S. Ambrose writing as is aforesayde affirmeth the same And that the mother of all Churches is Ierusalem as afore is saide and not Rome the scripture is plaine bothe in the Prophette Esaye Out of Syon shall the law proceed Esa. 2. and the word of the Lord out of Ierusalem Vpon the which place S. Hierome sayth In Hierusalem primum fundata ecclesia totius orbis ecclesias seminauit Out of the Church being first founded in Hierusalem sprong all other churches of the whole worlde And also in the Gospell whiche Christ before his ascension commaunded his Apostles to preache throughout al the world beginning first at Ierusalem So that the byshop of Romes vniuersal power by him claymed ouer all can not by any scripture be iustified as if you haue read the auncient fathers expositions of the said scriptures as we suppose you haue sith your letters sent hyther concerning this matter and would giue more credence to their humble and plaine speaking then to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilitie which passeth as you write the lawiers learning and capacitie we doubt not but that you perceiue and thinke the same A Prince may be â—â—ad of his churh and yet not preach nor minister Sacramentes And where you thinke that the king can not be taken as supreme head of the Church because he can not exercise the chiefe office of the Church in preaching and ministring of the sacramentes it is not requisite in euerie bodie naturall that the head should exercise eyther all maner of offices of the body or the chiefe office of the same For albeit the head is the highest chief member of the naturall body yet the distribution of life to al the members of the body as well to the head as to other members commeth from the heart and it is the minister of life to the whole body as the chiefe act of the body Neyther yet hath this similitude his full place in a mysticall body that a king shoulde haue the chiefe office of administration in the same And yet notwithstanding the scripture speaking of king Saule sayth I made thee head amongest the tribes of Israell Reg. 15. And if a king amongest the Iewes were the head in the tribes of Israell in the time of the lawe muche more is a Christian king head in the tribes of spirituall Israell that is of such as by true fayth see Christ who is the end of the law The office deputed to the byshops in the misticall body is to be as eyes to the whole body Ezech. 3. A bishop is a eye in the head but not the head of the mystical bodye as almighty God saith to the prophet Ezechiell I haue made thee an ouerseer ouer the house of Israell And what Byshops soeuer refuseth to vse the office of an eye in the misticall body to shew vnto the body the right way of beleeuing and liuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if hee shall take anye other office in hand then appertayneth to the right eye he shall make a confusion in the body taking vppon hym an other office then is geuen him of God Wherfore if the eye will not take vpon him the office of the whole head it may be aunswered it cannot so do for it lacketh brayne And examples shew likewise that it is not necessary alway that the head should haue the facultie or chiefe office of administration as you may see in a nauie by sea where the admirall who is captayne ouer all doth not meddle with stering or gouerning of euery ship but euery mayster particular must direct the shyp to passe the sea in breaking the waues by his steryng and gouernaunce The office of a head standeth not in doing but in coÌ„maunding whiche the admirall the head of all doth not hymselfe nor yet hath the facultie to doe but commaundeth the maysters of the ship to do it And likewise many a captayne of great armyes whiche is not able nor neuer coulde peraduenture shoote or breake a speare by hys own strength yet by his wisedome and commaundement onely atchieueth the warres and attayneth the victory And where you thinke that vnitie standeth not onely in the agreeing in one fayth and doctrine of the Church Vnity what it is and where in it consisteth but also in agreeing in one head if you meane the very onely head ouer all the churche our Sauiour Christ Whome the Father hath set ouer all the Churche which is his body wherein all good Christen men doe agree therin you say truth But if you meane of any one mortall man to be head ouer all the Church and that to be the bishop of Rome we do not agree with you For you doe there erre in the true vnderstanding of Scripture or els you must say that the sayd Councell of Nice and other most auncient did erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed and that Christ the vniuersal head is present in euery church the Gospell sheweth Where two or three be gathered together in my name Math. 28. â— there am I in the middes of them And in an other place Behold I am wyth you vntill the end of the world Math. 28. By which it may appeare christ the vniuersall head euery where to be with hys misticall body the Church who by hys spirite worketh in all places how far so euer they be distaunt the vnitie and concorde of the same And as for any other vniuersall head to be euer all then christ himselfe Scripture prooueth not as it is shewed before And yet for a further proofe to take away the scruples that peraduenture doe to your appearaunce rise of certayne wordes in some auncient authors and especially in S. Cyprians epistles as that the vnitie of the church stood in the vnity with the bishop of Rome though they neuer call him supreme head Aunswere to S. Ciprian if you will wey and conferre all their sayinges together you shal perceiue that they neither spake nor ment otherwise but wheÌ„ the bishop of Rome was once lawfully elected and enthroned if then anye other woulde by faction might force or otherwise the other liuing and doing his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe as Nouatianus did attempt in the tyme of Cornelius then the sayd fathers reckoned them Catholicks that did communicate with him that was so lawfully elected and the custome was one primacye to haue to doe with an other by congratulatorye letters soone after the certayntye of theyr election was knowne to keepe the vnity of the Church and that they that did take part or mayntayne the vsurper to be schismatickes because that vsurper was a schismaticke Quia non sit fas
Christ sayd in the vi of Iohn Qui manducat carnem meam i. He that eateth my flesh c. doth he signify in those wordes the eating of his true and naturall flesh or els of the bread and Symbole Spirituall eating of the flesh of Christ. Rid. I vnderstand that place of the very fleshe of Christ to be eaten but spiritually And farther I say that the sacrament also perteineth vnto the spirituall manducation For without the spirit to eat the Sacrament is to eate it vnprofitably For who so eateth not spiritually he eateth hys owne condemnation Wat. I aske them whether the Euchariste be a Sacrament Rid. The Eucharist taken for a signe or symbole is a Sacrament Wat. Is it instituted of God Rid. It is instituted of God Wat. Where Rid. In the supper Wat. With what wordes is it made a Sacrament Rid. By the words and deedes which Christ sayd and did and commaunded vs to say and do the same 〈◊〉 Sacraâ—â—â—â— geue grace 〈…〉 inâ—â—â—mentes â—â—crament 〈◊〉 â—he 〈◊〉 is 〈◊〉 be 〈…〉 Sacraâ—â—â—â— of the 〈◊〉 Testaâ—â—â—â— hath a 〈◊〉 of 〈…〉 and 〈◊〉 promise 〈…〉 bread 〈◊〉 witness 〈◊〉 Sacraâ—â—â—t of the 〈◊〉 Testaâ—eâ—t No proâ—â—se made 〈◊〉 bread 〈◊〉 as â—â—ey be 〈…〉 and 〈◊〉 wine but as they be sanctified made sacrameÌ„ts of the Lords body and bloud they are not now called bread nâ—r wine haue a promise annexed to them or rather to say the 〈◊〉 anâ—exed to the receaâ—ers of theâ— Argument 〈◊〉 they 〈◊〉 a proâ—â—se of 〈◊〉 annex 〈◊〉 not abâ—â—â—utely but 〈…〉 are not 〈◊〉 in â—â—cramentâ—◠〈◊〉 the 〈◊〉 of 〈…〉 to 〈◊〉 in 〈◊〉 that 〈◊〉 came 〈◊〉 them 〈…〉 not 〈…〉 but 〈…〉 of 〈◊〉 Sacraâ—â—nt â—â—â—raments 〈…〉 Wat. It is a thing commonly receiued of all that the Sacramentes of the new law geue grace to them that worthily receiue Rid. True it is that grace is geuen by the Sacrament but as by an instrument The inward vertue Christ geue the grace through the sacrament Wat. What is a sacrament Rid. I remember there be many definitions of a sacrament in Austine but I will take that whiche semeth most fit to this present purpose A sacrament is a visible signe of inuisible grace Wat. Ergo grace is geuen to the receiuers Rid. The society or coniunction with Christ through the holy Ghost is grace and by the Sacrament we are made the members of the mystical body of Christ for that by the sacrament the part of the body is ingrafted in the head Wat. But there is a difference betwene the mysticall body and naturall body Rid. There is I graunt you a difference but the head of them both is one Wat. * The Eucharist is a sacrament of the new testameÌ„t Ergo it hath a promise of grace But no promise of grace is made to bread and wine Ergo bread and wine be not the sacramentes of y e new Testament Rid. I graunt that grace perteineth to the Eucharist according to this saying The bread which we breake is it not the communication or partaking of the body of Christ And like as he that eateth and he that drinketh vnworthely the sacrament of the body and bloud of the Lord eateth drinketh his owne damnation euen so he that eateth and drinketh worthy eateth life and drinketh life I graunt also that there is no * promise made to bread and wyne But in as much as they are sanctified and made the Sacramentes of the body bloud of the Lord they haue a promise of grace annexed vnto them namely of spirituall partaking of the body of Christ to be communicated and geuen not to the bread and wine but to them which worthily do receiue the Sacrament Wat. If the substaunce of bread and wine do remayne theÌ„ the society betwixt Christ and vs is promised to them that take bread and wine But that society is not promised to bread and wine but to the receiuers of his fleshe and bloud Iohn 6. Qui manducat c. Ergo the substance of bread and wyne remayneth not Rid. The promise vndoubtedly is made to the flesh and the bloud but the same be receiued in y e sacrameÌ„t through faith Wat Euery Sacrament hath a promise of grace adnexed vnto it But bread and wine haue not a promise of grace adnexed vnto it Ergo the bread and wine are not sacramentes Rid. True it is euery sacrament hath grace adnexed vnto it instrumentally But there is diuers vnderstandyng of this word Habet hath For the sacrament hath not grace included in it but to those that receiue it well it is turned to grace After that maner the water in Baptisme hath grace promised and by that grace the holy spirite is geuen not that grace is included in water but that grace commeth by water Wat. This promise is made to the flesh bloud of Christ and not to bread and wine Ergo the sacrament is not bread and wyne but the body and bloud of Christ. Rid. There is no promise made to him that taketh commoÌ„ bread and common wine but to him that receiueth the sanctified bread and bread of the communion there is a large promise of grace made neither is the promise geuen to the symboles but to the thing of the sacrament But the thing of the sacrament is the flesh and bloud Wat. Euery sacrament of the new testament geueth grace promised of God to those that worthely receiue it Rid. This sacrameÌ„t hath a promise of grace made to those that receiue it worthely because grace is geuen by it as by an instrument not that Christ hath transfused grace into the bread and wyne Wat. But this promise which is made is not but to those that worthely receiue the flesh bloud not y e bread wine Rid. That proposition of yours hath a diuers vnderstanding There is no promise made to theÌ„ that receiue coÌ„mon bread as it were but to those that worthely receiue the saÌ„ctified bread there is a promise of grace made like as Origen doth testify Wat. Where is that promise made Rid. The bread which he brake 1. Cor. 11. is it not a communication of the body of Christ And we being many are one bread one body of Christ Wat. What doth he meane by bread in that place Rid. The bread of the Lordes table the CommunioÌ„ of the body of Christ. Wat. Harken what Chrysostome sayth vpoÌ„ that place Chrisost. in 1. Cor cap. 10. Panis quem frangimus nonne communicatio corporis Christi est Quare non dixit participatio Quia amplius quid significare voluit multam inter haec conuenientiam ostendere Non enim participatione tantum acceptione sed vnitate communicamus Quemadmodum enim corpus illud vnitum est Christo ita nos per huÌ„c paneÌ„ vnione coniungimur That is The bread which we break is it not the Communication of Christes bodye Wherefore did he not say participation because hee would signify some greater matter and that
be not mine Ex Edu Halle in vit Henr. 8. anno 6. but the words of Ed. Hall his owne author Wherfore if his disposition be so set that he must needs be a censor of other mens writinges let him expostulate wyth Hall and not with me But I trouble the reader too much in this matter of Richard Hunne being of it selfe so cleare that no indifferent iudge can doubt therof As for wranglers and quarrellers they will neuer be satisfied Wherefore to returne agayn to the purpose of our story intermitted in the table aboue cōteining the names of them whiche about this time of Richard Hunne Anno. 1517. Elizabeth Stamford were forced to deny and abiure their professed opinions pag. 774. mention was made of Elizabeth Stamford Iohn Houshold and other mo abiuring about the yeare of our Lord. 1517. Whose vexation and weaknesse although it be pitifull to behold yet to consider the confession of theyr doctrine in those aūcient dayes it is not vnprofitable Wherein we haue to see the same fourme of knowledge and doctrine then taught and planted in the harts of our foreelders The teaching of the former times to be considered which is now publiquely receiued as well touching the Lordes Sacrament of his body as also other specialties of sincerity And although they lacked thē publique authority to maynteyne the open preaching and teaching of the Gospell which the Lords merciful grace hath geuē vs now yet in secret knowledge and vnderstanding they seemed then little or nothing inferiour to these our times of publicke reformation as may appeare by this cōfession of Elizabeth Stamford here vnder written whiche only may suffice for exāple to vnderstand what ripe knowledge of Gods worde was then abroade Thomas Beele although not in churches publickely preached for daunger of the bishops yet in secret wise taught and receiued of diuers In number of whom was this Elizabeth Stamford who being brought and examined before Fitziames Bishop of London ann 1517 confessed that she was taught by one Thomas Beele sometime dwelling at Henley these wordes 11. yeares before That Christ feedeth and fast nourisheth his Church with his owne precious body that is the breade of life comming downe from heauen this is the worthy worde that is worthely receiued and ioyned vnto man for to be in one body with him Soth it is that they be both one they may not be parted this is the wisely deeminge of the holy Sacrament Christes owne body this is not receiued by chewing of teeth but by hearing of eares and vnderstanding with your soule and wisely working thereafter Therefore saith S. Paule I feare me amongest vs brethren that many of vs be feeble and sicke therefore I counsell vs brethren to rise watch that the great day of dome come not sodēly vpon vs as the theefe doth vpon the Marchaunt Also the sayd Thomas taught and shewed her that the Sacrament of the aultar was not the very body of Christ but very bread and that the Sacrament was the very bodye of Christ put vppon the Crosse after a diuine or mistical maner And moreouer that y e said Thomas Beele did many times and ofte teache her thys foresayd lesson that she should confesse her sinnes to God and that the Popes pardons and indulgence were nought worth and profited not and that worshipping of Images and pilgrimages are not to be done To this Elizabeth Stamford may also be annexed the doctrine and confession of Ioane Sampson Ioanne Sampson wife of Iohn Sampson Carpenter of Aldermanbury in London Against whom being cited and examined before the Bishop of London certaine witnesses were producted who vpon theyr othe being sworne did detect and denounce the sayde Ioane Sampson in these articles and opinions folowing 1. First that she being in her labour what time Ioane Sampson her predecessor then being aliue was with her Articles of Ioanne Sampson and after the maner then of women called much vpon the helpe of the virgin Mary she spitting thereat was in such sort agreeued that the other party was compelled to forsake the house 2. Also that she spake against pilgrimage and the worshipping of the blessed virgine and of all saints affirming that there is none holy but one 3. Item an other time in the hearing of one Margaret Anworth when shee and other women were inuocating the blessed Uirgine to helpe in womens labour shee stoode agaynst them and contumeliously spake agaynst the inuocators 4. Item that shee speaking agaynst the Pilgrimage of our Lady of Wilsedon as she was then called and of S. Sauiour at Barmsey called the sayd Saynt Sauiour S. Sawyer 5. Item for hauing two certayne bookes in Englishe one bigger and an other lesser whiche shee committed to one Iohn Austed a Cooke which bookes in the Register be not named 6 Item that the sayde Ioane Sampson at a Supper in the hearing of certayne men Against the Sacraments of the altar and of a certayne widdow named Ioane White spake openly in contempt of the Sacrament of the aultar saying that the Priestes were Idolaters which did lift vp the breade ouer theyr heades making the people to worship it making the people to beleue that it was the Lords body and that it was better to eat the aultar cloth if it might be eaten and digested as easily as the other Here followeth moreouer the names of diuers other which in the Registers be specified to abiure as William Iacum Carpēter Iohn Stradlyng Iohn Newman Sherman Robert Boshel Tho. Edward Dyar Richard Dewar Rich. Appulby Iohn Osborne Robert Roger. Iohn Eton. Iohn Chapman William Chakon Richard Myldnale Iohn Hatchot Iacob Sturdey Tho. Puruall Taylor Iohn Bytam Rob. Hutton Pynner Robert Pope Iohn Geeste of Stratford The names of diuers persons abiured Iohn Bryan of the Parish of S. Steuen Iohn Bol. Richard Wescotte William Crosse. George Lawnd Prior of S. Sithe Henry Colle William Manne William Sweting Iacob Bruster Sabine Manne Iohn Spencer Patricke Dowdal alias Capper Robert Aleyn Iohn Finch Cooke Iohn Southwyke Agaynst this Iohn Southwike last named was layde obiected Iohn Southwike that whē one Riuelay cōming frō the church of the Gray friers in London had sayde to his wife asking where he had bene that he had heard Masse had sene his Lord God in forme of bread wine ouer y e priests head c. the foresayd Iohn Southwike there present aunswered agayn sayd nay William thou sawest not thy Lord God thou sawest but bread wine the Chalice And when the sayd William answered agayn in y e same words as before saying I trust verily that I saw my Lord God in forme of bread wine this I doubt not the other replying again answered sayd as before nay I tel thee thou sawest but onely a figure or sacramēt of him y t which is in substance bread and wine c. This was in the yere of our Lord. 1520 In which he
bene from these our latter dayes the purer it was in all respectes and especially touching this barbarous article of traÌ„substaÌ„tiation Haymo ¶ Anno. 800. We will now draw more neare our owne time coÌ„ming to the age of Bertrame and of Haimo who were about the yeare of our Lord 810. vnder Carolus Magnus By whose writings it is euident that the church was infected as yet with no such phantasy of transubstantiatioÌ„ neither did any almost dreame of taking away y e substance of bread from the Sacrament For although Haymo Remigius Rabanus and other which liued in that age doe attribute to the Sacrament the honorable name and reuerence as we also doe of the Lordes body and bloud yet they exclude not from thence all substaunce of mele bread leane the bare accidences as our new come Catholickes do Haymo de Sermonum proprietate lib. 5. cap. 11. as by the wordes of Haymo doth appeare Where he folowing the wordes of Bede sheweth also the cause why it is so called by the name of the Lordes body Quia sayth he panis corpus confirmat ideo ille corpus Christi congruenter nuncupatur Vinum autem quia sanguinem operatur in carne ideo ad sanguinem Christi refertur That is Because bread confirmeth the hart of man therefore it is called conueniently the body of Christ and because wine worketh bloud in the fleshe of man thereof is it referred to the bloud of Christ. What canne be more effectually spoken to proue the substaunce of breade there to remayne For take away the substance of bread wine what is in the accidences left that can confirme maÌ„s hart or ingender bloud in the flesh And therefore seeyng there must nedes something remaine that must be referred to Christes body bloud in that SacrameÌ„t it either must be the substaunce of bread and wine or els it canne be no Sacrament And furthermore speaking of the visible thinges which are sanctified how and whereunto they be conuerted he sayth that by the holy ghost they passe to a Sacrament of the Lordes body And likewise the same Haymo in an other place speaking of the feuites of the earth that is of corne and wyne declareth Haymo lib. 7. in ecclesial cap· 8. how our Sauiour making of them an apt mistery coÌ„uerteth them to a Sacrament of his body and bloud c. Lib. 7. in Ecclesiast cap. 8. Bertramus likewise as he liued in the same age so in like sort he shewed his opinion therein to the like effect as Haymo did For as Haymo writing in these words declareth quia aliud est Sacramentum aliud virtus sacramenti sacramentum enimuero percipitur virtute Sacramenti interior homo satiatur Haim ibid. that is the sacrament is one thing and the vertue of the sacrameÌ„t is an other thing for the sacrament is receiued with the mouth but with the vertue of the Sacrament the inward man is satisfied So after like maner Bertramus according to y e same thus writeth Ille panis qui per Sacerdotis ministerium Christi corpus efficitur aliud exterius humanis sensibus ostendit aliud interius fidelium mentibus clamat c. That is the bread which by the ministery of y e priest is made the body of christ doth import one thing outwardly to the senses of man ¶ An. â—10 Bertram 〈◊〉 de corpore sang Domini an other thing it speaketh to the mindes of the faythfull Outwardly it is bread the same as was before the same forme is pretended the coulour appeareth the same taste remayneth But inwardly there is an other matter fare more precious and more excellent because it is heauenly which is the body of Christ that is scene not with the outwarde eyes of the fleshe but with the syght of a faythfull minde c. We will now proceede to the testimonye of Rabanus Maurus byshop of Mentz scholer somtime to Alcuinus in Paris an english man Rabanus Maurus Bishop of Mentze Anno. 800. who liuing also in the same age with Haymo and Bertrame which was 800. yeares after Christ geueth the like testimony of this doctrine in his booke of Institutions Where he asking the question why the Lord would geue the misteries of his body and bloud then vnder suche thinges as might be kept and reserued whole with great honor thus he aunswereth agayne The Lord sayth he would rather that the Sacramentes of his body and bloud should be receiued with the mouth of the faythfull Rabanus 〈…〉 and made to be theyr food that by the visible action the inuisible effecte might be shewed For like as materiall meate outwardlye nourisheth and quickeneth the body so also the word of God inwardly nourisheth and strengtheneth the soule For man lyueth not onely by bread but by euery word proceeding from the mouth of God And after foloweth For this bread and drink signifieth the eternall society of the head and of the members together And agayne For the Sacrament is one thing and the vertue of the Sacrament is an other thing The SacrameÌ„t is receiued with the mouth with the vertue of the Sacrament the inwarde man is nourished For the Sacrament is turned to the nourishmeÌ„t of the body but the vertue of the Sacrament the dignity of eternall life is gotten Wherfore like as the same is turned into vs when we eate of it so also are we turned into the body of Christ when we liue obediently and godly c. Who seeth not by these wordes of this Byshoppe what forme of doctrine was then in the Church receiued concerning this article of the Sacramet much diuers from this our grosse opinion of transubstantiation With the sayd Rabanus also accordeth an other of the like standing and also doctrine called Christianus Druthmerus who writing vpon Math. The wine sayth he doth chere and cherish the bloud and therfore not incoÌ„uenienlty the bloud of christ is figured therby for whatsoeuer procedeth froÌ„ him to vs it chereth vs with true gladnes encreaseth al goodnes vnto vs. And a â—itâ—e before the sayd Druthmarus sayth The Lorde gaue to his Disciples the Sacrament of his body to the remission of sinnes and keeping of charity that they alwayes remembring his doing might do that in figure which he should doe for them This is my body sayth he that is in Sacrament This Druthmarus liued also in the time of Carolus Magnus as witnesseth Abbas Spaynehemensis After Bertamus was Ioannes Scotus or els as some call him Ioannes Erigena Ios. 〈◊〉 a man well accepted with Carollus Caluus and afterward with Lodouicus Balbus about the yere of our Lord 880. He wrote a Booke De corpore sanguine Domini so affirming therein teaching as he knew that Bertramus had taught a litle before in Fraunce This booke y e pope caused to be condemned in Vercellensi Synodo Of the life and conuersation of this Iohannes Scotus
t your grace whom we should otherwise honour for the kinges maiesties sake by your owne deedes shoulde prouoke vs to offend you we do perceaue great discommoditie to the realm by your graces singularitie if it may be so named in opinion in one respect as you are sister to our soueraigne Lord maister we most hūbly beseeche your grace to shew your affection cōtinually towardes him as becōmeth a sister And as your grace is a subiect and we counsellors to his Maiesties estate we let you know the exāple of your graces opinion hindreth the good weale of thys realm which thing we think is not vnknowne vnto you if it be we let your grace knowe it is to true For Gods sake we beseech your grace let nature set before your eyes the yong age of the king your brother Let reason tell you y e losenes of the people how then can you without a wayling hart thinke that ye should be y e cause of disturbance if your grace see the king being y e ordinary ruler vnder God not onely of all others in the realme but of you also call his people by ordinary lawes one way with what hart can your grace stay your selfe without following muche worse to stay other y t would follow their soueraigne Lord Can it be a loue in you to forsake him his rule and lawe take a priuate way by your selfe If it be not loue it is much lesse obedience If your grace thinke the kings maiestie to be ouer his people as the head in a mans bodye is ouer the rest not onely in place but in dignitie and science how can you being a principall mēber in y e same body keep y e nourishment from y e head we pray your grace most earnestly think this thing so much greueth vs as for our priuate affectiō good willes vnto you though we shuld dissemble yet for our publicke office we cannot but plainely enforme your grace not doubting but that your wisedome can iudge what your office is if it were not your owne cause we know your grace by wisedome could charge vs if we suffered y e like in any other Truely euery one of vs a part honoreth your grace for our maisters sake but when we ioyn together in publick seruice as in this writing we do We iudge it not tollerable to know disorder to see the cause leaue it vnamēded For though we would be negligēt y e world would iudge vs. And therfore we do altogether eftsoones require your grace in the kinges maiesties name y t if any of your 2. chaplains Mallet or Barcklet be returned or as soone as any of them shall returne to your graces house y e same may be by your graces commaundement or order sent or deliuered to the sheriff of Essex who hath commandement from the kings maiestie by order of the law of his crowne to attache them or if that conditiō shall not like your grace yet y t then he may be warned frō your graces house yet not kept there to be as it were defended frō the power of the law Which thing we think surely neither your grace will meane nor any of your counsell assent thereto And so to make an end of our letter being long for the matter and hitherto differred for our great busines we trust your grace first seeth how y e vsage of your Chaplaines differeth from the maner of our licence and what good entent moued vs to write vnto you in former letters lastly that the thinges whereunto the king and the whole realme hath consented be not onely lawful and iust by the pollicie of the Realme but also iust and godly by the lawes of God So that if we which haue charge vnder the King should willingly consent to the open breach of them we could neyther discharge our selues to the king for our dueties neyther to God for our conscience The consideration of which things we pray almighty God by his holye spirit to lay in the bottome of your hart and thereupon to build such a profession in you as both God may haue his true honor the king his dewe obedience the Realme concord and we most comfort For all the which we do hartely pray therwith for the cōtinuance of your graces helth to your harts desire Frō Westminster y e xxv of December * The Lady Mary to the Lordes of the Counsell xx May. 1551. MY Lordes after my harty commendations to you although both I haue bene and also am loth to trouble you with my letters yet neuerthelesse the newes which I haue lately hard touching my Chaplayne Doctor Mallet forceth me thereunto at this present for I heare by credible report that you haue committed him to the tower which newes seeme to me very strange notwithstanding I thought it good by these to desire you to aduertise me what is the cause of his imprisonment assuring you I would be sory that any of mine should deserue the like punishment and there is no creature within the Kings maiesties Realme would more lament that any belonging to them should giue iust cause so to be vsed then I would do who would haue thought much frendship in you if you had geuen me knowledge wherein my sayd Chaplein had offended before you had ministred suche punishment vnto him eftsoones requiring you to let me knowe by this bearer the truth of the matter And thus thanking you for the short dispatch of the poore Marchaunt of Portingall I wish to you all no worse then to my selfe and so bid you farewell From Beaulien the 2. of May. Your frend to my power Mary * The Counsell to the Lady Mary 6. of Maye 1551. AFter our humble cōmendatiōs to your grace we haue receiued your letters of the second of this moneth by the which your grace seemeth to take it straungely that Doctor Mallet is committed to prison whereof we haue the more maruell seeing it hath bene heeretofore signified vnto you that he hath offended the kings maiesties lawes and thereof condemned your grace hath bene by our letters earnestly desired that he might be deliuered to the Sheriffe of Essex according to the iust processe of the lawe to the which all maner persons of this Realme be subiect whereof howsoeuer it seemeth straunge at this tyme to your grace that he is imprisoned it may seme more strange to other that he hath escaped it thus long and if the place being the Tower moue your grace not to impute his imprisonment to his former offense then we pray your grace to vnderstand that in deede it is for the very same and the place of the imprisonment to be at the Kings Maiesties pleasure from whome besides the charge of his lawes we haue expresse commaundement to doe that we doe And so we beseech your grace to thinke of vs that neither in thys case nor in any other we meane to do any other then minister and see as much as in our
of participation in so much as we communicating therof do participate the grace of Christ so that you meane hereby only the effect therof But our conclusioÌ„ standeth vpon the substance and not the efficacye onely which shall appeare by the testimony both of Scriptures and of all the fathers a thousand yeare after Christ. And first to begin with the Scripture let vs consider what is written in Math. 26. Mark 14. Luke 22. fyrste to the CorinthiaÌ„s 11. Mathew sayth Math. 26. As they sat at supper Iesus tooke bread c. In Marke there is the same sense although not the same wordes Math. 14. who also for one part of the Sacrament speaketh more playnely Iesus taking breade c. After the same sense also writeth Luke 22. Luke 22. And when Iesus had taken bread c. In the mouth of two or three witnesses sayth the Scripture standeth all truth Here we haue three wytnesses together that Christ sayd that to be his body which was geueÌ„ for many and that to be his bloud which should be shed for many wherby is declared the substance and not onely the efficacy alone therof Ergo it is not true that you say there to be not the substance of his body but the efficacy alone therof Cran. Substance and efficacie both graunted in the Sacrament Thus you gather vpon mine aunswere as though I did meane of the efficacy and not of the substance of the body but I meane of them both as well of the efficacye as the substance And for so much as all things come not readily to memory to a man that shall speake ex tempore therfore for the more ample and fuller aunswere in the matter this writing here I do exhibite An other explication for aunswere exhibited in writing by the Archb. ¶ An explication exhibited by Cranmer OUr Lord and Sauior Iesus Christ at the time of his Maundy preparing himselfe to die for our cause that he might redeeme vs from eternall death to forgeue vs all our sinnes and to cancell out the handwriting that was agaynst vs y t we through ingratefull obliuion should not forget his death therfore he at y e time of his holy supper did institute a perpetuall memory of this his death to be celebrated amoÌ„g christians in bread wine The 〈◊〉 cause 〈◊〉 the 〈◊〉 wa◠〈◊〉 according as it is sayd Do this in remembraunce of me And so often as you shall eat this bread drinke this cup you shall shew forth the Lordes death till he come And this remembraunce or sacrament of his holy passion that is of his body slayne bloud shed he would all christians to frequent celebrate in bread and wine according as he sayd Take eate and drink ye all of this Therfore whosoeuer for mans tradition denyeth the cup of Christes bloud to lay men they manifestly repugne agaynst Christ forbidding that which Christ commaundeth to be done and be like to those Scribes and Phariseis of whom the Lord spake Ye hipocrites ye haue reiected the coÌ„maundementes of God for your traditions Math. 2â— Well did Esaye prophecy of you saying This people honoureth me with theyr lips but theyr hart is farre from me Luke 7. Without cause do they worship me teaching the doctrines and preceptes of men The sacrament and misticall bread being broken and distributed after the institution of Christ and the mysticall wine likewise being taken and receiued be not onely sacramentes of the fleshe of Christ wounded for vs and of hys bloudshedding but also be most certaine sacraments to vs and as a manne would say seales of Gods promises and giftes Sacramâ—â—â— seales 〈◊〉 Gods pâ—â—â—mises and also of that holy felowship which we haue with Christ and all his members Moreouer they be to vs memorials of that heauenly food and nourishment wherwith we are nourished vnto eternall life and the thyrste of our boyling conscience quenched and finally wherby the harts of the faythfull be replenished with vnspeakeable ioy and be corroborated and strengthened vnto all workes of godlines We are many sayth S. Paule one bread and one body all we which doe participate of one breade 1. Cor. 11 and one cuppe And Christ sayth Eate ye this is my body And drinke ye this is my bloud Math. 2 And I am the liuing breade which came downe from heauen He that eateth me shall also liue for me Iohn 6. Not as your fathers did eate Manna in the desert and are dead He that eateth me shall also liue for me Thus therefore true bread and true wine remaynfull in the Eucharist vntill they be consumed of the faythfull to be signes as seales vnto vs annexed vnto Gods promises making vs certayne of Gods gifts towardes vs. Bread 〈◊〉 wine remayne in the Eâ—â—charist 〈◊〉 be seale vs 〈◊〉 with 〈◊〉 promisâ—â— Also Christ remaineth in them they in Christ which eate his flesh drinke his bloud as Christ himselfe hath promised They that eat my flesh drinke my bloud abide in me I in them Moreouer he abideth also in them which worthely receiueth the outward sacrament neither doth he depart so soone as the sacramentes is consumed but continually abideth feeding and nourishing vs so long as we remayne bodies of that head meÌ„bers of the same I acknowledge not here the naturall body of Christ which is only spirituall intelligible and vnsensible hauing no distinctioÌ„ of meÌ„bers partes in it but that body onely I acknowledge worship which was borne of the virgin which suffred for vs which is visible palpable hath all the forme shape and partes of the true naturall body of man Christ spake not these wordes of any vncertayne substance but of the certayne substance of bread which he then held in his hands shewed his disciples wheÌ„ he sayd Christâ— wordeâ— spoken of an 〈◊〉 certaine substaÌ„câ— of a 〈…〉 bread 〈◊〉 which had in 〈◊〉 handeâ— Eat ye this is my body and likewise of the cup when he sayd Drinke ye this is my bloud meaning verely of that bread which by nature is vsuall and common with vs which is taken of the fruit of the ground compacted by the vniting of many graynes together made by man by mans hand brought to that visible shape being of a round compasse without all sense or life whiche nourisheth the bodye and strengtheneth the hart of man Of this same bread I say and not of any vncertaine and wandring substance the old fathers say that Christ spake these wordes Eate ye this is my body How doctoâ—â— doe 〈◊〉 speachâ—â— Chrisâ—â— Tropiâ—â—â— Figuraâ—â—â—â— Anagoâ—â—â—call 〈◊〉 Bread 〈◊〉 by 〈◊〉 name 〈◊〉 body And likewise also of the wine which is the creature and fruite of the vine pressed out of many clusters of grapes maketh mens hart mery of the very same wine I say Christ spake drinke ye this is my bloud And so the olde Doctors doe call this
the inquest THe fift and the sixte day of December in the sixte yeare of the raigne of our soueraigne Lord king Henry the eight William Barnewel Crowner of London the day and yeare abouesaid with in the ward of Castelbaynard of London assembled a quest whose names afterward do appeare and hath sworne them truely to inquire of the death of one Richard Hunne which lately was found deade in the Lollardes Tower within Paules Church of London whereupon all we of the inquest together went vp into the sayde Tower where we found the body of the sayd Hunne hanging vppon a staple of iron in a gyrdle of silke with fayre countenaunce his head fayre kemmed and his bonet right sitting vpon his head with his eyne and mouth fayre closed without any staring gaping or frowning also without any driueling or spurging in any place of his body whereupon by one assent all we agreed to take downe the deade bodye of the sayd Hunne and as soone as we beganne to heaue the body it was loose whereby by good aduisement we perceiued that the gyrdle had no knot about the staple but it was double cast and the linckes of an iron chayne which did hang on the same staple were layde vpon the same gyrdle whereby he did hang Also the knot of the gyrdle that went about his necke stood vnder his left eare which caused his head to leane towardes his right shoulder Notwithstanding there came out of his nostrels two small streames of bloud to the quantitye of foure droppes Saue onelye these foure droppes of bloud the face lippes chinne doublet coller and shyrt of the sayd Hunne was cleane from any bloud Also we fynde that the skinne both of his necke and throate beneath the gyrdle of silke was frette and faled away with that thing which the murtherers had broken his necke withall Also the handes of the sayd Hunne were wrong in the wristes wherby we perceiued that his handes had bene boâ—d Moreouer we find that within the sayd prison was no mean wherby a man might hang himselfe but onely a stoole which stoole stoode vpon a bolster of a bed so tickle that any manne or beaste might not touch it so litle but it was ready to fall Whereby wee perceiued that it was not possible that Hunne might hang himselfe the stoole so standing Also all the gyrdle from the staple to his necke as wel as the part which went about his necke was too litle for his head to come out therat Also it was not possible that the soft silken gyrdle shoulde breake his necke or skinne beneathe the gyrdle Also we finde in a corner somewhat beyond the place where he did hange a great parcell of bloud Also we finde vpon the left side of Hunnes Iacket froÌ„ the brest downeward two great streames of bloud Also within the flap of the left side of his Iacket we finde a great cluster of bloud and the Iacket folden down thereupon which thing the sayd Hunne could neuer fold nor doe after he was hanged Whereby it appeareth playnely to vs all that the necke of Hunne was broken and the great plenty of bloud was shed before he was hanged Wherefore all we finde by God and all our consciences that Richard Hunne was murdered Also wee acquite the sayd Richard Hunne of his owne death Also there was an end of a waxe candle whiche as Iohn Belringer sayth he lefte in the prison burning with Hunne that same Sunday at night that Hunne was murthered which waxe candle we founde sucking vpon the stockes fayre put out about seuen or eight foote from the place where Hunne was hanged which candle after our opinion was neuer put out by him for many likelyhoods which we haue perceiued Also at the going vp of mayster Chauncellor into the Lollardes tower we haue good proofe that there lay on the stockes a gowne either of Murrey or Crimosin in grayne furred with shankes Whose gowne it was we could neuer proue neither who bare it away All we finde that Mayster William Horsey Chauncellour to my Lord of London hath had at his commaundement both the rule and guiding of the sayd prisoner Moreouer all we finde that the sayde maister Horsey Chauncellor hath put Charles Ioseph out of his office as the sayd Charles hath confessed because he woulde not deale and vse the sayde prisoner so cruelly and doe to him as the Chauncellour woulde haue had him to do Notwithstanding the deliuerance of the keies to the Chauncellour by Charles on the Saturday at night before Hunnes death and Charles riding out of the towne on that sonday in the morning ensuing was but a conuention made betwixt Charles and the Chauncellour for to colour the murther For the same sonday that Charles rode forth he came agayne to the town at night and killed Richard Hunne as in the depositions of Iulian Littel Thomas Chicheley Thomas Simondes and Peter Turner do appeare After colouring of the murther betwixte Charles and the Chauncellour conspired the Chauncellour called to him one Iohn Spalding Belringer of Paules and deliuered to the same Belringer the keyes of the Lollardes tower geuing to the sayde Belringer a great charge saying I charge thee to keepe Hunne more straitely then he hath bene kept and let him haue but one meale a day Moreouer I charge thee let no body come to him without my licence neyther to bring him shirt cappe kirchiefe or any other thing but that I see it before it come to him Also before Hunne was caryed to Fulham the Chauncellour commaunded to be put vpon Hunnes necke a great coller of iron with a greate chayne which is too heauy for any man or beast to weare long to endure Moreouer it is well proued that before Hunnes death Proufes of Hunnes death the sayd Chauncellour came vppe into the sayd Lollardes tower and kneeled downe before Hunne holding vp his hands to him praying him of forgeuenesse of all that he had done to him and muste do to him And on sonday folowing the Chauncellour commauÌ„ded the Penitensary of Paules to go vp to him and say a Gospell and make for him holy water and holy bread and geue it to hym which so did and also the Chauncellor commaunded that Hunne should haue his dinner And the same dinner time Charles boye was shut in prison with Hunne which was neuer so before and after dynner when the Belringer fet out the boy the Belringer sayd to the same boy come no more hither with meat for him vntill tomorow at noone for my maister Chauncellour hath commaunded that he shall haue but one meale a day and the same night folowing Richard Hunne was murdered which murther could not haue bene done without consent and licence of the Chauncellor and also by the writing and knowledge of Iohn Spalding Belringer for there could no man come into the prison but by the keies being in Iohn Belringers keeping Also as by my Lord of LondoÌ„s booke doth appeare Iohn Belringer is a
the person and credite of Syr Thomas Moore The reasons of Syr Thomas More refuted Now as touching his reasons whereas he comming in with a flimme flamme of a horse mylne or a mylne horse in his owne termes I speake thinketh it probation good enough because he coulde not see him taken by the sleeue which murdered Hunne agaynst these reasons vnreasonable of his I alledge all the euidences and demonstratioÌ„s of the history aboue prefixed to be coÌ„sidered and of al indifferent men to be peased First how he was founde hanging with his countenance fayre with his bearde and head fayre kemmed hys bonet right set on his head with his eyne and mouth fayre closed without any driueling or spurging His body being taken downe The circumstaÌ„ces of Hunnes hanging considered was found loose whiche by hanging coulde not be his necke broken and the skinne thereof beneath the throate where the gyrdle went frette and faced away his gyrdle notwithstanding being of silke and so double cast about the staple that the space of the gyrdle betweene the staple and his necke with the residue also which went about his neck was not sufficieÌ„t for his head to come out His handes moreouer wroung in the wristes his face lyppes chinne doublet and shyrt coller vnstayned with any bloud when as notwithstaÌ„ding in a maner somewhat beyond the place where he did hang a great quantitye of bloud was found Also whereas the staple wheron he hanged was so that he could not climbe thereto without some meane there was a stoole set vp vpon the bolster of a bed so tickle that with the least touch in the world it was ready to fal And how was it possible that Hunne might hang himselfe vpon that staple the stoole so standing Besides the confession moreouer of Charles Iosephs owne mouth to Iulian Littell of Robert Iohnson Iohn Spalding the Belringer Peter Turner and others All whiche testimonyes and declarations being so cleare and vndeniable may suffice I trust any indifferent man to see where the truth of this case doth stand vnlesse maister Moore being a geÌ„tleman of Utopia Vtopia Morl. peradueÌ„ture after some strauÌ„ge guise of that country vseth to cary his eyes not in his head but in his affection not seing but where he liketh nor beleuing but what him listeth Finally where Sir Thomas Moore speaking of himselfe so concludeth that he hearing the matter what well might be sayde yet could not finde contrary but Hunne to be guilty of his owne death so in as many wordes to answere him agayne I perusing and searching in the storye of Richard Hunne what may wel be searched cannot but maruell with my selfe either with what darcknes the eyes of maister Moore be dared not to see that is so playne or els with what conscience he would dissemble that shame can not deny And thus by the way to the Dialogues of Syr Thomas Moore Thirdly touching the Dialogues of Alen Cope which had rather the Bishops Chauncellor and officers to be recounted among theues and murderers Aunswere to Alanus Copus for Richarde Hunne then Hunne to be numbred among the martyrs I haue herein not much to say because himselfe sayth but litle and if he had sayd lesse vnlesse his grouÌ„d were better it had made as little matter But forasmuch as he saying not much sendeth vs to seeke more in Moore so with like breuity agayne I maye sende him to William Tindall to shape him an aunswere Yet notwithstanding least Cope in saying something shoulde thinke Hunnes innocent cause to lack some frends which will not or dare not aduenture in defence of truth somewhat I will answere in this behalfe And first touching this murder of Hunne not to be his owne wilfull acte but the deede of others HuÌ„ne murdered not by himselâ—e but by others besides the demonstrations aboue premised to sir Thomas Moore now to M. Cope if I had no other euidences but onely these two I would require no more That is his cap founde so streight standing vpon his head and the stoole so tottering vnder his feet For how is it I will not say like but how is it possible for a man to hang himselfe in a silcken gyrdle double cast about a staple in suche shortnesse Not possible that Hunne so hangyng shoulde hang himselfe that neyther the space of the knot coulde well compasse his head about and yet hauing his cap so streight set vpon his head as his was Again how is it possible or can it be imagined for him to hang himselfe climing vp by a stoole which had no stay for him to stand vpon but stood so tickle that if he had touched the same neuer so litle it must needes haue fallen But Cope being something more prouideÌ„t in this matter seemeth to exceede not altogether so farre as doth M. Moore For he vnderstanding the case to be ambiguous doubtfull so leaueth it in suspeÌ„se neither determining that Hunne did hange himselfe and yet not admitting that hee died a martyr Cope denyeth Richard Hunne to dye a Martyr no more then they which are quelled by theues murderers in high way sides Well be it so as Cope doth argue that they which dye by the handes of feloÌ„s and murderers in theeuish waies be no martyrs yet notwithstanding this his owne similitude coÌ„paring the Bishops Chauncellour officers to theeues and murderers doth graunt at least that Hunne dyed a true man although no Martyr Now if the cause be it and not the paine that maketh a Marâ—yr in pondering the cause why Hunne was slayne we shall finde it not altogether like to the cause of them whiche perishe by Theeues and Robbers The cause not the paiâ— maketh a Martyr For such commonly because of theyr goodes and for some worldlye gayne to be sought by theyr death are made away beyng true men may peraduenture haue y e reward although not the name of Martyrs Whereas this mannes death being wrought neyther for money nor any such temporall lucre to redounde to his oppressors as it hath an other cause so may it haue an other name and deserue to be called by the name of Martyrdome Like as Abel being slayne by wicked Cain albeit he had no opinion of religion articulate agaynst him The cause of Abels death of HuÌ„nes compared but of spite onely and of malice was made away yet notwithstanding is iustly numbred among the Martyres so what let to the contrary but that Hunne also with him may be reckoned in the same societye seeing the cause wherefore they both did suffer proceedeth together out of one fountayne And what moreouer if a man should cal Naboth who for holding his right inheritance was slayne a Martyr what great iniury should he do eyther to the name or cause of the persoÌ„ worthy to be carped Agaynst Thomas Becket yet know M. Cope no speciall article of fayth was layd wherefore he dyed And why theÌ„ do you bestow vpon him
he answered The constaÌ„t behauiour of George Carpenter at his death this shall be my signe and token that so long as I can opeÌ„ my mouth I wil not cease to call vpon the name of Iesus Behold good reader what an incredible coÌ„stancy was in this godly man such as lightly hath not bene sene in any man before His face countenaunce neuer chauÌ„ged colour but chearefully he went vnto the fire In the middest sayth he of the towne this day will I coÌ„fesse my God before the whole world When he was layd vpon the ladder and that hangman put a bagge of gunnepouder about his necke he sayd let it so be in the name of the Father and of the Sonne The death and martyrdome of George Carpenter and of the holy Ghost And when as the two hangmen lifted him vp vpon the ladder smiling he bad a certayne Christian farewell requiring forgeuenes of him That done the hangman thrust him into the fire He wyth a loud voyce cryed out Iesus Iesus Then the hangman turned him ouer and he agayne for a certayne space cryed Iesus Iesus and so ioyfully yelded vp his spirite ¶ Leonard Keyser HEre also is not to be passed ouer the maruellous coÌ„staÌ„cy of M. Leonard Keyser of the countrey of Bauaria The history of Leonard Keyser who was burned for the Gospel This Keyser was of the towne of Rawbe .4 miles froÌ„ Passaw of a famous house This man being at his study in WytteÌ„berge was sent for by his brethren which certified him that if euer he woulde see his father aliue he should come with speed which thing he did He was scarsly come thither when as by the commaundement of the Bishop of Passawe he was taken by his mother his brethren The Articles which he was accused of for y e which also he was most cruelly put to death shed his bloud for the testimony of the truth were these That fayth onely iustifieth That workes are the fruites of fayth That the Masse is no sacrifice or oblation Item for confession satisfaction the vow of chastitye Purgatory differeÌ„ce of daies for affirming only two Sacramentes and inuocation of Sayntes He also mayntayneth 3. kindes of confession The first to be of fayth which is alwayes necessary Articles against Leonard Keyser The second of charity which serueth when any man hath offended his neighbour to whom he ought to reconcile himselfe agayne as a man may see by that which is written in Math. 18. The third which is not to be despised is to aske counsel of the auncient Ministers of the Church And for so much as all this was contrary to the bull of Pope Leo Vid. su pag. 844.845 and the Emperours decree made at Wormes sentence was geuen agaynst him that he should be disgraded and put into the hands of the secular power The persecuters that sate in iudgement vppon him Persecutors were the Byshop of Passaw the Suffragans of Ratisbone of Passaw also Doctour Eckius being garded about with armed men His brethren and kinsfolkes made great intercession to haue his iudgement deferred and put of that the matter might be more exactly knowne Also Iohn Fridericke Duke of Saxony and the Earles of SchauueÌ„burge and of Schunartzen wrote to the Byshoppe for him but could not preuayle After the sentence was geuen he was caryed by a company of harnessed men out of the Citty agayne to Schardingham .13 of August Where Christopher Frenkinger the ciuile Iudge receiuing him Hasty iudgemeÌ„t against Leonarde Keyser had letters sent him from Duke William of Bauaria that forthwith tarying for no other iudgement he should be burned aliue Whereupon the good and blessed Martyr early in the morning being rounded and shauen and clothed in a short gowne and a blacke cappe set vpon his head all cutte and iagged so was deliuered to the officer As he was led out of the town to the place where as he should suffer he boldly and hardily spake in the Almayne tongue turning his head first on the one side and then on the other saying O Lord Iesu remayne with me sustayne and helpe me and geue me force and power The martyrdome of Leonard Keyser Then the woode was made ready to be set on fire and he began to cry with a loud voyce O Iesus I am thine haue mercy vpon me and saue me and therwithall he felt the fire begin sharply vnder his feet his hands and about his head and because the fire was not great enough the hangman plucked the body halfe burnt with a long hooke from vnderneath the wood Then he made a great hoale in the body through the which he thrust a stake and cast him agayne into the fire and so made an end of burning This was the blessed end of that good man which suffered for the testimony of the truth the 16. day of August in the yeare of our Lord. 1526. Ex 6. Tomo operum Lutheri Wendelmuta widow and Martyr IN Holland also the same yeare .1527 was Martyred and burned a good and vertuous widow Wâ—ndelmuta widow Martyr named Wendelmuta a daughter of Nicholas of Munchendam Thys widow receiuing to her hart the brightnes of Gods grace by the appearing of the Gospell was therfore appreheÌ„ded and committed to custody in the Castle of Werden shortly after from thence was brought to Hage the 15. day of Nouember there to appeare at the general sessions of that country Where was present Hochstratus Lord PresideÌ„t of the sayd countye who also sat vpon her the 17. day of the foresayd moneth Diuers Monkes were appoynted there to talke with her to the end they might conuince her and wyn her to recant but she constantly persisting in y e truth wherin she was planted would not be remoued Many also of her kindred other honest womeÌ„ were suffred to persuade w t her AmoÌ„g whoÌ„ there was a certein noble matroÌ„ who loued and fauored dearely the sayd wydow beyng in prison This matron comming and commoning with her in her talke sayde My Wendelmuta why doest thou not keepe silence thinke secretly in thine hart Religion would be professed as wel with touÌ„ge as with hart Rom. 10. these thynges which thou beleuest that thou mayest prolonge here thy dayes and life To whom she aunswered agayne Ah sayd she you know not what ye say It is written With the hart we beleue to righteousnesse with toung we confesse to saluation c. And thus she remayning firme stedfast in her beliefe and confession the 20. day of Nouember was condemned by sentence geuen as agaynst an heretick to be burned to ashes and her goodes to be confiscate she taking the sentence of her condemnation mildely and quietly After she came to the place wher she should be executed Wodden Gods not to be worshipped and a Monke there had brought out a blinde Crosse willing her many times to kisse and worship her God I worship sayd she
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
this Peter Peter Gaudet Knight sometimes of Rhodes An. 1533. This Peter being at Geneua with hys wyfe was trayned out from thence by his vncle Peter Gaudet Martyr and put in prison for defence of the Gospel and after long tormentes then sustained was burned vide Crisp.  Quoquillard An. 1534. At Bezanson in the countye of Burgundy Quoquillard Martyr this Quoquillard was burned for the confession and testimony of Christes gospell Ex Ioan Crisp.  Nicolas a Scriuener Iohn de Phoix Stephen Burlet An. 1534. These three were executed and burned for the like cause of the Gospell Nicholas a Scriueâ—er Ioan. de Poix Steuen Burlet Martyrs in the Citty of Arras namely Nicholas a Scriuener Iohn de Poix Stephen Burlet Ex Ionne Crisp. A Gray Frier in the City of Rochell Mary Becandella At Fountaynes· An. 1534. This Mary beyng vertuouslye instructed of her maister where she liued Mary Becaudella Martyr and being afterward at a Sermon where a Frier preached after the SermoÌ„ found faulte with hys doctrine and refined the same by Scryptures Whereat he disdayning procured her to be burned at Fountaynes Ibidem  Iohn Cornon An. 1535. Iohn Cornon Martyr Iohn Cornon a husband man of Masâ—oÌ„ and vnlottered but to whom God gaue such wisedome that hys iudges were amazed when he was condeÌ„ned by theyr sentence and burned Ex Crisp. George Borell Iaylor The Procurator of the Citty of Grenoble in Fraunce The Inquisitour Martin Gonyn In Dolphyne An. 1236. Martyn Gonyn Martyr This Martin being taken for a spye in the borders of Fraunce towarde the Alpes was committed to prison In his going out hys Iaylour espyed about hym letters of Farellus and of Peter Uiret Wherefore being examined of the kinges Procuratour and of the Inquisitor touching his fayth after he had rendered a sufficient reason thereof he was cast into the riuer and drowned Ex Ioan Crisp. The kinsfolkes and frendes of this Claudius Mosinus an Officer Cladius Paynter a Goldsmith At Paris An. 1540. Claudius Paynter a Goldsmith Martyr Claudius going aboute to conuert hys frendes and kinsfolks to hys doctrine was by them committed to Morinus a chiefe captayn who condemned him to be burned but the hygh Parliament of Paris correctyng that sentence added moreouer y t he shoulde haue hys tongue cut out before and so to be burned Ex Ioan Crisp. Gasper Augerius the Bishops Renter Domicellus a Franciscane and Inquisitour Stephen Brune a husbandman At Rutiers An. 1540. Stephen Brune was persecuted of Augerius Stephen Brune Martyr who after his confession geuen of hys fayth was iudged to be burned Which punishment he tooke so constantly that it was to them a woÌ„der Hys aduersaryes commauÌ„ded after his death to bee cryed that none should make any more mention of him vnder payne of heresy Pantalion addeth moreouer that at the place of hys burnyng called Planuol the wynde rose and blewe the fyre so from hym as he stoode exhortyng the people that hee there continued about the space of an houre in maner not harmed or scarce touched with any flame so that all y e woode being wasted away they were compelled to begin the fire agayne with new fagottes The Martyr not harmed with the fire vessels of oyle and such other matter and yet neither could he wyth all this be turned but stood safe Then the hangman tooke a staffe and let driue at his head To whome the holy Martyr being yet aliue sayde When I am iudged to the fire doe ye beate me with staues like a dogge With that the hangman with his pike thrust him through the belly and the guttes and so threw him downe into the fire burned his body to ashes throwing away his ashes afterward with the wind Ex Ioan Crisp.  Constantinus a Citizen of Rhone wyth three other An. 1542. These foure for defence of the Gospell Constantine Northman with three other Martyrs being coÌ„demned to be burned were put in a doungcart Who thereat reioysing sayd that they were reputed here as excrements of this worlde but yet theyr death was a swet odour vnto God Ex Ioan Crisp.  Iohn du Beck Priest An. 1543. For the doctrine of the Gospell he was disgraded Iohn Du Beck Martyr and coÌ„stantly abode the torment of fire in the chiefe Citty of Champaigne Ex Ioan Crisp. The Parish Priest of the towne of S. Fayth in Angeow Also other Priestes of the same country Riueracus and his seruaunt Aymond de Lauoy Bordeaux An. 1543. This Aymonde preached the Gospell at S. Faythes in Angeow Aymondus a Via Martyr where he was accused by the Parishe Priest there and by other Priestes moe to haue taught false doctrine to the great decaye of theyr gaynes Whereupon when the Magistrates of Bordeaux had geuen commaundement and had sent out theyr Apparitour to apprehende hym he hauing intelligence thereof was willed by his frendes to flye and shyfte for himselfe but he would not saying that he had rather neuer to haue bene borne then so to doe The office of a good shepheard to stand by hys flocke It was the office of a good Shephearde he sayd not to flye in tyme of perill but rather to abide the daunger least the flocke be scattered or els least peraduenture in so doing he should leaue some scruple in theyr mindes thus to thinke that he had fedde them with dreames and fables contrary to the word of GOD. Wherefore beseeching them to moue him no more therein he tolde them Act. 21. that he feared not to yelde vp both body and soule in the quarrell of that trueth which he had taught saying with S. Paule that he was ready not onely to be bound for the testimony of Christ in the Citty of Bordeaux but also to dye To contract the long storye hereof to a briefe narration the Sumner came and was in the City three daies during which tyme Aymondus preached three Sermons The people in defence of theyr Preacher sâ—ew vppon the Sumner to delyuer hym out of hys handes But Aymond desired them not to stoppe hys Martyrdome seyng it was the will of God that he should suffer for him he would not sayd he resist Then the Consuls suffered the Sumner and so Aimond was caryed to Bordeaux Where many witnesses the most part being Priestes came in agaynst him with M. Riuerack also and his seruaunt Whiche Riueracke had sayde oftentimes before that it should cost him a thousand crownes but he woulde burne him Many exceptions he made agaynst hys false witnesses but that would not be taken Al their accusation was onely for denying Purgatory About ix monethes he remayned in prison wyth great misery bewayling exceedingly his former life albeit there was no man that could charge him outwardly with any crime Then came downe letters wherupon the iudges began to proceede to his condeÌ„nation and he had greater fetters put vpon him which he tooke for a
suffered theyr enemies to approche neare to the Bulwarke without any gunshot or other defence whereat the enemies much marueiled But when they were euen at hand they fell vppon them some with throwing of stones some wyth rollynge downe mighty stones some with harquebushes Behold the Artillary of this simple people with what weapoÌ„s they fought There was a huge stone rolled downe whych passed throughout y e whole army and slue diuers The souldiers at that time had wonne a litle cotage neare to the said bulwark which did much hurt to the poore men But among them one deuised to roll downe a great huge stone against the cottage which so shooke it and amased the soldiors that they thought they had bene all destroyed and incontinent they fled and neuer would enter into it againe Then the souldiors made certaine fences of woode fiue foote long three foote broade and of the thicknesse of three boardes but they were so sore vexed w t the shot of the harquebushes that they were faine to lay al those fences aside The miners also made others of earth for the souldiours But al these policies of the enemies auailed them nothing for the slaughter was so great that in diuers places you might haue sene three lyâ—ng dead one vpon an other God so wrought wyth the poore Christians that the shot of two harquebushes slewe foure men It was sayd for a certaintie that the shot of an harquebush came so neare the Lorde of Trinities heade that it brake a wande which he bare in his hand and made him to retire six score pases backward The Lord of Trinitye with his army driuen backe and seeing his soldiors in suche great numbers murthered wounded on euery side he wept bitterly Then hee retired the rest of his army That day he thought assuredly to haue entred into the medowe of Tour. Moreouer he was determined if that dayes iourney had not succeeded to encampe therby and the next morning very early to renewe the assault Many gentlemeÌ„ and others came thither to see the discomfiture of the pore Waldois and likewise those of the Plaine looked for nothing but to heare y e piteous ruine and desolation of thys poore people But God disposed it otherwise For the Lorde of Trinitie had muche adoe to saue himselfe and his and seeing the mischiefe which they intended to do vnto others was fallen nowe vppon their owne heads they were wonderfully astonished They of y e plaine also when they saw the number of the dead bodies the wounded to be so great for from noone vntil the euening The papistes astonished and dismayde on euery side by the wonderfull iudgement of God they ceased not to cary them away were likewise exceedingly dismaied Albeit they caried not away al for ther were many that lay nere to the bulwarks whiche the people couered with winding sheetes the next morning The souldiers them selues confessed to them of the medowe of Tour that if they had pursued them they had ben al slain they were so tired and cleane out of heart Many marueiled why the people did not followe the army but especially the souldiers seeing the great discomfiture which they had done and that they had gotten suche vantage of them already But this was done for two causes The one was because they had alredy determined not to folow the army being once retired Gods people auoyde the shedding of bloud to auoid the effusion of bloud meaning onely to defend them selues The other cause was for that they were weary and had speÌ„t all theyr munition For many of them had shot of about 30. times and none of them vnder tweÌ„ty spending great store bothe of pellets and haileshot The rest of the army retired crying with a loude voyce God fighteth for them and we doe them wrong The next day one of the principal captaines of the army surrendred his charge to the L. of Trinitie saying vnto him that he would neuer fight against this people anye more and vpon that he departed It is a maruelous thing and worthy of perpetual memorie that in y e combate there were but two of the Waldoys slaine and two hurt Thorow y e whole countrey of Piemont euery man sayde God fighteth for them One of the Captaines confessed that hee had bene at many fierce assaultes and combates and sundry battailes wel fought but yet he neuer sawe souldiers so faint hearted and amased yea the souldiours themselues told him they wer so astonished God fighteth for his people that they could not stryke Moreouer they sayde that thys people neuer shotte but they hurte or killed some of the Souldiours Some other sayd that the ministers by their prayers coniured and bewitched them that they could not fight and in dede wonderful is it and maruellous are the iudgements of God that notwithstanding so many combates and conflicts so great assaults and aduentures so much so terrible shot continually made against this poore people yet all in a maner came to no effecte So mightily Gods holy power wrought for his people In so much that for al y e sayd combates skirmishes and so many conflicts of all the Angrongnians there were but 9. only that miscaried and the whole number of those that were slaine were but only 14. persons Onely 14. of all the Waldoys slaine in all these conflictes Where also is to be noted not without great admiration how few there were and those also but poore sely shepherds and neatherds to encounter w t such a mighty power of so strong and braue souldiours comming against them with weapon and armor being so well furnished and appoynted with munition as they were in all poynts accordingly and the other on the contrary side being vnarmed and vnprouided of all habiliment of warre hauing for their defence for the most parte nothing els but slings and stones and a fewe harquebushes The 9. day of Marche there was a hotte skirmishe at Angrongne For 3. companies of souldiours went to Angrongne to burn and spoile all that remained to destroy the wines which were hidden in the grounde Where amongest themselues they mocked flouted the poore people saying these Lutherane Waldoys are valiant felowes behinde their bulwarkes but if they had bene in the plain field they had bene wel canuased After this it chanced that 30. of the Waldoys weÌ„t and assailed these foresayd companies in the plain field An other skirmishe betweene the enemies and the AngroÌ„gniaÌ„s They fought a long season and that so neere that some of them fought hande to hande In this conflict one of those of Angrongne wrestled w t a captaine of the enemies strong and mighty and cast him downe vpon the ground Many of the souldiours were slayne and many hurt But of y e Angronians there was but one slaine and an other hurt a little which notwithstaÌ„ding gaue not ouer to fight manfully Then the souldiours seing the losse of their men
say his mind plainely of his answeres aboue declared demauÌ„ded what he thought therof whether they were true or no. To this Bainham sayd that it was to high for him to iudge And then being asked of the Bishop whether there was any Purgatory he aunswered and sayd he could not beleue that there was any Purgatory after this life Upon other Articles being examined and demaunded he grauÌ„ted as foloweth That he could not iudge whether Bayfild dyed in the true fayth of Christ or no. That a man making a vowe can not breake it without deadly sinne That a Prieste promising to liue chaste may not mary a wife That he thinketh the Apostles to be in heauen That Luther did nought in marying a Nunne That a childe is the better for confyrmation That it is an offence to God if any man keepe bookes prohibited by the Church the pope the Bishop or the King and sayde that he pondered those poyntes more now then he did before c. Upon these aunsweres the Bishop thinking to keepe him in safe custody to further triall committed him to one of the Counters The time thus passing on which bringeth all thinges to theyr end in the month of Febr. next folowing in y e yere of our Lord 1532. the foresayd I. Bainham was called for again to the bishops CoÌ„sistory before his Uicar general other his assistance Anno. 1532. to whoÌ„ Foxford the bishops ChauÌ„cellor recited again his articles answeres aboue meÌ„tioned protesting that he inteÌ„ded not to receiue him to y e vnity of y e holy mother church Baynham agayne brought before the Byshops ChauÌ„cellor vnlesse he knew the said BainhaÌ„ to be returned again purely vnfaynedly to the catholick faith and to submit himselfe penitently to the iudgement of the Church To whom Bainham spake in this effect saying that he hath and doth beleue the holy Church and holdeth the fayth of the holy mother the Catholicke Church Wherunto the ChauÌ„cellor offring to him a Bill of hys abiuratioÌ„ after y e forme of y e Popes church coÌ„ceiued required him to read it Who was coÌ„tented read to y e clause of y e abiuratioÌ„ coÌ„teining these words I voluntarily as a true peniteÌ„t persoÌ„ returned froÌ„ my heresies vtterly abiure c. there he staid would read no farther saying y t he knew not y e articles coÌ„teined in his abiuratioÌ„ to be heresy therefore he could not see why he should refuse theÌ„ Which done y e ChauÌ„cellor proceded to the reading of this seÌ„teÌ„ce definitiue coÌ„ming to y e place of this senteÌ„ce y e doctrine determinatioÌ„ of the church c. there paused saying he would reserue y e rest till he saw his time WhoÌ„ then BainhaÌ„ desired to be good vnto him affirming that he did acknowledge y t there was a Purgatory that y e soules of the apostles were in heauen c. Then began he agayne to read the sentence but Bainham agayne desired him to be good vnto him Whereupon he ceased the sentence sayd that he would accept this his confession for that time as sufficient So BainhaÌ„ for that present was returned to his prison agayne Who then the 5. day after Baynham agayne brought to the Consistorye Baynham loth to abiure which was the 8. day of February appeared as before in the consistory Whom the foresayd Chauncellor repeating agayne his articles answeres asked if he would abiure and submit himself who aunswered that he would submitte himselfe and as a good Christian man should Agayne the Chauncellor the second time asked if he woulde abiure I will sayd he forsake all my Articles and will meddle no more with them so being commaunded to lay his handes vpon the booke read his abiuration opeÌ„ly After y e reading wherof he burst out into these wordes saying that because there were many wordes in the sayd abiuration which he thought obscure difficile he protested that by his oth he intended not to go from such defence which he might haue had before his oth Which done y e ChauÌ„cellor asked him why he made that protestation BainhaÌ„ said for feare least any man of ill will do accuse me hereafter TheÌ„ y e ChauÌ„cellor taking y e definitiue senteÌ„ce in his hand disposing himself as appeared to read the same Well M. Baynham sayd he take your othe and kille the booke or els I will do mine office agaynst you so immadiatly he tooke the booke in his hand and kissed it and subscribed the same with his hand * Iames Baynham enioyned Penaunce ¶ The proces agaynst Iames Baynham in case of relapse THe 19. day of Aprill 1532. M. Rich. Foxford Uicar general to the bishop of London accoÌ„panied with certein Diuines Mathew Grefton the Register sitting iudicially An other processe agaynst â—ames Baynham Ex Regist. Lond. Iames BainhaÌ„ was brought before him by the Lieutenant of the tower before whoÌ„ y e vicar general rehearsed y e articles coÌ„teined in his abiuration before made shewed him a bound booke which the sayd BainhaÌ„ acknowledged to be his owne writing saying that it was good Then he shewed him more of a certain letter sent vnto the bishop of LondoÌ„ y t which also he acknowledged to be his obiecting also to the sayd BainhaÌ„ that he had made read the abiuration which he had before recited Anno 1532. shewing him moreouer certain letters which he had written vnto his brother the which he confessed to be his owne writing saying moreouer that though he wrote it yet there is no thinge in the same that is nought if it be as my Lord Chauncellor sayth Then he asked of Bainham how he vnderstood this which foloweth which was in his letters yet coulde they not see nor know him for God when in deed he was both God man yea he was three persons in one the father the sonne the holy ghost Bainham sayd it was nought Whych thinges thus done there was further obiected vnto hym these words that he had as leue pray to Ioane his wife as to our Lady The which article BainhaÌ„ denied The sayd BainhaÌ„ amongst other talke as touching the sacrameÌ„t of y e alter sayd Christes body is not chewed w t teeth but receiued by fayth Further it was obiected agaynst him that notw tstanding his abiuration he had sayd that the Sacrament of the altar was but a misticall or memoriall body y t which article Bainham denied Articles falslye depraued by the aduersaryes It was further layd vnto him that he should say that S. Thomas of Caunterbury was a thiefe and murtherer and a deuil in hel Whereunto he answered thus that S. Thomas of Canterbury was a murtherer and if he did not repent him of his murther Thomas Becket he was rather a deuill in hell then a saynt in heauen The 20. day of April in the yere aforesaid y e said Iames BainhaÌ„ was brought before the vicar generall in y e church
as they did For the probation of the first part Frith proceeding in his discourse declared howe the auncient fathers before Christes Incarnation dyd neuer beleue any such poynt of this grosse and carnall eating of Christes bodye and yet notwithstanding they dyd eate hym spiritually and were saued as Adam Abraham Moses Aaron Phinees and other godly Israelites besides All whiche sayth he dyd eate the body of Christ and did drinke his bloud as we do But this eating and drinking of theirs was spiritual pertaining onely to fayth ◠Cor. 10 and not to the teeth For they were al vnder the cloude and dranke of the rocke which folowed them this rocke was Christe whiche was promysed them to come into the worlde And this promise was first made vnto Adam Gen. 30. when as it was sayd vnto the Serpent I will put hatred betweene thee and the woman betweene her seede and thy seede c. Gen. 26. And afterward again vnto Abraham In thy seede shall all people be blessed c. Addyng also the Sacrament of Circumcision Bread is called the bodye as the sacrament of circumcision is called the couenant◠which was called the couenant not because it was so in deede but because it was a signe and a tokē of y e couenant made betwene God Abrahā admonyshing vs therby how we shuld iudge thinke touching the Sacrament of his body blodd to wyt that albeit it be called the body of Christ yet we should properly vnderstād therby y e fruit of our iustification which plētifully floweth vnto all faithful by his most healthful body bloud Likewise the same promise was made vnto Moses the moste meeke gentle captaine of the Israelites which did not only him self beleue vpō Christ which was so oftē promised but also did prefigurate him by dyuers meanes Manna a figure of Christes bodye both by y e Manna whiche came downe from heauen and also by the water whiche issued out of the rocke for the refreshing of the bodies of his people The water of the rocke a figure of Christes bodye Neyther is it to be doubted but that both Manna and this water had a Propheticall mysterie in them declaryng the very selfe same thing then which the bread the wyne do now declare vnto vs in the sacrament For this saith S. Augustine Who soeuer did vnderstand Christ in the Manna did eate the spirituall foode that we do Bread wine a figure likewise of Christes bodye 1. Cor. 10. But they which by that Manna sought onely to fill their bellyes did eate thereof and are dead So likewise sayth he of the drinke For the rocke was Christ. And by and by after he inferreth thus Moses dyd eate Manna and Phinees also and many other also dyd eate therof which pleased God and are not dead Why because they did vnderstand the visible meate spiritually They did spiritually hunger and did spiritually taste of it that they might spiritually be satisfied They al did eat the same spirituall meat and all did drinke the same spiritual drinke The old fathers did eate the same spirituall foode that we doe but not the same corporall foode For they did eate Christ in manna we do eate him in bread al one spiritual thing but not al one corporal matter for they did eate Manna and we an other thing but the selfe same spiritual thing that we doe and although they dranke the same spiritual drinke that we do yet they drank one thing and we an other which neuertheles signified all one thing in spiritual effect Howe did they drinke al one thing The Apostle answereth Of the spiritual rock which folowed them for the rocke was Christ. And Bede also adding these words sayth Beholde the signes are altered and yet the fayth remaineth one Thereby a man may perceiue that the Manna which came downe from heauen was the same vnto them y t our Sacrament is vnto vs Bede and that by eyther of them is sygnifyed that the body of Christ came downe from heauen yet notw tstandyng neuer any of thē said A similitude betweene Manna and the body of Christ. that Manna was the verye bodye of Messias as our Sacramentall bread is not in deede the bodye of Chryst but a mistical representation of the same For lyke as the Manna whyche came downe from heauen and the bread whych is receyued in the Supper dothe nourish the bodye euen so the body of Christ comming downe from heauen and beynge geeuen for vs dooth quicken vp the spirites of the beleeuers vnto lyfe euerlastyng Then if the saluation of both people be alyke and their fayth also one there is no cause why wee shoulde adde transubstantiation vnto oure Sacrament more then they beleeued their Manna to bee altered and chaunged Moreouer for because they are named Sacramentes euen by the significatyon of the name they must needes be signes of thinges or els of necessitie they can be no Sacraments But some may here obiect and say If onely fayth both vnto them also vnto vs be sufficient for saluation Obiection what need then any sacraments to be instituted He aunswered that there are three causes why Sacramentes are instituted The first S. Austen declareth in these wordes Aunswere writing agaynst Faustus Men sayth he cannot be knit together into one name of religion be it true or be it false Three causes why Sacraments are ordayned August contra Faustum except they be knit by the societie of signes and visible sacramēts the power whereof doth wonderfully preuayle in somuch that such as contemne them are wicked for that is wickedly contemned without the which godlines cānot be made perfect c. An other cause is that they shoulde be helpers to grafte and plante fayth in our hartes The 2. cause and for the confirmation of Gods promises But thys vse of Sacramentes many are yet ignoraunt of Sacramentes not to be worshiped for the thinges and more there be whiche doe preposterously iudge of the same taking the signes for the thinge it self and worshipping the same euen by like reason in a manner as if a man would take the bushe that hangeth at the Tauerne dore and sucke it for to slake hys thirst and will not go to the Tauerne where the wyne is Thirdly they do serue vnto this vse The third cause to stir vp the mindes and hartes of the faythfully to geue thanks vnto God for his benefites And these in a maner are the principall poyntes of hys bookes When More as is before sayd had gotten a copye of this treatise he sharped his pen all that he might to make answer vnto this yoūg man for so he calleth him through out hys whole booke but in such sort that whē the booke was once set forth and shewed vnto y e worlde More wryteth agaynst Iohn Frythe then he endeuoured himselfe all that he might to keepe it from printing
therefore Chrisostome a little before the woordes whiche they alleadged sayth Lifte vp your mynds and hartes Wherby he admonysheth vs to look vpon and consider those heauenly thynges whiche are represented and signified by the bread and wyne and not to marke the bread and wyne it selfe Here they sayde that was not Chrisostomes minde but that by this example hee declareth that there remayned no bread nor wine Al misteries to be seene with inward eyes I aunswered that was false for the example that he taketh tendeth to no other purpose but to call away our spirituall eyes from the beholdyng of visible thynges and to transport them an other waye as if the thynges that are seene were of no force Therefore he draweth awaye our mynde from the consideration of these thinges and fixeth it vppon him whiche is signified vnto vs by the same The very woordes whiche followe sufficiently declare thys to be the true meaning of the authour where as he commaundeth vs to consider all thynges with our inward eyes that is to say spiritually But whether Chrisostomes woordes doe tend eyther to to this or that sense Chrisostom agaynst the popish doctrine of the Sacrament yet do they indifferētly make on our part agaynst our aduersaryes which way so euer we doe vnderstand them For if he thought that the bread and wyne doe remayne we haue no further to trauayle but if he meant contrariwyse that they doe not remayne but that the natures of the bread and wyne are altered then are the bread and wyne falsely named Sacramentes and mysteryes The obiection of Chrisostom auoided by a-Dilemma whiche can be sayd in no place to be in the nature of thynges For that whiche is in no place howe can it be a Sacrament or supplye the roume of a mysterye Finally if hee speake onely of the outwarde fourmes and shapes as we call them it is most certayne that they doe continually remayne and that they by the substaunce of the bodye are not consumed in anye place wherefore it must necessarily followe the woordes of Chrisostome to be vnderstanded in suche sense as I haue declared Here peraduenture many would maruaile that for somuch as the matter touching the substaunce of the Sacrament A question asked with the cause declared why that seeing the matter of the sacramēt it selfe importeth neither saluation nor damnatyon why then Frythe offereth himselfe to death for the same beyng seperate from the articles of fayth and binding no man of necessitie eyther vnto saluation or damnation whether hee beleeue it or not but rather may be left indifferently vnto all men freely to iudge eyther on the one part or on the other accordyng to hys owne mynde so that neyther part do contemne or despise the other but that all loue and charitie be still holden and kept in this dissension of opinions what then the cause is why I would therfore so willingly suffer death The cause why I dye is this for that I can not agree with the diuines other head Prelates that it shuld be necessarily determined to be an article of fayth and that we should beleeue vnder payne of damnation the substaunce of the bread and wyne to be chaunged into the body and bloud of our sauioure Iesus Christe the fourme and shape onely not being chaunged Whiche thing if it were most true as they shall neuer be able to proue it by any authority of the Scripture or Doctours yet shall they not so bring to passe that that doctrine were it neuer so true shoulde be holden for a necessarye article of fayth For there are many thinges both in the Scriptures and other places whiche we are not bounde of necessitye to beleeue as an article of fayth So it is true that I was a prisoner and in bondes when I wrote these thinges and yet for all that I will not holde it as an article of fayth * * This is to be weyed with tyme when Frythe wrote but that you may without daunger or damnation eyther beleeue it or thinke the contrarie But as touchinge the cause why I cannot affirme the doctrine of Transubstantiation diuers reasons doe leade me thereunto First for that I do playnelye see it to be false and vaine and not to be grounded vpon anye reason either of the Scriptures Three causes why transubstātiation is not to be be beleued or of approued Doctours Secondly for that by my exāple I woulde not be an author vnto Christians to admit any thing as a matter of fayth more then the necessary points of ther Creed wherein the whole summe of oure saluation doth consist specially such thinges The 2. cause the beliefe whereof haue no certaine argument of authoritie or reason I added moreouer that their Church as they call it hath no such power and authoritie that it eyther ought or maye binde vs vnder the peril of our soules to the beleuing of any such articles Thirdlye because I will not for the fauour of our Diuynes or Priestes be preiudiciall in this poynt The third cause vnto so manye nations of Germaines Heluetians and other whiche altogether reiecting the transubstantiation of the bread and wyne into the bolye and bloud of Christ are all of the same opinion that I am as wel those that take Luthers part as those which holde with Oecolampadius Which thinges standing in this case I suppose there is no mā of any vpright conscience which will not allow the reason of my death which I am put vnto for this only cause that I do not think transubstantiation although it were true in deede to be establyshed for an article of faith And thus muche hytherto as touching the articles and whole disputation of Iohn Frith whiche was done wyth all moderation and vprightnesse But when as no reason woulde preuaile against the force and crueltie of these furious foes the xx day of Iune in the yeare of oure Lorde 1533. hee was brought before the Byshoppes of London Winchester and Lincolne who sitting in Paules vpō Friday the xx day of Iune ministred certaine interrogatories vpon the Sacrament of the Supper and Purgatorie vnto the sayde Frith as is aboue declared To the whiche when he had answeared shewed his minde in forme and effect as by his owne wordes aboue doth appeare hee afterward subscribed to his answears with his owne hand in these wordes Ego Frithus ita sentio quemadmodum sentio ita dixi scripsi asserui affirmaui That is to say The subscriptiō of Iohn Fryth ¶ I Frith thus doe thinke and as I thinke so haue I sayde written taught and affirmed and in my bookes haue published But when as by no meanes he coulde bee perswaded to recant these articles aforesaid neither be brought to beleue that the sacrament is an article of faith but said Fiat Iudicium iustitia Iohn Fryth condemned he was condemned by the Bishop of London to be burned and sentence geuen agaynst
righteous for a righteous man liueth by faith and whatsoeuer springeth not of fayth is sinne Rom. 14. c. And all my temporall goodes that I haue not geuen or deliuered or not geuen by writing of mine owne hande bearing the date of this present writing I doe leaue and geue to Margaret my wife and to Richard my son whom I make mine Executors Witnes hereof mine own hand the tenth of October in the xxij yeare of the reigne of King Henry the eyght This is the true copie of his will for the whiche as you heard before after he was almost two yeares dead they tooke him vp and burned him Persons abiured with their Articles Iohn Periman Skinner Ex Regist. Lond. 1531. Hys Articles were much lyke vnto the others before Addyng moreouer that all the Preachers then at Paules Crosse preached nothyng but lyes and flatterings and that there was neuer a true Preacher but one namyng Edward Crome Rob. Goldston Glasier 1531. His Articles That men should pray to God onely and to no Saints That Pilgrimage is not profitable That men should giue no worship to Images Item for sayeng that if he had as much power as any Cardinall had he woulde destroye all the Images that were in all the Churches in England Laurence Staple Seruing man Hys Articles For hauing the Testament in English the fiue bookes of Moses the practise of Prelates the summe of Scripture the A B C. Item about the burning of Baineham for sayeng I would I were with Baynham seeing that euery man hath forsaken him that I might drinke with him and he might pray for me Item that he moued Henry Tomson to learne to reade the new Testament calling it the bloud of Christ. Item in Lent past when he had no fish he did eate egges butter and chese Also about sixe weekes before M. Bilney was attached Eating of egges made heresie the sayd Bilney deliuered to him at Greenewich foure new Testamentes of Tindals translation which he had in his sleeue and a budget besides of bookes whiche budget hee shortly after riding to Cambridge deliuered vnto Bilney c. Item on Fridayes he vsed to eate egges thought y t it was no great offēce before God c. Henry Tomson Taylor 1531. Hys Articles That which the priest lifteth ouer his head at the sacring time is not the very body of Christ nor it is not God but a thing that God hath ordeyned to be done This poore Tomson although at the first hee submitted himselfe to the Byshop yet they with sentence cōdemned him to perpetuall prison Iasper Wetzell of Colen 1531. His Articles that he cared not for goyng to the Churche to heare Masse for hee could say Masse as well as the Priest That he would not pray to our Lady for she could do vs no good Item beyng asked if he would goe heare Masse he sayd he had as lieue go to y e gallowes where the theeues were hanged Item beyng at S. Margaret Patens and there holdyng his armes a crosse he sayd to y e people that he could make as good a knaue as he is for he is made but of wood c. Rob. Man Seruyngman 1531. His Articles There is no Purgatory The Pope hath no more power to graunt pardon then an other simple Priest That God gaue no more authoritie to S. Peter thē to an other Priest That the Pope was a knaue and his Priestes knaues all for sufferyng his Pardons to goe abroad to deceiue the people That S. Thomas of Canterbury is no Saint That S. Peter was neuer Pope of Rome Item he vsed commonly to aske of Priestes where he came whether a mā were accursed if he handled a chalice or no If the Priest would say yea Priestes set more store by a payre of gloue◠then they do b◠a lay mans hand then would he reply agayne this If a man haue a sheepes skinne on his handes meanyng a payre of gloues hee may handle it The Priestes saying yea wel then quoth he ye wil make me beleue that God put more vertue in a sheepes skinne then he did in a Christian mans hand for whom he dyed Henry Feldon 1531. His trouble was for hauyng these bookes in English a proper Dialogue betwene a Gentleman and a husbandman The summe of Scripture The Prologue of Marke A written booke conteinyng the Pater noster Aue Maria and Credo in English The ten Commaundementes and the 16. conditions of Charitie Rob. Cooper Priest 1531. His Article onely was this for saying that the blessyng with a shoe sole is as good as the Byshops blessing c. Thomas Row 1531. His Articles were for speakyng agaynst auricular Cōfession and Priestly penaunce and agaynst the preaching of the Doctours Wil. Walam 1531. His opinion That the Sacrament of the aulter is not the body of Christ in flesh bloud and that there is a God but not that God in flesh and bloud in the forme of bread Grace Palmer 1531. Witnesse was brought agaynst her by her neighbours Ioh. Rouse Agaynst bearing of Palmes Agnes his wife Iohn Pole of S. Osithes for saying Ye vse to beare Palmes on Palme Sonday it skilleth not whether ye beare any or not it is but a thyng vsed and neede not Also ye vse to go on Pilgrimage to our Lady of Grace of Walsingham other places ye were better tarye at home and geue money to succour me and my children and other of my poore neighbours then to goe thether for there ye shall finde but a peece of tymber painted there is neither God nor our Lady Item for repentyng that she did euer light candles before Images Item that the Sacrament of the aulter is not the body of Christ it is but bread which the Priest there sheweth for a token or remembraunce of Christes body Philip Brasier of Bocksted 1531. His Articles That the Sacrament holden vp betwene the Priests hādes is not the body of Christ but bread and is done for a signification That confession to a Priest needeth not That images be but stockes and stones That pilgrimage is vayne Also for sayeng that when there is any miracle done the Priests do noint the images and make men beleeue that the Images do sweate in labouring for them and with the offerings the priests find their harlots Ioh. Fayrestede of Colchester 1531. Hys Articles For words spoken against pilgrimage and images Also for sayeng these words A prophesie that the day should come that men should say cursed bee they that make these false gods meaning images George Bull of Much hadham Draper 1531. Three cōfessiōs Hys Articles That there be three confessions One principall to God another to his neighbour whom he had offended and the third to a Priest and that without the two first confessions to God and to his neighbour a man could not be saued The third confession to a Priest is necessary for counsaile to such as be ignorant and vnlearned
the L. Cromwel and so caried into his inward chamber where as it is reported of many L. Cromwell desired of Lambert forgeuenes that Cromwell desired him of forgeuenes for that he had done Ther at the last Lambert being admonished that the houre of his death was at hande hee was greatly comforted and cheared and being broughte out of the chamber into the Hal he saluted the gentlemen and sate downe to breakfast wyth them shewing no manner of sadnesse or feare When as the breakfast was ended he was caried straight way to the place of execution wher as hee shoulde offer hymselfe vnto the Lorde a sacrifice of sweete sauour who is blessed in his Saintes for euer and euer Amen As touching the terrible maner and fashion of the burning of this blessed Martyr heere is to be noted that of all other which haue beene burned and offered vp at Smithfielde there was yet none so cruelly and piteously handled as he For after that his legges were consumed and burned vp to the stumpes and that the wretched tormentours and enemies of God had withdrawne the fire from him so that but a small fire and coales were left vnder hym then two that stoode on eche side of him with their Hallebardes pitched him vpon their pikes as farre as the chaine wolde reache after the manner forme as here in this picture is described Then hee lifting vp such handes as hee had and his fingers endes flaming with fire The worâ—eâ— which he spake at his death cried vnto the people in these wordes None but Christ none but Christ and so being let downe againe from their Hallebardes fell into the fire and there gaue vp his life The order and maner of the burning of the constante Martyr in Christ Iohn Lambert During the time that hee was in the Archbyshoppes Warde at Lambeth which was a little before his disputation before the king he wrote an excellent confession or defence of his cause vnto king Henrie Wherein he first moâ—lifying the kings minde and eares w t a modest sober preface declaring how he had a double hope of solace laid vp the one in the most high and mighty Prince of Princes God the other nexte vnto God in hys Maiestie which shoulde represent the office and ministerie of that most high Prince in gouerning here vppon earth after that proceeding in gentle wordes he declared y e cause which mooued him to that which he had done And albeit he was not ignorant howe odious this doctrine woulde be vnto the people yet notwithstanding because he was not also ignoraunt how desirous the kynges mind was to search out the trueth The Apology of Iohn Lambert vnto the king he thought no time vnmeete to performe his duetie especially for so muche as hee woulde not vtter those thyngs vnto the ignoraunt multitude for auoiding of offence but only vnto the Prince him selfe vnto whom he might safely declare his minde After thys Preface made hee entring into the Booke The prefâ—â— of his Apologie confirmed his doctrine touchinge the Sacramente by diuers testimonies of the Scriptures by the whiche Scriptures hee prooued the bodye of Christe whether it riseth or ascendeth or sitteth or be conuersant here to be alwaies in one place Then he gathering together the mindes of the auncient Doctours did proue and declare by sufficient demonstration y e sacrament to be a misticall matter Albeit hee so ruled himselfe in suche temperaunce and moderation that he did not deny but that the holy sacrament was the very naturall bodye of our sauiour and the wine hys naturall bloud and that moreouer his naturall body bloud were in those misteries but after a certayne maner as al y e auncient Doctours in a maner do interprete it After this protestation thus made hee inferreth y e sentence of his confession as here followeth * A treatise of Iohn Lambert to the king CHrist is so ascended bodily into heauen his holy maÌ„hode thether so assumpt whereas it doth sit vppon the right hand of the father A treatise of Iohn Lambert vppon the Sacrament to the king that is to say is with the Father there remanent and resident in glory that by the infallible promise of God it shall not or cannot from thence return before the generall dome whiche shall be in the ende of the world And as he is no more corporally in the world so caÌ„ I not see how he can be corporally in the sacrament or his holy supper And yet notwithstanding do I knowledge confesse that the holy sacrament of Christes body bloud is his very body bloud in a certayne maner which shall be shewed hereafter with your graces fauour permissioÌ„ according to the wordes of our sauiour instituting y e same holy sacrament saying This is my body whiche is geueÌ„ for you Math. 26. And agayne This is my bloud which is of the new Testament which is shed for many for the remission of sinnes But now for approuing of the first part that Christ is so bodily ascended into heauen and his holy manhoode so thether assumpte c. that by the infallible promise of God he shall not or cannot any more from thence boldly return before the generall dome I shall for this alledge first the scriptures and following the authorities of olde holye Doctors w t one consent testifying with me Besides thys I neede not to tel that the same is no other thing but that we haue taught to vs in these 3. articles of our Creede He ascended into heauen and sitteth on the right hand of GOD the father almightye from thence he shall come to iudge the quicke and the dead For Christ did ascend bodily the God head which is infinite vncircuÌ„scriptible replenishing both heauen and earth being immutable and vnmooueable so that properly it can neither ascend nor descend Scriptures affirming the same The Scriptures whych I promised to alledge for the confirmation of my sayd sentence be these Hee was lifted vp into heauen in their sight Act. 1. and a cloude receaued him from theyr eyes and when they were looking vp into heauen they sawe two men c. Heere it is euidently shewed that Christ departed and ascended in a visible and circumscripte body That thys departing was visible and in a visible bodye these woordes doe testifie And when they were looking vppe Whye stande ye heere looking vppe into heauen And euen as yee haue seene him c. That secondly it was in body I haue afore prooued and moreouer the Deitie is not sene but is inuisible as appeareth To God onely inuisible c. and He dwelleth in the inaccessible lighte 1. Tim. 1. 1. Tim. 6. whiche no man seeth nor may see c. Therfore the manhead and naturall body was assumpt or did ascend That thirdly it was in a circumscript body appeareth manifestly in this First y t his ascension and bodily departing caused them to loke vp
cause Fishers wife of Harnesey D. Cockes Bishop Stokesley Holland his Sumner M. Garter king of Armes Thomas Frebarne and his Wife A story of one Frebarnes wyfe longing for a peece of meate in Lent IN the yeare of our Lord. 1538. Syr William FormaÌ„ being Maior of the citye of London three weekes before Easter the wyfe of one Tho. Frebarn dwelling in Pater noster row being w t childe loÌ„ged after a morsell of a pigge and told her minde vnto a Mayde dwelling in Abchurch lane desiring her if it were possible to helpe her vnto a piece The mayd perceiuing her earnest desire shewed vnto her husbaÌ„d what his wife had sayd vnto her telling him that it might chaunce to cost her her life and the childe 's too whiche she went withall if she had it not Uppon this Thomas Frebarne her husbande spake to a butter wife which he knew y t dwelled at Harnsey named goodwife Fisher to helpe him vnto a pigge for his wife for she was with childe longed sore to eate of a pigge Unto whome the sayde goodwife Fisher promised that she would bring him one the Friday folowing and so she did being ready dressed and scalded before But when she had deliuered him the pigge A crafty part of a â—alse 〈◊〉 she craftily conueyed one of the piggeâ— feete caried it vnto Doctor Cockes at that time being Deane of Caunterbury dwelling in Iâ—y lane who at that time of his dinner before certain gestes which he had bidden shewed his pigs foot declaring who had the body therof and after that they had talked theyr pleasure dinner was done one of his gestes being landlord vnto Frebarne aforesayd called M. Garter by his office king of Armes sent his man vnto the sayd Frebarne demaunding if there were no body sicke in his house Unto whom he aunswered that they were all in good health he gaue God thankes Then sayde he agayne it was tolde hys Mayster that some body was sicke or els they would not eate flesh in Lent Unto whom Frebarne made aunswere that his wife was with childe and longed for a piece of a pigge and if he could get some for her he would Then departed his Landlordes man home agayne And shortly after his Landlord sent for him But before that he sent for him he had sent for the bishop of Londons Sumner whose name was HolloÌ„d wheÌ„ this Frebarne was come he demaunded of him if he had not a pig in his house which he denyed not Then commaunded Mayster Garter the sayde Sumner called Hollond to take him and goe home to hys house and to take the Pygge and carry both him and the Pigge vnto Doctour Stokesley his Mayster being then Bishop of London so he did Then the Bishop being in his chamber with diuers other of the Clergy called this Frebarne before him and had him in examination for his pigge laying also vnto his charge that he had eaten in his house that lent poudred beefe and Calues heades Unto whom Frebarne answered My Lord if the heades were eaten in my house in whose houses were the bodyes eaten Also if there be eyther man or woman that can proue that either I or any in my house hath done as your Lordship sayth let me suffer death therfore You speake sayd he agaynst pilgrimages and will not take holy bread holy water nor yet goe on Procession on Palme Sonday Thou art no Christian man My Lord sayd Frebarne I trust I am a true Christen man haue done nothing neither agaynst Gods law nor my princes In the time of this his examination which was during the space of two hours diuers came vnto the bishop some to haue theyr childreÌ„ confirmed some for other causes Unto whom as they came hauing the pig before hym couered he would lift vp the cloth and shew it them saying How thinke you of such a felow as this is is not this good meate I pray you to be eaten in this blessed time of Lent yea and also poudred Beefe and Calues heades too beside this After this the Bishoppe called his Sumner vnto him and commaunded him to go and carry this Thomas Frebarne and the pig openly thorow the streâ—tes into the olde Bayly vnto Syr Roger Chomley for the Bishop sayd he had nothing to do to punish him for that belonged vnto y e ciuill magistrates and so was Frebarne caryed w t the pyg before him to sir Roger Chomleis house in the old Baily he being not at home at that time Frebarne was broght likewise back agayne vnto the bishops place with the pig and there lay in the porters lodge till it was 9. a clocke at night Then the bishop sent him vnto the Counter in the Poultry by the Sumner and other of his seruauntes The next day being Saterday he was brought before the Maior of London his brethren vnto Guild hall but before his comming they had the pig deliuered vnto them by the Bishops officer Then the Maior and the Benche layd vnto his charge as they were informed from the Bishop that he had eaten poudred beefe and Calues heades in his house the same Lent but no man was able to come in that would iustify it neither could any thing be found saue onely the Pig which as is before sayd was for the preseruation of his wiues life and that she went withall Notwithstanding the Maior of London sayde that the Monday next folowing he should stand on the Pillary in Cheapeside with the one halfe of the pig on the one shoulder and the other halfe on the other Then spake the Wyfe of the sayd Frebarne vnto the Maior and the Benche desiring that she myght stand there and not he for it was long of her and not of him After this they tooke a satten list tide it fast about the pigs neck and made Frebarne to cary it hanging on his shoulder vntill he came vnto the Counter of the Poultry from whence he came After this was done the Wyfe of this Prisoner tooke with her an honest woman the Wyfe of one Michaell Lobley whiche was well acquaynted with diuers in the Lord Cromwelles house vnto whom the sayde woman resorted for some helpe for this prisoner desiring them to speake vnto theyr Lord and Mayster for his deliueraunce out of trouble It happened that the same time came in Doctour Barnes and Mayster Barlowe 〈◊〉 Barlow sue 〈…〉 Cromwell 〈◊〉 Thomas 〈◊〉 Lord 〈…〉 to the 〈…〉 who vnderstandyng the matter by Lobleys wife went vp to the Lord Cromwell and certified him thereof who vpon their request sent for the Maior of the City of London but what was sayd vnto the Lord Maior is vnknowne sauing that in the after noone of the same day â—he wife of the person aforesayd resorted agayne vnto the Lord Maior suyng to get her husband deliuered out of prison declaring how that she had 2. small children and had nothing to helpe
are deceaued oft times in small trifles which thinke themselues so wise in Gods matters as though they coulde not erre should see by theyr own senses and iudgements how blind and infatuated they were in these so small matters sensible trifles Thus this strong imaginatioÌ„ of fire being fixed in their heades as nothing could remoue them to thinke contrary but that the Church was on fire so euery thing that they saw or heard What strong imagination can do in deluding mans senses encreased this suspition in them to make it seme most true which was in deede most false The first chiefest occasion that augmeÌ„ted this suspition was the hereticke there bearing his fagot which gaue them to imagine that all other heretickes had conspired with him to set the Church on fire After this through the rage of the people running too and fro the dust was so raysed that it shewed as it hadde bene the smoke of fire Which thing together with the out-cry of the people made all men so afrayd that leauing the Sermon they began altogether to runne away But such was the preasse of the multitude running in heapes together that the more they laboured the lesse they could geue out For whilest they ranne all headlong vnto the doores euery man striuing to get out first the thrust one another in such sort and stucke so fast that they which were without neither could get into the Church agayn neither they that were within could get out by any meanes So the one dore being stopped the ran to an other litle wicket on the North side towardes the Colledge called Brason nose Much 〈◊〉 done in the thronge whereof some dyâ—â— some yet 〈◊〉 aliue 〈◊〉 mothers armes were there 〈◊〉 thinking so to passe out But there agayne was the like or greater throng So the people clustring thronging together it put many in daunger and broughte many vnto theyr end by brusing of their bones or sides There was yet an other dore towardes the West which albeit it was shut and seldom opened yet now ranne they to it with such sway that the great barre of iron which is incredible to be spoken being pulled out and broken by force of mens handes the dore notwithstanding could not be opened for the preasse or multitude of people At the last when they were there also past all hope to get out then they were all excedingly amazed and ran vp and downe crying out vpon the heretickes which had coÌ„spired theyr death The more they ranne about cried out the more smoke dust rose in the Church euen as though all thinges now had bene on a flaming fire I thinke there was neuer such a tumultuous hurly burly rising so of nothing heard of before nor so great a feare where was no cause to feare nor peril at all so y t if Democritus the mery philosopher sitting in y e top of the church Democritus was a Phiâ—â—sopher â—hich 〈…〉 laugh 〈…〉 thinge◠〈…〉 vsed to weepe at 〈◊〉 tâ—â—nges seing al things in such safety as they were hadde looked downe vpon the multitude and beholden so great a number some howling and weeping running vppe and downe and playing the madde men now hither now thither as beyng tossed too and fro with waues or tempestes trembling and quaking raging and faring without any manifest cause specially iâ— he had sene those great Rabbines the Doctors laden with so many badges or cognisaunces of wisedome so foolishly and ridiculously seeking holes and corners to hide themselues in gasping breathing and sweating and for very horror being almost beside themselues I thinke he would haue satisfied himself with this one laughter for all his life time or elles rather woulde haue laughed his hart out of his belly whilest one sayd that he playnely heard he noice of the fire an other affirmed that he sawe it with his eyes and an other sware that he felt the molten leade dropping downe vpon his head and shoulders Such is the force of imagination when it is once graffed in mennes hartes through feare In all the whole company there was none that behaued himselfe more modestly then the Hereticke that was there to do penaunce who casting his Fagot of froÌ„ his shoulders vpon a Monkes head that stood by kept himselfe quiet minding to take such part as the other did All the other being careful for themselues neuer made an end of running vp and downe crying out None cried not more earnestly then the Doctor that preached who was as I sayd D. Smith who in a maner first of all cryed out in the pulpit saying These are the traines and subtleties of the heretickes agaynst me Lord haue mercy vpoÌ„ me Lord haue mercy vpon me But might not God as it had bene to speake with Iob out of a whyrle winde haue aunswered agayne vnto this Preacher thus Thou doest now implore my mercy but thou thy self shewest no mercy vnto thy felowes and brethren How doth thy flesh treÌ„bell now at the mention of fire but you thinke it a sport to burne other simple innocents neither do you any thing at all regard it If burning seme so grieuous a matter vnto you and to suffer the torment of fire then you should also haue the like consideration in other mens perils and dauÌ„gers when as you do burne your felowes and brethren Or if you thinke it but a light or trifling matter in theÌ„ go to now do you also with like courage coÌ„temne with like patience suffer now the same tormentes your selues And if so be it I shoulde nowe suffer you with the whole Church to be burned to ashes what other thing shoulde I do vnto you then you do dayly vnto your felowes and brethren Wherefore since you so litle esteme the death of others be now content that other men shoulde also litle regard the death of you With this I say or with some other like aunswere if that either God or humane charity either the common sense of nature would expostulate with them yea if there had bene a fire indeed as they were more feared then hurt who would haue doubted but that it had happened vnto them according to their deserts But now worthy it is the noting how the vayne feare and folly of those catholicks either was deluded either how theyr cruelty was reproued whereby they being better taught by theyr owne example might herafter learne what is to put other poore men to the fire which they themselues here so much abhorred A good warning for the Papistes to know what burning meaneth But to returne agayn to the descriptioÌ„ of this pageantâ— wherin as I sayd before there was no daunger at all yet were they all in such feare as if present death had ben ouer their heades In all this great maze and garboyle there was nothing morâ— feared then the melting of the lead which many affirmed that they felt dropping vpoÌ„ their bodies Now in this sodein
manner of their condemnations and howe they dyed Ann. 1544. WHen the time drewe nie that the kings maiestie who was newly maried to that good and vertuous Ladie Katherine Parre should make his progresse abroade The king maryed to the Lady Katherin Parre Stephen Gardiner great about the king Stephen Gardiners bow bent to shoote at the head Deare the foresayde Steuen Gardiner B. of Winchester had so compassed hys matters that no man bare so great a swinge about the king as he did Wherewith the Gospellers were so quailed that the best of them all looked euery houre to be clapt in the necke For the saying went abroad that the B. had bent his bowe to shoote at some of the head Deare but in the meane time 3. or 4. of the poore rascals were caught that is to saye Anthony Person Henry Filmer and Iohn Marbecke and sent to Wyndsore by the sheriffes men Parson Filmer and Mâ—â—becke 〈◊〉 to 〈…〉 the Saterday before S. Iames day and laid fast in the towns Gaile and Testwood who had kept his bed brought out of his house vpoÌ„ crouches and laide with them But as for Bennet whych should haue bene the fift man hys chance was to be sicke of the Pestilence and hauing a greate sore vpon him was left behinde in the bish of Londons gaile whereby he escaped the fire Now these men being brought to Wyndsore there was a sessions speciall procured to be holdeÌ„ the Thursday after which was S. Annes day Against the which Sessions by the counsell of D. London and Symons were all the farmers belonging to the Colledge of Wyndesore warned to appeare because they coulde not pike oute Papistes enough in the towne to go vpon the iury The iudges that day were these Doctor Capon Bishop of Salisburie Syr William Essex Knight Syr Thomas Bridges Knight Syr Humfrey Foster Knight Maister Franklen Deane of Wyndsore And Fachel of Reading When these had taken theyr places and the prisonners brought forth before them then Robert Ockam occupying for that day the Clarke of peace his â—oume called Anthony Person according to the maner of the Courte and red hys Inditement which was this First that he should preach two yeares before in a place called Wyngfield and there should say that like as Christe was hanged betwene two theeues euen so wheÌ„ the priest is at masse and hath coÌ„secrated and lifted him vp ouer hys head then he hangeth betweene 2. theues except he preach the word of God truely as he hath taken vpon hym to do Also that he sayde to the people in the Pulpet yee shall not eate the body of Christ as it did hang vpon the Crosse gnawing it with your teeth that the bloude runne aboute your lippes but you shall eate him thys day as ye eat him to morow the next day and euery day for it refresheth not the body but the soule Also after he had preached and commended the Scripture calling it the word of God he sayd as foloweth This is the word this is the bread this is the body of Christ. Also hee sayde that Christ sittinge with hys Disciples tooke bread and blessed and brake it and gaue it to his disciples saying Take and eate it This is my body What is thys to vs but to take the Scripture of God and to breake it to the people To this Anthony answered sayde I wil be tryed by God and his holy word and by the true Church of Christ whether thys be heresie or no wherof ye haue Indited me this day So long as I preached the Bishop of Rome and his filthy traditions I was neuer troubled but since I haue taken vppon me to preach Christ and his Gospel yee haue alwaies sought my life But it maketh no matter for when you haue taken your pleasure of my body I trust it shal not lye in your powers to hurt my soule Thou callest vs theeues quoth the Byshop I say quoth Anthony yee are not only theeues but murtherers except ye preach and teach the worde of God purely and sincerely to the people whych ye do not nor neuer did but haue allured them to al Idolatry superstition and hypocrisie for your owne lucre glory sake through the which ye are become rather bitesheepes then true byshops biting and deuouring the poore sheepe of Christ like rauening wolues neuer satisfied with bloud which God wil require at your haÌ„ds one day dout it not Then spake Symons his accuser standing wythin the barre saying It is pitie this fellow had not bene burnt long agoe as he deserued In faith quoth Anthonie if you had as you haue deserued you were more worthy to stand in this place then I but I trust in the last daye when wee shall both appeare before the tribunall seate of Christ that then it wil be known which of vs 2. hath best deserued this place Shal I haue so long a day quoth Symons holding vp hys finger Nay then I care not and so the matter was iested out Robert Testwoode THen was Testwoode called and his Inditement read which was that he should say in the time that the priest was lifting vp the Sacrament what wilt thou lift hym so hie What yet hier Take heede let him not fall To thys Testwoode aunsweared sayinge it was but a thing maliciously forged of his enemies to bring him to his death Yes quoth the B. thou hast bene sene that wheÌ„ the Priest shoulde lift vp the Sacrament ouer hys heade then wouldest thou looke downe vpon thy booke or some other way because thou wouldest not abide to looke vpon y e blessed Sacrament I beseech you my Lord quoth Testwood whereon did he looke that marked me so wel Mary quoth Bucklayer the Kynges Atturney hee coulde not be better occupied theÌ„ to marke suche heretickes that so despised the blessed Sacrament Henry Filmer THen was Filmer called and his Inditement read that he should say that the Sacrament of the saultare is nothing els but a â—imilitude and a ceremony and also if God be in the Sacrament of the aultare I haue eaten twentie Gods in my dayes Here ye must vnderstand that these wordes were gathered of certaine communication which shuld be betwene Filmer and his brother The tale went thus This Henry Filmer comminge vpon a Sonday from Clewer his Parish churche in the company of one or two of his neighbors chaunced in the way to meete his brother whych was a verye poore labouring man and asked hym whether he went To the Church sayd he And what to do quoth Filmer To doe quoth hee as other men doe Nay quoth Filmer you go to heare masse and to see your God What if I do so quoth he If that be God should Filmer say I haue eaten 20. Gods in my dayes Tourne agayne foole and go home with me and I wil read thee a Chapter out of the Bible that shal be better then all that thou shalt heare
and speedy furtheraÌ„ce of the aduancement of their accusations against Brooke The first of these three was a young Gentleman lately brought vp vnder the said Brooke in the office of custome â—â—yron the 〈◊〉 accuser whose name was Edmund Payton The other was one Robert Poole a man as it was commonly reported both base borne and also such a one Poole 〈◊〉 secoâ—d 〈◊〉 as in his youth for murthering a man with a clubbe in Bow lane in London was faine by obtaining the Kings pardon to saue his necke The third was one Tho. Boyse who shewyng more honesty then the rest affirmed not that he himselfe heard y e sayd Broke speake any thing of that whiche was obiected against him but iustified that either of the other two had stedfastly affirmed to him that Broke had spoken vnto them those things heere vnder obiected against him The yong man first obiected againste the sayde Broke that he should say that the thing which the Priest vseth to hold vp ouer his head at Masse is not the natural body of Iesu Christ for if that were so who so would might haue their belly ful of Gods their guts ful of Gods and he that had lately receiued the Sacrament before he wente to the Sea might happely vomit God vp againe on shypboord And thus much he brought ouer in writing wyth hym from Calice and added thereto as it should seeme to exasperate the Commissioners and the rest of the Cleargy against him certaine other heynous words spoken against Byshops and Priestes Whiche wordes the sayd Broke there denied confessing neuerthelesse that certaine priuate talke he had with him touching the Sacrament wherein he shewed to the yong man the right vse of the same concluding that albeit with our mouthes we receyued very materiall bread and wine yet by faith all Christian meÌ„ do receiue eate and drinke to their great comfort and benefite the very natural body and bloud of Christ which was both borne of the virgine Mary and suffered death on the Crosse for the remission of their sinnes which most holye Sacrament who so came vnworthely vnto the same was so farre from the eating of Christes body and bloude that all such without hartie repentaunce do eate their owne damnation And to conclude with him in that priuate talk he told him that if the grosse vnlearned errour of transubstantiation were in deede matter of truth and sincere doctrine then not only this should follow of it that euery maÌ„ who would might haue euerlasting life for they might when they woulde receiue the outward Sacrament seene with our eyes whiche the Priestes call Christes naturall body and who so eateth Christes body and drinketh hys bloud hath euerlasting lyfe sayeth Christ but also there should great absurdities follow therby as wheÌ„ a maÌ„ hapneth to go to the sea hauing lately receiued the sacrament he should put it ouer boorde or do it on the hatches therfore exhorted the said Payton to leaue that grosse errour The second accuser was Poole who obiected agaynste him that about two yeares past he himselfe dining wyth the sayd Brooke with xv or xvj other honest men heard him thus say at the table that the thing which the Priestes vse to hold vp ouer their heads was not the very bodye and bloud of Christ but a sacrament to put vs in remembrance thereof Unto whose obiections the said Broke answered that a man in mirth might well enough with charitie beshrewe suche a guest as when he had dined wyth a man could so loÌ„g after remember to say him such a grace and required of Poole of whence the rest of the guestes were He aunswered they were of the towne all Then inferred he that he was sure Poole could as well remember some of their names which then were present as freshly to keepe in mind for so by oth vpon a booke he had afâ—irmed euery word of the whole matter which he obiected but for that the matter was vtterly vntrue Whereupon the sayd Brooke desired their honours to consider the slendernes of his tale To be shorte he with the rest of hys felowes to witte Rafe Hare Coppen and Iames the Barber were for that time dismissed During the tyme while these four were thus in examination at London The trouble examinatioÌ„ of Sir W. Smith and Iohn Butler CoÌ„missarye the other two to witte Syr William Smith preacher and Iohn Butler by commaundement were apprehended in Calyce and bounde by suretie not to passe the gates of the towne of Calyce In the whiche towne the sayd Iohn Butler Commissary was accused by Rich. Thorpe and Ioh. Ford souldiours of Calice saiing that he shoulde say The accusers of Butler 〈◊〉 vitae 〈…〉 〈◊〉 of the Sacrament that if the Sacrament of the aultar be fleshe bloud and bone then there is good aqua vitae at Iohn Spisers Upon which accusation the sayde Thorpe and Forde brought for recordes before the Counsayle of Calyce Marraunt Haynes Iohn Luckes Harry Husson and Harry Troste all of the parish of Oye beside Calyce Whereupon shortly after the sayde Iohn Butler and Sir William Smith were sent for and by one Swallow a purseuant which set vp the other aforesaide brought into England vnto the house of the sayd Swallow dwellyng by S. Iames where the Kings maiestie lay at that tyme and the next day being Thurseday after dinner Butler Smith were brought to the starre chamber before the priuie Counsayle where both sedition and heresie was obiected against them and after much talke was sayde vnto them by the Lord Cromwell that they should make theyr purgation by the lawe And from thence by the foresayde Swallow they were sent to the Fleete The next day being Friday after dinner Butler and Smyth were sent for to come to Bathe place where they were brought into the Chappell there sitting D. Clarke Byshop of Bathe Doctour Sampson then Byshop of Chichester Doctour Repse the Byshop of Norwich who was a Monke being fast a sleepe Then was obiected vnto Butler with great reuerence the opprobrious wordes spoken against the blessed Sacramente rehearsing as is aforesayd the articles The examination of Ioh. Butler Butler required to haue them in writing and so woulde make aunswere in writing The whiche they woulde not graunt him and vpon that aunswere he stoode Then choler gathered in the Byshop of Chichester The story were too long to write yet part yee shall vnderstand Chichester found great fault that Butler made not lowe cursie beeing stubborne and arrogant as he said and in fine found fault with his shirt Then turning him about he called to his brother Bannester being present that time dwelling in Pater noster Row to make aunswere for the shirt He said I can make answere for the shirt No good aunswere saide Chichester Forsooth saide hee the shirt is mine I lent it him because he brought none with him for he was not permitted to haue any seruaunt A
except he had ben moued by the authority of the church now commeth in this goodly Bull and maketh this Catholicke church to be a few reuerent Cardinals his brethren priours of regular orders Masters of Diuinitie and doctors of the law out of whose counsell the sayd Bull boasteth her selfe to be borne and brought forth a blessed babe forsooth of such an vniuersall Church O happy trauell no dout of this Catholike church neuer seene nor heard of before A new vâ—â—â—uersall Church oâ— the Popeâ— making and such as Augustine the valiant impugner of sectes if he did see would not doubt to call it the Sinagogue of the deuill See therefore the madnesse of their Papistes The vniuersall Church is a â—ewe Cardinals Priours and Doctours scarsly perhaps 20. persons in all when also it is possible enough that neuer one of them all is the meÌ„ber of one chappel or altare And whereas the Church is the communion of Saintes as we say in the Creede out of this communion of saintes that is out of this vniuersal churche all they then must needes be excluded whosoeuer be not in the noÌ„ber of these 20. persons The vniâ—â—â—â—sall Chuâ—â—â— bound to 20. persoâ— and so whatsoeuer these holye men doe thinke or iudge by and by the vniuersal Churche must needes holde and beleeue the same albeit they be liers heretikes and Antichristes thinking and iudginge nothinge but that which is abhominable Would there euer any man thinke such doltishnesse and madnes to be in Rome Is there any braine in these mens heads thinke ye or hart in their bodies What Aâ—â—gustine 〈◊〉 the â—â—iuersal Church Austen speaketh of the church dispersed throughe the whole worlde confessing the gospel with one consent Neither would God that any booke els should be receiued with such coÌ„sent of the whole world as the holy scripture as the sayd Augustine in hys confessions affirmeth least by the receiuing of other bokes No vniuâ—â—â—sall Catâ—â—â—licke 〈◊〉 but onelâ— the scripâ—tures schismes might take occasion to rise according as the wicked Sea of Rome hath long sought by her decrees hath for a great part brought the same to passe already But yet the vniuersall Churche did neuer agree thereto For in the East West South ther haue ben christians which being content only with y e gospel haue not regarded how Rome hath gone about of a particular church to make her self an vniuersal church accuseth other churches as schismatical wheÌ„ as she hath cut of her selfe from the vniuersal Church and striueth in vaine to draw the whole vniuersall church to her being the mother and fountaine of all schismes and all by the meanes of this tyrannie Let no man therfore euer thinke that this true Catholike Churche aforesaide The Catholicke Church the Chuâ—â—â— of Rome are two thinges will beleeue or maintaine those things which this detestable Bull heere pratleth when as neyther that which is the very true Churche of Rome indeede doth her selfe so thinke neither taketh that by and by to be Catholicke whatsoeuer is knowen to proceede from y e Church of Rome For as I saide there is no booke which shall be called Catholike heereafter as neither it hath bene heretofore besides onely the holy scripture For the church of Rome it may suffice to glory her selfe to be a little parcell or peece of the vniuersal church and so let her vexe her selfe onely with her owne decrees Neither let any man thinke this to be the Bull of the catholike church but rather to proceede out of the Court of Rome For such wisedome and religion may well beseeme that seate of Sathan whiche seeketh to be counted for the whole vniuersall Churche and obtrudeth her foolishe and wicked Bulles most arrogantly and vainely to the whole world in y e steade of sincere catholike doctrine The priâ—â— presumpâ—â—â—on of the Church Rome Whose pride and presumption hath growne so farre that shee trustinge vpon her owne power without al learning and holines of life taketh vpon her to prescribe lawes to al men of al their doings and sayings Dominiâ—â—â—nd powâ—â— maketh â—he chuâ—â—â— as though for dominion only and loftines of spirit she were to be counted the house and church of Christ where as by this meanes Sathan also the prince of the worlde or the Turke might be counted the Churche of Christ. Againe neither the Monarchies of the Gentiles can abide mighty Princes to raigne ouer them w tout wisedome and goodnes Furthermore 1. Cor. 2 in the Church the spirituall man onely iudgeth al things is iudged of no man and not the Pope alone or the Court of Rome vnlesse they be spirituall But against all this theyr rashe presumption I boldly set the inuincible Champion of the Church S. Paule who 1. Cor. 14. sayeth If anye thinge be reueiled to an other that sitteth by lette the firste manne holde hys peace Heere haue yee plainely that Pope or any other elder what so euer he be ought to kepe sileÌ„ce if any thyng be reueiled to other in the Church that is inferiour I therfore vppon hys authoritie contemning the presumptuous proceding of this swelling Bull do confidently take vpon me to defende the Articles caring nothing for the bare condemnation of any persone yea of the Pope him selfe with hys whole Churche vnlesse he shall enforme me by the Scriptures Whereof the firste Article is this The Article 1. Câ—r 14. The 〈◊〉 â—â—ticle It is an hereticall sentence and also common to saye that Sacraments of the new lawe doe geue grace to them which haue no obstacle in themselues to the contrary The Answere I acknowledge this Article to be mine and I aske of you good maisters Respectiuistes which make these Articles respectiuely some to be hereticall some erroneous some slaunderous c. whether respecteth thys article I pray you To heresie to error to slaunder and offence Or els whether respected you in condemning the same To the holy scripture to the holy fathers to faith to y e church To which of these I beseech you tell me Neither do I here put you to the labour of proouing but onely require you to shew your iudgement what you thinke that I may know wherein I say amisse Will you that I should tell you you babish inâ—antes and noddies whether this Article respecteth I will This article hath ij respects Whereof the one respecteth the Papists the condemners heereof amongste whome it respecteth some to be mules some to be horses which haue no vnderstanding and be voide of al sence and yet notwithstanding they will nedes condemne al things An other respect it hath to the holy Scripture which saith Rom. 14. What so euer is not of faith is sinne Whereupon consequently it followeth that the Sacraments or the new law can geue no grace to the vnbeleeuers for so muche as the sinne of infidelitie is the greatest obstacle but onely to the beleeuers For onely faith putteth no obstacle
like yea to keepe our realmes from foreine princes from the malice of the Scots of French men of the B. of Rome Thus good subiectes our name is wrytten thus it is honored obeyed this maiestie it hath by Gods ordinance not by mans So y t of this your offence we can not write to much And yet doubt not but this is enough froÌ„ a prince to all reasonable people from a king to al kind harted and louing subiects from a puissant king of England to euery naturall English man Your pretences which you say moneth you to do thus wherwith ye seeke to excuse this disorder we assure you be either al false The 〈…〉 causes or so vaine that we doubt not but after ye shal hereby vnderstand the truth therof ye wil al with one noyse knowledge your selues ignorantly led by error seduced and if there be any that will not assure you the same be raÌ„ke traitors enemies of our crowne seditious people heretikes Papistes or suche as care not what cause they seeke to prouoke an insurrection so they may doe it nor in dede can waxe so rich with theyr own labors with peace as they can do with spoiles with warres with robberies such like yea with the spoile of your owne goodes wyth the liuing of your labors the sweat of your bodies the food of your owne housholdes wiues children Suche they be as for a time vse pleasant perswasions to you in the ende will cut your throtes for your owne goodes You be borne in hand that your children though necessity chance shal not be christened but vpon the holy dayes Howe false this is learne you of vs. Our booke whych we haue set foorth by the free consent of our Parliament 1. Baptisme in the English tongue teacheth you the coÌ„trary euen in the first leafe yea the first side of the first leafe of that parte whyche entreateth of Baptisme Good subiectes for to others we speake not looke and be not deceiued They whych haue put this false opinion into your eares they meane not the christening of children but the destructioÌ„ of you our Christened subiects Be this knowen vnto you our honor is so much y t we may not be found faulty of our word Proue it if by our lawes ye may not christeÌ„ your children vpon necessity euery day or houre in the weeke then might you be offended but seeing you may doe it howe can you beleeue them which teach you the contrary What thinke you they meane in the rest which moue you to breake your obedieÌ„ce against vs your king soueraigne vpon these so fals tales and perswasions in so euident a matter Therefore you all which wil knowledge vs your soueraigne Lorde which will heare the voyce of vs your naturall king may easily perceiue how ye be deceiued and how subtilly traitors and papistes wyth their falsehoode seeke to atchieue and brynge their purpose to passe with your helpe Euery traitor will be glad to dissemble his treason and feede it secretly euery papist his Poperie nourish it inwardly and in the ende make you our subiectes partakers of treason and poperie which in the beginning was pretended a common wealth and holinesse And howe are you seduced by them which put in your heades the blessed sacrament of Christes body shoulde not differ from other coÌ„mon bread If our lawes proclamations and statutes be all to the contrary why shall any priuate man perswade you against them We doe our selfe in our owne heart our counsaile in al their profession our lawes statutes in al purposes our good subiects in al theyr doings most highly esteme that sacrament vse the communion therof to our most comfort We make so much difference therof from other common bread that we think no profite of other bread but to maintaine our bodies But of this blessed bread we take very foode of our soules to euerlasting life How thinke you good subiects shal not we being your prince your Lord your king by Gods appoyntment wyth truthe more preuaile then certaine euill persons wyth open falsehoode Shall any seditious persone perswade you that the Sacrament is despised which is by our lawes by our selfe by our Counsaile by all our good subiectes esteemed vsed participated and daily receiued If euer yee were seduced if euer deceiued if euer traytours were beleued if euer papistes poysoned good subiects it is nowe It is not the Christening of children not the reuerence of the sacrament not the health of your soules y t they shoote at good subiectes It is sedition it is high treason it is your destruction they seeke howe craftily nowe pitiously how cuÌ„ningly soeuer they do it With one rule iudge ye the end which oâ— force must come of your purposes Almighty God forbiddeth vpon pain of euerlasting damnation disobedieÌ„ce to vs your king and in his place we rule in earth If we should be slowe would God erre If your offence be towardes God thinke you it pardoned without repentance Is Gods iudgement mutable Your paine is damnation your Iudge is incorruptible your faulte is most euident Likewise are yee euill enfourmed in diuers other Articles as for Confirmation of your children for the Masse for the maner of your seruice of Mattens and Euensonge Whatsoeuer is therein ordered hath ben long debated and consulted by many learned Bishops Doctours and other men of great learning in this realm concluded in nothing so much labor and time spente of late time nothing so fully ended As for the seruice in the English tongue hath manifest reasons for it And yet perchaunce seemeth to you a newe seruice and in deede is none other but the olde 3. Mattins and seruice in English The selfe same woordes in Englishe which were in Latine sauing a fewe things taken out so fonde that it hadde bene a shame to haue heard them in English as all they can iudge which list to reporte the truthe The difference is we meant godly that you our subiectes should vnderstande in English being our natural countrey tongue that which was heretofore spoken in Latine then seruing onely for them which vnderstoode Latine and nowe for all you whiche be borne English How can this with reason offend any reasonable man that he shall vnderstand what any other sayth so to consent with the speaker If the seruice in the Church was good in Latine it remaineth good in English for nothynge is altered but to speake wyth knowledge that was spoken with ignorance and to let you vnderstand what is said for you to the entent you maye further it with your owne deuotion An alteration to the better except knowledge be worse then ignoraÌ„ce So that who soeuer â—ath mooued you to mislike this order can geue you no reason AlteratioÌ„ of seruice from an vnknowen tongue to a knowen tongâ—â— nor answeare yours if ye vnderstoode it Wherefore you our subiectes remember wee speake to you being ordained
the Secretaries and after addition of the Article concerning the Kings lawfull power and authoritie during his yong yeares were also deliuered vnto hym by the handes of the Lord Protectour in the presence of y e rest of the Counsell who thus receiuing them promised there faithfully to accomplish all the contentes thereof After which they were againe deliuered vnto Secretary Smith to amend suche things therein as the Lord Protectour and the rest of the Counsayle had there appointed Which being accordingly done as the Bishop himselfe at the last recept thereof confessed were finally deliuered vnto him by the Secretary and therefore was this but a poore shift Now after this he maketh a supposition that in case it were true Boners supposition that the Iniunctions were deliuered him according to their information yet was it vntrue that he did omitte or refuse to declare the same for any such causes as they had alledged against him and that did wel appeare in the discourse of his Sermon which tended principally as he sayd to the disalowing and condemnation of all rebels and chiefly of the rebels in Northfolke Southfolke Deuonshyre Cornewall or elsewhere within this Realme of England who forgetting their allegeance and duty vnto their Prince assigned them by Gods word as their supreme head their natural loue and care for their countrey wiues Boner agaynst the rebelles children and kinsfolke did both deserue death bodily as traytors also accumulate vnto themselues damnation of body and soule eternally with Sathan the father and first mouer of all rebellion and disobedience and herewithall farther exclaming against the pretenses of those rebels who amongst other thyngs pretended the Masse and holywater with such like which were neuer ordeined for the purpose to colour and maintayne rebellion as he sayd he then proued out of the 16. of Nombers 1. Reg. 15. Leuit. 10. and 4. Luke 13. and Actes 5. in best maner that he could as one not exercised greatly in preaching but restrayned therefrom but hauing humilitie of hart innocencie of liuing knowledge of God loue to our neighbours with obedience to Gods word Ministers and superiour powers concurrent with them they being externall rites and ceremonies of the Church Externall rites and ceremonies were exercises of Religion and appointable by superiour powers and yet that whiche standing the law might be good was by pride and disobedience made euill and vnprofitable And heere he farther sayde because he sawe the people slacke in comming to the Communion and diuine seruice set forth by the kings Maiestie As iustly they might the same being hereticall blasphemous agaynst the humanitye of Christ. and to the entent he would make them haue a better opinion in the Sacrament then hee thought they had he then faithfully did declare hys beliefe therein Wherewith his denouncers being offended they vncharitably and vntruly deduced in their pretensed denounciation that in his Sermon he did intreate of such things as most should sturre vp vnto dissension tumult whereby it appeared vnto him that his denouÌ„cers either tooke his Catholicke assertion of y e veritie of Christs body and bloud in the Sacrament of the aultar Boner flyeth stil to the SacrameÌ„t of the altar or else hys faythfull declaration made of the obedience of subiects vnto the Kings Maiesty their supreme and soueraigne Lord with the peril and daunger of rebellion committed against him Boners purgatioÌ„ of himelfe for his Sermon to be the cause of disorder and dissention for that saith he of these two points he chiefly spake and especially of obedience to the king whose minoritie was more then manifestly knowen as well amongst y e people of this realme as elsewhere throughout y e world besides which he would not haue done except he had beleued that both all his subiects were bounden to obey him euen as he then was and should be during his life and also that the rebellion of late committed against him was detestable and condemned by Gods word and therfore he wished that his two denouncers with all the rest of the new Preachers did meane as faithfully obediently and Catholickely towardes the Kings honour royall power and suretie of person as he did had not more moued the people to tumultes disobedience by their erroneous doctrine and teaching then he had at any time geuen any occasion thereunto Then finally he concluded and sayd that where his denouncers surmise that it was of no light grounde looked for as it appeared in their iudgemeÌ„ts that he should more apertly haue declared the contents of the Iniunctions and Articles then he did that their iudgementes were in that behalfe corrupted and set to sclaunder and picking of quarels for he was wel assured and credibly informed that all his honest and Catholicke audieÌ„ce were fully satisfied both touching their obedience to the Kings Maiesty in his tender age also concerning the great penaltiâ— and perill that the late Rebels incurred by their disobedience And besides that when he was before the Lord Protectour and the rest of the Counsaile after he had made his excuse and alledged many impediments for his not preaching at the Crosse he did not then further promise but to do the best he couldâ— which he hath of his fidelitie and conscience accomplished not omitting any thing of purpose or euill will that might satisfie the people in any point concerning the premisâ—es Whilest he was thus reading these answeres obiecting against his denouncers such causes and quarels as be afore alledged for which he woulde haue earnestly had the denouncers to be repelled of the Commissioners the Archbyshop of Caunterbury replyed that if there were suche a law he thought it not to be a good or godly law but a law of the Byshop of Rome For said he if my matter and case be good what should I care who accuse me yea although he were the Diuell of Hell No sir sayd the Byshop of London it is the Kings law vsed in the Realme Well my Lorde sayde the Archbyshop ye be too full of your law I would wishe you had lesse knowledge in that lawe and more knowledge in Gods law of your dutie Well aunswered the Byshop againe seeing your grace falleth to wishing I can also wishe many things to be in your person Boner Then spake Secretary Peter to the Byshop as touching these denouncers Secretaâ—â— Peter we are not so straited in this matter but that we may proceede against you either at theyr promotion or without them at our pleasure A Gods name then sayd Boner put them by Boner and then do as your pleasure shall be so you do me right for I aske but right Nay sayde Secretary Smith you aske you wot not what you would haue vs folow your mind in these quidities and quirkes Secretary Smyth and all is nothing else but to delay iustice And you do herein as theeues murtherers and traitors not to
time of king Henry the thirde the same time the Barons as our Lordes do now demaunded aide of the Maior and citie of London and that in a rightfull cause for the common weale which was for y e execution of diuers good lawes against y e king which would not suffer those lawes to be put in execution and the citie did aide them it came to an open battel and the Lordes preuailed against y e king and tooke the king and sonne prisoners and vpon certaine conditions the Lordes restored the kinge and his sonne againe to their liberties among all other conditions thys was one that the king should not only graunt his pardon to the lordes but also to the citizens of London the which was graunted yea and the same was ratified by act of parlament But what folowed of it Was it forgotteÌ„ No surely nor forgeuen neither during the kings life The liberties of the citie were taken away straungers appoynted to be our heads and gouernours the Citizens geuen awaye body and goods and from one persecution to an other wer most miserably afflicted Such is it to enter into the wrath of a Prince as Salomon sayeth The wrath and indignation of a Prince is death Wherfore for as much as this aide is required of the kinges Maiestie 〈◊〉 wrath 〈…〉 be 〈◊〉 whose voyce wee ought to hearken vnto for he is our high Shepehearde rather then vnto the Lordes and yet I woulde not wishe the Lordes to be clearely shaken off my counsell is that they wyth vs and we with them maye ioyne in sute and make our moste humble petition to the kings maiestie that it would please his highnes to heare such complaint against the gouernement of the Lorde Protectoure as maye be iustly alleaged and prooued and I doubte not but thys matter will be so pacified that neither shal the king nor yet the Lordes haue cause to seeke for further aide neither we to offende any of them both After this tale the Commons stayed and the Lorde Maior and his brethren for that time brake vppe till they had further communed wyth the Lordes To make short I lette passe what order by the Citie was taken 〈◊〉 is to 〈◊〉 noted 〈◊〉 the City leuied 〈◊〉 men but they were not 〈◊〉 But the conclusion was that the Lordes vppon what occasion I knowe not sate the next daye in Counsaile in the Starre chamber from thence sente sir Philip Hobby wyth theyr letter of credence to the kings maiestie beseeching his maiestie to geue credit to that which the sayd sir Philip should declare vnto his maiestye in their names and y e king gaue him liberty to speake and most gently heard all that he had to say Who so haÌ„dled the matter declaring his message in the name of the Lords that in the end the Lord Protector was commaunded from the kings presence The Lord Protector committed to prison in Winsore castle The Lord Protector committed to the towâ—â— Articles obiected against the â—ord Protectour shortly was committed to warde in a tower within the castle of Windsore called Bewchamp Tower and soone after were stayed sir Tho. Smith maister Whalley master Fisher many other gentlemen that attended vpon the Lorde Protectour The same day the Lordes of the Counsaile resorted to the Kinge and the next day they brought from thence the Lorde Protector and the other that were there stayed and conueyed them through the Citie of London vnto the Tower and there left them Shortlye after the Lordes resorted vnto the Tower and there charged the Lorde Protectour with sundry articles as follow Articles obiected against the Lord Protectour 1 IN primis you tooke vppon you the office of Protectour and Gouernour vpon condition expressely and specially that you woulde doe nothinge in the kinges affaires publikely or priuately but by the assent of the late kinges executors 2 Also you contrary to the sayde condition of your owne authority did stay and let iustice and subuerted the lawes as wel by your letters as by your commaundements 3 Also you caused diuers persones being arested and imprisoned for treason murder manslaughter and felonie to be discharged and set at large against the kings lawes and statutes of this realme 4 Also you haue made and ordained Lieutenants for the kings armies other weighty affaires vnder your owne wryting and seale 5 Also you haue communed with the Ambassadours of other Realmes discoursing alone with them the waighty causes of this Realme 6 Also you haue sometime rebuked checked and taunted as well priuately as openly diuers of the kings moste honourable Counsailours for shewing declaring theyr aduises and opinions against your purposes in the kings waightye affaires sayinge sometimes to them that you neede not to open matters vnto them and would therfore be otherwise aduised and that you would if they were not agreeable to your opinyon put them oute and take other at your pleasure 7 Also you had and helde against the lawe in your owne house a Courte of Requestes and thereby did enforce diuers the kinges subiectes to answeare for their free holdes and goodes and determined the same to the subuersion of the same lawes 8 Also you being no Officer without the aduise of the Counsaile or the more part of them did dispose of the Offices of the kings gift for money and graunted leases and Wardes of the kings and gaue presentations to the kings benefices bishoprikes hauing no authority so to do And farther you did meddle with the selling of y e kings landes 9 Also you commaunded Multiplication and Alcumistry to be practised to abuse the kings coyne 10 Also you caused a proclamation to be made concerning enclosures wherby the common people haue made diuers insurrections leuied open warre and distreâ—ed spoyled diuers of the kings subiects which proclamation went foorth against the wil of the whole counsaile 11 Also you haue caused a commission with certaine articles thereunto annexed to be made our concerning enclosures of commons high wayes decaying of cottages and diuers other things geuing the Commissioners authority to heare and determine the same causes to the subuersion of the lawes and statutes of this realme whereby much sedition insurrection and rebellion haue risen and growen among the kings subiects 12 Also you haue suffered the rebels and traitours to assemble and to lie in campe and armor against the king his Nobles and gentlemen without any speedye subduing or repressing of them 13 Also you did comfort and encourage diuers of the sayde rebelles by geuing of them diuers summes oâ— your owne mony and by promising to diuers of them sees rewards and seruices 14 Also you in fauour of the sayde rebels did againste the lawes cause a Proclamation to be made y t none of the said rebels or traitors shuld be sued or vexed by any person for any their offences in the said rebellion to the clear subuersion of the same lawes 15 Also you haue
almost to shewe their faces In so much that then both Doctour Smith Chadsey Standishe Yong Oglethorpe with many moe recanted their former ignoraunce whose recantations I haue to shew Boner then with his owne hand subscribed to the Kings supremacie and promoted his Iniunctions The same also did Steuen Gardiner subscribing wyth his owne hand to the first booke of the Kings proceedings The Gospell how it florished so long as peace continued and no doubt had done no lesse to the second booke also set foorth by the King had not the vnfortunate discorde fallen amongst the nobles in time so vnfortunate as then it did Brieflye during all that time of peace and concorde what Papist was found in all the Realme which for the Popes deuotion would or did once put his necke in the halter to die a Martyr for his sake I shewed before how in these peaceable dayes of Kyng Edward Peter Martyr Martin Bucer Paulus Phagius Peter Martyr Martyn Bucer Paulus Phagius placed in the vniuersityes with other learned men moe were enterteined placed and prouided for in the two Uniuersities of this Realme Oxford and Cambridge who there with their diligent industrie did much good The learned and fruitefull disputations of whome I haue likewise present in my handes heere to insert but that the bignes of this Uolume driueth me to make short especially seeing their disputations be so long and prolixe as they be and also in Latin and require of themselues a whole Uolume to comprehend theÌ„ First Peter Martyr beeing called by the King to the publicke reading of the Diuinitie Lecture in Oxforde The kinges Visitors at the disputation in Oxford The conclusions to be disputed in Oxford amoÌ„gst his other learned exercises did set vp in the publicke scholes iij. conclusions of Diuinitie to be disputed tryed by Argument At whiche disputations were present the Kings visitours to witte Henry Byshop of Lincolne Doctour Coxe Chauncellour of that Uniuersitie Doctour Haynes Deane of Exeter M. Richard Morison Esquier Christopher Neuynson Doctour of Ciuill law The conclusions propounded were these 1. In the Sacrament of thankes geuing there is no transubstantiation of bread and wyne into the body and bloud of Christ. 2. The body and bloud of Christ is not carnally or corporally in bread and wine nor as other vse to say vnder the kindes of bread and wine 3. The body and bloud of Christ be vnited to bread and wyne Sacramentally They which were the chiefe disputers against hym on the contrary side were Doct. Tresham D. Chadsey Disputers on the coâ—â—trary part agaynst Peter Maâ—â—tyr and Morgan The reasons and principall Arguments of Peter Martyr heereunder follow ¶ The Arguments of Peter Martyr vpon the first conclusion The Scriptures most plainely do name and acknowledge bread and wyne The first argument of Peter Martyr aâ—gaynst traâ—â—substantiaâ—tion In the Euangelistes we reade that the Lord Iesus tooke bread blessed it brake it and gaue it to his Disciples S. Paule likewise doth ofttimes make mention of bread Ergo we also with the scriptures ought not to exclude bread from the nature of the sacrament Cyprianus As in the person of Christ his humanitie was seene outwardlye and his Diuinitie was secret within Cyprian sermon De caena Domini so in the visible Sacrament the diuinitie inserteth it selfe in such sort as can not be vttered that our deuotion about the Sacraments might be the more religious Ergo as in the person of Christ so in the Sacramente both the natures ought still to remaine Gelasius The Sacramentes which we receaue of the body and bloud of Christ are a Diuine matter by reason whereof Gelasius contra Eâ—â—tithen we are made partakers by the same of his Diuine nature and yet it ceaseth not still to be the substance of bread and wine And certes the representation and similitude of the body and bloud of Christ be celebrated in the action of the mysteries c. Augustinus As the person of Christ consisteth of God and man when as he is true God and true man August 〈◊〉 consecratâ— dist 2. ex Sententi Presperiâ— For euery thing conteyneth in it selfe the nature and veritie of those things whereof it is made Now the Sacrament of the Church is made of two things that is of the Sacrament that signifieth and of the matter of the Sacrament that is signified c. Theodoretus These visible mysteries which are seene he hath honored with the name of his body and bloud not chaunging the nature Theodorâ—â—tus Dial. 〈◊〉 contra Eâ—â—tichen Theodorâ—â—tus Dial. 2. contra Eutichen but adding grace vnto nature c. And the same Theodoretus againe sayeth Those mysticall sacraments after sanctification do not passe out of theyr owne proper nature but remayne still in their former substance figure and shape c. Ergo lyke as the body of Christ remained in him and was not chaunged into his diuinitie so in the sacrament the bread is not chaunged into the body but both the substances remaine whole Origine If whatsoeuer entreth into the mouth goeth downe into the belly and so passeth through a man Origen 〈◊〉 Matth. caâ— 15. euen that meate also which is sanctified by the word of God and by prayer as touching that part which it hath materiall within it passeth into the belly and so voydeth through a man But thorough prayer which is adioined to it according to the measure of faith it is profitable and effectuall c. And he addeth moreouer For it is not the outward matter of the bread but the word that is spoken vpon it that profiteth him which eateth him worthely c. Irenaeus Iesus taking bread of the same condition which is after vs Irenaeus 〈◊〉 4. contra heres that is taking bread of the same nature and kinde as we vse commonly to eate did confesse it to be his body And taking likewise the cup which is of the same creature which is after vs that is which we commonly vse to drinke confessed it to be his bloud c. Item lib. 4. Like as bread which is of the earth Irenaeus 〈◊〉 eodem receauing the word and calling of God is now not common bread but the Eucharist consisting of two things the one earthly the other heauenly so our bodies receauing the sacred Eucharist be now not corruptible hauing hope of resurrection c. ¶ Argument Ba The bread in the Sacrament is so chaunged into the body as our bodies are changed when they are made vncorruptible by hope ro But our bodies are not made incorruptible by chaunging their substance co Ergo no more is the bread changed into the substance of the body Gregory Notwithstanding whether we take leauened or vnleauened bread we are all one body of our Lord and Sauiour c. ¶ Argument Da Where bread leauened or vnleauened is taken there is substance of bread and not accidences only 〈◊〉 â—egistro ri
I pray you let me aske you what is a sacrament Glin. A sacrament is a visible signe of an inuisible grace Perne Augustine agaynst Maximinus the Arian Bishop maketh this diffinition of a sacrament A sacrament is a thing signifiyng one thing and shewing an other thing Glin. I refuse not his reason Perne What is the thing figured by the sacrament Glin. The thing figured is twofolde to witte the thynge conteined and the thing signified the thing signified and not conteined For there be three thinges conteyned the true body of Christ the mistical body and the fruit or benefite of the sacrament Perne The formes and signes of bread nourishe not ergo somewhat els besides the bare signe of bread doth remain which nourisheth y t is the substaunce of bread For in euery sacrament there is a similitude betwixte the signe and the thing signed but betwixt the body of Christ and the forme or kinde of bread there is no similitude ergo the nature of a sacrament is taken away Glin. I deny your minor mayster Doctor Perne The formes nourish not but the bodye nourisheth ergo there is no similitude betwixt them and so is the nature of a sacrament cleane destroyd Glin. It is sufficient to similitudes that the bread whyche was doth nourishe and yet certayne Doctors do affirme that the formes do nourish miraculously Rochester Whosoeuer taketh awaye all the similitude of substaunces consequently he taketh away the sacrament for a similitude is three folde namely of nutrition of vnity and conuersion But by a contrary similitude he is not charged into our substaunce but we into his for in nutrition this is the similitude that our bloud nourisheth our bodyes so the bloud of Christ doth nourish vs but after a wonderfull maner to wit by turning vs into himselfe Glin. I haue aunswered your reason most reuerend Father in that I sayd that the formes do nourish miraculously as certeine learned do affirme Perne By what authority can you say that bread doth not remayne Glin. By the authority of Christ who sayth this is my body Perne By the same reason may we say that bread still remayneth for S. Paule calleth it bread sundry times in hys epistles Glin. I denye not that it is breade but that it is materiall bread for Paule alwayes addeth this article which betokening as all men hold some chiefe thing Perne We are chaunged into a new creature Glin. Not substancially but actually Rochest This is that bread which came downe from heauē ergo it is not Christs body Christes body came not from heauen for his body came not from heauen Glin. We may say that Christ God man came down frō heauen for the vnity of his person or els for the mutuall cōmunity of the same his 2. natures in one for his humain nature I know came not from heauen Anno 1550. Rochester The bread is his humaine nature but y e humain nature of his came not from heauē ergo neither the bread Glin. It is true that the bread came not frō heauē as bread simply but as celestiall heauenly bread But I will aunswere to that wheras you hold that y e body of Christ came not from heauen I by the body and flesh of Christ do vnderstand whole Christ neyther separating his soule nor yet his Deity although hys humanity is not turned into his diuinity by confusion of substaunce but is one by vnity of both Or els thus I may reason the God of glory is crucified and the sonne of Mary created the world c. Rochester So it is But he is called a rocke and a vine and so after your iudgement he is both a materiall rocke Christ is called a rocke a vyne but in figure also a materiall vine Glin. The circumstances there shew playnely that there is a trope or figure for it foloweth I am the vine you are the braunches but here is no trope For after these words this is my body he addeth which is geuen for you Rochester The iudgement of the Papistes very grosse Your iudgement herein is very grosse and farre discrepant from the truth Glin. If my iudgement in this he grosse most reuerend father thē are all the auncient fathers as grosse in iudgemēt as I in this poynt and the catholicke church also Perne Shew vs one place or one Doctor who sayth that it remayneth not bread after the consecration Glin. I wōder that you are not ashamed to aske that of me for haue you not had almost infinite places and doctors alledged vnto you in my former declarations prouing as much as you request at my handes Perne He tooke bread he brake bread ergo it is bread Glin. Christ tooke brake and gaue bread I haue answered often hereunto and I graunt it is bread but not onely or materiall Perne Ireneus affirmeth that a sacramēt consisteth of a double matter of a earthly matter and of a heauenly ergo the bread remayneth Glin. Ireneus in that place by the earthly matter A Sacrament consisteth in a double matter meaneth the humanity of Christ and by the heauenly matter the deity of Christ. Rochester The humanity and the diuinity of Christ make not a sacrament which consisteth of a visible and an inuisible nature I deny that Ireneus can be so vnderstanded Therefore we desire the learned auditory to search Ireneus at home as oportunity will serue for this matter Glin. I wish them so to do also with all my hart Here Maister Grindall beginneth to dispute Grindall WHeras you say worshipful M. Doct. that we speak not now as sometimes we thought Grindall replyeth and iudged in this matter peraduenture you also iudge not so now of all thinges as you haue done tofore But what we haue once bene it forceth not God respecteth no mans person And wheras you say that you dare not contrary to Christ cal it a signe August Tertull. with many moe call it a figure or a figure August notwithstanding dareth to call it a figure and Tertullian likewise with many mo Glin. True it is but they called it not a signe or a figure onely but proue you if you can that after the consecration remayneth any other substaunce then the reall body of Christ Grindall If the formes do nourish as you contend they nourish the naturall and humayne body for they be both as one What the forme of bread wine doe nourishe and are nourished a like Glin. Your reason is meere phisicall and therfore to be reiected in matters of fayth but I graunt they nourish but miraculously Grindall If you graūt that the formes do nourish thē you graunt that bread remayneth Glin. I sayd euen now that that is true but the nature of it is chaunged and that miraculously Grindall If it be the reall and substaunciall body of Christ because Christ sayde this is my body ergo because the Lord sayd I will not drinke of the fruit of
you not Glin. Neither in other mysteries of fayth we know not the meane how although this may partly be prooued by reason For as my soule is wholy in my head and wholy in my foote and wholy in my finger and so in other parts of my body and as there is one voyce or sound which all men hearyng do vnderstand so the body of Christ beyng one and the same is wholy in the aulter and in many places els For if God could do this in my foule how much more in hys owne body Rochest I beseech you shew vs what difference is betwixt these two to be in a place circumscriptiuely diffinitiuely Glin. Your Lordship knoweth very well but yet if any would know the difference let hym read August ad Volusianum ad Dardanium c. Gest. If the bread be changed it is made the body of Christ but that is not so The bread 〈◊〉 chaunâ—â—â— Ergo it is not changed Glin. I deny your Minor Gest. It is not generate or begot ergo it is not the body Glin. That foloweth not as though to be made to be generate or begot were all one thing or as thogh there were no other mutation then a generation so you impugne a thing y t you know not But what call you the generation Gest. The generation is the production of the accidents Glin. A new definition of a new philosopher Gest. That which he tooke he blessed that which he blessed he brake and gaue it vnto them Ergo c. Glin. Christ tooke bread brake bread gaue his body that is the substance of his body saying This is my body Gest. The bread is not chaunged into the bloud of Christ Ergo not into his body neither Glin. I deny your antecedent Gest. The maister of the sentences saith it Glin. You vnderstand him not for the bread is changed into the bloud of Christ â—apistes 〈◊〉 of â—â—an substaÌ„â—â—â—tion by the power of Gods word Rochest Ye dreame of a reall presence of Christes body in the sacrament by the force of the words spoken which the holy scripture doth impugne Glin. We say that not only by the power of the worde but also by the spirit secret vertue in the words it is brought to passe for there is no power in one word alone as before in baptisme but in all the words duly prolated according to the custome of the ancient catholike church Gest. If there were any transubstantiation the accidences should not remayne still If there were transubstantiation there â—â—ould remayne no â—â—â—idents but they haue no matter whereto they may leane or cleaue but the accidentes remayne not themselues alone Ergo c. Glin. I confesse the accidents cannot stande themselues alone by their own nature without a subiect but by y e power of God they may not after the opinion of philosophers but of the scriptures although I could shew out of y e scriptures the accidents to haue bene without the subiect as in Genesis The light was made without a subiect where as the subiect of the light was made the fourth day after as Basill beareth me record Here M. Pilkington disputed Pilkington THis one thing I desire of you most worshipfull M. Doctor that you will answer me with like breuitie as I shall propound and thus I reason The body of Christ that was broken on the crosse is a full satisfaction for the sinnes of the whole world but the sacrament is not the satisfaction of the whole world Ergo the Sacrament is not the body of Christ. Glin. I deny your argument Pilking It is a Sillogisme Glin. It is not so for there be 4. termines Touching this word Sacrament it is manifold but thus I aunswer If you take the sacrament for the matter of the sacrameÌ„t that is the body of Christ then is your Minor propositioÌ„ true and y e matter of y e sacrament is the satisfaction for y e sinnes of the whole world but if you take the sacrament for the signe which we call a sacrament then is your Minor proposition false Pilking The body of Christ hath satisfied for the sinnes of the whole world but the sacrament hath not satisfied Ergo the sacrament is not the body of Christ. Glin. I deny your Minor vnderstanding the Sacrament for the matter of the sacrament Pilking The sacrament only profiteth him that receiueth it but many were saued before the institution of this Sacrament was begun ergo y e sacrament is not y e body of Christ. Glin. If you meane of the bare signe onely it profiteth nothing but if you meane of the thing signified than what is spoke of the body of Christ is spoke also of the thing of the sacrament it selfe Pilking Transubstantiation is not a Sacrament but that which I meane is a sacrament Ergo that which I meane is not transubstantiated Glin. I meane not that transubstantiation is a sacrament neither do I say that the Sacrament is transubstantiate but the bread Pilking The body of Christ is resiant in heauen the body of Christ is in the sacrament Ergo the Sacrament is in heauen Glin. A goodly reason forsooth but I aunswer he is after one sort in heauen and after another sort in the sacrament for in heauen he is locally in the sacrament not so in heauen visibly and circumscriptiuely but in the sacrament inuisibly and sacramentally Rochest S. Augustine sayth take away the spaces from the bodies and they shall be no where and that which is no where is not at all so whilest you take away the spaces and dymensions from the body of Christ in the Sacrament you bryng to passe that it is not there at all Glin. In that place Augustine speaketh of naturall bodies not of supernaturall otherwyse I could deny that Christ had a true body when he entred into his disciples y e gates beyng shut Rochest Of the gates beyng shut a diuers and doubtfull meanyng may be gathered for it may be that he entered in before the gates were shutte and afterward opened them beyng shut c. Glin. Then it could be no myracle but the Euangelists all sound interpreters say and affirme this to be a miracle of our sauiour Christ. Rochest Whether Christ entred in miraculously the gates beyng shut or els open the scripture setteth not downe Glin. As Christ the wombe of the virgin being shut was borne into the world without violation of her pure virginitie or apertion of her wombe for so he might haue bene polluted so entred he through the dores to hys Disciples miraculously Pilking In the bodye of Christ which was geuen for vs there are no accidents of bread but in the sacrament there be accidents of bread ergo in the Sacrament there is not the body of Christ. Glin. In the matter of the sacrament that is in the body of Christ is no accidents of bread but accidents are the very sacrament it selfe Pilking I beseech you what
✚ sanctifiest thou quickenest thou ✚ blessest and geuest vnto vs. Here let him w t â—couer the chalice and make a signe of the crosse with the host fiue times first beyond the chalice on euery side secondly eauen with the chalice thirdly within the chalice fourthly like as at the first Fifthly before the chalice Thorow ✚ him and with ✚ him and in him is vnto thee God father ✚ almighty in the vnitie of the ✚ holy Ghost all honour and glory Here let the Priest couer the chalice and holde hys handes still vppon the altar till the pater noster be spoken saying thus Worlde without ende Amen Let vs praye Being aduertised by holsome preceptes and taught by Gods institution we are bold to say Heere let the Deacon take the paten and holde it vncouered on the right syde of the Priest hys arme beeyng stretched out an high vntill da propitius Heere let the Priest lift vp his hands saying pater noster c. The quire must say Sed libera nos c. Deliuer vs we beseeche thee O Lorde from all euill past present and for to come and that by the intercession of the blessed glorious and our virgin Mary the mother of God and thy blessed Apostles Peter and Paule and Andrew with all Saincts Heere let the Deacon commit the patten to the Priest kissing hys hande and let the Priest kisse the patten Afterward let him put it to his left eye and then to the right After that let him make a crosse with the paten aboue vpon his head and so lay it downe againe into hys place sayeng geue peace graciously in our dayes that we being helped through the succour of thy mercy may both be alway free from sinne and safe from all trouble Heere let him vncouer the chalice and take the body doing reuerence shifting it ouer in the holow roome of the chalice holding it betweene his thombes and forefingers and let him breake it into three partes the first breaking while there is sayd Through the same our Lord Iesus Christ thy Sonne The second breaking Who with thee in the vnity of the holy Ghost liueth and reigneth God Heere let him hold two peeces in his left hand and the third peece in the right hand vpon the brinke of the chalice sayeng this with open voice World without ende Let the quire answere Amen Heere let him make three crosses within the chalice with the thirde parte of the hoste saying The peace of the Lord ✚ be alwayes ✚ with ✚ you Let the quire answere And with thy spirite To saye Agnus dei let the Deacon and subdeacon approch neere vnto the Priest both being on the right hande the Deacon neerer the subdeacon farther off And let them say priuately O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world graunt vs peace In Masses for the dead it is sayd thus O lambe of God that takest away the sinnes of the world geue them rest With this addition in the third repetition Euerlasting Heere making a crosse let him put downe the said third part of the hoste into the sacrament of the bloud sayeng This holy mingling together of the body and bloud of our Lord Iesu Christ be vnto me and to all that receiue it saluation of mind and body an holesome preparation both to deserue and to receiue eternall life through the same Christ our Lord. Afore the Paxe be geuen let the Priest say O Lord holy father almighty eternall God graunt me so woorthily to take this holy body and bloud of thy Sonne our Lord Iesu Christ that by this I may merite to receyue forgeuenesse of all my synnes and be replenished wyth thy holy spirite and to haue thy peace for thou art GOD alone neyther is there anye other without thee whose glorious kingdome and Empyre endureth continuallye worlde without ende Amen Heere let the Priest kisse the corporas on the right side and the brinke of the chalice and afterwarde let hym say to the Deacon Peace be vnto thee and to the Church of God Aunswere And with thy spirite On the right hand of the Priest let the Deacon receaue the pax of him and reach it to the subdeacon Then to the step of the quere let the Deacon himselfe beare the pax vnto the rectors of the quere And let them bring it to the quere eyther of them to his owne side beginning at the eldest But in feastes and feriall dayes when the quere is not gouerned the pax is borne from the deacon vnto the quere by two of the lowest of the seconde forme like as afore After the pax geuen let the Priest say the prayers folowing priuately before he communicate holding the hoste (c) â—or falling with both his hands O God father thou fountaine originall of all goodnesse who being moued with mercye haste willed thine onely-begotten sonne for our sakes to descende into the lower partes of the worlde and to be incarnate whom I (d) Holde him fast Whyle ye haue him in your handes lest he flye from you as lyke he wil if ye mocke with him to much vnworthy hold in my handes Here let the priest bowe (e) Why notâ— if it be his maker him selfe to the hoost saying I worshippe thee I glorifie thee I prayse thee wyth whole intention of mind and hart And I beseech thee that thou (f) If it faâ—â—e your kitchen wil be the colder faile not vs thy seruauntes but forgeue our sinnes so as with pure hart and chaste body wee may be able to serue thee (g) Note that the priest speaketh all this to the host whereby it is euident how horribly they abuse Gods creatures the onely liuing and true God through the same Christ our Lord. Amen O Lord Iesu Christ thou sonne of y e liuing God who according to the will of the father the holy Ghost working with all hast quickened the world through thy death Deliuer me I beseeche thee through this thy holy body and this thy bloude from all my iniquities and from all euils And make me alway obey thy commaundements and neuer suffer me to be seperated from thee for euermore thou Sauiour of the worlde Who with God the father and the same holy Ghost liuest and raignest God worlde without end Amen O Lord Iesu Christ let not the sacrameÌ„t of thy body bloud which I receiue though vnworthy be to my iudgment and damnation but thorow thy goodnes let it profite to the saluation of my body and soule Amen To the body let him say with humilation afore he receaue Haile for euermore thou most holy (a) that neuer was borne of our Ladye flesh of Christ vnto mee afore all
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
me downe the hangman sayd no Madame Then tyed she the kerchefe about her eyes and feeling for y e block she sayd what shall I doe where is it where is it One of the standers by guiding her thereunto she layd her head downe vpon the blocke and then stretched foorth her body and sayd Lord into thy handes I commend my spirit and so finished her life in the yeare of our Lord God 1553. the 12. day of February ¶ Certayne prety verses written by the sayd Lady Iane with a pinne Non aliena put es homini quae obtingere possunt Sors hodierna mihi tunc erit illa tibi Iane Dudley Deo iuuante nil nocet liuor malus Et non iuuante nil iuuat labor grauis Post tenebras spero lucem ¶ Certaine Epitaphes written in commendation of the worthy Lady Iane Gray De Iana Graia Ioan. Parkhursti Carmen Graia being her surname signifieth in Latina Grecyan Miraris Ianam Graio sermone valere Quo primum nata est tempore Graia fuit In historiam Ianae I. F. Tu quibus ista legas in certum est lector ocellis Ipse equidem siccis scribere non potui De Iana D. Laurentij Humfredi decastichon Iana iacet saeuo non aequae vulnere mortis Nobilis ingenio sanguine martyrio Ingenium latijs ornauit foemina musis Foemina virgineo tota dicata choro Sanguine clara fuit regali stirpe creata Ipsaque Reginae nobilitata throno Bis Graia est pulchrè Graijs nutrita camaenis Et prisco Graiûm sanguine creta ducum Bis Martyr sacrae fidei verissima testis Atque vacans regni crimine Iana iacet Thus the xij day of February as I sayd was beheaded the Lady Iane February 12. Lady Iane and L. Gylforde Dudley beheaded and with her also the Lord Gilford her husband one of the Duke of Northumberlands sonnes two innocēts in comparison of them that sate vpon them For they did but ignorantly accept that which the others had willingly deuised and by open Proclamation consented to take from others and geue to them Touching the condemnation of this Lady Iane heere is to be noted that the Iudge Morgan who gaue the sentence of condemnation against hir A wonderfull example vpon Morgan the Iudge who gaue sentence agaynst the Lady Iane. shortly after he had condemned her fell madde and in his rauing cried out continually to haue the Lady Iane taken away from hym and so ended his life And not long after the death of the Lady Iane vppon the xxj of the same moneth was Henry Duke of Suffolke her father also beheaded at the Tower Hill the iiij day after his condemnation about which time also were condemned for this conspiracie many Gentlemen and Yeomen February 21. whereof some were executed at London and some in the Countrey Henry D. of Suffolke beheaded L. Thomas Gray apprehended and executed In the number of whome was also Lorde Thomas Gray brother to the sayde Duke being apprehended not long after in North Wales and executed for the same Sir Nicholas Throgmorton very hardly escaped as ye shall heare the Lord willing in another place The xxiiij of the same moneth the yeare of our Lorde 1554. Boner Bishop of London sent downe a Commission directed to all the Curates and Pastors of his dioces for the taking of the names of such as would not come the Lent following to auriculare confession February 24. and to the receyuing at Easter the copie of which monition heere followeth ¶ A monition of Boner Byshop of London sent downe to all and singular Curates of his Dioces for the certifying of the names of such as would not come in Lent to Confession and receiuing at Easter EDmund by the permission of God Byshop of London to all Parsons A monition of Boner B. of London to all ministers of his Dioces Vicares Curates and Ministers of the Church within the Citie and Dioces of London sendeth grace peace and mercy in our Lorde euerlasting For as much as by the order of the Ecclesiasticall lawes and constitutions of thys Realme and the lawdable vsage custome of the whole Catholicke Church by many hundreth yeares agone duely and deuoutly obserued and kept all faithfull people beeing of lawfull age and discretion are bounde once in the yeare at least except reasonable cause excuse them to be confessed to theyr owne proper Curate and to receaue the Sacrament of the aultar with due preparation and deuotion and for as much also as we be credibly enformed that sundry euill disposed and vndeuout persons geuen to sensuall pleasures and carnall appetites following the lusts of their body and neglecting vtterly the health of their soules do forbeare to come to confession according to the sayd vsage Comming to confession and to receaue the Sacrament of the aulter accordingly geuing therby pernicious and euill example to the yonger sort to neglect and contemne the same we minding the reformation heereof for our owne discharge Receiuing the sacrament of the aultar and desirous of good order to be kept and good example to be geuen do will and commaund you by vertue heereof that immediately vpon the receipt of this our commaundement yee and euery ech of you within your cure and charge do vse all your diligence and dexteritie to declare the same straightly charging and commaunding all your parishioners being of lawfull age and discretion to come before Easter next comming to confession according to the sayd ordinaunce and vsage and with due preparation and deuotion to receiue the sayd Sacrament of the aulter and that ye do note the names of all such as be not confessed vnto you and do not receiue of you the sayd Sacrament certifying vs or our Chauncellour or Commissary thereof before the sixt day of Aprill next ensuing the date heereof so that we knowing thereby who did not come to confession and receyuing the Sacrament accordingly may proceede agaynst them as beeyng persons culpable and transgressours of the sayd ecclesiasticall lawe and vsage Further also certifying vs or our sayd Chauncellour or Commissary before the day aforesayde whether ye haue your aultars set vp chalice booke vestiments and all things necessary for Masse and the administration of sacraments and sacramentals with procession and all other diuine seruice prepared and in readines according to the order of the Catholike Church and the vertuous and godly example of the Queenes Maiesties and if ye so haue not yee then with the Churchwardens cause the same to be prouided for signifying by whose faulte and negligence the same want or faulte hath proceeded and generally of the not comming of your parishioners to Church vndue walking talking or vsing of themselues there vnreuerently in the tyme of diuine seruice and of all other open faults and misdemeanours not omitting thus to doo and certifie as before as you will answere vpon your perill for the contrarye Geuen at London the 23. of
can ye shew me that should moue to thinke of any other sense then as the wordes playnely say Hoc est corpus meum quod pro vobis tradetur i. This is my body which shall be betrayed for you Syr sayd I euen the next sentence that foloweth vix Hoc facite in meam commemorationem i. Do this in my remembraunce Hoc est corpus meuÌ„ expouÌ„ded And also by what reason ye say the bread is turned into Christes carnall body By the same I may say that is turned into his misticall body For as that sayth of it Hoc est corpus quod pro vobis tradetur Reasons why these wordes ought to be takeÌ„ not literally so Paule which spake by Christes spirit sayth Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus i. We being many are all but one bread and one body in as much as we are partakers of one bread Here he calleth one bread one loafe sayd Mayster Seretary Yea sayd I one loafe one bread all is one with me But what saye ye quoth maister Secretary of the Uniuersalitye antiquitye and vnity that M. Fecknam dyd speake of I ensure you sayd I I thinke them matters weighty and to be considered well Vnitye with verity to be allowed As for vnity the truth is before God I doe beleue it and embrace it so it be with verity ioyned to our head Christ and such one as Paule speaketh of saying Vna fides vnus Deus vnum Baptisma i. On fayth one God Antiquitie one Baptisme And for antiquity I am also persuaded to be true that Iraeneus sayth Quod primum verum i. That is first is true In our Religion Christes fayth was first truely taught by Christ himselfe by his Apostles and by manye good men that from the beginning did succeede next vnto them and for this controuersy of the SacrameÌ„t I am perswaded that those olde writers which wrote before the controuersye and the vsurping of the sea of Rome do all agree if they be well vnderstanded in this truth I am glad to heare sayd Maister Secretary that ye do so well esteme the Doctors of the church Vniuersalitye hath a double vnderstanding Now as for vniuersality it may haue 2. meanings one to vnderstand that to be vniuersall which from the beginning in all ages hath bene alowed another to vnderstand vniuersalitye for the multitude of our age or of anye other singuler age No no sayth maister Secretary these 3. doe alwayes agree and where there is one there is all the rest and here he and I chaunged many wordes And finally to be shorte in this matter we did not agree There was none quoth mayster Fecknam before Berengarius Wickliffe and Hus and now in our dayes Carolostadius Oecolampadius And Carolostadius sayth Christ poynteth to his owne body and not to the Sacrament and sayd Hoc est Corpus meum And Melancton writeth to one Micronius Miconius sayde I these or like wordes Melancton ad Myconium Nullam satis grauem rationem inuenire possum propter quam a fide maiorum in hac materia dissentiam i. I can finde no grounded reason to cause me to dissent from the beliefe of our foreelders The doctrine of the Sacrament not new Thus when hee had spoken at length with manye other wordes mo Sir sayd I it is certain that other before these haue written of this matter Not by the way onelye and obiter as doth for the most all the olde writers but euen ex professo and theyr whole bookes intreat of it alone as Bertram Bertram said the Secretary what man was he whoÌ„ was he and how do ye know c. with many questions Syr quoth I I haue read his booke He proponeth the same which is now in controuersy and aunswereth so dyrectly that no man may doubt but that he affirmeth that y e substance of bread remaineth still in the Sacrament and he wrote vnto Carolus Magnus Mary quoth he marke for there is a matter He wrote quoth he ad Henricum and not ad Carolum for no Authour maketh any such mention of Bertramus Yes quoth I Trithemius in Catalogo illustrium scriptoruÌ„ speaketh of him Trithemius was but oâ— late time but he speketh quoth I of them that were of antiquitye Here after much talke of Bertram what authors haue ye quoth M. Secretary to make of the sacrament a figure Syr quoth I ye knowe I thinke that Tertullian in playne wordes speaketh thus Hoc est corpus id est Doctoâ— that 〈◊〉 the Sacâ—â—â—ment bâ— figure figuâ—â— Corporis mei i. This is my bodye that is to say a figure oâ— my body And Gelasius sayth playnly that Substantia panis manet i. The substaunce of bread remayneth And Origene sayth likewise Quod sanctificatur secundum materiam ingreditur stomachum vadit in secessum i. Tertulâ—â—nus 〈…〉 That which is sanctified as touching the matter or substance passeth away into the draught This when I had englished M. Secretarye sayd to me you know very well as any man c. and here if I woulde I might haue bene set in a foolishe Paradise of his commendation of my learning and quòd essem vir multae Lectionis i. A manne of much readyng But thys I woulde not take at his hand He set me not vp so high but I brought my selfe as low againe and here was much adoe As for Melancton quoth I whoÌ„ M. Fecknam spake of I maruell that ye will alledge him for we are more nye an agrement here in England then the opinion of MelaÌ„cton to you for in this poynt we all agree here that there is in the sacrament but one materiall substance MelanctoÌ„ as I weene sayth there are two Ye say trueth quoth M. Secretary Melancthons opinion is so But I pray you ye haue read that the sacrameÌ„t was in olde time so reuerenced that many were then forbidden to be present at the ministration thereof Catecumeni quoth he and many moe Truth sir quoth I there were called some Audientes some Poenitentes some Catechumeni and some Euergumeni Catecâ—â—â—meni 〈◊〉 otherâ— out at 〈◊〉 which were commaunded to depart Now quoth he then And howe can ye then make but a figure or a signe of the Sacrament as that booke whyche is set forth in my Lord of Canterburyes name I wisse 〈◊〉 can tell who made it did not ye make it The 〈◊〉 of Caâ—â—â—chismâ— here was much murmuring of the rest as though they would haue geuen me the glorye of the writing of the booke whiche yet there was sayd of some there to conteyne most haynous heresy that euer was Mayster Secretary quoth I that booke was made of a great learned man and him which is able to do the like again as for me I ensure you be not deceiued in me I was neuer able to do or write any such like thing he passeth me
speaking of Christ tropicall figuratiue anagogicall allegoricall which they do interpret after this sort that although the substance of bread wyne doe remayne and be receiued of the faythfull yet notwithstanding Christ chaunged the appellation thereof called the bread by the name of his flesh the wine by the name of his bloud non rei veritate sed significaÌ„te misterio i. not that it is so in verye deede but signified in a misterye So that wee shoulde consider not what they bee in theyr owne nature But what they import to vs and signify and should vnderstand the Sacrament not carnally but spiritually and shoulde attend not to the visible nature of the Sacraments neither haue respect onely to the outward bread cup thinkyng to see there with our eye no other thinges but onely bread and wyne but that liftyng vp our mynds we should looke vp to the bloud of Christ with our fayth Ann. 1454. â—priâ—l should touche hym with our mynde and receiue him with our inward man and that beyng lyke Egles in this lyfe we should flye vp into heauen in our heartes where that Lambe is resident at the right hand of hys father 〈◊〉 Sacraâ—â—â—â— to 〈…〉 what it 〈◊〉 â—ature 〈◊〉 whaâ— it 〈…〉 which taketh away the sinnes of the world by whose stripes we are made whole by whose passion we are filled at hys table and whose bloud we receiuyng out of his holy side do lyue for euer beyng made the ghests of Christ hauing him dwellyng in vs through the grace of his true nature and through the vertue and efficacie of his whole passion beyng no lesse assured and certified that we are fed spiritually vnto eternall lyfe by Christes flesh crucified and by hys bloudshed the true food of our myndes then that our bodies be fed with meat and drinke in this lyfe and hereof this sayd mysticall bread on the table of Christ the mysticall wyne beyng administred and receyued after the institution of Christ be to vs a memoriall a pledge a token a sacrament The Sacrament is a â—â—moriall 〈◊〉 pledge a 〈◊〉 a â—â—crament 〈…〉 â—hat is 〈◊〉 by 〈◊〉 the 〈…〉 and a seale And thereof is it that Christ sayth not thus This is my body eate ye but after he had biddeÌ„ them eate then he said This is my body which shal be geueÌ„ for you Which is to mean as though he should say In eating of this bread consider you that this bread is no common thyng but a mysticall matter neither do you attend that which is set before our bodily eyes but what feedeth you within Consider behold my body crucified for you that eate and digest in your myndes Chaw you vpon my passion be fed w t my death This is the true meat this is the drinke that moysteneth wherwith you beyng truly fed and inebriate shall liue for euer The bread and the wyne which be set before our eies are onely declarations of me What the 〈◊〉 â—ody of Christ doth â—o our sâ—â—les but I my selfe am the eternall food Wherfore whensoeuer at this my table you shall behold the sacraments haue not regard so much to them as consider ye what I promise to you by them which is myselfe to be meat for you of eternall lyfe The onely oblation of Christ wherewith he offered himselfe to God the father once to death vpon the aultar of the crosse for our redemption was of such efficacy y t there is no more need of any sacrifice for the redemption of the whole world The sacriâ—â—ce of Christes 〈…〉 all but all y e sacrifice of y e old law he tooke away performyng that in very deede which they did signify and promise Whosoeuer therfore shal fixe the hope of his saluatioÌ„ in any other sacrifice he falleth froÌ„ the grace of Christ and is contumelious against the bloud of Christ. For he was wounded for our transgressions and was broken for our iniquities 〈◊〉 53. All we lyke sheepe haue wandered astray Euery man hath turned after his owne way and the Lord hath layd all our iniquities vpon him For he hath entered once for all into the holy place by the bloud not of Goates or Calues but by his own bloud Heb. 9. finding eternall redemption And hath entered into heauen to appeare now in the sight of God for vs not to offer hymselfe oftentymes for so should he haue suffred many times but now hath he appeared once to put away sinne through hys owne oblation And as it is appoynted to all men once to dye so also Christ once was offered Heb. 17. Who offering vp one oblation for sinnes sitteth now for euer on the right hand of God For by one oblation hath he made perfect for euer those that be sanctified For where is remission of sinnes there is now no more oblation for sinne but this only sacrifice of Christ whosoeuer shall seeke any other sacrifice propitiatory for sinne 〈◊〉 sacrifice 〈◊〉 for 〈◊〉 but 〈◊〉 maketh the sacrifice of Christ of no validitie force or efficacie For if it be sufficient to remit sinnes what neede is there of any other For the necessitie of another argueth and declareth this to be insufficient Almighty God graunt that we may truly leaue to one sacrifice of Christ and that wee to hym agayne may repay our sacrifices of thanksgeuing of prayse of confessing hys name of true amendment of repentaunce of mercifulnes towards our neighbors and of all other good workes of charitie Christ 〈…〉 for 〈◊〉 we 〈…〉 For by such sacrifices we shall declare our selues neither ingratefull to God nor altogether vnworthy of this holy sacrifice of Christ. And thus you haue out of the testimonies of holy scripture and of the ancient Doctors of the Church the true and sincere vse of the Lordes holy supper and the fruite of the true sacrifice of Christ. Which whosoeuer thorough captious or wrested interpretations or by mens traditions shal go about otherwise then Christ ordeined them to alter or traÌ„substantiate he shall aunswere to Christ in the latter day when he shal vnderstand but then to late that he hath no participation with the body and bloud of Christ but that out of the supper of eternal lyfe he hath eaten and dronken eternall damnation to hymselfe West Because we will not consume and spend the tyme in waste this your writyng which you exhibite hereafter shall be read in hys place In the meane season let vs now fall to the Arguments Ched The Scriptures in many places doe affirme Argument that Christ gaue hys natural body Mat. 26. Mark 14. Luk. 22 Ergo Aunsâ—â—â—â— I doe conclude that the naturall body is in the Sacrament Cran. To your argument I aunswer If you vnderstand by the body natural organicum that is hauyng such proportion and members as he had liuyng here then I aunswer negatiuely Furthermore concernyng the Euangelists thus I say and graunt that Christ tooke bread and called
Infants spiritually with their mylke Therefore Christ doth not nourish those that bee hys spiritually with hys bloud Cran. He gaue vs the wyne for his bloud West If he gaue the wyne for his bloud as you say then he gaue lesse then mothers do geue But Chrysostome affirmeth that hee gaue more then mothers geue Therfore he gaue not the wyne for his bloud Cran. You peruert myne aunswer He gaue wyne yet the bloud is considered therin As for example WheÌ„ he geueth Baptisme we consider not the water but the holy Ghost and remission of sinnes We receiue with the mouth y e Sacrament but the thyng and the matter of the Sacrament we receiue by fayth West When Christ sayd eate ye whether ment hee by the mouth or by fayth Cran. He ment that we should receiue the body by fayth the bread by the mouth West Nay the body by the mouth Cran. That I deny West I prooue it out of Chrysostome writyng vpon the fifty Psalme â—hrysost 〈◊〉 by D. Weston Erubescit fieri nutrix quae facta est mater Christus autem noÌ„ ita ipse nutritor est noster ideo pro cibo carne propria nos pascit pro potu suum sanguinem nobis propinauit Item in 26. Mathaei Homil. 83. Non enim sufficit ipsi hominem fieri flagellis interim caedi Chrysost. in â—sal 50. 〈◊〉 Hom. 〈◊〉 26. 〈◊〉 Mat. sed nos secum in vnam vt ita dicam massam reducit neque id fide solum sed reipsa nos corpus suum efficit That is to say She that is a mother shameth sometyme to play the Nurse But Christ our Nurse doth not so play with vs. Therefore in stead of meate he feedeth vs with his owne flesh and in stead of drinke he feedeth vs with hys owne bloud Likewise vpon the 26. chap. of Mathew the 83. homily he saith For it shal not be enough for him to become man and in the meane whyle to be whipped but he doth bring vs into one masse or lumpe with himself as I may so call it and maketh vs his body not by faith alone but also in very deed Cran. I graunt We make one nature with Christ. But that to be done with mouth we deny West Chrysost. â—â—leaged by â— Weston 〈◊〉 29. Epist. 2. 〈◊〉 cap. 13. Chrysost. 2. Cor. cap. 13. Homil. 29. hath these wordes Non vulgarem honorem consequutum est os nostrum accipiens corpus dominicuÌ„ i. No little honor is geuen to our mouth receiuing the body of the Lord. Cran. This I say that Christ entreth into vs both by our eares by our eyes With our mouth we receiue the body of Christ and teare it with our teeth that is to say the Sacrament of the body of Christ. Wherfore I say and affirme that the vertue of the sacrament is much therfore Chrysostom many tymes speaketh of sacrameÌ„ts no otherwyse â—words Chrysost. â—â—unded then of Christ hymselfe as I could prooue if I might haue liberty to speake by many places of Chrysostom where he speaketh of the sacrament of the body of Christ. â— Cole 〈◊〉 the â—â—â—â—ament 〈◊〉 a Saâ—â—ament of 〈◊〉 body of 〈◊〉 but 〈◊〉 a Saâ—â—â—ment of congreâ—â—tion that 〈◊〉 of the 〈…〉 of 〈…〉 â—â—rysost 〈◊〉 by 〈◊〉 Cranâ—â—â— â—â—â—â—sost 〈◊〉 de 〈…〉 3. With the which worde of the sacrament of the body c. D. Cole beyng highly offended denied it to be the Sacrament of the body of Christ saue onely of the mysticall body which is the Church Cran. And why should we doubt to call it the Sacrament of the body of Christ offered vpon the Crosse seeyng both Christ and the auncient Fathers do so call it Cole How gather you that of Chrysostome Cran. Chrysostome declareth hymselfe Lib. 3. De Sacerdotio cap. 3. O miraculum O Dei in nos beneuolentia qui sursum sedet ad dextram patris sacrificij tamen tempore hominum manibus continetur traditurque lambere cupientibus eum Fit autem id nullis praestigijs sed apertis circumspicieÌ„tibus circumstantium omnium oculis That is to say O myracle O the good wil of God towards vs which sitteth aboue at the right hand of the father and is holdeÌ„ in mens hands at the sacrifice tyme is geuen to feed vpon to them that are desirous of him And that is brought to passe by no subtletie or craft but with the open and beholding eyes of all the standers by Thus ye heare Christ is seene here in earth euery day is touched is torne with the teeth y t our tong is red wyth his bloud which no man hauing any iudgement will say or thinke to be spoken without trope or figure West What miracle is it if it be not his body if he speake only of the sacrament as though it were his body But harken what Chrysostome sayth Chrysostome alleaged by D. Weston Homil. 34. Quod summo honore dignum est id tibi in terra ostendo Nam quemadmodum in regijs non parietes non lectus aureus sed regium corpus in throno sedens omnium praestantissimum est ita quoque in coelis regium corpus quod nunc in terra proponitur Non Angelos non Archangelos non coelos coelorum Chrysost. Hom. 24. sed ipsum horum omnium Dominum tibi ostendo Animaduertis quonam pacto quod omnium maximum est atque praecipuum in terra non conspicaris tantum sed tangis neque solum tangis sed eomedis atue eo accepto domum redis Absterge igitur ab omni sorde animam tuam That is to say I shew foorth that thing on the earth vnto thee which is woorthy the greatest honor For lyke as in the pallace of kyngs neither the walles nor the sumptuous bed but the body of Kings sittyng vnder the cloth of estate and royall seat of Maiestie is of all things els the most excellent so is in lyke maner the kings body in heauen which is now set before vs on earth I shew thee neither Angels nor archangels nor the heauen of heauens but the very Lord maister of all these things Thou perceiuest after what sort thou doest not onely behold but touchest and not onely touchest but eatest that which on the earth is the greatest and chiefest thyng of all other and when thou hast receued the same thou goest home Wherfore clense thy soule from all vncleannesse Upon this I conclude that the body of Christ is shewed vs vpon the earth Cran. What vpon the earth no man seeth Christ vppon the earth He is seene with the eyes of our mynde How the body of Christ is shewed vs vpon the earth wyth fayth and spirit West I pray you what is it that seemeth worthy hyghest honour on the earth It is the Sacrament or els the body of Christ. Cran. Chrysostome speaketh of the sacrament and the body of Christ is shewed forth in the Sacrament Weston
noâ— denyed whyche is grounded vpon the word of God and made more plaine by the commentaries of y e faithfull fathers They that thinke so of me the Lord knoweth how far they are deceiued And to make the same euident vnto you I will in fewe woords declare what true presence of Christes body in the sacrameÌ„t of the Lordes supper I hold and affirme with the worde of God and the auncient fathers I say and confesse with the Euangelist Luke The fayth confession of D. Ridley in affiâ—â—ming the true preseÌ„t in the Sacrament and wyth the Apostle Paule that the bread on the which thankes are geuen is the body of Christe in the remembraunce of hym and of his death to be set foorth perpetually of the faithfull vntill his comming I say and confesse the bread which we breake to be the Communion and partaking of Christes bodye wyth the auncient and the faithfull fathers I say and beleeue that there is not onely a signification of Christes body sette foorth by the sacrament The grace of 〈◊〉 and immortal geuen with the Sacrament to the â—â—ythfull Life eaten Aâ—â—gust The Lord 〈◊〉 grace Emisse Celestiall foode receaued 〈◊〉 The property naturall communion receâ—â—ued Hilar. The vertue oâ— Christes flesh Cyrill The misticall â—â—uent of Chriâ—â— Basill The 〈…〉 Ambros. The body by grace 〈…〉 but not that which 〈…〉 Hierom Grace 〈…〉 a sacrifice 〈◊〉 Chrisost. Grace 〈…〉 verâ—ty The power of Gods 〈…〉 Bertram but also that therewith is geuen to the godly and faithfull the grace of Christes body that is the foode of life immortalitye And this I holde wyth Cyprian I say also with S. Augustine that wee eate life and wee drinke life with Emisene that we feele the Lorde to be present in grace wyth Athanasius that wee receiue Celestiall foode which commeth from aboue the propertie of natural Communion wyth Hyllarius the nature of flesh and benediction whych geueth life in breade and wine wyth Cyrill and wyth the same Cyrill the vertue of the very flesh of Christ life and grace of his body the propertie of the onely begotten that is to say life as he himselfe in plaine words expoundeth it I confesse also with Basil that we receiue the mysticall Aduent and comming of Christ grace the vertue of hys very nature the sacrament of his very flesh with Ambrose the body by grace with Epiphanius spirituall flesh but not that which was crucified with Hierome Grace flowing into a sacrifice and the grace of the spirite with Chrysostome grace and inuisible veritie grace and societie of the members of Christes body with Augustine Finally with Bertram which was the last of all these I confesse that Christes body is in the Sacrament in thys respect namely as he writeth because there is in it the spirite of Christ that is the power of the worde of God which not onely feedeth the soule but also clenseth it Out of these I suppose it may clearely appeare vnto al meÌ„ how farre we are froÌ„ that opinion wherof some go about falsly to slaunder vs to the world saying we teach that the godly and faithfull shoulde receiue nothing else at the Lordes table but a figure of the body of Christ. ¶ The second proposition After the consecration there remayneth no substaunce of bread and wine neyther any other substaunce then the substaunce of God and man The Aunswere â—â—swere to 〈…〉 THE seconde conclusion is manifestly false directly against the word of God the nature of the Sacramente and the most euident testimonies of the godly Fathers and it is the rotten foundation of the other two conclusions propounded by you The â— proâ—â—sition of transubstantation deâ—ye both of the first and of the third I will not therefore now tary vpon any further explication of this aunswere being contented with that which is already added afore to the aunswer of the first proposition ¶ The first argument for the confirmation of this aunswere IT is very playne by the worde of God that Christ did geue bread vnto his Disciples and called it his body But the substance of bread is another maner of substaÌ„ce then is the substance of Christes body God and man Confirm thou 〈◊〉 his answere Therefore the conclusion is false The second part of mine argument is playne and the first 〈◊〉 proued thus ¶ The second argument Da That which Christ dyd take on the which he gaue thanâ—â—s and the which he brake he gaue to his Disciples and called it his body ri But he toke bread gaue thaÌ„ks on bread brake bread si Ergo the first part is true And it is confirmed with the authorities of the Fathers Irene Tertullian Origene Cyprian Epiphaâ—ius Hierome Augustine Theodoret Cirill Rabanus and Beâ—â— Whose places I will take vpon me to shew most manifest in this behalfe if I may be suffered to haue my bookes as my request is Bread is the body of Christ Ergo it is bread * The rule of Logicke is this A propositione de tertio adiacente ad cam 〈◊〉 est de secundo 〈◊〉 verbo 〈…〉 A tertio adiacente ad secundâ—m adiacens cum verbi substantiui pura copula ¶ The third Argument Ba As the bread of the Lordes table is Christes naturall body so is it his mysticall body ro But it is not Christes mysticall body by transubstantiation co Ergo it is not his naturall body by transubstantiatioÌ„ The second part of my argument is plaine and the first is proued thus As Christ who is the veritie spake of the bread This is my body which shall be betrayed for you speaking there of his naturall body euen so Paul moued with y e same spirit of truth The Maior 〈◊〉 said We though we be many yet are we all one bread and one body which be partakers of one bread â— Cor. 10. ¶ The fourth Argument We may no more beleeue bread to be transubstantiate into the body of Christ The argument holdeth a destructione 〈…〉 Math. 26. Marke 14. then the wine into his bloud But the wine is not transubstantiate into his bloud Ergo neyther is that bread therefore transubstantiate into his body ¶ The first part of this argument is manifest the second part is proued out of the authoritie of Gods word in Mathew Marke I will not drinke of the fruite of the vine c. Now the fruite of the vine was wine which Christ dranke and gaue to his disciplis to drinke With this sentence agreeth playnely the place of Chrysostome on the xx Chapter of Mathew ChrisostoÌ„e Cyprian As Ciprian doth also affirming that there is no bloud if wine be not in the cup. 〈◊〉 argument holâ—eth after 〈◊〉 same 〈◊〉 as 〈…〉 ¶ The fift Argument Ba The words of Christ spoken vpon the cup and vpon the bread haue like effect and working ro But the wordes spoken vpon the cup haue not vertue to transubstantiate co Ergo it followeth that
he would declare a great conuenience and coniunction betwixt y e same For we do not communicate by participation onely and receiuing but also by conniting For likewise as that body is connited to Christ so also we by the same bread are conioyned and vnited to him Rid. Let Chrisostome haue his maner of speaking and his sentence If it be true I reiect it not Aunswere to Chrisostome But let it not be preiudiciall to me to name it true bread Wat. All saith Chrysostome which sit together at one boord In 1. Cor. cap. 10. do cūmunicate together of one true body What do I call sayth he this cōmunicating we are all the selfe same body What doth bread signify The body of christ What be they that receiue it Bread signifieth the body after Chrisostome The body of Christ For many are but one body Chrysostome doth interpret this place agaynst you All we be one bread one mysticall bodye whiche doe participate together one breade of Christ. Rid. All we be one mysticall body One bread one misticall body which do communicate of one Christ in bread after the efficacy of regeneration or quickning Wat. Of what maner of bread speaketh he Rid. Of the bread of the Lordes table Wat. Is that bread one Rid. It is one of the Church being one because one bread is set forth vpō the table and so of one bread altogether do participate which communicate at the table of the Lord. Wat. See how absurdly you speake Do you say all which be from the beginning to the end of the world Rid. All I say which at one table together haue communicated in the mysteryes might well so do Albeit the heauenly and celestiall bread is likewise one also whereof the Sacramentall bread is a mystery the which being one all we together do participate Watson cauilleth about this word all Wat. A peruerse aunswere Which all Meane you all christian men Rid. I do distribute this word All for all were wont together to communicate of one bread deuided into parts Al I say which were one cōgregatiō and which all did communicate together at one table Wat. What do you exclude then from the body of Christ all them which did not communicate being present Feck But Cyprian sayth panis quem nulla multitudo consumit i. Bread which no multitude doth consume Cyprianus de Coena Domini Which cannot be vnderstanded but onely of the body of Christ. Rid. Also Cyprian in this place did speake of the true body of Christ and not of materiall bread Feck Nay rather he did there intreat of the Sacrament in that tractation De Coena domini M. Fecknam◠reason writing vpon the Supper of the Lord. Rid. Trueth it is and I graunt hee intreateth there of the Sacrament but also he doth admixt something there with all of the spirituall manducation Smith When the Lorde sayth This is my bodye he vseth no tropicall speach Ergo you are deceiued Rid. I deny your antecedent August in Psal. 33. Concio 1. Smith I bring here Augustine in Psal. 33. Conc. 1. expounding these wordes Ferebatur in manibus suis. He was caried in his owne handes 1. Regum Hoc quomodo possit fieri in homine quis intelligat Manibus enim suis nemo portatur sed alienis Quomodo intelligatur de Dauid secundum literā non inuenimus de Christo autē inuenimus Ferebatur enim Christus in manibus suis cū diceret Hoc est corpus meum Ferebat enim illud corpus in manibus suis. c. That is How may this be vnderstāded to be done in mā For no man is caryed in his owne handes but in the handes of other How this may be vnderstanded of Dauid after y e letter we do not find Of Christ we find it For Christ was borne in his own hands when he sayth This is my body for he caried that same body in his owne handes c. Augustine here did not see how this place after y e letter could be vnderstāded of dauid because no man cā cary him selfe in his owne handes Therfore saith he this place is to be vnderstāded of Christ after the letter For Christ caried himselfe in his owne hands in his Supper when he gaue the Sacrament to his Disciples saying This is my body Rid. The place of Augustine aunswered I deny your argument and I explicate the same Austine could not find after his own vnderstanding how this could be vnderstand of Dauid after the letter Austine goeth here from other in this exposition but I goe not from him But let this exposition of Austine be graunted to you although I know this place of scripture be otherwise red of other men after the verity of the Hebrew text and also otherwise to be expounded Yet to graūt to you this exposition of Austine I say yet notwithstanding it maketh nothing agaynst my assertion for Christ did beare himselfe in his owne handes when he gaue the sacrament of his body to be eaten of his disciples Smith Ergo it is true of Christ after the letter that he was borne in his owne handes Rid. He was borne literally after that letter which was spoken of Dauid but not after the letter of these woordes Hoc est corpus meum I graunt that S. Austine sayth that it is not found literally of Dauid The place of Austen how Christ was caryed in his handes ad literā i. litterally that he caryed himselfe in his own hands and that is found of Christ. But this word ad literam literally you do not well referre to that which was borne but rather it ought to be referred to him that did beare it S. Austines meaning is this that it is not read any where in the Bible that this carnal Dauid the sonne of Iesse did beare himselfe in his handes but of that spirituall Dauid which ouerthrew Goliah the deuill that is of Christ our sauior the sonne of the virgine it may well be found literally that he bare himselfe in his owne handes after a certayne maner Ferebatur quodam modo in manibus suis. Aug. i. Christ was borne in his owne handes sacramentally namely in carying y e Sacrament of himselfe And note that S. Austen hath these wordes quodam modo after a certain maner whiche manifestly doth declare howe the Doctours meaning is to be taken Smith When then was he borne in his owne handes and after what letter Rid. He was borne in the supper sacramentally when he sayd This is my body Smith Euery man may beare in his own hands a * A figure he may beare but not a sacrament figure of his body But Augustine denyeth that Dauid could cary himselfe in his handes Ergo he speaketh of no figure of his body Rid. It Austen could haue founde in all the Scripture that Dauid had caryed the sacramēt of his body then he would neuer haue vsed that exposition of Christ.
you your selues doe most vse and there also doe I learne to aske how farre he goeth into the body Harps Wee know that the bodye of Christ is receyued to nourish the whole man concernyng both body and soule Eo vsque progreditur corpus quousque * Sed 〈◊〉 non 〈◊〉 vsque 〈◊〉 animaâ— Ergo 〈◊〉 Christ 〈…〉 main 〈◊〉 would 〈◊〉 neede haue 〈…〉 wouâ—â— they 〈…〉 not 〈◊〉 any 〈…〉 species Cran. How long doth he abide in the body Seat S. Augustine saith our flesh goeth into his flesh But after he is once receiued into the stomacke it maketh no matter for vs to know how far he doth pierce or whether he is conueied ¶ Here M. Tresham and one M. London answered that Christ beyng geuen there vnder such forme and quantitie as pleased him it was not to be enquired of his tarying or of his descending into the body Harps You were woont to lay to our charge that we added to the scripture saying alwayes that we should fetch the truth out of the scripture and now you your selfe bring questions out of the Schoolemen which you haue disallowed in vs. Cran. I say as I haue sayd alway that I am constrayned to aske these Questions because of this carnall presence which you imagine and yet I know right wel that these questions be answered out of the Scriptures As to my last question How long he abideth in the body c. The scripture answereth plainly that Christ doth so loÌ„g dwell in his people as they are his members WherupoÌ„ I make this argument Ba They which eate the flesh of Christ do dwel in hym and he in them ro But the wicked doe not remaine in hym nor he in them co Ergo the wicked do not eate his flesh nor drinke his bloud Harps I will answer vnto you as S. Augustine saith not that how so euer a man do eate he eateth the body but he that eateth after a certaine maner Cran. I cannot tel what maner ye appoint but I am sure that euill men do not eate the flesh and drinke the bloud of Christ as Christ speaketh in the sixt of Iohn Harps In the sixt of Iohn some things are to be referred to the godly and some to the vngodly Cranmer Whatsoeuer he doth entreat there of eating doth pertayne vnto good men Harps If you do meane onely of the worde of eating it is true if concerning the thing it is not so And if your meaning be of that which is conteined vnder the word of â—ating it may be so taken I graunt Cran. Now to the Argument He that eateth my fleshe and drinketh my bloud dwelleth in mee and I in hym Doth not this prooue sufficiently that euill men doe not eate that the good doe Tresh You must adde Qui manducat dignè He that eateth woorthily Cran. I speake of the same manner of eatyng that Christ speaketh of Weston Augustinus ad fratres in Eremo Sermon 28. Est câ—â—danâ— manducandi modus i. There is a certaine manner of eating Augustine speaketh of two maners of eating the one of them that eat worthely the other that eat vnworthely Harps All thinges in the 6. of Iohn are not to be referred to the Sacrament The â— chap. of Iohn is to be referred 〈◊〉 to the supper partly to 〈◊〉 after the papistes but to the receiuing of Christe by faith The Fathers doe agree that there is not entreatie made of the supper of the Lorde before they come vnto Panis quem dabo vobis caro mea est c. Cran. There is entreatinge of Manna both before after Harps I wil apply an other answer This argument hath a kinde of poysone in it which must be thus bitten away that Manna and this Sacrament be not both one Manna hath not his efficacie of him selfe but of God Cran. But they that did take Manna worthily had fruite therby ComparisoÌ„ betweene 〈◊〉 of 〈◊〉 eating the body of christ and so by your assertion he that doth eat the flesh of Christ worthily hath his fruite by that Therfore the like doth folow of them both and so there should be no difference betwene Manna thys sacrament by your reason Harps When it is sayde that they which did eate Manna are dead it is to be vnderstand that they did want the * vertue of Manna * If M. Harpsfield do meane of bodily life they which eate the Sacrament doe die as well as they which did eate the Manna If he meane of spiritual life neither be they all damned that did eat Manna nor all saued that do eate the Sacrament Wherefore the truth is that neither the eating of Manna bringeth death nor the eating of the Sacrament bringeth saluation but only the spirituall beleeuing vppon Christes bodely passion which onely iustifieth both them and vs. And therefore as the effect is spirituall whych Christ speaketh of in this chapter so is the cause of that effecte spirituall whereof hee meaneth which is our spirituall beleeuing in him and not our bodely eating of him Cran. They then which doe eate either of them worthely doe liue Harps They doe lyue whiche doe eate Manna worthely not by Manna but by the power of God geuen by it The other which doe eate this Sacrament do liue by the same Cran. Christe did not entreate of the cause but the effecte which folowed he doth not speake of the cause whereof the effect proceedeth Harps I do say the effects are diuers life and death which do folow the worthy and the vnworthy eating therof Cran. Sithens you will needes haue an addition to it we must vse both in Manna in this Sacrament indifferently either worthily or vnworthily Christ spake absolutely of Manna and of the Supper so that after that absolute speaking of the Supper wicked men can in no wise eate the fleshe of Christe and drinke his bloud August in Iohn tract 26. Further Augustine vpon Iohn Tractatu 26. vppon these wordes Qui manducat c. sayth There is no suche respecte in common meates as in the Lords body For who that eateth other meates hath still hunger and needeth to be satisfied daily but hee that doth eate the flesh of Christ and drinketh his bloud doth liue for euer But you know wicked men not to doe so Ergo wicked men doe not receiue Harps S. Augustine meaneth that hee who eateth Christes flesh c. after a certaine manner should liue for euer Wicked men doe eate but not after that maner Cran. Ca Onely they which participate Christ be of the mysticall body Argument in the 2. figure and 2. â—ode me But the euill men are not of the mysticall body stres Therefore they doe not participate Christ. Weston Doct. Cranmer commended for his modesty Your wonderfull gentle behaueour and modesty good master D. Cranmer is woorthy muche commendation and that I may not depriue you of your right iuste deseruing I geue you most hearty thankes
for that is done this day And I trust in hym that your holynesse shall alway vnderstand that the holy sea hath not had a more obedient sonne then I not more desirous to preserue and encrease the authority of the same God guid and prosper the most holy personage of your holinesse as I desire From London the xxx of Nouember 1554. Your holines most humble Sonne the king c. ¶ Here foloweth likewise the Cardinals letter to the sayd Pope concerning the same matter THose things which I wrote vnto your holines of late of that hope The Cardinals letter 〈◊〉 the Pope 〈◊〉 the 〈…〉 of â—ngland to 〈◊〉 Sea which I trusted would come to passe that in short space this realme would be reduced to the vnity of the church obedience of the Apostolick sea though I did write them not without great cause yet neuerthelesse I could not be voyd of all feare not onely for that difficulty which the mindes of our countreymen did shew beyng so long alienated from the sea Apostolicke and for the old hatred which they had borne so many yeares to that name but much more I feared least the first entry into the cause it self shuld be put of by some other by matter or conuention comming betwixt For the auoyding wherof I made great meanes to the king and Queene which litle needed for their own godly forwardnes and earnest desire to bring the thing to passe farre surmounted my great and earnest expectation This day in the euening being S. Andrewes day who fyrst brought his brother Peter to Christ it is come to passe by the prouidence of God that this Realme is reclaymed to geue due obedience to Peters seat and your holynesse by whose meanes it may be coÌ„ioyned to Christ the head his body which is the Church The thing was done and concluded in Parliament the king and queene being present with such full consent great reioysing that incontinently after I had made my Oration and geuen the Benediction with a great ioy and shout there was diuers times sayde Amen Amen which doth euidently declare that that holy seed although it hath bene long oppressed yet was not vtterly quenched in them which chiefly was declared in the * * The Popes authority as much wâ—lcome to the Nobilitie of England as wâ—â—ter into the shippe Nobility Returning home to my house these thinges I wrote vnto your holynes vpon the sodaine reioysing that I had of so weighty a matter so luckely brought to passe by the diuine prouidence thinking to haue sent my letters by the kings post who as it was sayd should haue departed shortly but afterwardes chaunging my purpose when I had determined to send one of mine owne men I thought good to adde this much to my Letters for the more ample gratulation and reioysing at that good chauÌ„ce which thing as it was right great gladnes to me through the euent of the same being it selfe very great and so holy so profitable to the whole Church so healthsome to this my Countrey which brought me forth so honorable to y e same which receiued me so likewise I tooke no lesse reioysing of y e Princes themselues through whose vertue and godlinesse the matter did take successe and perfection Of how many and how great things may the Church which is the spouse of Christ our mother make her accompt through those her children Oh notable zeale of godlines Oh dissimulatioÌ„ of a flâ—ttering Cardinall Oh auncient fayth which vndoubtedly doth so manifestly appeare in theÌ„ both that who so seeth them muste needes whether he wyll or no say the same which the Prophette spake of of the firste children of the Church Isti sunt semen cui benedixit Dominus Haec plantatio Domini ad gloriandum That is These are the seede which the Lord hath blessed This is the Lordes planting to glory in How holily did your holines with al your authority and earnest affection fauour this mariage which truly semeth to expresse a great similitude of y e highest king which being heyre of the world was seÌ„t down by his father from the Regall seat What similitude is betwixt light and darcknes 2. Cor. 6. to be Spouse and Sonne of the Uirgine by this meanes to comfort all mankind for euen so this king himselfe the greatest heyre of all men which are in the earth leauing his fathers kingdoms that are most great is come into his litle kingdome and is become both the spouse and sonne of this Uirgine for he so behaueth himselfe as though he were a sonne whereas in deed he is an husbande that he might as he hath in effect already performed shew himselfe an ayder helper to recoÌ„cile this people to christ his body which is the church Cardinal Poolâ— flattereth the king Which things seing they are so what may not our mother the Churche her selfe looke for at his handes that hath broughte this to passe to conuerte the hartes of the Fathers towardes theyr Sonnes and the vnbeleuers to the wisedome of the righteous which vertue truely doth woÌ„derfully shine in him But the Queene which at that time when your holines sent my Legate vnto her did rise vp as a rodde of inceÌ„ce springing out of the trees of mirre and as Frankincence our in the desert she I say whiche a litle before was forsakeÌ„ of all men how wonderfully doth she now shine what a sauour of myrre frankinceÌ„ce doth she geue forth vnto her people which as y e Prophet saith of the mother of Christ brought forth before she laboured before she was deliuered brought forth a man childe Scripture well applyed who euer heard of such a thing and who hath seene the lyke of this shal y e earth bring forth in one day or shal a whole natioÌ„ be brought forth together But she hath now brought forth a whole nation before the time of that deliuery wherof we are in most great hope How great cause is geuen to vs to reioyce How great cause haue we to geue thankes to Gods mercy your holines and the Emperors maiesty which haue bene causers of so happy and so godlye a mariage by whiche we beyng reconciled are ioyned to God the father to Christ to the Church of the which although I cannot comprehend in wordes the ioy that I haue taken yet I can not keepe silence of it And to this my reioysing this also was ioyned which wheÌ„ I had perceiued by the letters of the reuerend Archb. of Cousane your holynes Nuncio with the Emperours maiestye brought me maruelous great gladnes y t your said holynes began to restore to y e auÌ„cieÌ„t bewty those thinges which in the Church of Rome through the corruptioÌ„ of times were deformed which truely wheÌ„ it shal be finished theÌ„ in deede may we wel cry out with y e Prophet The Scripture speaking of Sion and Ierusalem vnaptly applyed to the Pope and speake vnto your
yet I testify vnto you that the comfort of my sweete Christ doth driue from my phantasy the feare of death But if my deare husband Christ doe for my triall leaue me alone a little to my selfe alas I know in what case I shal be thē but if for my proofe he do so yet am I sure he will not be long or far from me Though he stand behind the wal hide himselfe as Salomō saith in his mistical ballet yet will he peep in by a crest to see how I do He is a very tender harted Ioseph though he speak roughly to his brethren handle thē hardly yea threatē greuous bondage to his best beloued brother Beniamin yet can he not conteyne hymselfe from weeping with vs vpon vs with falling on our neckes and sweetly kissing vs. Such Christ a sweete brother vnto vs. such a brother is our Christ vnto vs all Wherfore hasten to go vnto him as Iacob did with his Sonnes and family leauing theyr country and acquayntaunce Yea this our Ioseph hath obteined for vs that Pharao the Infidell shall minister vnto vs chariots wherin at ease we may be caryed to come vnto him as we haue experience how our very aduersaries do help vs vnto our euerlasting blisse by theyr spedy dispatch yea how all thinges haue bene helpinges hereunto blessed be our God Be not afrayde of fraybugges which lye in the way Feare rather the euerlasting fire feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ wanting fayth and a good conscience and so are not acquaynted with Christ the killer of death But oh my deare wyfe and frends we we whom God hath deliuered from the power of darcknes and hath translated vs into the kingdom of his deare sonne by putting of the old man by fayth putting on the newe euen our Lord Iesus Christ his wisedome holines righteousnes redēption we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill sinne hell death damnation For Christ our brasen Serpent hath pulled away the sting of this serpēt The sting of death pluck◠out 1. Cor. 15. so that now we may boldly in beholding it spoyled of his sting triūph with our Christ al his elect say Death where is thy sting Hell where is thy victory Thankes be to God who hath geuen vs Vs the victory through our Lord Iesus Christ. Wherfore be mery my deare wife all my deare felow heyres of the euerlasting kingdome alwayes remēber the Lord. Reioyce in hope be pacient in tribulation continue in prayer pray for vs now appoynted to the slaughter y t we may be vnto our heauenly father a fat offering and an acceptable sacrifice I may hardlye write to you Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth To this his flocke the parish of Alhallowes in Bredstreate He wrote also a fruitefull letter exhorting and charging them to beware of the Romish religiō and constantly to sticke to the truth which they had confessed and namely vnto my flocke among whom I am resident by Gods prouidence but as a prisoner And although I am not so amōg them as I haue bene to preach to them out of a pulpit yet doth god now preach vnto them by me by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake bidding them to beware of the Romish Antichristian religion and kingdome requiring and charging them to abide in the trueth of Christ which is shortly to be sealed w t the bloud of theyr Pastor who though he be vnworthy of such a ministery yet Christ there high pastor is to be regarded whose truth hath bene taught thē by me is witnessed by my chaynes shall be by my death through the power of that hye pastor Be not carefull good wife cast your care on the Lord commend me vnto him in repentant praier as I do you and our Samuell whom euen at the stake I will offer as my selfe vnto God Fare ye wel all in Christ in hope to be ioyned w t you in ioy euerlasting This hope is put vp in my bosome Amen Amen Amen Pray pray * An other Letter to Maystres Lucy Harington a Godly Gentlewoman and frendly to him in his troubles YOur most gentle commendations An other comfortable lette◠of M. Saunders whereof this messenger made remembraunce vnto me was for two causes very comfortable First for that thereby I vnderstood of the state of your health bodely welfare for the which I geue thankes vnto god who graunt the long continuaunce thereof to his honour and fatherly good will whereunto I will dayly say Amen And farther I was refreshed by the expressing of your mindefull frendship towardes me farre vnworthy thereof Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childrē vnto his deare sonne our Christ as the spirituall spouse of such an heauēly husband so he linketh vs by loue one vnto an other being by that bond cōpact together with charitable readines to doe good one vnto another so that first to the glory of our God his Christ thē to our owne ioying in the testimony of a good cōscience and last of all to the stopping of the mouthes and confusiō of our aduersaries we beare the badge as the right spouse of our Christ which himselfe noted in this saying Herein shall all men know that ye be my Disciples if ye loue one another Then farther by this bond of mutuall loue The true badge of Christ. Iohn 13. is sette forth the fatherly prouidence of God towardes vs his children that though it be he that careth for vs in whome we liue mooue and be who feedeth all flesh with bodely sustenaunce yet hath he appoynted vs in these present necessities to stand in his sted one vnto another Wherein is not onelye sette forth our dignitye but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body And though that either for lacke of ability or els through distaunce of place power and oportunity of helping one another doe fayle yet wonderfull is the working of Gods children through the spirite of prayer as wherby they fetch all heauenly influence frō Christ theyr celestiall head by his spirite to be measured seuerally as maye serue to the mayntenaunce of the whole body Thus doth our faythfull prayer which we make one for another distribute and scater Gods bountiful blessinges both ghostly and bodely Iohn 15. when ordinary ability lacketh and when the arme may not reach forth such Gods riches According herunto I well perceiue and vnderstand your readines to do good vnto all and especially I haue experience of your
and forme as before is declared Iem that thou ouer and besides the paynes due vnto thee for the doing of the cruell facte art also by the order of the ecclesiasticall lawes of the churche and the laudable custome ordinaunce of the same to be reputed taken iudged as thou arte in deede a very heritike and to be punyshed by and with the pains due for heresie by reason of thy sayd heresie and damnable opinion Item that al the premisses be true manifest and notorious and famous and that vpon the same and euery part thereof there was and is wythin the sayd parish of Saint Margaretes and other places thereabout a publike voice and fame The answeare of William Flower made to the articles aforesayde TO the first article he answereth and confesseth the same to be true in euery part thereof Flower â—â—â—swere tâ— the 〈◊〉 except that he sayth and confesseth that he neuer consented and agreed in hys heart to be a Monke To the second article he answeareth Flower made 〈◊〉 agaynst will and confesseth the same to be true in euery part therof Howbeit he saith that he neuer did nor yet doth esteme y e said order of priesthoode according to the said order of the Catholike church because he was offended therewith in his conscience To the thirde article he answeareth and confesseth that he intending to liue in godly matrimonie not forgetting God Flower â—â—â—â—fesseth 〈◊〉 matrimonâ— to be hoâ—nest and lawfull W. Floâ—â—â— more dâ—â—uout to being in state of â—â—â—trimony theÌ„ 〈◊〉 The 〈◊〉 of 〈◊〉 striking Priest 〈◊〉 aultar Note 〈◊〉 the sayâ— Flower â—â—â—terward his next â—â—â—pearauâ—â—â— correctâ—â— reformeâ— this aunâ—swere Flower will noâ— aunsweâ— whetheâ— he intenâ— to kill thâ— Priest did mary with the saide Alice Pulton named in thys article wherein he beleueth that he did well and according to Gods lawes Further confessing and beleeuing that al the time when he was professed Monke and made priest he did therby vtterly forget God but when he did so mary the sayd Alice Pulton and in continuing with her did beget three children he did remember God as he sayeth and beleeueth that he did then lawfully To the fourth article he answeareth and beleeueth the same to be true in euery part thereof To the fifth article hee answeareth and confesseth that hys coÌ„science being greatly offended with the said sir Iohn Cheltam priest for ministring of the sacrament of the altar to the people at the place and time specified in this article he did smite and strike the same priest wyth hys hanger or woodknife as wel vpon his head as vpon other partes places of his body which he remembreth not whereby the bloud ran out and was shed in the saide Church as he beleueth hauing as he sayth none other cause or matter so to doe but onely that his conscience was offended and greeued in that the same Priest did so geue and minister the sayd Sacrament to the people which people he beleeueth was greatly abashed and offended with his saide facte and doyng and were enforced and compelled to goe out of the Churche and to repaire to an other to receiue the sayde sacrament And further being then demaunded and examined whether he did then minde and intende to haue killed the said priest or not he said he would not answeare thereunto And being further examined whether he did well or euil in striking the sayd priest he would make no answere thereunto as he sayd To the sixt he answereth saith that whether he be so excommunicate or accursed as is conteined in this article he referreth him selfe herein to the Ecclesiasticall lawes To the seuenth he aunsweareth and sayeth that by the space of sixe and twentie yeares now past he hath alwaies bene and yet is of this opinion touching the saide Sacrament of the aultare as followeth videlicet that in the Sacrament of the aultar after the words of consecration there is not really truely and in very dede contained vnder the forme of breade the very true naturall body of our sauiour Iesus Christ. To the eight he answeareth and beleeueth the same to be true in euery part thereof To the ninth he answeareth herein he referreth hym selfe to the said lawes custome and ordinaunce specified in this article that is to say the Canonicall lawes To the last he answeareth beleueth that those things before by him confessed be true and those which he hath denied be vntrue and that the said common voyce and fame hath and doth only labor and go vpon those things by him before confessed By me William Flower alias Branch After this examination done the bishop began after the best sort of his fine Diuinitie to instruct him W. Floâ—â—â— exhorteâ— to recanâ— and to exhort him to returne againe to the vnitie of his mother the Catholike church with such reasons as he is commonly woÌ„t to vse to others promising many faire things if he woulde so do besides the remitting of that was past To this William Flower answearing againe thanked him for hys offer and where it was in his power to kill or not to kil his body he stode therwith contented W. Floâ—â—â— refuseth 〈◊〉 reuoke 〈◊〉 fayth anâ— doctrine let him do therein what he thought yet ouer his soule he had no suche power whych being once separated from the bodye is in the handes of no man but onely of God eyther to saue or spill As concerning his opinion of the sacrament he sayd he would neuer goe from y t he had spoken do he wyth him what he would Then the B. assigned him againe to appeare in y e same place at after noone betwixte 3. or 4. In the meane time to aduise himselfe of his former answeres whether he would stand to the same his opinions or no which if hee so did he would further proceede against him c. At after noone the sayd William Flower appeared agayne before the sayd B. the houre and place appoynted To whome the B. sittyng in his Consistorie spake these wordes Branch ye were this forenoone here before me and made aunswer to certaine articles and thereupon I respited you till now to the intent you shoulde consider and weigh with your selfe your state and to remember while you haue tyme both your abhominable act and also that euill opinion which ye haue conceyued touchyng the veritie of Christes true natural body in the sacrament of the aultar To whom the sayd Branch answered agayne and said as followeth That which I haue sayd I will stand too and therfore I require that the lawe may proceed agaynst me Wherupon the Bish. commanded his Notary Harward by name to read to him agayne his articles as before Which beyng read the said W. Flower persistyng in his godly sentence answered to all partes of the articles as in the forenoone before saue onely that he requested the B. concernyng the fift article he might alter somthing his answer therein after this
do teach vs for they witnes that Christ sayd that he would drinke no more of the fruit of the vine which was not bloud but wine and therfore it foloweth that there is no transubstantiation Chrysostome vpoÌ„ Mathew and S. Cyprian do affirme this reason 5. As the bread in the Lordes Supper is Christes naturall bodye so is it his mysticall body for the same spirit that spake of it This is my body The same spirit which sayeth This is my body sayth also We many are one bread and one body c. The words doe not transubstaÌ„tiate the cup into the new testament Ergo neyther the bread into the body did say also for we many are one bread one body c. but now it is not the mysticall body by transubstantiation and therfore it is not his naturall body by transubstantiation 6. The wordes spoken ouer the cup in S. Luke and Paule are not so mighty and effectuall as to transubstantiate it For then it or that which is in it should be transubstantiate into the new Testament therfore the wordes spoken ouer the bread are not so mighty as to make transubstantiation 7. All that doctrine which agreeth with those Churches whiche be Apostolicke mother Churches or originall churches is to be counted for truth in that it holdeth that which these Churches receiued of the Apostles the Apostles of Christ Christ of GOD. But it is manifest that the doctrine taughte at this present of the church of Rome concerning transubstantiation doth not agree with the Apostolicke and mother Churches in Grece of Corinthus The doctrine of the Church of Rome for transubstantiatioÌ„ agreeth not with the Apostles Church nor with the Greke Churches nor with the olde Romain church of Phillppos Colossia Thessalonica Ephesus which neuer taught transubstantiation yea it agreeth not with the doctrine of the Churche of Rome taught in times past For Gelasius the Pope setting forth the doctrine which that sea did theÌ„ hold doth manifestly confute the error of transubstantiation and reproueth them of the sacriledge which deuide the mistery and keepe from the Laity the cup Therefore the doctrine of transubstantiation agreeth not with the truth This was the writing which Weston pulled out of his bosome yet before he began to read it he shewed Bradford that he asked of his conuersatioÌ„ at CaÌ„bridge sithen his last being with him and quoth he Mayster Bradford because you are a man not geuen to the glory of the world I will speake it before your face Your life I haue learned was such there alwayes as all men euen the greatest enemyes you haue can not but prayse it and therefore I loue you much better then euer I did but now I will reade ouer your argumentes and so we will conferre them Such they are that a man may well perceiue you stand on coÌ„science therfore I am the more redy glad to pity you So he began to read the first to the which he sayd that though the word transubstantiatioÌ„ began but lately yet the thyng alwayes was and hath bene sithen Christes institution Brad. I do not contend or hang vpon the worde onely but vpon the thing which is as new as the word West Then went he to the seconde and there brought out S. Augustine The wordes of Austen guilefully wrasted by Weston how that if an euill man goyng to the deuill did make his will his sonne heyre would not say his father did lye in it or speak tropically much more Christ going to God did neuer lye or vse any figuratiue spech in his last wil and testament Do you not remember this place of S. Augustine sayd he Brad. Yes Syr but I remember not that S. Augustine hath those wordes tropicè or figuratiue as you rehearse theÌ„ for any man may speak a thing figuratiuely and lye not so Christ did in his last Supper West After this he went to the thyrd and brought foorth Cyprian howe that the nature of the bread is turned into flesh Here sayth he my Lord of Caunterbury expoundeth nature for quality by Gelasius the which interpretatioÌ„ serueth for the answere of your third argument y t Christ called bread his body that is the quality forme apperance of bread And further the Scripture is wont to call things by the same names whiche they had before Simon though he were called the leper yet he was seene to be no leper But bread is seene still to be bread and therfore hath his name not of that it was but of that it is Cyprian expounded by Gelasius as Symon the Leaper he was not so preseÌ„tly but because he had bene so Brad. Cyprian wrote before Gelasius therefore Cyprian must not expouÌ„d Gelasius but Gelasius Cyprian and so they both teach that bread remaineth stil. As for things hauing still the names they had is no aunsweare except you could shew that this nowe were not breade as easily as a man might haue known sene then Symon to haue bene healed and cleare from his Leprosye West After this he went to the fourth of the cup the which he did not fully read but digressed into a long talke of Cyprians Epistle De Aquarijs also of S. Augustine expounding the breaking of breade by Christ to his two Disciples going to Emaus to be the Sacrament with such other talk to no certaine purpose and therfore Bradford prayed him that in as much as he had written the reasons that stablished his fayth agaynst Transubstantiation Weston â—â—â—quired 〈◊〉 write 〈◊〉 reasonâ— so hee woulde likewise doe to him that is aunswere him by writing and shew him moe reasons in writing to confirme Transubstantiation Which Doctor Weston promised to do sayde that he would send or bring it to Bradford agayne within three dayes Thus when he had ouer read the argumentes here and there spokeÌ„ litle to the purpose for the auoiding of theÌ„ and Bradford had prayed him to geue him in writing hys aunsweres then he began to tell Bradford how and what he had done for Grimoald and how that Bradford neded not to feare any reproch or sclaunder he should suffer Grimoalâ— subscribeâ—â— meaning belike to haue Bradford secretly come to theÌ„ as Grimoald did for he subscribed Brad. Maister Deane I would not gladly that you should conceiue of me that I passe of shame of men simply in thys matter I rather would haue you to think of me M. 〈◊〉 playne aâ—â—firme in confessiâ—â— the truth as the very truth is that hitherto as I haue not sene nor heard any thing to infirme my fayth agaynst Transubstantiation so I am no lesse setled in it then I was at my coÌ„ming hither I loue to be playne with you and to tell you at the first as you shall finde at the last West In good fayth maister Bradford I loue you the better for your playnnes do not think otherwise of me but that you shall finde me playne in all my talke
or rise agaynst the magistrates Auenge not your selues but commit your cause to the Lord to whome vengeance pertayneth and he in his tyme will reward it If you feele in your selues an hope and trust in God that he will neuer tempt you aboue that he will make you able to beare Patience be assured the Lord will be true to you and you shall be able to beare all bruntes But if you want this hope flee and get you hence rather then by your tarying Gods name should be dishonored In summe cast your care on the Lorde knowing for most certayne that he is carefull for you with him are all the heares of your head numbred so that not one of them shall perish without his good pleasure and wille muche more thē nothing shall happē to your bodies which shall not be profitable how soeuer for a time it seeme otherwise to your sences Hang on the prouidence of God We ought to depend vpon Gods prouidence alwayes not onely when you haue meanes to helpe you but also when you haue no meanes yea when all meanes be agaynst you Geue him this honour which of all other thinges he most chiefly requireth at your handes namely beleeue that you are his children through Christ that he is your father and God through him y t he loueth you pardoneth you al your offences he is with you in trouble and will be with you for euer When you fall he will put vnder his hande you shall not lye still before you cal vpon him he heareth you out of euill hee will finally bryng you and deliuer you to his eternall ioy Doubt not my dearly beloued hereof doubt not I say this will God your father do for you in respect not of your selues but in respect of christ your Captayne your Pastor your keeper out of whose hands none shal be able to catch you All our hope is only in Christ for his sake to be receaued in him be quiet oftē cōsider your dignitie namely how that ye be Gods children the saints of God citizens of heauen temples of the holy Ghost the thrones of God members of Christ and Lordes ouer all Therfore be ashamed to think speake or do any thing that should be vnseemely for Gods children Gods saynts Christes members To beare the Crosse. c. Marueile not though the deuil and the worlde hate you though ye be persecuted here for the seruaunt is not aboue his mayster Couet not earthly ryches Mortification feare not the power of man loue not this world nor thinges that be in this world but long for the Lord Iesus his comming at whiche time youre bodies shall be made like vnto his glorious body when he appeareth you shall be like vnto him when your lyfe shall thus be reuealed then shall ye appeare with him in glory In the meane season liue in hope hereof Let the lyfe you lead be in the faith of the sonne of God For the iust doth liue by fayth which fayth fleeth from al euill followeth y e word of God as a Lanterne to her feete and a light to her steppes her eyes be aboue where Christ is shee behouldeth not the thinges present but rather thinges to come she glorieth in affliction she knoweth that the afflictions of this life are not like to be compared to the glory whiche God will reueale to vs We must liue in the fayth of Christ. The property of fayth and in vs. Of this glory GOD graunt vs here a liuely taste then shall wee runne after the sent it sendeth forth It wil make vs valiaunt men to take to vs the kingdome of God whyther the Lorde of mercy bryng vs in hys good tyme through Chryste oure Lorde to whome with the father and the holy ghost three persōs and one God be al honour and glory world without end Amen My dearly beloued I woulde gladly haue geuen here my body to haue bene burned for the confirmation of the true doctrine I haue taught here vnto you But that my Countrey must haue Therefore I pray you take in good part this signification of my good will towardes euery of you Impute the want herein to tyme and trouble Pardon me mine offensiue and negligent behauiour when I was amongest you With me repent labour to amend Continue in the trueth whiche I haue truely taught vnto you by preaching in al places where I haue come Gods name therefore be praysed Confesse Christ when you be called whatsoeuer commeth therof and the God of peace be with vs all Amen This xi of Februar an 1555. Your brother in bondes for the Lordes sake Iohn Bradford To the vniuersitie and towne of Cambridge TO all that loue the Lorde Iesus and his true doctrine being in the vniuersitie and towne of Cambridge An other letter of M. Bradford to the vniuersity of Cambridge Iohn Bradford a most vnworthy seruaunt of the Lord nowe not onely prisoned but also condemned for the same true doctrine wisheth grace peace and mercye with increase of all godlines from God the father of all mercy through the bloudy passion of our Sauiour Iesus Christ by the liuely working of the holy spirite for euer Amen Although I looke hourely when I should be had to the stake my right dearely beloued in the Lord and although the charge ouer me is great and strayt yet hauing by the prouidēce of God secretly pen and an ynke I could not but something signifie vnto you my solicitude which I haue for you and euerye of you in the Lord though not as I woulde yet as I may You haue often and openly heard the truth speciallye in this matter wherein I am condemned disputed and preached that it is needeles to do any more but onely to put you in remembraunce of the same but hitherto haue you not heard it confirmed and as it were sealed vp as now you doe and shall heare by me that is by my death and burning For albeit I haue deserued through my vncleannes hypocrisie auarice vainglory idlenes vnthankfulnes and carnalitie wherof I accuse my selfe to my confusion before the world that before God through Christ I might as my assured hope is I shall find mercy eternall death and hell fire much more then this affliction and fire prepared for me yet my dearly beloued it is not these or any of these thinges wherfore the prelates do persecute me but Gods verity and truth yea euen christ him selfe is the onely cause and thing wherefore I nowe am condemned The Martyrs persecuted of the prelates not for their sinnes but onely for Christ. and shal be burned as an hereticke for because I will not graunt the Antichrist of Rome to be Christes vicar generall and supreme head of his churche here and euery where vppon earth by Gods ordinaunce and because I will not graunt suche corporall reall and carnall presence of Christes body bloud in the sacrament as doth transubstanciate the
tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmēt of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructiō eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repēted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people God◠mercy 〈◊〉 to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford ¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
Iacob and the rest of the faythfull vntil Christes tyme as S. Paul sayth they did all eate of one spirituall meat did all drinke of one maner of spirituall drinke They did drinke of that spirituall rocke that followed theÌ„ which rocke was Christ that saueth vs. 1. Cor. â— And when the tyme was ful come God sent his sonne made of a woman that is he tooke flesh of the virgin Mary became man not the shadow of a man nor a fantasticall maÌ„ Gala. 4. as some falsly faine but a very natural man in all points sinne onely excepted which God man is Christ the promised womans seed This Christ was here conuersant among men for the space of 30. yeres more Luke 22. and when the tyme was come that he should goe to hys father he gaue vnto vs the mistery of our redemption that we thorough fayth should eate his body and drinke hys bloud that we myght feed on hym through fayth to the end of the world After this Christ offred vp hys body on the crosse 1. Cor. â—â— to pacify his father to deliuer vs from the thraldome of the deuill in the which we were through sinne original actuall And with that one sacrifice of his body once offered on the crosse Heb. 1â— hee hath made perfect for euer all them that are sanctified He descended into hell the third day he rose agayne from death was conuersant at certaine tymes w t his disciples for the space of 40. dayes after he rose from death Then in the sight of all his disciples he ascended into heauen as hys disciples stood lookyng vpward Actes 1. beholding hym how he went into heauen two men stood by them in white apparell which also sayd ye men of Galilie why stand ye gasing vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen Actes 3. S. Peter also sayth that the heauens must receiue hym vntill the tyme that all thynges whith God hath spoken by the mouth of all hys prophets since the world began be restored again which is the latter day when he shall come to iudge the quicke and the dead I do beleeue in the holy ghost which is the spirite of God proceedyng from the father and the sonne which holy spirit is one God with them I beleeue that there is an holy church which is the company of the faythfull elect people of God dispersed abrode throughout all the world Math â—â— which holy church or congregation doth not looke for Christ here nor Christ there neither in the desert nor in the secret places whereof Christ warneth vs but as S. Paule sayth in heauen where he sitteth on the right hand of GOD the father Coloss. â— they set their affection on thyngs that are aboue and not on thyngs which are on earth For they are dead concernyng the thynges of this world and their lyfe is hid with Christ in God and when Christ which is their lyfe shall shew hymselfe then shall they also appeare with hym in glory I beleeue that there is a communion of saints euen y e fellowship of the faythfull people which are dispersed abrode throughout all the whole world and are of one mynde they followe Christ their head they loue one an other as Christ loued them are knit together in one euen in Christ which Church or congregation hath forgeuenes of sinnes thorough Christ and shall enter without spotte before the face of God into his glory For as Christ being their head hath entred pure and cleane so they entering by hym shall be lyke hym in glory And I am certaine and sure that all they which doe dye shall rise agayne and receiue their bodies In theÌ„ shal they see Christ come in his glory to iudge the quicke and the dead At whose commyng all men shall appeare and geue a reckoning of their doyngs he shall seperate y e good from the bad he shall say to theÌ„ which are hys elect come ye blessed of my father inherite the kingdome prepared for you froÌ„ the beginning but to the other that haue always resisted his will he shall say depart from me ye cursed into euerlastyng fire which is prepared for the deuil and his aungels Thus haue I briefly declared my fayth which were no fayth at all if I were in doubt of it This fayth therefore I desire God to encrease in mee Prayse God for his gyftes ⧠And thus haue you the Martyrdome with the confession of this blessed man and witnes of the Lords truth who for that gaue his lyfe as is before declared ¶ Richard Hooke LIkewise Richard Hooke about the same season for the same matter gaue his like at Chichester ¶ The examinations aunswers and condemnation of William Coker William Hopper Henry Laurence Rich. Colliar Rich. Wright William Stere before the Byshop of Douer and Harpsfield Archdeacon of Caunterbury MEntion was made a little before in the story of M. Bland and Nich. Sheterden of certaine other Kentish men who beyng the same tyme with them called forth and examined by Thornton Bish. of Douer N. Harpesfield Rich. Faucet and Rob. Collins yet notwithstandyng because the condemnation and execution of theÌ„ was differred a little longer till the latter end of the moneth of Aug. commyng therfore now to the tyme of their suffryng we will briefly touch some part of their examinations and aunswers as we find them in the Registers The names of these were Wil. Coker Wil. Hopper Henry Laurence Rich. Colliar Rich. Wright W. Stere. What the articles obiected to M. Bland and them were ye heard before To the which Articles they answered for themselues seuerally in effect as followeth FIrst Wil. Coker sayd he would aunswer no otherwise then he had already answered beyng offered to haue longer respite of 6. dayes after he refused to take it and so vpon the same senteÌ„ce of condemnation was read against hym the 11. of Iuly WIl Hopper first seemed to graunt to the fayth determination of the Catholike church after callyng hymselfe better to mynd constantly stickyng to the truth he was condemned the next weeke after the 16. of Iuly HEnry Laurence examined the sayd 16. of Iuly partly differred to the 2. of August aunswered to the Articles obiected against hym first denying auricular confession and that he had not nor would receiue the Sacrament because sayth he the order of the holy Scriptures is changed in the order of the Sacrament Moreouer the sayd Laurence was charged for not puttyng of his cap when the Suffragan made mention of the sacrament did reuerence to the same the sayd Laurence answering in these words what said he ye shal not need to put of your cap for it is not so holy that you need to put of your cap thereunto Further beyng apposed concernyng the