deceiued thee No sayd she I trust the liuing God hath opened mine eyes and caused me to vnderstand the right vse of the blessed sacrament which the true church doth vse but the false church doth abuse Then stept forth an old Frier and asked what she said of the holy Pope I sayd she say that he is Antichrist and the deuill Then they all laughed Nay sayde she you had more neede to weepe then to laugh to be sory that euer you were borne to be the chapleines of that whore of Babilon I defie him and all hys falshood and get you away froÌ„ me you do but trouble my conscience You would haue me folow your doinges I will first loose my life I pray you depart Why thou foolish woman sayd they we come to thee for thy profite and soules health O Lord God sayd she what profite riseth by you that teach nothing but lyes for trueth how saue you Soules when you preach nothing but damnable lyes and destroy soules How prouest thou that sayd they Do you not damne soules sayd she when you teache the people to worship Idolles Stockes and Stones the worke of mens handes and to worship a false GOD of your owne making of a piece of breade and teach that the Pope is Gods Uicar and hath power to forgeue 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 Christes bodye was a Sacrifice once for all Doe you not teach the people to number theyr sinnes in your eares and say they be damned if they confesse not all when Gods word sayth Who can number hys sinnes Do you not promise them Trentals and Diriges masses for soules and sell your prayers for money and make them buy pardons and trust to such foolish inuentions of your owne imaginations Do you not altogether against God Doe you not teache vs to pray vpon Beades and to pray vnto Sayntes and say they can pray for vs Do you not make holy water and holy bread to fray Deuils Doe you not a thousand more abhominatioÌ„s And yet you say you come for my profite and to saue my soule No no one hath saued me Farewell you with your saluation Muche other talke there was betwene her and them which here were too tedious to be expressed In the meane time during this her monethes libertye graunted to her by the Byshop which we spake of before it happened that she entring in saynt Peters Church beheld there a cunning Dutchman how he made new noses to certayne fine Images whiche were disfigured in Kyng Edwardes time What a madde man art thou sayde she to make them new noses which within a few dayes shall all lose theyr heades The Dutchman accused her layde it hard to her charge And she sayd vnto him Thou art accursed and so are thy Images He called her Whoore. Nay sayd she thy Images are Whoores and thou art a Whore hunter for doth not GOD say You go a whoryng after straunge Gods figures of your owne making and thou art one of them Then was she sent for and clapped fast and from that time she had no more liberty Duringe the time of her imprisonment diuers resorted to her to visit her some sent of the byshop some of their
the very same Christ that was borne of the virgine Mary that was hanged on the Crosse and that suffered for our sinnes and at these words they al put of their cappes and bowed theyr bodyes White My Lord what is a Sacrament Brookes It is the thing it selfe the which it representeth White My Lord that can not be for he that representeth a Prince can not be the Prince himselfe Brookes How many sacraments findest thou in the scriptures called by the name of Sacramentes White I finde 2. Sacraments in the Scriptures but not called by the names of the sacramentes But I thinke S. Augustine gaue them the first name of Sacramentes Brookes Then thou findest not that word sacrameÌ„t in the Scriptures White No my Lord. Brokes Did not Christ say This is my body and are not his words true White I am sure the wordes are true but you play by me as the deuill did by Christ for he sayd If thou be Mat. 4. For it is c. Psal. 91. But the words that folowed after he clean left out which are these Thou shalt walke vpon the Lion and Aspe c. These woordes the Deuill lefte out because they were spoken agaynst hymselfe and euen so doe you recite the Scriptures Brokes Declare thy fayth vpon the Sacrament White Christ and his Sacramentes are like because of the natures for in Christ are 2. natures a diuine and a humane nature so likewise in the Sacrament of Cristes body and bloud there be two natures the which I deuide into 2. partes that is externall and internal The external part is the element of bread and wine according to the saying of S. Austine The internal part is the inuisible grace which by the same is represented So is there an externall receiuing of the same Sacrament an internall The externall is with the hande the eye the mouth and the eare The internall is the holy ghost in the hart which worketh in me fayth Wherby I apprehend all the merits of Christ applying the same wholly vnto my saluation If this bee truth beleue it and if it be not reproue it Doct. Hoskins This is Oecolampadius doctrine Hooper taught it to the people Brokes Doest thou not beleue that after the wordes of coÌ„secration there is the naturall presence of Christes body White My Lord I will aunswere you if you wyll aunswere me to one question Is not this article of our beliefe true He sitteth at the right hand of God the father almighty if he be come from thence to iudgement say so Brokes No. But if thou wilt beleue the Scriptures I will proue to thee that Christe was both in heauen and in earth at one time White As he is God he is in all places but as for hys manhood he is but in one place Brokes S. Paule sayth 1. Cor. 15. Last of all he was seene of me c. Here S. Paule sayth he sawe Christ and S. Paule was not in heauen White S. Pauls chief purpose was by this place to proue the resurrection But how do you proue that Christ when he appered to S. Paule was not still in heauen like as he was sene of Stephen sitting at the right hand of God S. Augustine sayth the head that was in heauen dyd crye for the body and members which were on the earth said Saul Saul why persecutest thou me And was not Paule taken vp into the thyrd heauen where hee might see Christ as he witnesseth Cor. 15. For there he doth but onely saye that he saw Christ but concerning the place hee speaketh nothing Wherfore this place of scripture proueth not that Christ was both in heauen and earth at one tyme. Brokes I told you before he woulde not beleeue Here be three opinions the Lutherans the Oecolampadians and we the Catholickes If you the Oecolampadians haue the truth then the Lutherians we the catholickes be out of the way If the Lutherians haue the truth then you the Oecolampadians and we the Catholickes be out of the way But if we the catholicks haue the truth as we haue in deede then the Lutherians and you the Oecolampadians are out of the way as ye are in deede for the Lutherians do call you heretickes White My Lorde ye haue troubled me greatly wyth the Scriptures Brokes Did I not tell you it was not possible to remoue him from his errour Away with him to the Lollardes Tower and dispatch him as soone as ye can This was the effect of my first examination More examinations I had after this which I haue no tyme now to write out Amongest many other examinatioÌ„s of the foresaid Richard White at diuers and sondry times susteined it happened one time that Doctour Blackston Chancellour of Exeter saâ—e vpon him with diuers other who alledging certayne Doctors as Chrysostom Cyprian Tertullian agaynst the sayd Richard and being reproued by hym for his false patching of the Doctors fell in such a quaking shaking his conscience belike remorsing him that he was fayne â—lowping downe to laye both his handes vpon his knees to stay his body from trembling Then the sayd Iohn Hunt and Richard White after many examinatioÌ„s and long captiuity at length were called for and brought before Doctour Geffrey the Byshops Chancellor there to be condemned and so they were The high Sheriffe at that present was one named Syr Anthony Hungerford who being theÌ„ at the Sessions was there charged with these two condeÌ„ned persoÌ„s with other malefactours there condemned likewise the same time to see the execution of death ministred vnto them In the meane tyme M. Clifforde of Boscon in Wiltshyre sonne in law to the sayd Syr Anthony Hungerford the Shiriffe commeth to his father exhorting him counselling him earnestly in no case to medle with the death of these two innocent persons and if the Chauncellour and Priestes would needes be instant vpon him yet he should first require the writ to be sent downe De comburendo for his discharge Syr Anthony Hungerford hearing this and vnderstanding Iustice Browne to be in the town the same time went to him to aske his aduise couÌ„sel in the matter who told him that without the writ sent downe from the superiour powers he could not be discharged and if the writte were sent then he must by the law do his charge The Sheriffe vnderstanding by Iustice Browne how farre he might go by the lawe and hauing at that time no writ for his warrant let them alone and the next daye after taking his horse departed The Chauncellor all this while maruelling what the Sheriffe ment and yet disdayning to go vnto him but looking rather the other should haue come first to him at last hearing that he was ridden taketh his horse and rideth after him who at length ouertaking the said Sheriffe declareth vnto him how he had committed certaine condemned prisoners to his hand whose duty had bene to haue sene
haue done But within two or three dayes after he was brought forth into the Court where he beganne to demaunde hys goodes and because it was a deuise that well serued their turne without any more circumstance they bad him saye his Aue Maria. The party began said it after this maner Aue Maria gratia plena Dominus te cum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Amen The same was written word by word as hee spake it and without anye more talke of clayming his goodes because it was booteles they commaunde him to prison agayne and enter an action agaynst him as an hereticke for asmuch as he did not say his Aue Maria after the romish fashion but ended it very suspiciously for he should haue added moreouer Sancta Maria mater Dei ora pro nobis pecca toribus by abbreuiating whereof it was euident enough sayd they that he did not allow the mediation of saintes Thus they picked a quarrell to deteine him in prison a longer season and afterwardes brought him forth into their stage disguised after theyr manner where sentence was geuen that he should loose all the goodes whiche he sued for though they were not his own and besides this suffer a yeares imprisonment ¶ The Martyrdome of an other Englishman in Spayne AT what tyme this blessed Martyr of Christe suffered which was the yeare of our Lord .1560 December 22. there suffered also an other Englishman with other xiii one of them being a Nunne an other a Fryer both constant in the Lord. Of which xiii read before pag. 934. * Iohn Baker and Willam Burgate Martyrs IOhn Baker and William Burgate bothe Englishmen in Cales in the countrey of Spayne were apprehended and in the Citty of Siuill burned the second day of Nouember ¶ Marke Burges and William Hoker Martyrs MArke Burges an Englishman Mayster of an English ship called the Minion was burned in Lushborn a citty in Portingale an 1560. William Hoker a young manne about the age of xvi yeares being an Englishman was stoned to death of certayne young men there in the Citty of Siuill for the confession of his fayth an 1560. But of these and such other actes and matters paste in Spayne because they fell not within the compasse of Q. Maryes raygne but since her tyme an other place shall serue hereafter the Lord willing to entreat more at large of the same when we come to the yeares and raygne of the Queene that now is where we haue more conueniently to inferre not onely of these matters of the Martyrs wherof somewhat also hath bene touched before pag. 907. but also of the whole Inquisition of Spayne and Plackarde of Flanders with the tragical tumults troubles happening wtin the last memory of these our latter dayes according as it shall please the mercy of the Lord to enable our endeuor with grace and space to the accomplishment therof ¶ A chapter or treatise concerning such as were scourged and whipped by the Papistes in the true cause of Christes Gospel ANd thus through the mercifull assistaunce and fauourable ayd of Christ our Sauiour thou hast as in a generall Register good Reader the story collected if not of all yet of the most part or at least not many I trust omitted of such good Sayntes and Martyrs as haue lost theyr lyues and geuen theyr bloud or dyed in prison for the testimony of Christes true doctrine and sacramentes from the time of the cruell Statute first geuen out by king HeÌ„ry the 4. Ex officio pag. 523. vnto this present tyme especially vnder the raygne of Queene Mary Now after this bloudy slaughter of GODS good sayntes and seruauâ—tes thus ended and discoursed let vs proceede by the good pleasure of the Lord somewhat like wise to entreate of such as for the same cause of Religyon haue bene although not put to death yet whipped and scourged by the aduersaryes of Gods worde first begynning with Richard Wilmot and Thomas Farefaxe who about the tyme of Anne Aschue wer pittifully rent tormented with scourges and stripes for theyr faythfull standing to christ and to hys truth as by the story and examination both of the sayde Rich. Wilmot and of Thomas Farefaxe nowe following may appeare The scourging of Richard Wilmot and Thomas Fayrefaxe AFter the first recantation of Doct. Crome for his Sermon which he made the fift Sonday in Lent at Saint Thomas Acons being the mercers Chappell his Sermon was on the Epistle of the same day written in the x. chap. to the Hebrues wherein he proued very learnedly by the same place of Scripture and others that Christ was the onely and sufficient Sacrifice vnto God the Father for the sinnes of the whole world and that there was no more sacrifice to be offered for sinne by the Priestes for as muche as Christ had offered his body on the Crosse and shed his bloud for the sinnes of the people that once for all For the which Sermon he was apprehended of Boner brought before Stephen Gardyner other of the Counsell where he promised to recant his Doctrine at Paules Crosse the second Sonday after Easter And accordingly he was there Preached Boner with all his Doctours sitting before him but he so Preached and handled his matter that he rather verified his former saying then denyed any parte of that which he before had Preached For the whiche the Protestantes praysed God and hartely reioysed But Byshop Boner with his Champions were not therewith pleased but yet notwithstanding they had hym home with them so handled him amongest the woluish generation that they made him come to the Crosse agayne the next Sonday And because the Magistrates shoulde now heare him be witnesses of this recantation which was moste blasphemous to deny Christes sacrifice to be sufficient for penitent sinners to say that the sacrifice of the Masse was good godly and a holy sacrifice propitiatorye and auayleable both for the quicke and the deade Because I saye that they would haue the nobles to heare this blasphemous doctrine the viperous generation procured all the chiefe of the Counsell to be there present Nowe to come to our matter at this tyme the same weeke betweene his first Sermon and the last and while Doct. Crome was in duraunce one Rich. Wilmot being Prentise in Bow lane being of the age of eighteene yeares and sytting at his worke in his Maysters shop the Tuesday in the moneth of Iuly One Lewes a WelchmaÌ„ being one of the Garde came into the shoppe hauing things to doe for himselfe One asked him what newes at the Court and he answered that the old hereticke D. Crome had recanted now in deede before the Counsell and that he should on Sonday nexte bee at Paules Crosse agayne and there declare it Then Wilmot sitting at his Maysters worke hearing hym speake these
right hand of God I made him aunswere I thought it was his glory Then sayd he so they say all And he asked me wheÌ„ he would â—e wery of sitting there Then inferred my Lord of Windsors Chaplayne asking me what I said by the masse I sayd I neuer knew what it was nor what it ment for I vnderstoode it not because I neuer learned any Latin and since the time that I had any knowledge I had bene brought vp in nothing but in reading of English and with such men as haue taught the same with many moe questions which I cannot rehearse Moreouer he asked me if there were not the very body of Christ flesh bloud and bone in the Masse after the Priest had consecrated it And I made him aunswere as for the Masse I cannot vnderstand it but in the new Testament I read that as the Apostles stoode looking after the Lord when he ascended vp into heauen an Angel sayd to them Euen as you see him ascend vp so shal he come agayne And I told them an other senteÌ„ce where Christ saith The poore shall you haue alwayes with you but me shall you not haue alwayes Then M. Chaplaine put to me many questions more to the which I could make hym no aunswere Among all other he brought Chrisostome and S. Hierome for hys purpose To whome I aunswered that I neyther mynded nor was able to answere their Doctors neither knew whether they alledged them right or no but to that whiche is written in the new Testament I would aunswere Here they laughed me to scorne and called me foole sayd they would reason no more with me Then Doctor Storye called for Cluny and bad hym take me away and set me fast and let no man speak with me So was I sent to the Colehouse where I hadde not ben a week but there came in xiiii prisoners but I was kept still alone without company in a prison called the Salthouse hauing vpon my legge a bolt and a fetter and my handes manacled together with yrons and there continued x. dayes hauing nothing to lye on but bare stones or a boorde On a time whiles I lay there in prison the Byshop of London comming downe a payre of stayres on the backside vntrust in his hose and doublet looked in at the grate and asked wherfore I was put in and who put me in I made him aunswere that I was put in for a booke called Antichrist by Doctor Story And he sayde you are not ashamed to declare wherefore you were put in and said it was a very wicked booke and bad me confesse the truth to Story I sayd I had told the truth to him already desired him to be good vnto me and helpe me out of prison for they had kept me there long And he sayd he could not medle with it Story hath begon it and he must end it Then I was remoued out of the Salthouse to geue place to two women and caryed to the Lollardes Tower and put in the stockes and there I founde two prisoners one called Lyon a Frenchman and an other with hym and so I was kept in the stockes more then a month both day and night and no man to come to me or to speake with me but onely my keeper which brought me meate Thus we three being together Lyon the Frenchman song a Psalme in the Frenche tongue and wee sang with him so that we were heard down into the street and the keeper comming vp in a greate rage sware that he would put vs all in the stockes and so tooke the Frenchman and commaunded him to kneel downe vppon his knees and put both his handes in the flockes where hee remayned all that night till the next day After this I beyng in the Lollardes Tower 7. dayes at my last being with Story hee sware a great othe that he would racke me and make me tell the truth TheÌ„ Story sending for me commaunded me for to bee brought to Walbroke wher he the CoÌ„missioners dyned and by the way my keeper told me that I should go to the Tower be racked So when they had dyned Story called for me in and so there I stoode before theÌ„ some sayd I was worthy to be hanged for hauing such hereticall books After I had stayde a little while before them Story called for the keeper and commaunded him to cary me to the Lollards Tower agayne and sayde I haue other matters of the Queenes to do with the Commissioners but I will finde an other time for him Whilest I lay yet in the Lollardes Tower the womaÌ„ which brought the bookes ouer being taken and her bookes was put in the Clinke in Southwarke by Hussy one of the Arches and I Tho. Greene testifie before God now that I neyther descryed the man nor the woman the whiche I had the bookes of Then I lying in the Lollardes Tower being sent for before M. Hussy he required of me wherefore I was put into the Lollardes Tower and by whome To whome I made aunswere that I was put there by Doctor Story for a booke called Antichrist Then he made as though hee would be my friend and sayd he knewe my friendes and my father and mother and bad me tel him of whom I had the booke and sayd come on tell me the truth I told hym as I had told Doctor Story before Then he was very angry and sayd I loue thee well therfore I sent for thee and looked for a further truth but I would tell him no other whereupon he sent me agayne to the Lollardes Tower At my going away he called me backe agayn and sayd that Dixon gaue me the books being an old man dwelling in Birchin lane and I sayde he knew the matter better then I. So he seÌ„t me away to the Lollardes Tower where I remayned vij dayes more Then M. Hussy sent for me agayne and required of me to tell him the truth I told him I could tell him no other truth then I had told Doctor Story before Then hee began to tell me of Dixon of whome I had the bookes the which had made the matter manifest afore and he told me of all thinges touching Dixon and the books more then I could my selfe in so much that he told me howe many I had and that he had a sacke full of the books in his house and knew where the woman lay better then I my selfe Then I sawe the matter so open and manifest before my face that it profited not me to stand in the matter Hee asked me where I had done the books and I told hym I had but one that Doct. Story had He sayd I lyed for I had three at one time hee required we to tell him of one Then I tolde hym of one that Iohn Beane had of me being prentise with Mayster Tottle So he promised me before and after and as he
brought them ouer to sell for gaine D. Cooke Let her heade be trussed in a small line make her to confesse Martin The booke is called Antichrist and so may it be wel called for it speaketh against Iesus Christ the Queene And besides that shee hathe a certaine sparke of the Anabaptists for she refuseth to sweare vpon the iiij Euangelistes before a Iudge For I my selfe and M. Hussy haue had her before vs foure times but we can not bring her to sweare Wherfore my Lord Chauncellor would that shee should absteine fast for she hath not fasted a great while For she hathe laine in the Clincke a good while where she hath had too much her libertie Then said the bishop why wilt thou not sweare before a Iudge that is the right trade of the Anabaptists Eliz. My Lord I wil not sweare that this hand is mine No sayd the bishop and why Eliz. My Lorde Christ sayeth that what soeuer is more then yea yea or nay nay it commeth of euill And moreouer I know not what an oth is and therefore I wil take no such thing vpon me Then saide Cholmley xx pounde it is a man in a woman clothes xx pound it is a man Boner Thinke you so my Lord Cholm Yea my Lord. c. Eliz. My Lord I am a woman Bish. Sweare her vpon a booke seeing it is but a question asked Then said Cholmley I will lay twentie pounde it is a man Then D. Cooke brought her a booke commanding her to lay thereon her hande Eliz. No my Lorde I will not sweare for I knowe not what an oth is But I say that I am a woman and haue children Bish. That know not we wherefore sweare Cholmley Thou yll fauoured whore lay thy hande vpon the booke I will lay on myne and so he laied his hande vpon the booke Eliz So will not I mine Then the Bishop spake a woorde in Latine out of S. Paule as concerning swearing Elizab. My Lorde if you speake to mee of S. Paule then speake English for I vnderstand you not The bish I dare sweare that thou doest not Eliz. My Lord S. Paul saith that fiue wordes spoken in a language that may be vnderstand is better then manye in a foreine or strange tongue which is vnknowen Doctor Cooke Sweare before vs whether thou be a man or a woman Eliz. If ye wil not beleue me then send for women into a secrete place and I will be tried Cholm Thou art an ill fauored whore Then said the Bishop How beleeuest thou in the Sacrament of the altar Eliza. My Lorde if it will please you that I shall declare mine owne faith I will The bish Tell me how thou beleeuest in the sacrament of the altar Eliza. Will it please you that I shall declare my Faithe And if it be not good then teach me a better and I wil beleeue it D. Cooke That is well sayd declare thy faith Eliz. I beleeue in God the Father almighty the Sonne and the holy Ghost three persons and one God I beleue all the Articles of my Crede I beleeue al things wrytten in the holy Scripture and all thinges agreeable wyth the Scripture geuen by the holy Ghoste into the Churche of Christ set forth and taught by the church of Christ. I beleue that Iesus Christ the only sonne of God that immaculate Lamb came into the world to saue sinners that in him by him throughe him I am made cleane frō my sinnes and without him I coulde not I beleeue that in the holy sacrament of Christes body and bloud which he did institute and ordaine and left among his Disciples the nyght before he was betraied whē I do receiue his Sacrament in faith and spirite I do receiue Christ. Bish. No more I warrant you but the sacramēt of Christes body and bloud receiued but in spirit and faith wyth those heretiques Cholm Ah whoore spirite and faith whoore Eliz. This sacrament neuer man coulde or did make but only he that did which no man could do Mart. Then thou must allowe that grasse is a sacrament for who could make grasse but he only Eliz. Syr he hathe suffered and made a sufficient Sacrifice once for all and so hath he made hys Sacrament sufficient once for all for there was neuer man that could say Take eate this is my body that is broken for you but only Iesus Christ who had his body broken for the sinnes of the world which Sacrament he hath left here amongst vs for a testimonial of his death euen to the worldes ende Mart. Who taught thee this doctrine did Scorie Eliz. Yea Bishop Scorie and other that I haue heard Bish. Why is Scory Bishop now Eliz. If that doe offende you call him Docteur Scorie if yee will Roper I knew when he was but a poore Doctour Mart. What doe ye call Scorie Eliz. Our Superintendent Bish. Loe their Superindent Mart. And what are ye called Eliz. Christes congregation Bish. Lo Christes congregation I warrant you Doctor Cooke What liuing hath Scorie Eliz. Sir as farre as I do know he liueth by his owne for I know no man that geueth him ought Recorder Yes I warrant you he hath enough sent hym out of England Eliz. Syr I know no such thing Cholm Harke whore harke harke how I do beleeue Eliz. My Lord I haue tolde you my beliefe Cholmley Harke thou yll fauoured whoore howe I doe beleeue When the Priest hath spoken the wordes of Consecration I do beleue that there remaineth the very body that was borne of the virgine Marie was hanged on the crosse was deade and buried and descended into hell and rose againe on the thirde day and ascended to heauen and sitteth at the right hand of God The same body when the priest hath spoken the woords commeth down and when the priest lifteth vp his body on this wise he lifting vp his handes sayd there it is Eliz. I haue tolde you also how I do beleeue Mart. Away with her Cholmley Ah euill fauoured whore nothing but spirit and faith whore Mart. Away with her we haue more to talke withall Then was shee caried into the Colehouse and searched for bookes and then put into the stockhouse and her knife girdle and aporne taken from her The fifth examination before the Bishop of Londons Chancellour c. THen was she brought out of the stockhouse brought before the bishops Chauncellour who required of her what age shee was of Eliz. Sir fortie yeares and vpwardes The Chauncellour Why thou art a woman of a faire yeares what shouldest thou meddle with the Scriptures it is necessary for thee to beleeue and that is inoughe It is more sitte for thee to meddle with thy distaff then to meddle with the Scriptures What is thy beliefe I woulde heare it for it can not be good in that thou art brought into prison Eliz. Syr if it will please you to heare
it I will declare it vnto you But I praye you that you will take your pen and wryte it and then examine it and if ye find any thing therein that is not fit for a Christian woman then teache me better and I will learne it Chaunc Wel said But who shal be Iudge betwene thee and me Elizab. The Scripture Chaunc Wilt thou stand by that Eliz. Yea sir. Chaunc Wel go thy way out at the doore a litle while for I am busie and I will call for thee anon againe Then he called me againe and said Nowe woman the time is too long to wryte Say thy minde and I wil bear it in my head Then Elizabeth began and declared her faith to him as shee had done before the Bishop Chaunc Woman spirit and faith I do allow but dost not thou beleeue that thou doest receiue the body of Christ really corporally and substantially Eliz. These wordes really and corporally I vnderstond not as for substantially I take it ye meane I should beleue that I should receiue his humane body which is vpon the right hand of God and can occupy no moe places at once and that beleeue not I. Chanc. Thou must beleeue this or els thou art damned Eliz. Sir can ye geue me beliefe or fayth Chanc. No God must geue it thee Eliz. God hath geuen me no such fayth or beliefe The Chauncellor then declared a text of S. Paule in Latine and then in English saying I could make thee beleeue but that thou hast a cankered heart and wilt not beleeue Who then can make thee to beleeue Eliz. You sayd euen now that fayth or beliefe commeth of God and so beleeue I and then may not I beleue an vntruth to be a truth Chanc. Doest thou not beleeue that Christes flesh is flesh in thy flesh Eliz. No sir I beleeue not that for my flesh shall putrifie and rot Chanc. Christ sayd my flesh is flesh in flesh Eliz. Who so receiueth him fleshly shall haue a fleshly resurrection Chanc. Christ sayeth in the 6. of Iohn My fleshe is meate in deed and my bloud is drinke in deed Eliz. Christ preached to the Capernaits saying Except ye eate the flesh of the sonne of man and drinke his bloud ye shall not haue lyfe in you and the Capernaites murmured at it And his Disciples also murmured saying among themselues This is an hard saying and who can abide it Christe vnderstoode their meanyng and sayde Are ye also offended Will ye also goe away What and if ye shall see the sonne of man ascende vp to heauen from whence hee came will that offende you It is the spirite that quickeneth the fleshe profiteth nothyng I praye you Sir what meaneth Christ by that Chanc. O God forbid Would ye haue me to interprete the Scriptures We must leaue that for our olde auncient fathers which haue studied scriptures a long tyme haue the holy ghost geuen vnto them Eliz. Why sir haue ye not the holy ghost geuen and reuealed vnto you Chanc. No God forbid that I should so beleeue but I hope I hope But ye say ye are of the spirit Will you say that ye haue no profit in Christes flesh Eliz. Sir we haue our profite in Christes flesh but not as the Capernaites did vnderstand it For they vnderstoode that they must eate his fleshe as they did eate Oxe fleshe and other and drinke his bloud as we drinke Wyne or Beere out of a Bole. But so we must not receyue it But our profite that we haue by Christ is to beleeue that hys body was broken vpon the Crosse and his bloude shedde for our sinnes That is the very meanyng of Christ that so we should eate his fleshe and drinke hys bloude when he sayde My fleshe is meate in deede and my bloud is drinke in deede Chanc. How doth thy body lyue if Christes flesh bee not flesh in thy flesh Eliz. Sir I was a body before I had a soule which body God had created yet it could not lyue til God had breathed lyfe into me and by that lyfe doth my body lyue And when it shall please God to dissolue my lyfe my flesh will offer it selfe vnto the place from whence it came through the merites of Christ my soule wil offer it selfe to the place from whence it came Chanc. Yea but if thou doe not beleeue that Christes flesh is flesh in thy flesh thou canst not be saued Eliz. Sir I do not beleeue that Chauncel Why doth not Christ saye My fleshe is meate in deede and my bloude is drinke in deede Canst thou denye that Eliz. I denye not that for Christes fleshe and bloude is meate and drinke for my soule the foode of my soule For who so euer beleeueth that Iesus Christ the sonne of God hath dyed and shed his bloud for his sinnes his soule feedeth thereon for euer Chauncel When thou receiuest the Sacrament of the aultar doest thou not beleeue that thou doest receiue Christes body Eliz. Sir when I do receiue the Sacrament which Christ did institute and ordaine the night before he was betraied and left among hys Disciples as often I say as I receiue it I beleeue that spiritually and by fayth I receyue Christ. And of this Sacrament I knowe Christ himselfe to be the author and none but hee And this same Sacrament is an establishment to my conscience an augmenting to my fayth Chaunc Why did not Christ take bread and gaue thankes and brake it and gaue it to his Disciples and sayde Take eate this is my body that is geuen for you Did he geue them his body or no Elizabeth He also tooke the cuppe and gaue thankes to his Father and gaue it vnto his Disciples saying Drynke ye all hereof for this is the Cuppe of the newe Testament in my bloude which shall bee shedde for many Nowe I praye you Sir let me aske you one question Dyd he geue the cuppe the name of hys bloud or els the wyne that was in the cuppe Then was he very angry and sayd Doest thou think that thou hast an hedge priest in hand Eliz. No sir I take you not to bee an hedge priest I take you for a Doctor Chauncel So me thinketh Thou wilt take vpon thee to teach me Eliz. No sir But I let you know what I know and by argument one shall know more Christ sayd As oft as ye do this do it in the remembrance of me but a remembrance is not of a thing present but absent Also S. Paule saith So oft as ye shall eate of this bread and drinke of this cup ye shall shew forth the Lordes death till he come Then we may not looke for hym here vntill his cōmyng agayne at the latter day Agayne is not this article of our beliefe true He sitteth at the right hand of God the father almighty from thence he shall come to iudge the quicke and the dead But if
hee shall not come before hee come to iudgement then how is he here present in your sacrament of the aultar Wherefore I beleeue that the humaine bodye of Christ occupieth no more but one place at once for when he was here he was not there ¶ The sixt examination before the sayd Chauncellor WHo sayd vnto her Woman the last tyme that thou wast before me our talke was concernyng the Sacrament Eliz. Sir true it is and I trust that I sayd nothyng that ye can deny by the scriptures Chanc. Yes thou wilt not beleeue that Christes fleshe is flesh in thy flesh Eliz. No sir God hath geuen me no such beliefe for it can not be found by the scriptures Chanc. Wilt thou beleue nothing but what is in the scripture Why how many Sacraments doest thou find in the Scripture Eliz. The church of Christ doth set forth twaine Chanc. I will as well finde seuen by the scripture as thou shalt finde twaine Eliz. Sir I talke not to you thereof but I saye that the church of Christ setteth out twaine I haue bene taught no more Chanc. What are those twaine Eliz. The Sacrament of Christes body and bloud and the sacrament of Baptise Chauncellour What sayest thou by the Sacramente of Wedlocke Eliz. I haue not heard it called a Sacrament but the holy estate of matrimony which ought to be kept of all meÌ„ that take it vpon them Chanc. How sayest thou by Priestes Is it good that they should marrie is it to be kept of them Eliz. I come not hither to reason any such matters for I am no Diuine and also it is no part of my faith Chanc. Can ye not tell ye shall tell or euer you go Eliz. Sir then must ye keepe me a good while for I haue not studied the scriptures for it Chaunc No why ye will not be ashamed to flee vnto the highest mysterie euen to the Sacrament at the first dashe and ye are not afrayd to argue with the best doctour in the lande Eliz. Gods mysteries I will not meddle with but all things that are written are written for our edification Chanc. What say ye by prayer for the dead is it not meete that if a mans friend be dead his friend coÌ„mend his soule vnto God Eliz. There is no Christian man that will commend hys friend nor his foe vnto the Deuill And whether it be good for him when he is dead or no sure I am that it is good when he is alyue Chaunc Then thou allowest not prayer to bee good for theÌ„ when they be dead lying in Purgatory Is it not meete that prayer be made vnto God for them Eliz. Sir I neuer heard in the Scriptures of Purgatory but in the scripture I haue heard of heauen and hell Chaunc Why ye haue nothyng but the skimmyng of the Scriptures Our auncient fathers could finde out in the bottome of the scriptures that there is a Purgatory Yea they could finde it in the new testament that a Priest shall take the Sacrament and go to the aultar and make an oblation and offer it vp euery day Eliz Sir that could neuer be found in the Bible nor Testament as farre as euer I could heare Chanc. Whome doest thou heare read either the Bible or Testament but a sorte of chismatikes bawdie Byshops and hedge Priests which haue brought into the Churche a stinkyng Communion which was neuer heard of in any place in the world but here in England whiche haue deceyued the king and all the Nobilitie and all the whole Realme Eliz. Sir it is a vile name that ye geue them all Chanc. Where are all the hedge knaues become now that they come not to their answer Eliz. Aunswer Sir why they haue aunswered both with the Scriptures and also with their bloud and then where were you that ye came not forth to answer in their times I neuer knew none of you that were troubled but twain and that was not for Gods worde it was for their disobedience Chaunc No I pray you did ye not knowe that we were killed hanged burned and headed Eliz. Sir I neuer knew that any of you euer was eyther hanged killed burned or headed Chanc. No did ye neuer heare that the Byshop of Rochester lost hys head for the supremacie of the Bishoppes of Rome Eliz Then he died not for Gods word Chaunc Well thou wilt beleeue nothyng but that which is written in Gods worde Where canst thou finde the Saboth written in the Scripture by the name of the Saboth For the right Saboth day I will prooue to be Saterday Or where canst thou finde the Articles of the Creede in the Scripture by the name of the Articles Or where canst thou find in the Scripture that Christ went downe into hell Eliz. What place or part in the scripture can ye finde for to disprooue any of these things Chaunc What priest hast thou lyen withall that thou hast so much Scripture Thou art some Priestes woman I thinke for thou wilt take vppon thee to reason and teach the best Doctor in all the land thou Eliz. I was neuer yet Prieests wyfe nor yet Priests woman Chanc. Haue I touched your conscience Eliz. No Sir ye haue not touched my conscience but beware ye hurt not your owne Chanc. Thou hast red a little in the Bible or Testament thou thinkest that thou art able to reason with a Doctor that hath gone to schoole thirtie yeares and before God I thinke if I had talked thus much with a Iewe as I haue done with thee he would haue turned ere this time But I may say by you as Christ sayd by Ierusalem saying O Ierusalem Ierusalem how ofte would I haue gathered thee together euen as a henne gathereth her chickens but thou wouldst not And so would we gather you together in one fayth but ye will not and therfore your owne bloude bee vpon your own heds for I can do no more but teach you Thou art one of the rankest heretikes that euer I heard for thou beleeuest nothyng but what is in the Scripture and therfore thou art damned Eliz. I do beleeue all thinges written in the scripture and all things agreeable with the scripture geuen by the holy Ghost into the church of Christ set forth and taught by the church of Christ and shall I be damned because I beleue the truth and will not beleeue an vntruth Then the Chancellor called the keper saying Clunie take her away thou knowest what thou hast to doe with her And so she departed and was brought agayne to the stockhouse and there she lay certaine dayes and both her hands maâ—acled in one iron and afterward was remooued into the Lollards Tower and there she remained with both her feete in the stockes and irons till the next tyme of examination ¶ The 7. examination before the Chancellor and the Bishops Scribe WHen she was
away with him Then Iohn Hurst went after them desiring that he mighte haue the booke which the Priest found no fault with but he sayd they should aunswere to them both and which so euer was the better was not good As this past on when the time was come that Ieffrey Hurst and his sister shoulde be examined the Iustice sent for them betimes in the morning had prepared a masse to beginne withall asking Ieffrey Hurst if he would first go and see his maker and theÌ„ he would talke further with him To whom then Ieffrey answered and sayd Syr my Maker is in heauen and I am assured in goyng to your Masse I shall finde no edification thereby and therefore I pray you hold me excused Well well sayd he I perceiue I shall finde you an hereticke by God but I will go to Masse I will not lose it for all your pratling Then into his Chappell he went and when masse was done he sent for them and caused his Priest to read a scrole vnto them as concerning the 7. Sacraments euer as he spake of the body bloud of Christ he put of his cappe and sayd loe ye may see you will deny these thinges and care not for your Prince but you shall feele it ere I haue done with you all the faculty of you with other talke more betwene them I know not what but in the end they were licensed to depart vnder suretyes to appeare agayne before him within 3. weekes and then to go to Lancaster Howbeit in the meane while it so pleased God that within foure dayes of the day appoynted it was noysed that the Queene was deade and within xiiij dayes after the sayd Ieffrey Hurst fet home his 2. bookes and nothing was sayd vnto him It folowed after this that Gods word begon to take place and the Queenes visitors came down into that couÌ„try who did choose foure men in the parish to wit SimoÌ„d Smith Ieffrey Hurst Henry Browne George Eccersly which foure were Protestantes to see the Queenes procedinges to take place which according to theyr power dyd the same notwithstanding it did little preuayle therfore the sayd Ieffrey being sore greued with the office fell sick in which sickenes it pleased God to call him making a very godly end God haue the prayse for it Nowe to returne to the foresayde Thomas Lelond agayne he continuing in his office still did very few tymes come to the Church but sayd he was aged and might not labor and there kept with him Syr Rafe Parkinson hys Priest which could as it was said minister the Communion vnto the people and sing Masse to his mayster Yea and as the fame reported did a pretyer feate then all that for he begat two children by a seruant in a house his mayster knowing it and saying nothing for that he would not lose his good masse Priest Furthermore this was noted in the same Iustice Lelondes behauiour at seruice tyme that he had a little dog which he would play with all seruice time and the same Dogge had a coller full of Bels so that the noyse of them did molest and trouble others as well as himselfe from hearing the seruice Also in the same Iustice it was noted obserued that as he sate in his Chappell at seruice time his maner was on a willow barke to knitte knottes for that he could not be suffered to haue his beades and to put the same vpoÌ„ a string also Witnes hereof Edward Hurst with others Furthermore as concerning Henry Browne one of the 4. chosen men aboue mencioned this is also to be added that the sayd Henry Browne dwelling in the towne of Pinington in the same Parish an 1564. had a litle boy who as he was playing in the Towne one Glaues wyfe gaue vnto the boye a payre of Beades made of woode to play him withall The little boy being glad therof to haue suche a trim thing went home shewed his father of theÌ„ His Father seing the Beades tooke them and burned theÌ„ and when he had so done went forth and asked who had geuen vnto his litle boy that payre of Beades That did I sayd Glaues wife Well sayd he I haue burned them Hast thou so sayd she and thrust him from her They shal be the dearest Beades that euer thou sawest incoÌ„tinent went coÌ„playned vnto the said Iustice how Brown had burned her beades This matter the Iustice tooke sore to snuffe and was very angry and did direct his letter vnto the constables of the same Towne by his owne hand subscribed the title of which superscription on the backeside was this To the CoÌ„stables of Pinington geue this This done the Constables according to this their charge did bring him afore the Iustice at tyme appointed and when the Iustâ—ce came to talke with him he was in suche a chafe that he called him theefe and sayde that he had robbed his neighbour in burning of her beades and that there was ringes and other Iuels on them and that he might as well haue picked her purse wherefore I will lay thee sayd he in Lancaster for this geare Whilest they were thus talking there came all hys seruauntes about them from theyr worke saying is thys M. Doctor Browne that will burne Beades I pray you Syr let vs haue him here and preach I will geue a quarters wages sayth one and I will geue mony sayth an other and he shall be mayster Doctour with much derision and scoffing at this poore man He hearing this spake agayn boldly and sayd did you send for me to make a laughing stocke of me You be in office and ought rather to come to the Church and see suche Papistry abolished your selfe then thus to trouble me for doyng my duety but I tell you playnely you do not come to Church as you ought to doe and wherefore with more thinges that I haue to charge you withall I say you doe not well When all this misdemeanour of the Iustice layd to his charge woulde not preuayle and also witnes came in of the Papistes which did know the Beades testified that they were playne cost but a halfepeny he then went into his Parlor in a chafe and one M. Erberston a papist with him· Which Erberston turned backe and sayd is it you Henry Browne that keepeth this styrre you are one of them that pulled downe Crosses in the church and pulled downe the Roode seller and all the Sayntes you were best now to goe paynt a blacke Deuill and set him vp and worship him for that will serue well for your religioÌ„ And thus vnder suretiship he did depart til Iuly folowing and then he sayd he should go to Lancaster prison and so came he away The time drew on that he should appeare but GOD stayed the matter and in Iuly as the foresayde Thomas Lelond sate in his chaire
was I caryed away vnto my lodging and so ended the second day of mine appearaunce whiche was the Friday in Whitson weeke and then was I appoynted to appeare agayne on the monday following Howbeit vppon what occasiō I know not it was deferred vnto the Wednesday which was Corpus Christi Euen His talke with the Earle of Sussex sir William Woodhouse and the Bishops chaplaines IN the meane time the Byshop sent two of his chaplens to me with whome I had communication about the reall presence and after long reasoning to fro concerning this poynt at length I droue them to this issue whether they did confesse that Christ in the selfe same bodye whiche was conceiued of the virgin Mary and wherein he suffered and rose agayne do in the selfe same body naturally substancially and really sit at the right hande of God the father without returne from thence vntill the daye of the generall iudgement or not Whereunto they aunswered Yes truely sayd they we confesse it hold it and beleeue it Then I agayne demaunded of them whether they did affirme after the wordes pronounced by the minister ther to remayne flesh bloud bones heare nayles as is wonte most grossely to bee preached or not And they with great deliberation aunswered that they did not onely abhorre the teaching of such grosse doctrine but also would detest thē selues if they should so thinke At which two principall poyntes wherein they fully confirmed my doctrine which I euer taught I was not a little comforted and reioyced but marueilously encouraged Wherupon I demaunded againe of them what maner of body they then affirmed to be in the Sacrament Forsooth sayd they not a visible palpable or circumscriptible bodye for that is alwaies at the fathers right hande but in the sacrament it is inuisible and can neither be felt seene nor occupy any place but is there by the omnipotēcie of Gods woorde they knowe not howe And for this they brought in S. Augustine although of them not truly vnderstanded yet would they admit none other sense then their owne but would take vppon them to confirme it with Martine Luther Melanchthon Bucer and Caluine so that I perceiuing their obstinacie in that behalfe gaue them ouer for that time afterwardes talked with Doctour Barret whome I also found of the same iudgement in that behalfe For sayd he if ye shoulde dissent from the Fathers of the Primatiue churche in thys behalfe of which S. Augustine is one ye shall be counted to die out of the fauour of God Well all this their obstinacie and blasphemous errours imprinted and deepely weighed in my minde I gaue them al ouer and the more quietly to bring them to confesse that openly whiche they vnto me had graunted priuately I graunted them according to the scriptures and my former protestation a presence although not as they supposed After all this came there vnto me the honorable Earle of Sussex and that gentle knight sir William Woodhouse wyth great perswasions vnto whome I sayd after long talke that I woulde doe all that I might sauing my conscience whiche I woulde in no wise pollute and no more I haue as knoweth God by whome all menne must be iudged * His last appearance before the Bishop NOw to come to my last appearaunce after I was before the Bishop presented he forthwith demaunded of me whether I were resolued as hee had hearde say To whom I aunsweared that euen as alwayes I had sayde before that euen so I was now Unto whom by low bowing my knee I gaue my due reuerence and the rather for that the honorable Earle of Sussex was there Wherewith some which would be counted great Gospellers were contrary to all Christianitye sore offended Then I sayde that what soeuer lawes were set forth for the establishment of Christes true religion that according to the doctrine of Christes holy Apostles the faithful fathers of the primitiue church I did not only obey them but most earnestly imbrace and beleue them Yea and yet to the further blynding of theyr eyes I sayd that yf any thing could iustly be proued by gods holy worde by me heretofore preached or taught vntruly either for lacke of learning slide of tongue or of ignorāce yet by better knowledge whē it shall iustly be tryed examined by the same I shall not refuse the thing perfectly approued to reuoke the same Prouided alwayes the word of God herein to be iudge Al this spake I as God knoweth to keepe them from suspecting that which I went about and that they should haue none occasion to iudge me of obstinacy Then sayd I moreouer Al you must of force confesse that the doctrine by me heretofore preached had besides the authority of Gods eternall veritye the authority of two most noble mighty princes with the aduice and counsel of al the Nobility and Clergy of the same and that with great deliberation from time to time with open disputations in both the Uniuersities enacted also by parlament with the consent of the whole body and Commons of the same and that without any resistance or gainsaying established as a religion most pure perfect most earnestly and sincerely preached by the principall Bishops and Doctors and that before the kinges maiesties person I as one being called to that office did the like with all the rest and in the zeale of God wyth a pure conscience did set forth the same as the onely absolute truth of God and the iust and most true procedings of my soueraigne Lord and king and I had then my head at that present euen where it now standeth betwixt myne eares altogether applying the same to apprehende wyth all dilligence that which then was established and taught as the onely and absolute truth and a thing vnto me most desirous and well liking without my desire to heare the contrary till now through this my captiuitie I am compelled to heare the contrary part speak who are euen here present and which my Lord sent vnto me Of whom after long disputations priuately to and fro before this time had betwixt vs at length I haue heard by them a cōtrary doctrine which I neuer before had heard and therefore must confesse myne owne ignoraunce in the same For quoth I after I had inforced these men here present meaning the Bishops two Chapleynes to confesse Iesus Christes naturall body with his full complete members in the due order and proportiō of a perfect mans body to be present at the right hand of God the father and that wtout returne from thence vntill the last iudgement and also that after the woordes pronounced by the Priest there remaineth no suche grosse presence of flesh bloude bones heare and nailes as was wont to be preached but that after I had demaunded of them what maner of body they affirmed to be present they saide A body inuisible by the omnipotencie of Gods word which neither can be felt nor seene nor
that is to stande in feare and doubt of hys iustification and to worke his saluation by merites and deedes of the lawe he began more and more to growe in doubtfull despaire and discomfort of mynd as the nature of that doctrine is vtterly to pluck away a mans mynd from all certaintie and true liberty of spirit to a seruile doubtfulnes full of discomfort and bondage of soule Thus the yong man seduced and peruerted thorough this blynd doctrine of ignoraunce and dubitation fell into a great agonie of mynde wandryng and wrestlyng in him selfe a long space till at length beyng ouercome with despaire and not hauyng in the popish doctrine wherewith to rayse vp his soule he went out of the citie on a tyme to walke accompanied with three other Studentes of the same Uniuersitie his speciall familiars Who after their walke as they returned home agayne Arnoldus for wearinesse as it seemed sate down by a spring side to rest him a while The other supposing none other but that hee for wearines there rested to refresh hymselfe went forward a little past hym In the meane tyme what doth Arnoldus but sodainly taketh out his dagger and stroke himself into the body His fellowes seeyng him shrinking downe and the fountaine to be all coloured with the bloude which issued out of the wound came runnyng to him to take hym vp and so searching his body where the wound should be at length found what he had done and how hee had striken hymselfe with hys dagger into the brest Whereupon they tooke hym and brought hym into an house next at hande and there exhorted hym as well as they could to repente hys fact who then by outwarde gesture seemed to geue some shew of repentance Notwithstanding the sayd Arnoldus espiyng one of hys friendes there busie aboute hym to haue a knyfe hangyng at hys girdle violentlye plucked out the knife and with mayne force stabbed hymselfe to the hart By these Louanian examples as we haue all to learn no man to be sure of his life but that he alwayes needeth to craue and cal vnto the Lord to blesse him with his truth and grace so especially would I wish our English Louanians which nowe make fortes in that Uniuersitie against the open truth of Christs gospel to be wise in time and not to spurne so against the pricke Ne forte c. Or if they thinke yet these examples not enough for sufficient admonition let them ioyne hereto the remembraunce also of Iacobus Latomus a chiefe and principall captayne of the same Uniuersitie of Louane Who after he had bene at Bruxels and there thinkyng to do a great acte agaynst Luther and his fellowes made an Oration before the Emperour so foolishly and ridiculously that hee was laughed to scorne almost of the whole Courte Then returnyng from thence to Louan agayne in his publike Lecture he fell in an open fury and madnesse vttring such words of desperation and blasphemous impietie that the other Diuines which were there and namely Ruardus Anchusianus were fayne to cary him away as he was rauyng and so shut him into a close chamber From that tyme vnto his last breath Latomus had neuer any thyng els in hys mouth but that he was damned and reiected of God and that there was no hope of saluation for hym because that wittingly and against his knowledge he withstoode the manifest truth of his word Ex Epist. Senarclaei ante hist. de morte Diazij Item ex Oratione Pauli Eberi in comitijs Wittembergae habita Thus almighty God not onely by his worde but by examples also diuers and sundry wise doth warne vs first to seeke to knowe the perfect will and decree of the Lord our God appoynted in his worde The perfect will and full testament of the Lord in his word is this that he hath sent and geuen his onely sonne vnto vs beyng fully contented to accept our fayth onely vpon him for our perfect iustification and full satisfaction for all our transgressions and this is called in Scripture Iusticia Dei To this will and righteousnesse of God they that humbly submit themselues finde place and rest in their soules that no maÌ„ is able to expresse and haue strength enough agaynst all the inuasions and temptations of Sathan Contrarywise they that will not yeld their obedience vnto the wyll and ordinaunce of GOD â—xpressed in hys worde but will seeke their owne righteousnesse which is of man labouryng by their merites and satisfactions to serue and please God these not onely do finde with God no righteousnesse at all but in stead of hys fauour procure to themselues his horrible indignation in steade of comfort heape to themselues desperation and in the end what inconuenience they come to by these aboue recited examples of Guarlacus Bomelius and Latomus it is euident to see And out of this fountayne springeth not onely the punishmentes of these men but also all other inconueniences whiche happen amongest men where so euer this pernicious and erroneous doctrine of the Papistes taketh place A Dominike Frier of Mounster as he was inueighyng in the Pulpitte agaynst the Doctrine of the Gospell then springyng vp was striken with a sodayne flashe of lightnyng and so ended his lyfe Ex Pantal. in 2. parte Rerum memor Manlius in his booke De dictis Philippi Melancth maketh mention of a certaine Tailors seruaunte in Lypsia who receiuing first the Sacrament in both kyndes wyth the Gospellers and afterward beyng perswaded by the papists receiued with them vnder one kynd Whereupon beyng admonished of his maister to come to the Communion againe in the Church of the Gospellers hee stoode a great while and made no answer At last crying out vpon a sodaine he ran to the window thereby and so cast hymselfe out and brake his necke In the same Manlius mention is also made of a certayne Gentleman of name and authoritie but he nameth hym not who hearyng these wordes in a song Ein feste burg ist vnser Gott that is Our onely holde or fortresse is our God Psalme 46. aunswered and sayd Ich will helffeÌ„ die burg zerschiessé oder ich wil nit leben that is I wil help to shoote agaynst thy staye or forte or els I will not liue And so within three dayes after hee dyed without repentaunce or confessing his fayth Ex Manlio De dictis Philip. Melancth Of Sadoletus the learned Cardinall likewise it is reported of some that he dyed not without great tormentes of conscience and desperation The Commendator of S. Anthony who sate as spirituall Iudge ouer that godly learned man Wolfgangus burned in Lotharing in Germany and gaue sentence of his condemnation fell sodenly dead shortly after Read before pag. 884. Also his fellow the Abbot of Clarilocus and Suffragan to the bishop of Metz at the cracke of gunnes sodenly fell downe and dyed pag.
stroke of gods iust reuenge the same king by credible report of storâ— is sayd to dye of bleeding not onely at his eares and nose but in all other places of his bodye where bloud might haue any issue Unto these afore recited historyes of king Henry and hys two Sonnes might also be added the death of the Emperour Charles the fift Who in like maner beyng an enemy and a great terrour to the Gospell was cut of like wise for doing any more hurt to the Church muche about the same time an 1558. which was but three monethes before the death of Queene Mary and ten monethes before the death of the sayd Henry the 2. Touching the death of which Charles and Henry Fraunces this Epitaph folowing was written in Latine verses and printed in the French story booke aboue alledged Consilijs Christum oppugnans fraudibus ingens Regum ille terror Carolus Ipsis ridiculus pueris furiosus excors Totus repentè corruit Tuque Henrice malis dum consultoribus vtens Sitis piorum sanguinem Ipse tuo vecors inopina caede peremptus Terram imbuisti sanguine Henrici deinceps sectans vestigia patris Franciscus infoelix puer Clamantem Christum surda dum negligit aure Aure putrefacta corruit Versuti fatui surdi haec spectacula Reges Vos sapere vel mori iubent Not long after Anne du Bourges death the President Minard who was a sore persecutour and the condemner of the sayd Anne du Bourg as he returned from the Pallace or Counsell chamber to his owne house beyng vpon his Mule euen hard by his house was slayne with a Dag but who was the doer thereof or for what cause hee was slayne for all the inquisition and dilligent searche that coulde be made it was neuer knowne Amongst many other examples worthy to be noted let vs also consider the end of the K. of Nauarre brother to the worthy Prince of Condy who after he had susteined a certayne time the cause of the Gospell at length being allured by the flattering words of the Duke of Guise and the Cardinall of Loraine his brother and vpon hope to haue his landes restored againe which the king of Spayne reteyned from him was contented to alter his religion and to ioyne side with the Papists and so being in camp with the Duke of Guise at the siege of Roane was there shot in with a pellet After which wound receiued being brought to a towne three miles from the campe called Preaux hee did vehemently repent and lament his backsliding from the Gospell promising to God most earnestly that if hee might escape that hurt he woulde bring to passe that the Gospell should be preached freely through all Fraunce Notwithstanding within fiue or sixe dayes after he dyed Neyther did the Duke of Guise himselfe the greate Archenemy of God and his Gospell continue in life long after that but both he with the whole triumuirat of France that is three the greatest captayns of popery were cut off for doyng any more hurt to wit the Duke of Guise before Orleance the Constable before Paris the Marshal of S. Andrew before Dreux ¶ Of the Emperour Sigismundus Amongest others here is not to bee past ouer nor forgotten the notable examples of Gods iust scourge vppon Sigismundus the Emperour of whoÌ„ mentioÌ„ is made before in the condemnation of Iohn Husse Hierome of Prage pag. 596. After the deathe and wrongfull condemnation of which blessed martyrs nothing afterward went prosperously with the sayd Emperour but all contrary so that both he dyed without issue in his warres euer weÌ„t to the worst And not long after Ladislaus his daughters sonne king of Hungary fighting agaynst the Turk was slayne in the fielde So that in the tyme of one generation al the posteritie ofspring of this Emperor perished Besides this Barbara his wife came to suche ruine by her wicked leudnes that she became a shame and slaunder to the name state of all Queenes Whereby all Christian princes and Emperours may sufficiently bee admonished if they haue grace what it is to defile themselues with the bloud of Christes blessed sayntes and Martyrs ¶ A note of Christopher Parker CHristopher Parker called Parker the wilde mentioned before in this booke of Monumentes pag. 1986. who being a persecuter of Richard Woodman did manacle his handes with a corde did cast himselfe into a pond and so drowned himselfe at Herstnonceux in Sussex the 8. of September 1575. * The story of one Drayner of Kent commonly called Iustice Nyne hooles I May not in this place omit the tragedy of one Drayner of Smarden in the Counâ—y of Kent Esquire who bearing grudge against one Gregory Doddes Parson of the sayde towne for reprouing his vicious lyfe sent for hym by two men which tooke hym brought him before him where he was had into a Parlour as it were to breakfast In which behinde the doore he had placed one Roger Mathew secretly to beare witnes what he shuld say no more being in sight but the sayd Drayner one of hys men who willed and perswaded him to speake freely his minde for that there was not sufficient record of his wordes to hurt him But the Lord kept his talke without perill wherby the sayd Drayner sent hym to the next Iustice called M. George Dorell who perceiuing it to be done more of malice theÌ„ otherwise deliuered him vpon sureties to appeare at the next Sessions at Cant. and at length was banished the Countrey This sayd Drayner afterward being chosen Iustice to shew himselfe diligent in seeking the trouble of his neighbors made in the Rodeloft nyne hooles that he might looke about the church in Masse tyme. In which place alway at the sacring therof he would stand to see who looked not or held not vp his hands therto which persoÌ„s so not doing he would trouble punish very sore Wherby he purchased a name ther is called to this day Iustice nine holes who now God be thanked is Iohn out of office glad of his neighbors good will It so fell out that since this was published the sayde Drayner came to the Printers house with other associate demaunding Is Foxe here To whome aunswere was geuen that maister Foxe was not within Is the Printer within quoth Drayner It was aunswered yea Wherevpon being required to come vp into his house was asked what his will was Mary sayth he you haue printed me false in your booke Why sayth the Printer is not your name M. Drayner otherwise called Iustice nine holes It is false sayth he I made but v. with a great Augure and the Parson made the rest It was answered I haue not read that a Iustice shoulde make him a place in the Roode loft to see if the people held vppe theyr handes He sayd where as you alleadge that I did it to see who adored the sacrament or who not it is vntrue for
hee was a man altogether cast away in this worlde if hee did not looke wisely to himselfe And yet though his cause were neuer so daungerous he might somewhat in relenting to aucthoritie and so to geue place for a time helpe both hym selfe out of trouble and when oportunitie and occasion should serue preferre his cause which he then went about to defend declaring farther that he had many welwillers and friendes whiche woulde stande on his side so farre forth as possible then were able and durst do adding hereunto that it were great pitty that he being of such singuler knowledge both in the Latine Greeke both ready and rype in all kind of learning and that namely aswell in the Scriptures as in the auncient Doctours should now sodeinly suffer all those singuler giftes to perishe with him without little commoditie or profite to the world and lesse comfort to his wife and children and other his kinsfolkes friendes And as for the veritie of your opinion in the sacrament of the body and bloud of our sauiour Christ It is so vntimely opened here among vs in England that you shall rather do harme then good wherefore be wyse and be ruled by good counsell vntill a better oportunitie may serue This I am sure of quoth the gentleman that my Lord Cromwell and my Lorde of Caunterbury much fauouring you and knowyng you to bee an eloquent learned young man and nowe towardes the felicitie of your lyfe young in yeares olde in knowledge and of great forwardnes and likelihoode to be a most profitable member for this Realme will neuer permitte you to susteyne any open shame if you will somewhat bee aduised by theyr Counsayle on the other side if you stand stiffe to your opinion it is not possible to saue your lyfe For like as you haue good friendes so haue you mortall foes and enemies I most hartily thanke you quoth Mayster Frith vnto the generall both for your good will and for your counsayle by the which I well perceaue that you minde well vnto me howbeit my cause and conscience is suche that in no wise I may not nor cannot for no worldly respect without daunger of damnation starte aside and flye from the true knowledge and doctrine whiche I haue conceyued of the supper of the Lorde or the Communion otherwise called the sacrament of the aultar for if it be my chance to be demaunded what I thinke in that behalfe I must needes saue my knowledge and my conscience as partly I haue written therein already though I should presently lose xx lyues if I had so many And this you shall well vnderstand that I am not so furnished eyther of Scriptures or auncient Doctors Scholemen or other for my defence so that if I may be indifferently heard I am sure that mine aduersaryes cannot iustly cōdemne me or mine assertion but that they shall condemne with me both S. Augustine and the most parte of the olde writers yea the very Byshoppes of Rome of the oldest sorte shall also say for me defend my cause Yea mary quoth the gentleman you say well if you might be indifferently heard But I muche doubt thereof for that our Mayster Christ was not indifferently hearde nor shoulde bee as I thinke if he were nowe present agayne in the worlde specially in this your opinion the same beeing so odious vnto the worlde and wee so farre off from the true knowledge thereof Well well quoth Fryth then vnto the Gentleman I know very wel that this doctrine of the Sacrament of the Aultar which I holde and haue opened contrarye to the opinion of this Realme is very hard meate to be digested both of the Cleargye and Layety thereof But this I will say to you taking the gentleman by the hand that if you liue but twenty yeares more whatsoeuer become of me you shall see this whole Realme of mine opinion concerning this Sacrament of the Aulter namely the whole estate of the same though some sort of men perticularly shall not be fully perswaded therein And if it come not so to passe then account me the vaynest man that euer you heard speake with tongue Besides this you saye that my death woulde bee sorrowfull and vncomfortable vnto my frendes I graunt quoth he that for a small tyme it would so be But if I should so mollify qualifye and temper my cause in such sort as to deserue onely to be kept in prison that would not onely be a much long griefe vnto me but also to my friendes woulde breede no small disquietnesse both of body and of minde And therfore all thinges well and rightly pondered my deathe in this cause shall bee better vnto me and all mine then life in continuall bondage and penuryes And almightye GOD knoweth what he hath to doe with his poore seruaunt whose cause I now defend and not mine owne from the which I assuredly doe entend GOD willing neuer to start or otherwise to geue place so long as God will geue me life This communication or like in effecte my Lorde of Caunterburyes Gentleman and Fryth had comming in a Whery vpon the Thames frō the Tower to Lambeth Now when they were landed after some repast by them taken at Lambeth the Gentleman the Porter and Fryth went forward towardes Croydon on foote This Gentleman still lamenting with himselfe the harde and cruell destiny towardes the sayde Fryth namely if hee once came amongst the bishops nowe also perceiuing the exciding constancye of Fryth deuised with himselfe some waye or meanes to conuey him cleane out of theyr handes and thereupon considering that there was no mo persons there to conuey the Prisoner but the Porter and himselfe he tooke in hand to winne the Porter to his purpose Quoth the Gentleman vnto Perlebeane the Porter they twayne priuately walking by themseues wythout the hearing of Fryth you haue heard this man I am sure and noted hys talke since he came from the Tower Yea that I haue righte well marked him quoth the Porter and I neuer hard so constant a man nor so eloquent a person You haue heard nothing quoth the gentleman in respecte of his both knowledge and eloquence if he might liberally either in Uniuersity or pulpit declare his learning you woulde then much more maruell at his knowledge I take him to be suche a one of his age in all kind of learning and knowledge of tonges as this Realme neuer yet in mine opinion brought forth yet those singuler giftes in him are no more considered of our Byshops then if he were a very Dolte or an Idiot yea they abhorre him as a deuill therfore couet vtterly to extinguish him as a member of the Deuill without any consideration of gods speciall gifts Mary quoth the Porter if there were nothing els in him but the consideratiō of his personage both comly and amiable of naturall disposition gentle meek and humble it were pity that he should be cast away Cast away quoth the
the violater is mortal and deadly sinne After all maner of wayes and meanes attempted to drawe this poore man from Christ and his truth the bishop seeyng that hee could not preuayle determined to send hym to the bishop of Rochester and so did who assayed by all meanes possible to remooue him from his former professed truth But seyng all his endeuors frustrate and that he profited nothyng he signified the same to the Archbishop and withal both went himselfe vnto hym and caried the poore prisoner with him thether also In the afternoone of the same day the said Archbish. of Cant. the bish of Rochester and diuers others assistantes called the sayd poore man before them agayne and caused all the former Articles Interrogatories and demaundes to be red vnto hym in English to the end he should either haue reuoked the same or els recanted them altogether vsing both threates and faire promises to the performaunce thereof but all in vayne for his fayth was built vpon the rocke Christ Iesus and therefore vnable to be remooued with any stormes of persecution whatsoeuer In fine the Archbishop with mature iudgement you must beleeue consulting with the B. of Rochester and other proceeded to his condemnation reading the bloudy sentence of death agaynst him and so was he beyng condemned deliuered to the secular power who caried hym to the prison and soone after hee was burned for the testimonie of Iesus Christ as you may see more at large pag. 997.998 for whose constancie in the truth the euerlasting God be praysed Amen ¶ A note of a certayne good man troubled in Bulloyne the first yeare of king Edward the sixt for the Gospell THe examination of me William Hastlen Gunner in the Castle of high Bulloyne in the yeare of our Lorde 1547. and the first yeare of the reigne of king Edward the sixt As I was in the church at Bulloyne called the stals vpon the 10. of Aprill being Easter Tuesday reading of a godly booke called the lamentation of a Christian against the citizens of London betweene the houres of three and foure at after noone there came certaine men to me as I stoode at an alter in the Churche reading to my selfe and asked me what good booke I had and I sayd they should heare if they pleased theÌ„ they desired me to read out that they might heare and so did I very gladly but I had not read long but the Priestes and Clearkes were at theyr Latine Euensong and I reading mine English book there came a tipstaffe for me taking my two bookes from me and commaunded me to go with him for he sayde I must goe before the counsayle of the towne then went I forthwith with him and a little without the Church doore sir Iohn a Briges met vs and bad the tipstaffe cary me to sir Leanard Beckwith Knight to be examined and comming before his presence hee asked me what bookes they were that I had at the church and was reading of one of them openly in the Church to the people and I sayd so farre as I hadde read them they were good godlye bookes and he said they were heresie and with that he asked me how I did beleeue of the Sacrament of the aultar whether I did not beleue that to be the very body of Christ flesh bloud and bones and I asked him whether hee ment that that was in the pixe or no and he sayde yea euen that in the pixe and I said that since I had sure knowledge of scriptures I did not beleeue it to bee the body of Christ but a bare peece of bread nor by Gods helpe I will neuer beleue it otherwise to be then he sayd I was an hereticke asked me what I made of the sacrament and I sayd if it were duely ministred according to Christes institution that then I did beleue that the faythfull Communicantes in receiuing that blessed Sacrament did receaue into their inward man or soule the very body and bloud of our sauiour Iesus Christ. Then sayd he doest thou not beleeue â—t to remaine the very body of Christ after the wordes of consecration pronounced by the priest and I sayd no. TheÌ„ said he what doest thou make of the Churche I said as it is now vsed it is a den of theeues and the sinagogue of Sathan thou hereticke sayd he there remaineth the very body of Christ. But I saide that Christ being God and man dwelleth not in temples made with mens handes much other communication had we at that time but thys was the effecte that daye Then hee asked me whether I would be forth comming till to morrow and I saide Sir if you think that I will not you may lay me where as I shall so be then he let me goe for that night and sayde we shall talke farther with thee to morrow so I departed home And about the space of two houres after Mayster Hountington the preacher which did muche good wyth his preaching in Bulloyne at that time came to me and sayde that hee heard me spoken of at my Lorde Grayes which was then Lord Debitie of the towne and Country of Bulloyne and I perceaue sayd he that you are in great daunger of trouble if you scape with your lyfe for there are some of the counsayle merueilously bent agaynst you I sayd the Lordes will be done well said he without you feele in your selfe a full purpose by Gods helpe to stand earnestly to the thing that yee haue spoken you shall doe more hurt then good wherefore said he if you will goe to Callis I will send you where you shall be well vsed and be out of this daunger Then I thanked M. Hountington saying I purpose by Gods assistance to abide the vttermost that they can do vnto me well then sayd he I can tell you you wil be sent for to morrow betimes before the whole Counsaile that is sayd I the thing that I look for Then rose I betimes in the morning and went into the market place that I might spye whiche way the Officer should come for me I had not taryed there longe but I spyed a tipstaffe and went toward him and asked hym whome he sought and he sayde a Gunner of the great ordinaunce in the Castle of Bulloyne and I sayd that I am he theÌ„ said he you must go with me to my Lords I said therefore I looked When I came there I saw my Lorde and the whole Counsaile were assembled together in a close parlour doing my duetie to them my Lord saide to me it is informed me that thou hast seditiously congregate a companye together in the Churche and there in the time of seruice thou didest read vnto them an heretical booke and hast not reuerently vsed silence in the time of the diuine seruice what sayest thou to this I sayd it please your honour I was in the church a good while before any seruice began and no body with me reading to my self alone vpon a booke
that is agreable to Gods worde and no heresie in it that I red and when it drewe toward seruice time there came men to the church and some of then comming to me whoÌ„ I knewe not asking me what good booke I had I sayd it was a new booke that I haue not yet read it ouer then they prayed me that I would read so that they might heare some part with me and so I did not calling pointing nor assembling any company to me And for the seruice being in latine that for the strangenes of the tongue besides muche superstition ioyned with it was not vnderstood of the most part of them that saide or soung it much lesse of them that stood by and did heare it where as by the word of God all thinge in the Churche or congregation shuld be done to the edifying of the people and seeing I could haue no such thing by theyr seruice I did endeuour to edifie my selfe and other that were desirous of reading of godly bookes And because the Churche is so abused contrary to the worde of God being beset round about with a sorte of abhominable Idols before whome no man ought to kneele nor doe no maner of reuerence because the scriptures doth curse both the Idoll and the Idoll maker and all that doth any worship or reuerence vnto them or before them for that cause I vsed no reuerence there Well sayd my Lorde I woulde thou couldest aunswere to the rest as well as thou hast done to this but I feare me thou canst not for it is tolde me that thou hast spoken agaynst the blessed sacrament and I said and it please your Lordship that did I neuer in al my life nor neuer wil doe by the grace of God With that my chief accuser sir Leonard Becksmith knight sayd to me diddest thou not say to me yesterday that thou diddest not beleue the sacrament of the aulter after the wordes of consecration by the priest to be the very body of Christ flesh bloud bones as it was borne of the virgine Mary It is true in deede that I sayd so for neyther do I beleue it to remayne Christes body nor neuer will by the grace of God beleue it so to be for I beleue that christ with that body that was conceaued and borne of the virgine Mary did ascend vp into heauen and there according to our beliefe he sitteth on the right hand of God the father and from thence that body shal come at the day of iudgement to iudge the quick and the dead and yet in the meane while I beleue that the sacrament duely ministred according to Christes institution that the faithfull receauers of this sacrament lifting vp the eyes of theyr minde into heauen where Christes body is that they do receaue in that sacrament into theyr soule or inward man the very body of our sauiour Iesus Christ yea and I beleeue further that Christ concerning his diuine power or the power of his godhead is whersoeuer two or three be gathered together in his name that he is in the middest euen amongest them and that hee is so with his faythfull flocke euen to the worldes end then they layed theyr heades together and had priuie talke after that two of them said to me that it was rancke heresie that I did beleue it to remayne bare bread after the Priest had consecrated it and not to beleue it to be the very body of Christ I was worthy to be burned then sayde I earnestly vnto theÌ„ thinke you not though I be a vile abiecte in your sight and he that is most busie among you to seek my bloud but that my bloud shall be required at hys or theyr handes Then had they priuy talke together againe after the which my Lord sayd vnto me thou hearest that they here lay heresie to thy charge and I am a manne of warre haue no skill in such high misteries wherefore thine accusers say that thou must suffer here as an hereticke that all the rest of the garrisene may beware by thee that they fal not into the like heresie and so cast away themselues Then sayd I I appeale from this Counsayle to the Counsayle of England then sayd my Lord I am very glad that thou hast appealed to the Counsayle of England for there are learned menne and Diuines that can skil of such matters thether shalt thou be sent or it be long Then was I caryed to sir Iohn Abriges house and hauing pen and incke I was bidden to write mine articles which were in effecte those poyntes of Religion that you haue heard before in my examination then on the morow being Thursday and the fiftene of Aprill I was brought to the prison in the towne called the Marshalsea where I was very gently vsed for a good gentleman one Maister Waghan was the keeper there at that time but surely when I was apprehended I had not so much as one peny to helpe my selfe with for we had bene longe vnpayd furthermore I thought in that towne of warre that there was very few or none that fauoured the word of God for I looked for no helpe there but to be hated and despised of all menne there for I knewe not past two or three there that hadde any loue to the Gospell till I was in prison and then there came very many souldiours vnto me that I neuer knew before and gaue me mony so that I hadde as good as a three pound geuen me in a smale tyme that I was in prison The fourthtene day of May toward night I was sent into Englande one Mayster Messenger and one other man brought me to London euen the same day being sonday at night and 15. daye of May there was a great talke ouer all the Cittye of one Doctor Smith that recanted that daye they brought me to the Marshalsea and there left me I hearing no more of them that brought me thether but Mayster Huntington as a faythfull minister of Iesus Christe that gaue me warning before of all this trouble came from Bullyn to London causing my Articles to be seene so that by his paynefull dilligence to the Counsayle for me after that I had bene there little more then one â—oneth I was dyscharged forth of prison and bed get me home to Bullin to my liuing agayne But surely if I hadde not appealed to the Counsayle of Englande I hadde bene burned in Bullyn for it was tolde me of them that knew muche in that matter that it was already determined shortly to haue bene accomplyshed if I had not appealed for the whiche deliueraunce I geue prayse to the euerliuing God ¶ This was layed in Queene Maryes Closet vpon her deske agaynst her commyng vnto her prayers O Louesome Rose most redolent Of vading flowers most fresh In England pleasant is the sente For now art thou peerelesse This Rose which beareth such a smell Doth represent our Queene O listen that I may you tell Her colours fresh and
Rhoane whereas the Protestants being at a Sermon without the City Wals vpon the kings edict the Catholiques in fury ranne vpon them comming home and slew of them aboue 40. at least many moe they wounded This example of Roane styrred vp the Papists in Dyepe to practise the like rage also agaynst the Christians there returning from the sermon whose slaughter had bene the greater had they not more wisely before bene prouided of weapon for theyr own defence at need All which happened about the same yeare aforesayd an 1570. but these with such like I briefly ouerslippe to enter now into the matter aboue promised that is briefly to entreat of the horrible and most barbarous massaker wroughte in Paris suche as I suppose was neuer heard of before in no ciuill dissention amoÌ„gest the very heathen In few wordes to touch the substaunce of the matter After long troubles in Fraunce the Catholique side foreseing no good to be done agaynst the Protestantes by open force began to deuise how by crafty meanes to entrap them And that by two maner of wayes The one by pretending a power to be sent into the lower countrey wherof the Amirall to be the Captayne not that the king so meant in deed but onely to vnderstand thereby what power and force the Amirall hadde vnder him who they were and what were theyr names The second was by a certeine mariage suborned betwene the Prince of Nauare and the kinges sister To this pretensed mariage it was deuised that all the chiefest Protestantes of Fraunce shoulde be inuited and meete in Paris Emong whome first they began with the Queene of Nauare Mother to the Prince that should mary the kings sister attempting by all meanes possible to obteine her consent thereunto She being then at Rochell and allured by many fayre wordes to repayre vnto the king consented at length to come and was receiued at Paris where she after much a do at length being wonne to the kinges minde and prouiding for the mariage shortly vpon the same fell sicke within fiue daies departed not without suspitioÌ„ as some sayd of poyson But her body being opened no signe of poyson could there be founde saue onely that a certayne Poticary made his brag that he had killed the Queene by certayne venemous odours and smelles by hym confected After this notwithstanding the mariage still goyng forward the Amirall Prince of Nauare Condee wyth diuers other chiefe states of the Protestantes induced by the kinges letters and many fayre promises at last were brought to Paris Where with great soleÌ„nity they were receiued but especially the Amirall To make the matter short The day of the mariage came which was the 18. of August an 1572. which mariage being celebrate and soleÌ„nised by the Cardinall of Borbone vpon an high stage set vp of purpose without the Churche walles the Prince of Nauare Condee came downe wayting for the kinges sister being then at Masse This done they resorted altogether to the Bishops Palace to dinner At euening they were had to a Palace in the middle of Paris to Supper Not long after this being the 22. of August the Amirall comming from the Counsell table by the way was stroken with a Pistolet charged with iij. pellets in both hys armes He being thus wounded and yet still remayning in Paris although the Uidam gaue him counsell to flye away it so fell out that certayne souldiors were appoynted in diuers places of the Citty to be ready at a watch-word at the commaundemeÌ„t of the Prince Upon which watchword geueÌ„ they burst out to the slaughter of the protestantes first beginning with the Amirall himselfe who being wounded with many sore woundes was cast oute of the window into the street where his head being first stroken of and imbalmed with spices to bee sent to the Pope the sauadge people raging agaynst him cut of hys armes and priuy members and so drawing him 3. dayes through the streetes of Paris they dragged him to the place of execution out of the City and there hanged him vp by his heeles to the greater shew and scorne of him After the Martyrdome of this good man the armed souldiours with rage and violence ranne vpon all other of the same profession slaying and killing all the Protestantes they knew or coulde finde within the Citty gates inclosed This bloudye slaughter continued the space of many dayes but especially the greatest slaughter was in the three first dayes in which were numbred to be slayne as the story writeth aboue x. thousand men and women old and young of all sorts and conditions The bodies of the dead were caryed in Cartes to be throwne in the Riuer so that not onely the Riuer was all steined therwith but also whole streames in certayn places of the City did runne with goare bloud of the slayne bodyes So greate was the outrage of that Heathenish persecution that not onely the Protestantes but also certayne whome they thought indifferent Papists they put to the sword in sted of Protestantes In the number of them that were slayne of the more learned sort was Petrus Ramus also Lambinus an other notorious learned man Plateanus Lomenius Chapesius with others And not onely within the walles of Paris this vprore was conteined but extended farther into other cities and quarters of the Realme especially Lyons Orliens Tholous and Roane In which cities it is almost incredible nor scarse euer heard of in any natioÌ„ what crueltye was shewed what numbers of good men were destroyed in so much that with in the space of one moneth xxx thousand at least of religious Protestantes are numbred to be slayne as is credibâ—ely reported and storyed in the coÌ„meÌ„taryes of them which testify purposely of the matter Furthermore here is to be noted that when the Pope first heard of this bloudy styrre he with his Cardinalles made such ioy at Rome with theyr procession with their gunshot and singing Te Deum that in honor of that festiuall acte a iubileâ— was commaunded by the Pope wyth great indulgence and much solemnity wherby thou hast here to discerne and iudge with what spirite and charity these Catholiques are moued to mainteine their religion withall which otherwise would fall to the ground with out all hope of recouery Likewise in Fraunce no lesse reioysing there was vpon the xxviij day of the sayd Moneth the king commaunding publique processions thorow the whole City to be made with bonefires ringing and singing where the king himselfe with the Queene his mother and his whole Court resorting together to the Church gaue thankes and land to GOD for that so worthy victory atchieued vpon S. Bartholomews day agaynst the Protestantes whome they thought to be vtterly ouerthrowne and vanquished in all that Realme for euer And in very deede to mans thinking might appeare no lesse after such a great destruction of the Protestantes hauing lost so many worthy and
himselfe to them not vngentle so found he theÌ„ again to him not vnconformable Whervpon a certeine agreemeÌ„t pacificatory was concluded betwene them vpon conditions Which agrement the new Polone king eftsoones preferred to the Frenche King hys Brother not without some sute and intercession to haue it ratified The king also himselfe partly being weary of these chargeable warres was the more willing to assent therunto And thus at length through the Lordes great worke the kinges royal consent vnder forme of an Edict was sette downe in writing and confirmed by the king conteining 25. Articles In which also wer included certeine other Cittyes of the Protestantes graunting to them benefit of peace and liberty of religion This edicte or mandate sent downe from the king by his Heralde at armes Bironius in the kinges name caused to be solemnely proclaymed at Rochell an 1573. the x. day of Iune The yeare next folowing 1574. for two thinges seemeth fatall and famous for the death first of Charles the 9. the french king also most of all for the death of Charles Cardinall of Lorayne brother to Guise Of the maner of the Cardinals death I finde litle mentioÌ„ in stories Touching the kinges death although Ric. Dinothus sayth nothing for feare belike because he being a french man hys name is expressed and known but an other story whom the sayd Dinothus doth followe bearing no name sayeth thus that he dyed the xxv day of May vpon Whitson euen being of the age of 25. yeares and addeth more profluuio sanguinis illum laborasse certuÌ„ est Certayne it is that his sickenes came of bleeding And sayth further CoÌ„stans fert fama illum dum evarijs corporis partibus sanguis emanaret in lecto saepe volutatum inter horribilium blasphemiaruÌ„ diras tantaÌ„ sanguinis vim proiecisse vt paucas post horas mortuus â—uerit That is The constant report so goeth that his bloud gushing out by diuers partes of his body he tossing in his bedde and casting out many horrible blasphemies layed vpon pillowes with his heeles vpward and head downeward voyded so much bloud at his mouth that in few houres he dyed Which story if it be true as is recorded and testified may be a spectable and example to all persecuting kinges and Princes polluted with the bloud of Christian Martyrs And thus muche briefely touching the late terrible persecution in Fraunce ¶ The Conclusion of the worke ANd thus to conclude good Christian Reader this present tractation not for lacke of matter but to shorten rather the matter for largenes of the volume I here stay for this present time with further addition of more discourse either to ouerweary thee with longer tediousnes or ouercharge the booke with longer prolixity hauing hitherto set forth the Actes and Proceedinges of the whole Church of Christ namely of the Church of England although not in such particular perfectioÌ„ that nothing hath ouerpassed vs. Yet in such generall sufficiency that I trust not very much hath escaped vs necessary to be knowne touching the principall affayres doinges and proceedinges of the Church and Churchmen Wherein may be seene the whole state order discent course and continuaunce of the same the encrease and decrease of true religion the creeping in of superstition the horrible troubles of persecution the wonderfull assistaunce of the almighty in mainteining his truth the glorious constancy of Christes Martyrs the rage of the enemyes the alteration of times the trauelles and troubles of the Church from the first primatiue age of Christes Gospel to the end of Queen Mary and the beginning of this our gracious Queene Elizabeth During the time of her happy reigne which hath hetherto continued through the gracious protection of the Lord the space now of 24. yeres as my wish is so I would be glad the good wil of the Lord were so that no more matter of such lameÌ„table stories may euer bee offered hereafter to write vpon But so it is I cannot tel how the elder the world waxeth the longer it continueth the nerer it hasteneth to his end the more Sathan â—ageth geuing still new matter of writing bookes and volumes In so much that if all were recorded and committed to history that within the sayd compasse of this Queenes reigne hitherto hath happened in Scotland Flanders France Spayne Germany besides this our owne Countrey of England and Ireland with other Countryes moe I verely suppose one Eusebius or Polyhistor whiche Plinnye writeth of woulde not suffice thereunto But of these incidentes and occurrentes hereafter more as it shall please the Lord to geue grace and space In the meane time the grace of the Lord Iesus worke with thee gentle Reader in all thy studious readinges And while thou hast space so employ thy selfe to read that by reading thou mayst learne dayly to knowe that may profite thy soule may teach thee experience may arme thee with pacience and instruct thee in all spirituall knowledge more and more to thy perpetuall comfort and saluation in Christ Iesu our Lord to whome be glory in Secula Seculorum Amen FINIS ⧠A diligent Table or Index of the most notable and memorable thyngs contained in the whole volume of this Booke wherein if thou wilt finde any thing good Reader reuolue in thy mynde the letter wherewith the word beginneth and the number of the Page shall direct thee vnto it A ante B. A B. C. agaynst the Popes Clergie 841.843 Abuses in the Church require reformatioÌ„ not defection 1873 Abbey of Peterborow 133. Abbeis suppressed in England 1101. Abbey of Exceter 141. Abbey of Stowe built 184. Abbey of S. Edmundsbury 161. Abbeis and Nunries founded and vpon what causes 149.454 Abbey of S. Albons built and by whom 133. Abbey of Gisburne and Readyng buâ—lt 199. Abbey of Glastenbury 150. Abbeis dissolued in Englande by K Henry the 8. 1070. Abbeis burned ibid. Abbey lands restored by Q. Mary 1559.1560 Abbey of Bangor 119. Abbeis and Monasteries in England infinite built by Saxone Kings 133. Abbeis dissolued by Cromwell 1179.1180 Abbey of Couentry built 165. Abbey of Ely 133. Abbey of Gloucester built ibid. Abbey of Knouesburgh others built ibid. Abbeis and religious houses built for what causes 1180. Abbot of Carilocus his sodain and dreadfull death 2106. Abbot of Glastenbury 150. Abbots not instituted by Christ. 680. Abbot Capellensis cruelly handled for the Gospell 873. Abbot of Peterborow thrust out of the Court of Rome for denying the Popes kinsman a benefice 287. Abbot of Abbingdon amerced by the Pope in 50. markes for denying a benefice to an Italian 291. Abbot of S. Albones sueth to the Pope ibid. Abbot of Westminster more conformable to yeld and submit him selfe to the doctrine of the Protestants then the rest of the Papists in the disputation at Westminster 2125 Abdias authoritie suspected 35. Abiurers names in a table 1040.1041.1042.1277.1401 Abiuration of good men of Leicester .506 their penance ibid. Abiuration in the diocesse of
2005. Elizabeth called S. Elizabeth her lyfe and story 268.273 Elizabeth Q. of England her happy byrth 1054. Elizabeth nowe Q. of Englande committed to the tower by Q. Mary her great trouble .1425 committed to sir Iohn Williams Sir Henry Benefilde 1471. Ely Bishoppricke planted 198. Ely persecutor 1211. Elizabeth Lawson her trouble deliueraunce 2070.2072 Elizabeth Pepper martyr her story and glorious Martyrdome 1914.1915 Elizabeth Folkes martyr her story and martyrdome 2007.2008 Elizabeth Stamford 814. Ellis martyr her story 1910.1911 Elizabeth Thackuell Martyr her story and death 1910.1911 Elizabeth Young 2065. her troubles and deliuerance 2065.2066.2067.2068.2068.2070 Elizabeth Lady nowe Queene of England her miraculous preseruation and great trouble in Queene Maryes dayes .2091.2092.2094.2095.2096.2098 sent for being sicke to London .2091 charged with Wiats conconspiracie cleareth her innocencie thereof is committed to the tower .2092 restrayned of her owne seruauntes .2093 in great feare and doubt of life .2904 cōmitted to the custody of sir Henry Benefield and sent prisoner to Woodstocke ibid. is sore sicke and writeth to the Queene her sister .2095 wisheth her selfe a milke mayd .2096 brought into Queene Maryes bedchamber .2096 set at libertie .2097 proclaymed Queene of Englande 2097.2098 Ellerker a bloudy peresecutor hys bloudy end 2101. Elphegus archbishop of Caunterbury stoned to death 161. Elutherius wyth hys mother Anthia Martyrs 41. Elutherius the Pope called Lucius king of Englande Chrystes vicare 107. Elutherius Bishop of Rome 107. Elsinus archbishop of Canterbury hys death 151. E M. Emperours plagued for refusing persecuting of Christ. 31 Emilianus slew Gallus and Uolusianus Emperours 67 Emperours of Rome but kings of the Romaynes till they be confirmed by the Pope 351.710 Emperour Sigismund who burned Iohn Hus fayne to entreat for peace 656 Emperour the French King and King of Scottes sette agaynst Henry 8. K. of England 1087 Emperour 5. yeares without buriall 197 Empyre of Germany decayed and the causes thereof 374 Emperors kissing the Popes feet 783 Emperour excommunicate 197 Empyre translated from Greece to Fraunce from Fraunce to the Almaynes 131 E N. Englande whether it receiued the Gospell from Rome or not 106 1061 England noted of cruelty 701 English men martyred in Spayne for the Gospell 2058 Englande plagued by the Popes Legates 199 England conuerted to the fayth of Christ. 53 Englande deuided by a wall from Scotland 57 England had 7. kinges in the Saxons time 109 England 5. tymes conquered 136.171 England whether it receyued the Gospell before K. Lucius dayes or not 53. England why plagued of the Danes 139 England described 109 England interdicted by the Pope 251.242 Englishmen scourged for their vniust oppressing of the Britaines 171 Englishmen saued at the takyng of Calice 2075 Englishmē winne the city of Messana .243 and set vp the armes of England ibid. Englishmen good asses 423 Engist his voyage into England his death 113 E P. Epistle of Constantine to hys subiects inhabiting the East 102 Epistle of Elutherius Bishop of Rome to king Lucius 107. Epistles of Becket to Pope Alexander 214.115.116 Epistle of Iohn Hus of his goyng vp to the councell of Constance 597 Epistle of Elfricus agaynst transubstantiation 1140.1141 Epistle of Uolusianus concernyng priests mariage 1154 Epistle of Phillip Melancthon agaynst the 6. articles 1172 Epistle and gospell in the Masse 1402 Epistles decretall confuted 96 Epistle of Sergius the Pope to haue Bede sent to Rome 127 Epistle of Dionisius B. of Alexandria to Fabius 61 Epistle of B. Hooper in Latin sent to the conuocation house concernyng matters of religion 2135 2136 Epistle of Marcellinus 96 Epistles decretall of Marcellus 96. Epistle of Gregory B. of Rome to them that came to preach in England 115 Epistle of Gregory to Austen in England 116 Epistle of the Archbish. of Canterbury to the B. of London conteinyng the effect of the history of the L. Cobham 565 Epistle of Marcellus to Maxentius blanched 96 Epistle of Constantine to Sapores in fauour of the christians 99 Epistles of Benno cōcernyng pope Hildebrand 176.177.178 Epistle of Waltramus to Ludouicus 190. Epistles of Alcocke 2146.2147 2148 Epistles decretall of the bishops of Rome examined 96.97 Epistle of Antoninus Pius Emperour to the commons of Asia 41. Epistle to the Hebrews 35 Epistles of S. Paule to the seuen churches 35 Epistle of Plinie to Traiane 39 Epistle of Traiane to Plinie 40 Epimachus with many other martyrs 62 Epitaphe of M. Iohn Bradford preacher and Martyr his death 1624 Epitaph vpon the death of Doctor Cranmer Archb. of Canterb. 1893 Epitaph or funerall verse of doctor Redman vpon the death of M. Bucer 1968 Epitaph of the Lady Iane. 1423 Epitaph of Carolus the 9. French king .2112 Henry 2. Fraunces his sonne ibid. E R. Errors of the Papists in the Sacrament of the Lordes supper 1891 Errors noted in the Doctors 70 Errors in Baptisme 28 Errors of the Papists in teachyng Freewill 28 Errors in the Popes church concernyng matrimony 28 Errours in all writers except the scriptures 477 Eremites order when they first began 204 Erpwaldus king of the Estangles conuerted to Christ. 121 E. S. Esche Martyr his story and martyrdome 874. E T. Ethelbert builder of Paules 114 Ethelbald his donation to religious men 133 Ethelbert first christened Kyng of Kent .114 murthered by Offa .129 withholden from Austens doctrine vpon old custome 116 Ethelbert and Sigebert builders of Paules 120. Ethelbald king 140 Ethelwoldus bishop of Winchester and setter vp of Monkery 152 Ethelwold his excellent profounde learnyng 147 Ethelburge Queene made Nunne of Barkyng 127 Ethelstone of Britaine hys story 147. Eaton colledge founded by Kyng Henry .6 262.712 Ethelbright 140 E V. Eucharist in time of necessity committed to a boy 64 Eud◠Duke of Burgundy against the Popes decrees 200. yeares since 390 Euangelium eternum of the Fryers abhominable and detestable 322 Eusebius Deacon of Alexandria martired for the truth of the gospell .52 his worthy commendation 72 Euaristus Bishop of Rome and Martyr .38 his ordinances 39 Eustachius with his wife children martyred for Christ. 40 Euphrosina martyr 4 Eugenia Martyr her excellent hystory 73 Eugenius 4. Pope celebrate firste the counsell of Basill 668 Eunuche a Courtier whose name was Azades Martyred for the Gospell 98 Euring Martyr her story 2007 Eulalia a godly virgine her notable story her wisedome constancy martyrdome 93.94 Euill men eate not spiritually nor corporally the body and bloud of Christ for then they could not be condemned 1996.1997 Euidences declaring the antiquity of Priestes mariage 1167.1168 1169 Euidences proouing ecclesiasticall persons to haue bene subiecte to the temporall power euer since the beginning 6 Eusham field 334 Eusham Abbey founded burnte 1180 E X. Exaction and extortion of the pope in Englande described in a table 284.285 Exactions of the pope intollerable denyed of the clergy of England and Fraunce 266.267.268 Examples of the rare chastitye of Christians 63 Examples notable of Christian corage in confessing of
Succession of Peter 1120 Succession of Bishops no certayne or essentiall poynte to knowe the true Church by 1613.1614 Suffolcke persecuted 660 Suffolke men assist Queene Mary to the Crowne 1407 Suffolke persecuted 1912 Sulpitius Martyr 4 Sultanes first so called 737 Summe of S. Paules doctrine 20 Summary Collection of the errors heresies and absurdities of the Popes doctrine 25.26.27.28.29 Summus Orbis Pontifex a proude title of the Pope neuer vsed till the time of Boniface 3. Phocas the wicked Emperor 12 Supper of the Lord how ministred by our sauiour Christ is a representation of hys body and bloud 1973. Supper of our Lorde the true vse thereof .1174 why ordayned 1431. Supper of the Lorde requireth a communion 1816. Superalter what it is 1519. Supplication of all the nobles and Commons of England to Pope Innocent 4. in the Councell of Lyons 288. Supplication of the persecuted preachers dyrected to king Phillip Queene Mary 1483. Supplication of beggars by fishe 1014.1015 Supplication of M. Philpot to the king and Queenes Maiesties 1829. Supplication of the inhabitants of Suffolk and Northfolke to Q. Maryes Commissioners 1902 1903.1904.1905.1906 Supplication of the Nobles in the Parliament house to the pope 1477. Supplication of the persecution in Muchbently to the Lord Darcy 2005. Supplication of the Nobles of Boheme in the behalfe of Ioh. Hus. 602. Superstition crept into the churche with Monkery 153. Suppression of Abbies by K. HeÌ„ry the 8. 1101.1070 Supremacy of the Pope resisted by diuers Churches 13. Supremacy of the church of Rome reproued .1065.1066 neuer knowne to the auncient fathers 1066.1067 Supremacy of the Pope set vpp and established in the ParliameÌ„t of Queene Mary 1481. Supremacie of the Pope driuen out of England 1094. Supremacie of the Pope ouerthrowne how it came vp 1647.1648 Superioritie in the Churche what and how lawfull 21. Superioritie none amongst the Apostles proued by great and forcible reasons 14. Sueues his story 99. Suffragane of Douer brake hys necke after he had receaued the Cardinals blessing 2099 S. W. Swallowe persecutor of George Egles plagued of God for hys bloudy crueltie 2009.2010 Swallow a cruell tormentor of Gods sayntes his end 2103. Swearing when where and how lawfull 529.538 Swearer hys terrible and fearfull end 2104.2105 Swearing by a booke whether lawfull and howe where and when it is lawfull to sweare and take an othe 529. William Sweeting Martyr .804 his articles and Martyrdome 818. Swinderby hys story .464 cited 470. processe agaynst hym .471 his aunswere .472 condemned hys appeale .473 hys forced abiuration .465 hys protestation letters .467 articles articulate agaynst him falsely wrested by the maligne Papistes 466.468 Swincherd made Bishop of Winchester 142. Swingfield bewrayer of one Angels wife hys death 2100. Swithinus Byshop of Winchester hys fained monkish myracles 137. Swordes neuer geuen to the pope 473. Swordes blunt and hangmen wery with murthering of Christians 80 Sworde of the Pope double 499. S Y. Symphorissa with her .7 children martyrs 41. Symon a Deacon martyred 32. Symon zelotes crucified 32. Synode of Cloneshoe 128. T A. TAble of the Martirs that suffered in Fraunce 897.898 Table of the Nobles of Boheme 638 Table of the Martyrs that suffered in Germany 886 Table of the Spanish Martyrs 928 Table of certaine Countryes won froÌ„ Christendome by the turks 760 Table of the successioÌ„ of the Archbishops of Caunterbury 394.395.396 Table of the yeares of the Turkes and Saracens 771 Table of the persecution in the dioces of Lincolne 821.822.824 Table of the Popes extortions exactions and oppressions in England 284.282 Table of suche as abiured vnder Warrham Archbishop of CanÌ„terbury 1286.1278 Table of certayne persons abiuring with theyr articles 1040 Table of the Saxon kinges such as made themselues Monkes 134 Table of the Saxon kinges which raigned from Egbert to WilliaÌ„ Conqueror 135 Table of the kinges of Englande that reigned with the Saxons after theyr comming in 112.113 Table of all orders of religion 260 Table of the 7. Kingdomes of the Saxons ruling in England 110 Table of the ItaliaÌ„ Martyrs 934 Tacitus Florianus Emperors 75 Tacianus commended 45 Tamerlanes his victoryes againste the Turkes 739 Tame deuill his story 2108 Tamerlanes king of Persia a cruell Tyraunt 739 Tancrede king of Cypres his maner of interteining of King Richard the first 244 Tankerfield Martyr his story examination condemnation and coÌ„staunt martyrdome for the Gospell 1689.1690.1681 Tartarians theyr spoyle in Christendome 338 Tathe besieged of the cruell merciles Turkes 754 Tayler Doctor Parson of Hadley his life and story .1518 his examinations .1521 his degradation .1524 his godly death and coÌ„stant Martyrdome .1526.1527 his letters 1528 Taylour his appreheÌ„sion trouble with Articles obiected agaynste him .658 his martyrdome 659 T E. Te Deum song for Queen Maries child 1476 Telesphorus Byshop of Rome Martyr 52 Templaries their order began 200 Templaries burned at Paris 368 Templaries of Ierusalem ouerthrowne 294 Templaries put downe 351.368 Temples destroyed 77 Tempest horrible in England 269 Tempting tooles of SathaÌ„ wherwith hee assaulteth the Godly 1925. Tenne Martyrs sent at once to Boner Bishop of London to be examined 1689. Tenne blessed martyrs burned in Câ—lchester for the profession of Christes veritie 2005.2006.2007 Tenthes graunted to the Pope for for 7. yeares by the king of England 335. Tenthe parte of all moueables in England and Ireland geuen to the Pope for the election of Richard the Archbishop of Caunterbury 273. Tertullian a great learned manne his Apology in the behalfe of the Christians his blemishes 55. Testimonie of the vniuersitie of Oxford and of Iohn Hus of Iohn Wickliffe 448. Testimonies for the principalitie of the Pope 17 Tewkesbery battaile wheÌ„ where and how atchieued and ended 716. Tewkesbery a godly Martyr hys story .1024 his martyrdome 1026. Testwood his trouble and persecution with the cause thereof .1211 hys death 1220. Tewlerus an auncient preacher agaynst the Pope 390. T H. Theodora Martyr 4. Theodoretus archbishop of Caunterbury beginner of misrule in the Englishe churche 124. Theodora a virgin martyr her story 63. Theonus first archbishop of London 172. Theeues amongest the Romaines burnt in old time 62. Thirtene persons burned at stratford the bowe in one fire .1915 theyr agreement in theyr fayth 1915.1916 Thaddeus Martyr 32. Thackuell martyr her storye and martyrdome 1910.1911 Theodorus martyr his story 99. Theodorus 2. pope 146 Theophilus ecclesiasticall writer 53. Theodulus Deacon of Alexander hys martyrdome 38. Theotechnus Byshop of Cesarea 35. Thirlby hys story 1090. Thomas Audly speaker of the Parliament house .1053 made Lord Chauncellour of England 1054. Tho. Arundell archbishop of Canterbury hys constitutioÌ„s against the gospellers hys horrible death 587.588 Thomas Arundell Archbishop of Caunterbury a bloudy persecutor 507. Thomas Arthur hys trouble persecution .998 articles ministred agaynst him 999. Thomas Benbridge Martyr hys story .2046 articles obiected agaynst him ibid. his death and glorious martyrdome 2047. Thomas Barnard martyr his story 774.
.720 diuorced from his wife and dispensed withall by the Pope 723. Ulstanus archbishop of Yorke 151 V N. Uniuersities iudgementes agaynst the mariage of king Henry 8. with his brothers wife 1049. Uniuersitie of Oxford remoued to Northampton 331. Uniuersitie of Oxford their testimony of Wickliffe 448. Uniuersitie of Oxford by whome it began .144 testimony thereof of Iohn Wickliffe 448. Uniuersitie of Paris when it began 143. Uniuersitie of Oxford conquered of the townes men and the schollers expulsed 393. Uniuersalitie and succession no sufficient reason to proue the true Church by 1825 Uniuersalitie alleadged 1426. Uniuersall defined by time place and person 21. Uniformitie in outward ceremonies a thing not muche required in the primitiue Churche 56. Unwritten verities 1107.1183 Unitie none in the Popes churche to be found 241. Unitie what it is and wherein it consisteth 1067. Unitie in Baptisme not inough 1750. Unitie the papistes would not haue disturbed 1748. Uncertainty of the Popes doctrine 1748.1749 V O. Uow of chastitie brought in 175.194 Uowes of Priestes hauing vowed single life a thinge whiche of of themselues they are not able to performe ought not to stand 1175. Uowes 3. made of king Henry 199. Uowes making .545 making and keeping of them ibid. Uowsions and pluralities of benefices 5. Uolusianus his Epistles in defence of Priestes lawfull mariage 1154.1155.1156.1158 Uortiger causeth his king to bee murthered 265. Uortigerne burned in hys tower 113. Uoyage to the holy land 185. Uoyage agaynst the Turkes 233. V R. Urban the Pope complayneth that no promotion would fall vppon hym .414 beheaded 509. Urbanus the first bishop of Rome martired 58. Urbane excommunicated the Emperour Henry 4. 189 Urbanus and Clemens striuing for the papacy 186. Ursula with vi thousand virgines martyrs 108. V S. Usury in the Popes Church 655. Usurers of the Popes in London 325. Usurers brought into England by the Pope 273 Ustazares his story 97. his constaÌ„t martyrdome 98. V T. Utopia one of M. Mores phantasies 576. Uter Pendragon a King of Brytayne 113. W A. WAddon priest Martyr 661. Wade martyr 1689.1702 Wade Martyr hys story and martyrdome for the Gospell 1678.1679 Wallace his trouble persecution martyrdome 1272.1273 Walter Brute his story .475 hys processe and articles against him 476.477 his godly declarations 478.479 hys great submission 501 Walter archbishop of Caunterbury absolued by the pope for money 273. Waltram Bishop of Margburgh hys Epistle to Ludouicus 189. Waldenses howe they began theyr trouble and persecution .230.954 955.956 their doctrine and articles 230.235.236 Wall fell downe at the coronation of the pope and slewe many nobles 351. Waltam Bishoppe of Salisbury a makebate a brawler 513. Walter Mille Martyr hys story .1274 his examination condemnation and martyrdome 1275. Wales subdued to Englande and Scotland how long in length 57. Walter Appleby martyr hys story 1979. Wardall her memorable story 1940 Warlwast ambassadour of Kyng Henry 1. to the pope hys oration before the Pope 193. Warre betwene king Henry 3. and his nobles 331.332.333.335 Warre betwene king Henry 3. and Earle Marshall 279 Warre betweene king Edward .3 and the Scottes 375. Warre agaynst the Bohemians 656. Warres stirred vp by the pope .494 how lawfull 508. Warres moued by the Pope and papistes 203. Warre by the frenche king and the pope agaynst Tholouse 269. Warres of Christians what .846 how lawfull how vnlawfull ibid. Warres betweene Englande and Scotland 369. Warre betweene king Edward the first and the king of Scots 340 Warre betweene Ladislaus and the Turke 741.730 Warham Archbishop of Caunterbury his death 1121. Wardship first graunted to the king 269. Warran alias Lashford her story and martyrdome 1844.1857 Warne hys confession of hys fayth and christian beliefe 1580.1581 Warne her story 1689. Wast a blinde woman in Darby martyr 1951.1952 Wattes hys trouble and deliueraunce 2071. Wattes Martyr his story sent vp to Boner articulate agaynst coÌ„demned martyred 1594.1595.1596 Watchword of the Saxons 113. Watson Doctor hys superstitious and lying Sermon vppon Candlemas day in Cambridge 1962 hys other rayling sermon at the burning of Bucer and Paulus Phagius bones 1963.1964 Water mixt with Wine in the chalice not inferred by scripture 1146. Waterson whipped in Bridwell for the Gospell 2144. Water coniured and the maner therof 1405. Water mixt with wine in the chalice by Alexander 39 Waterer Martyr his story martyrdome 1970. W E. Webbe Martyr hys story and martyrdome 1794. Webbe hys trouble for the Gospell 1601. Wedding garment what it it is 490 Welchmen theyr rebellion .330 their skirmishe at Oxford 328. Wesalis his story persecuted .724 his articles .725 reuoketh hys opinions 726 Weapons of a christian Warriour 1773 Westminster Church by whome erected and built 133. Weston Doctor condemner of christes blessed Martyrs Cranmer Ridley and Latimer at Oxford 1729. Weston Doctor hys Downfall takeÌ„ in adultry appeleth to Rome and dyeth 2102 Weselus Groningensis a learned man 730. Wendy Doctor of Phisicke senâ— to Queene Katherine 1243. Wendenmuta martyr 885. Went his story and Martyrdome 1857.1858 W H. White Priest and martyr his story 1844. articles agaynst him ibid. beaten on the face by Boner .1845 his condemnation martyrdome 1848.1846 hys letters to hys friendes 1847.1848 White Battayle in Yorkshyre 370. Whitchurch Printer 1191. White Martyr his story 1556. hys condemnation .1557 hys Martyrdome 1559 Whitâ—ington Chauncellor a cruell persecutor slayne with a Bull. 775.776 W I. Wiattes insurrection in Kent 1418 beheaded at tower hill .1419 Wicked councell what hurt it doth 68. Wicked eate not the flesh of Christ nor drinke his bloud truely 1363 1375.1611 Wicked couÌ„cell about princes what mischiefe it bringes 1753 Wicked company hurtfull prouoketh to sinne proued by an excellent example 36 Wicked eate not the body and bloud of Christ truely 1977. Wickliffe his story .423 his bookes and Articles condemned in the councell of Constance .449.450 his boanes burnt after his death 463. hys bookes howe brought into Bohemia .464 his booke called Wickliffes Wicket 815. William Allen Martyr 1707. William Andrew buried in the fields 1702. William Bowes Doctor Londons spye 1212. William Byshoppe of Norwiche a cruell persecutor 660. Wiiliam Burgate Martyr 2058. William Bongeor Martir his story martyrdome at Colchester 2007.2008 William Browne troubled and deliuered through Gods mercifull prouidence 2065. William Coberley martyr his story 1894. William Coker William Hopper Will. Stere and 3. other burned together in one fire at Caunterbury 1688. William Carder Martyr his story 1276. William Courtney Bishop of LoÌ„don .427 his death 509. William Craishfield martyr his story and martyrdome 2010.2011 William CoÌ„querour bastard Duke of Normandy landeth at Hastinges 166. is crowned king of EnglaÌ„d 171. his othe to obserue the lawes of king Edward but goeth from them .166 his death 182 William de le Pole Duke of Suffolke cause of Duke Humfreyes death 705. William Dangerfield and Ioane his wife their trouble and persecution .1953 their tragicall history ibid. William de Plesiano his
sixt examinatioÌ„ of Richard Woodman before the Byshop of Winchester diuers other in the Church of S. Mary Queryes Richard Woodman agayne refuseth Winchester to be his iudge Truth taken for heresie M. Roper Commissioner and witnes agaynst Woodman Woodmans hand writing brought in agaynst him Woodman first released and yet called to accompt agayne agaynst all good order Sacrament of the Aultar Woodman made an Anabaptist because he will not sweare before him that is not his Ordinary All truth is heresie with these men Woodmans confession of the Sacrament Mistically 1. Cor. 1. What is Mistically Woodman agayne appealeth to his Ordinaâ—â—â—lye M. Christopherson B. of Chichester his Ordinaâ—â— not yet consecrated Woodman for hiâ— feruent speach rebuked This fatte Priest well seene in the Scriptures Ephes 1. Iesus Christ onely Sauiour of 〈◊〉 soule and not man Good woâ—â—eâ— not disallowed Phil. 2. The Archdeacon of Canterbury made Ordinary by the Cardinall to examine Richard Woodman Richard â—oodman â—â—alengeth 〈◊〉 Iudges 〈◊〉 â—e all 〈◊〉 coates 〈◊〉 chaungeâ—â—â—ges The free speach of Woodman 〈◊〉 the Byshops and Priestes Winchester about to read the Sentence Read in the first examination of Woodman pag. in the 2. edition 2176. No man can receiue the body of Christ vnworthely 1. Cor. 11. The place of S. Paule 1. Cor. 11. expounded What it meaneth to make no difference of the Lordes body Winchester readeth sentence against WoodmaÌ„ and cannot tell wherefore Richard Woodman condemned caryed to the Marshalsey being not suffered to speake Phil. 2. Math. 24. Math. 5. God asketh more theÌ„ the hart onely Iames. 2. Phil. 2 Math. 5. Rom. 10. Confessing with the mouth and beleeuing in hart must goe together Anno 1557. August Apoc. 1. Math. 18. Apoc. 13. Sclaunderers of the Gospell Luke 12. Math. 3. Math. 25. Luke 13. Luke 14. Math. 25. Math. 10. Math. 5. Richard Woodman vâ—xed of his own friends Iohn 10. 1. Iohn 4. The manifold troubles which Woodman hath passed through Woodmaâ— comforteâ—â— in his troâ—â—bles Luke 21. Math. 10. Experiencâ— of the Lorâ— to keepe promise with his people 1. Cor. 13. Certayne Iustices charged for burning of Christes people without any lawfull warrant oâ— writte Anno 1557. Iune Ambrose 〈…〉 〈◊〉 articles 〈…〉 this to the story of Iohn Hâ—â—lier â—artyr pag 〈…〉 â—â—ory of Iohn Hulâ—â—â—â— with 〈…〉 Iohn Hulâ—â—â—â— first 〈…〉 in the 〈◊〉 Colledge 〈…〉 Linne 〈…〉 Hâ—llier disgraded Brasey Mayor of Cambridge Brisley Sergeant persecutor Hulliars stedfast trust in God Hullier preparing himselfe to the stake Three notorious Papistes in Trinitye Colledge Boyes Proctour of Cambridge The Martyrdome of Iohn Hullier Bookes burned with Hullier The last wordes of Iohn Hullier at his death Papists of Cambridge forbid the people to pray for Hullier Referre this to Thomas Rede Martyr pag. 1807. Anno 1557. August Iuly 13. Simon Miller a Marchant Martyr The wordes of Simon Miller to the people The cause why Simon Miller was taken Simon Miller examined before Doctour Dunning Simon Millers confession espyed in his shoe Simon Miller dismissed to his house at Linne Simon Miller returneth agayn to his confession is condemned Elizabeth Cooper Martyr Elizabeth Cooper reuoketh her recantation in the open Church The Shrieffe agaynst his will enforced to lay handes vpon Elizabeth Cooper Elizabeth Cooâ—â—â— strengthned 〈◊〉 the stake by Simon Miller August 2. The Martyrdome of 10. godly Martyrs 5. men and 5. women at Colchester W. Mount Alice his wyfe Rose Allin her daughter Thomas Tye Priest a wicked Promoter A supplication of the persecutors to the L. Darcy Cruell persecutors Thomas Tye a false brother a bloudy persecutor Tyeâ— letter 〈◊〉 Biâ—hop Boner W. Simuell Iohn Baker W. Harries persecutors The taking of W. Munt his wyfe and Rose Allin their daughter Talke betweene Edmund Tyrrell and Rose Allin Tyrrell burneth Rose Allins hand The patience of the faythfull The deuill payeth the persecutors their wages Shee reuengeth not euill for euill Helene Ewring apprehendâ—â— the second tyme. Robert Maynard a great enemy to the Gospell William Bongeor Thomas Benolde W. Purcas condemned Agnes Siluerside condemned Helene Ewring condemned Elizabeth Folkes condemned A substanciall lye A reall lye D. Chadsey wept Elizabeth Folkes prayseth God at her owne condemnation Elizabeth Folkes prayeth for 〈…〉 Sleeping Maynard Elizabeth 〈◊〉 might haue eâ—caped and â—ould not W. Munt condemned â—â—hn Iohnâ—on condemâ—â—d Alice Munt â—ondemned Rose Allen. 〈◊〉 Allins answeres Rose Allin condemned W. Munt Alice his wyfe Rose Allin their daughter Iohn Iohnson burnt the same day at afternoone The age of these Tenne made the summe of 406. Iohn Thurston a confessor of Christ. August â— George Eagles Martyred The paynefull trauell of George Eagles Quo non mortalia pectora cogis auri sacâ—a fames Virg. Aeneid 1. George Eaâ—gles inditâ—ment Richard Potto Inâ—older at 〈◊〉 Cocke 〈◊〉 Chelmsâ—â—rd 〈◊〉 iust punishment 〈◊〉 a 〈◊〉 persecuâ—â—â— W Swallowes wyfe punished with the falling sicknes Gods iudgemeÌ„t vpon Richard Potto an other persecutor of George Eagles August 5. The examinatioÌ„ of Rich. Crashfield before DuÌ„ning Chauncellor of Norwich Sacrament of the Aultar An other examination of Richard Crashfield Worshiping of Images Confessiion to the Priest Playing on the Organes Pâ—ay 56. Luke 19. An other examination of Richard Crashfield The Popes Church taketh Christes office out of his hand Note here the ignorance of these Catholicke men in the Scriptures An other examinatioÌ„ of Richard Crashfield 1. Cor. 10. Vnbloudy Sacrifice of the Masse The Martyrdome of Richard Crashfield Anno. 1557. August 5. August 20. One Frâ—ar the sister of George Eagles â—urned at Rochester The story of Mistres Ioâ—ce â—ewes Martyr Mistres Lewes instructed by M. Iohn Glouer Mistres Lewes impâ—isoned Mistres Lewes a yeare in prison after her condeÌ„nation Anno 1557. September Mistres Lewes refuseth to be confessed of the Priestes Temptations of Mistres Lewes before her death and Martyrdome Ioyce Lewes comforted in he temptations Ioyce Lewes brought to the place of Martyrdome Her prayers Women put to pennaunce for pledging Ioyce â—ewes The Martyrdome of Mistres Ioyce Lewes September 17. The story of Rafe Allerton Rafe AllertoÌ„ attached Thomas Tâ—e Priest 〈…〉 Tâ—e examination of 〈◊〉 Allerton He meaneth belyke Bâ—neâ— and his fâ—lloâ—es 4. Esdr. 16. Three sortes of religion in England The place of Esdraâ— explaned Anno 1556. September Allâ—â—ton charged with his oâ—ne hand writing Syr Thomas Tye lately turned to his â—omeâ— thirsteth for bloud Allerton apprehended contrary to the lawes of the realme Allerton charged with Relaps Allerton brought agayne before Boner certaynâ— Lordes Transubstantiation Bishop Boners parable 〈◊〉 5. 〈…〉 Rafe Allerton Persecutours Information geuen agaynst Rafe Allerton by Syr Thomas Tye Priest a wicked 〈◊〉 4. Esdr. 16. A letter of Rafe Allerton Psal 37. Esay 59. A letter of Rafe Allerton Post scriptum Anno 1557. 〈◊〉 Examination of Iames Austoo Margery his wyfe Anno 1556. September Margery Austoo terrified in prison Examination of Richard Roth. A letter of Richard Roth.