beene seene in any tyme that men that haue beene admitted to any ecclesiasticall administration shoulde marry We reade of married Priestes that is to say of married men chosen to bee Priestes and Ministers in the Churche And in Epiphanius we reade that some suche for necessitie were wincked at But that menne being Priestes all ready shoulde marrye was neuer yet seene in Christes Churche from the beginning of the Apostles tyme. I haue wrytten in it and studied for it and the verye same places that are therein alleadged to maintaine the marriage of Priestes being diligently read shall plainely confound them that maintaine to marrye youre Priestes or at the farthest wythin two lines after Thus haue I shewed my opinion in order proceedynge from the inferiours and in order proceedinge from the higher powers And thus I haue as I trust plainly declared my selfe without anye coueringe or counterfaitinge And I beseeche youre moste excellent Maiestie to esteeme and take me as I am and not to be sclaundered in mee for I haue tolde you the plaine truthe as it is and I haue opened my conscience vnto you I haue not played the Poste with you to carie truthe in my letters and lyes in my mouthe for I woulde not for all the worlde make a lye in this place but I haue disclosed the plaine truth as it lyeth in my minde And thus I commit your most excellent Maiestie and all your moste honourable Councellours with the rest of the deuout audience here present vnto God To whom be al honour lande and glory world without ende Thus hauing comprised the summe and chief purpose of his Sermon with other suche matter aboue Storyed wherein may appeare the double faced doings of this bishop in matters of Religion nowe for the more fortification of that which hath bene sayde if any shall deny this foresayd Sermone or any parte thereof to be true to confirme therefore the same wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table collected as well oute of the testimonies and depositions of his owne frendes and seruauntes and other whyche were sworne truely to declare their knowledge in thys behalfe as also out of his owne wrytings and woorkes agreeing with the same In all which foresayd allegations it may remaine notorious and famous to all men howe in what poyntes and how farre the sayd Bishop of Winchester agreed with the reformation of religion receiued not onely in King Henries but also in King Edwardes dayes And because it will be long and a double labor to repeate all the woordes and testimoniall sayings of euerye witnes particularly the same being expressed sufficientlye in oure firste impression before it shall therefore suffice by quotations briefly to assigne the place to the reader where he may finde all those poyntes of reformation wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued and first in withstanding the Popes supremacie as is heere vnder noted ¶ The Popes supremacie impugned by Byshop Gardiner FIrst as touching the confession iudgement of Steuen Gardiner againste the supremacie of the B. of Rome reade in hys booke De vera obedientia fol. 6. Item concerning the disputations and desensions of Bishop Gardiner at Louane against the Popes supremacie reade in our first impression pag. 802. also in this present Volume Item howe the sayde Byshop Gardiner in his Sermones and preachinges as where hee expoundeth the place Tu es Petrus nothing at all to make for the authoritie of the Romish Byshop maruelling howe the Pope coulde vsurpe so much to take vppe that place to builde vppon when Christe had taken it vp before to builde his Churche reade in the olde booke pag. 845. col 1. pag. 647. col 1. pag. 846. col 1. and the depositions of Doct. Redman pag. 853. col 1. Item howe the confession of Peter was the confession of all the Apostles like as the blessing geuē to Peter pertained as wel to all the Apostles as to Peter read ibidem pag 847. col 1. Item that the place Pasce oues meas was not special to Peter alone but generall to all the Apostles Also that the Greeke Churche did neuer receaue the sayde Bishop of Rome for their vniuersall heade reade in the same booke pag. 847. col 1. pag. 836. col 2. Item that the authoritie of the Bishop of Rome was not receiued of the most part of Christen Princes read the depositions of sir Thomas Smith pag. 827. col 2. Item howe the sayde Bishop Gardiner woulde not graunt that the sayde authoritie was receiued generally Ibidem pag. 827. col 2. Item that the Churche was builded vppon Christes faithe and not vpon Peter reade the depositions of Robert Willanton pag. 836. col 2. And thoughe Peter was called Princeps Apostolorum that was no thing els but like as it is in an inquest where the foreman or headman is not so called because he is best or chiefest of that companie but because he speaketh first Read in the depositions of M. Basset pag. 850. col 2. pag. 836. col 2. Item when the keyes were giuen they were giuen generally to all the Apostles Reade the depositions of Robert Wilianton pag. 836. col 2. Item how the sayd Bishop taketh away all suche Scriptures which are thought to serue for the Popes supremacie as Super hanc Petram Pasce oues meas Princeps Apostolorum c. prouing that they serue nothing for his authoritie reade likewise in the same booke in the depositions of M. Basset his owne seruant pag. 850. col 2. Item howe the sayde Bishop in his booke De vera obedientia did not onely wryte againste the Popes supremacie but also did defende the same at Louane pag. 802. And moreouer in hys Sermons did alledge and preach the same Pag. 774. col 2 and that also Uehemently page 850. col 2. Lin. 50. Pithely pag. 846. col 1. Lin 31. Earnestly pag. 143. col 1. Lin. 75. Uery earnestly pag. 843. col 1. Lin. 44. Uery forwardly pag. 827. col 2. Lin. 82. And not only did so vehemently pythely earnestly and forwardly preach him selfe agaynst the Popes supremacie but also did cause M. White then Scholemaster after Byshop of Wint. to make certayne verses extolling the kinges supremacie agaynst the vsurped power of the Pope encouraging also his scholers to do the like Read the depositions of Iohn White Scholemaister of Winchester pag. 845. col 2. Item how he for the space of .14 yeares together preached agaynst the Popes supremacie in diuers Sermons and especially in one Sermon before king Henry read the depositions of Iohn Potinger pag. 844. col 1. Lin. 1. ¶ Places noted wherein B. Gardiner impugned Ceremonies Monkery Images Chauntryes c. ITem for ceremonies and Images which were abused to be taken away by publicke authoritie he did well allow it as a child to haue his booke taken from him when he abused it or deliteth
neither the women in the holy Scriptures yet they are comprehended and vnderstood in the same Also the Scripture euidently telleth vs that the Apostles baptised whole families or households But the children bee comprehended in a familie or householde as the chiefest and dearest part thereof Therefore we may conclude that the Apostles dyd baptise Infantes or children and not onely men of lawfull age And that the house or houshold is taken for man woman and chyld it is manifest in the 17. of Genesis and also in that Ioseph doth call Iacob with all hys house to come out of the land of Chanaan into Egypt Finally I can declare out of auncient writers that the Baptisme of Infantes hath continued from the Apostles tyme vnto oures neyther that it was instituted by anye Councels neyther of the Pope or of other men but commended from the Scripture by the Apostles themselues Origene vpon the declaration of S. Paules Epistles to the Romaines expoundyng the vj. chapter sayeth That the Church of Christ receyued the Baptisme of Infants from the very Apostles S. Hierome maketh mention of the Baptisme of Infantes in the third booke agaynst the Pelagians and in hys Epistle vnto Leta Saint Augustine reciteth for this purpose a place out of Iohn Bishop of CoÌ„stantinople in hys first booke agaynst Iulian chap. 2. and he agayne writyng to S. Hierome Epist. 28. sayth That Saint Cyprian not makyng any newe decree but firmely obseruyng the fayth of the Church iudged with hys fellowe Bishops that as soone as one was borne he might bee lawfully baptised The place of CypriaÌ„ is to be seene in his Epistle to Fidus. Also S. Augustine writyng agaynst the Donatists in the 4. booke chap. 23. and 24. sayth That the Baptisme of Infantes was not deriued from the authoritie of man neyther of Councels but from the tradition or doctrine of the Apostles Cyrill vpon Leuiticus chap. 8. approoueth the Baptisme of children and condemneth the iteration of Baptisme These authorities of men I do alledge not to tie the Baptisme of children vnto the testimonies of men but to shew how mens testimonies do agree with Gods word and that the veritie of antiquity is on our side that the Anabaptists haue nothyng but lyes for them new imaginations which fayne the Baptisme of children to be the Popes commandement After this will I aunswer to the summe of your argumentes for the contrary The first which includeth all the rest is It is written Goe ye into all the worlde and preach the gladde tidynges to all creatures He that beleeueth and is baptised shall bee saued but hee that beleeueth not shall bee damned c. To this I aunswer that nothyng is added to Gods word by the baptisme of children as you pretend but that is done which the same word doth require for that children are accounted of Christ in the gospell among the nuÌ„ber of such as beleeue as it appeareth by these words He that offendeth one of these little babes which beleeue in mee it were better for hym to haue a myllstone tyed about hys necke to be cast into the bottome of the sea Where plainly Christ calleth such as be not able to confesse their fayth beleuers because of his meere grace he reputeth them for beleeuers And this is no wonder so to be taken sithen God imputeth fayth for righteousnes vnto meÌ„ that be of a riper age for both in men and children righteousnes acceptation or sanctification is of meere grace and by imputation that the glory of Gods grace might be praysed And that the children of faythfull parents are sanctified and among such as doe beleeue is apparant in the 1. Cor. 7. And where as you doe gather by the order of the wordes in the sayd commaundement of Christ that childreÌ„ ought to be taught before they be baptised and to this ende you alledge many places out of the Actes proouyng that such as confessed their fayth first were baptised after I aunswer that if the order of wordes might weigh anye thyng â—o this cause we haue the Scripture that maketh as well for vs. For in S. Marke we read that Iohn dyd baptise in the desert preachyng Baptisme of repentaunce In the which place we see baptising go before preaching to follow And also I wyll declare this place of Mathew exactly considered to make for the vse of baptisme in children for S. Mathew hath it written in this wyse All power is geuen me sayth the Lord in heauen and in earth therefore going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Disciple ye as I may expres the signification of the word that is make or gather to me Disciples of all nations And followyng he declareth the way how they should gather to hym Disciples out of all nations baptising them and teachyng by baptising and teachyng ye shall procure a Church to me And both these aptly and briefly seuerally he setteth foorth saying Baptising them in the name of the Father and of the Sonne and the holy Ghost teachyng them to obserue all thyngs whatsoeuer I haue commaunded you Now then Baptisme goeth before doctrine But hereby I do not gather that the Gentiles which neuer heard any thyng before of God and of the sonne of God and of the holy Ghost ought to be baptised neyther they would permit themselues to bee baptised before they knew to what end But this I haue declared to shew you vpon how feeble foundation the Anabaptistes bee grounded And playnly it is not true which they imagine of this text that the Lord dyd onely commaund such to bee baptised whome the Apostles had first of all taught Neyther here verily is signified who onely be to be baptised but he speaketh of such as bee not of perfect age and of the first foundations of fayth and of the Church to bee planted among the Gentiles which were as yet rude and ignorant of religion Such as be of age may heare beleue and confesse that is preached and taught but so cannot infants therfore we may iustly collect that he speaketh here nothing of infants or children But for al this they be not to be excluded from Baptisme It is a generall rule He that doth not labour must not eate But who is so barbarous that might thinke hereby that children should be famished The Lord sent hys Apostles at the beginnyng of the settyng vp his true religion vnto al nations vnto such as were both ignorant of God and were out of the couenant of God and truly such persons it behooued not first to bee baptised and afterward taught but first to be taught and after baptised If at this day we should go to the Turkes to conuert them to the faith of Christ verily first we ought to teach them and afterward baptise such as would yeeld to be the seruants of Christ. Likewyse the Lorde hymselfe in tymes past dyd when first he renewed the couenaÌ„t with Abraham and ordeyned
corporall not carnall not naturall not sensible not perceptible but onely spirituall pag. 181. l. 18. c. l. 25. p. 223. l. 21. Confutation We receyue Christ in the Sacrament of his fleshe and bloud if we receiue hym worthily p. 190. l. 7. p. 197. lin 27. Confutation When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym p. 256. l. 18. Confutation He that eateth verily the flesh of Christ is by nature in Christ and Christ is naturally in hym pag. 18. li 51. Confutation An euill man in the sacrament receiueth in deed Christes very body p. 18. l. 24.25 Euill men eat verily the flesh of Christ p. 2561. l. 24.25 c. Confutation Christ geueth vs to be eaten the same flesh that he took of the virgin Mary p. 274. l. 25. We receyue not in the Sacrament Christes flesh that was crucified p. 276. l. 1. Confutation S. Augustines rule in his booke De doctrina Christiana pertaineth not to Christes supper p. 132. l. 40. S. Augustine meaneth of the Sacrament ibidem and p. 10. l. 44. Confutation Reason in place of seruice as beyng inferior to fayth wyll agree with the fayth of Transubstantiation well enough p. 300. l. 12. Confutation And as reason receyued into faithes seruice doth not striue with transubstantiation but agreeth well with it so mans senses be no such direct aduersaries to transubstantiation as a matter wherof they cannot skill for the senses cannot skill of substances p. 307. l. 11. c. Thine eyes say there is but bread and wyne thy taste sayeth the same thy feelyng and smellyng agreefully with them Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses procedeth in reasonyng sensually In the deuils sophistry fo 6. The Churche hath not forborne to preach the truth to the confusion of mans senses and vnderstandyng fol. 15. It is called bread because of the outward visible matter p. 327. lyne When it is called bread it is ment Christ the spirituall bread p. 320. l. 41. And the Catholike fayth teacheth that the fraction is in the outward signe and not in the body of Christ p. 165. lyne 1. and pag. 392. lyne 47. and in the Deuils Sophistry fol. 17. That which is broken is the bodye of Christ p. 392. lyne 49. The inward nature of the bread is the substance p. 323 lyne 14. Substance signifieth in Theodoret he sayth the outward nature p. 404. l. 40. The substances of bread and wyne be visible cretures p. 322. l. 30. and 323. l. 32. Accidents be the visible natures and visible elements p. 1406. l. 16. and 25. c. Christ is our satisfaction wholy and fully hath payd our whole debt to God the Father for the appeasyng of hys wrath agaynst vs p. 92. l. 6.7 The act of the priest done accordyng to Gods cōmandement must needs be propitiatory and ought to be trusted on to haue a propitiatory effect p. 437. l. 13. The sacrifice of our Sauiour Christ was neuer reiterate p. 416. l. 8. Priests do sacrifice Christ p. 431. l. 16. And the catholike doctrine teacheth the daily sacrifice to be the same in essence that was offered on the Crosse p. 439. l. 11. The Nestorians graunted both the Godhead manhood always to be in Christ continually p. 348. l. 11.12 The Nestorians denied Christ conceyued GOD or borne God but that he was afterward God as a mā that is not borne a bishop is after made a bishop So the Nestorians sayd that the Godhead was an accession after by merite and that he was conceyued only man p. 347. l. 47 50.51 and p. 148. l. 47. Christ vseth vs familiarly as he dyd hys Apostles p. 93. l. 21. Christ is not to be sayd conuersant in earth pag. 114. lin 11. c. ¶ Certaine things that Winchester granted vnto CHrist declared eatyng of hymselfe to signify beleeuing p. 29. l. antepenultima Confutation Christ must be spiritually in man before he receiue the Sacrament or els he cannot receyue the sacrament worthily p. 54. l. 44. p. 160. l. vltima p. 196. l. 3. p. 105. l 32. How Christ is present p. 69. l. 29. c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15. By faith we know only the beyng present of Christes most precious body not the maner thereof p. 70. l. 15. When we speake of Christes body we must vnderstād a true body which hath both forme and quantitie p. 81. l. 5. lin 35. Although Christs body haue all those truths of forme quantitie yet it is not present after the maner of quantitie ibidem l. 8.9 The demonstratiue this may bee referred to the inuisible substance p. 120. l. 42 All the old prayers and ceremonies sound as though the people did communicate with the priest p. 165. l. 46. The maner of Christs beyng in the Sacrament is not corporall nor carnall not natural not sensible not perceptible but only spirituall p. 181. l. 19. c. l. 25. p. 223. l. 21. When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym p. 256. l. 18. We eat not Christ as he sitteth in heauen raignyng p. 276. l. 18. The worde Transubstantiation was first spoken of in a generall Councell where the B. of Rome was present p. 284. l. 11. In the sacrifice of the church Christs death is not iterated but a memory daily renued of the death so as Christes offeryng on the crosse once done and consummate is now only remembred p. 440. l. 40. c. To these notes places of D. Ridley let vs also adioyne other 12. places or Articles of the lyke affinitie taken out of his booke called the examination of the proud hunter noted in the later end of D. Turners secōd course By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell then he dyd in the other both from hymselfe and also from other hys fellow brethren of hys owne Catholike mother church of Rome The Articles in summe are these ¶ Twelue new found Articles of Steuen Gardiners Creede taught in hys booke called the examination of the hunter 1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned and are now allowed in England are the pale of the church of England fol. 7. 2. The Popes ceremonies and traditions are good and politike lawes wherby God hath enclosed the kings subiects vnder hys maiestie alone ibidem 3. As king Richard an euill man made a good politicke law for the body common welth of England so can the Pope an euill man make good lawes and wholesome doctrine for mans soule and Christes church fol. 23. 4. Whatsoeuer is good spoken and vsed by mā is much more of God then Christes
was neuer so takē in many hūdred yeares after Christ as by Nicene Ephesine the first and the seconde Calcedone Constantinopolitane Carthaginens Aquiliense Couen Why will ye not admit the Churche of Rome to be the Catholicke Church Phil. Because it followeth not the primitiue Catholicke church neither agreeth with the same no more then an apple is like a nut Couent Wherin doth it dissent Phil. It were to long to recite all but two thinges I will name the supremacy and transubstantiation Curtop As for transubstantiation albeit it was set forth decreed for an article of fayth not much aboue 300. yeares yet it was alwayes beleued in the church Bon. Yea that it was Uery well sayd of you M. Curtop Phil. Ye haue sayde right that Transubstantiation is but a late plantation of the byshop of Rome you are not able to shew any auncient writer that the primitiue church did beleue any such thing and with this Curtop shrank away And immediately after the Ambassadour of Spayne came in to whom my Lord of London went leauing the other with me To whome I sayde my Lordes if you can shew me that this church of Rome wherof you are members is the true Catholicke Church I shall be content to be one thereof and as conformable to the same as you can require me in all things for I know there is no saluation but within the Church Couen Can you disproue that the Church of Rome is not the Catholicke Church Phil. Yea that I am able but I desire rather to heare of you for the proofe thereof And seing I cannot haue my request at your hāds neither be satisfied with any probable authority I will shewe you good proofe why it is not For if the primatiue Church were Catholicke as it was in deed and ought to be the form and scholemaysters of the Church to the worldes end then is not the church of Rome now the Catholicke church which dissenteth so farre from the same both in doctrine and vse of the sacramentes Couent How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church Phil. Compare the one with the other and it will soone appeare as ye may see both in Eusebius and other Ecclesiasticall and auncient writers Couent What haue you to say more why it is not the catholicke Church Phil. Because it is not by youre interpretation of Catholicke vniuersall neyther neuer was albeit you falsely perswade the people that it is so For the world being deuided in three partes Asia Africa and Europa ii partes therof Asia and Africa professing Christ as wel as we did neuer consent to the Church of Rome which is of Europa whiche is a sufficient testimony that your faith was neuer vniuersall Couent How proue you that Phil. At the Historiographers whiche write of the proceedinges of the Church doe testifie the same Besides that this present time doth declare that to be true which I say For at this present the Church of Asia and Africa doe not consent to the churche of Rome Yea and besides all thys most parte of Europa doth not agree neither allowe the Churche of Rome as Germanye the kingdome of Denmarke the kingdome of Poole a great part of Fraunce England and Zeland which is a manifest probation that your Church is not vniuersall And after this the Bishop of London called away the other Bishops and lefte with me diuers Gentlemen with certayne of his Chaplaynes as Doctor Sauerson an Englishman which had proceeded Doctor in Bonony who after began with me in this maner Doctour Sauer Mayster Philpot I remember you beyond sea since the time you reasoned with a Fryer a notable learned man commyng from Uenice to Padua in a barge Phil. I cannot forget that for the Fryer threatned me to accuse me of heresie as soone as he came to Padua for that I talked with him so boldly of the truth He was no suche learned manne as you name hym to be but onely in hys schole poyntes a good Purgatory Fryer Doct. Sauer Well he was a learned man for al that And I am sory to heare that you this day hauing cōmoned wyth so many notable learned men are no more conformable to them then you be Phil. I will be conformable to all them that be conformable to Christ in his word And I praye you good mayster Doctour be not so conformable to please men more then GOD contrary to your learning for worldly estimations sake Doct. Sauer No that I am not Upon what occasion shuld you thinke thus of me Phil. Upon no euill that I doe knowe of you Mayster Doctour but I speake as one wishing that you shoulde not be led away from the truth for promotions sake as many Doctours be now a dayes Doct. Sauer I haue heard your argumentes hetherto and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie for sainct Cyprian whiche is an old ancient writer doth allowe the byshop of Rome to be the supreme head of the Church Phil. That I am sure of he doth not For he writing vnto Cornelius then Byshoppe of Rome calleth hym but his companion and fellow Byshop neither attributed to hym the name either of Pope or els of any vsurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignitie Doct. Sauer You cannot be able to shewe that S. Cyprian calleth Cornelius his fellow Byshop Phil. I will wager with you that I amble to make that I can shew it you in Cyprian as I haue sayd Doctor Sauer I will lay none other wager with you but booke for booke that it is not so Phil. I agree thereto and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof And with that one of them went to my Lordes study and brought forth Cyprian by and by he turned to the fyrst booke of his Epistles the 3. Epistle and there would haue seemed to haue gathered a strong Argument for the supremacie of the Byshop of Rome because he sayth It goeth not well with the Churche when the hygh Prieste is not obeyed which supplyeth the stead of Christ after Gods word and the cōsent of hys fellow Byshops and the agreement of the people Doct. Sauer How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy Phil. It maketh not so playne mayster Doctour on your side as you gather as by and by I wil geue you to vnderstand But first I challenge the wager which wee made that your booke is mine For here you may see that hee calleth Cornelius his fellow byshop as he doth also in other places And now for the vnderstanding of that place you do misconstrue it to make the high Priest onely for the Bish. of Rome
long hath your church stand I pray you Phil. Euen from the beginning from Christ and from his Apostles and from their immediate successors Chaun He will prooue his church to be before Christ. Phil. If I did so I goe not amisse for there was a church before the comming of Christe which maketh one catholicke church Chaun It is so in deede Phil. I will desire no better rule then the same whiche is oftentimes brought in of your side to proue both my faith and the catholicke church that is antiquitie vniuersality and vnitie Lond. Do you not see what a bragging foolish felow this is He would seeme to be very well seene in the Doctors and he is but a foole By what Doctour arte thou able to proue thy Church Name him and thou shalt haue him Phil. My Lorde lette me haue all your auncient wryters with pen and inke and paper and I will prooue both my faith and my Church out of euery one of them Lond. No that thou shalt not haue You shall see howe he lieth S. Cyprian sayeth there must be one high Priest to the which the residue must obey and they will allowe no heade neither Uicar generall Phil. S. Cyprian saith not that there shoulde be a Uicare general ouer al. For in his booke De simplicitate Praelatorū I am sure he saith the contrary Vnus episcopatus est cuius pars in solidum a singulis tenetur i. There is but one bishopricke which is wholy possessed of euery Bishop in part London Fet hether the booke thou shalt see the manifest place against thee D. Chadsey brought the booke and turned to the place in an Epistle wryttē vnto Cornelius then bish of Rome and recited these words in summe that it went not wel with the Church where the high Priest was not obeied so would haue concluded for the confirmation of the Bishops saying Phil. M. Doctour you misconstrue the place of S. Cyprian for he meaneth not thereby the high Priest the bishop of Rome but euery Patriarke in his precincte of whome there were 4. appoynted in his time And in wryting vnto Cornelius he meaneth by the high priest himselfe which was then chief Bishop of Africa whose authority the heretickes began to despise Wherof he complaineth to Cornelius sayth the church can not be well ordered where the chief minister by order after the iudgement of the scriptures after the agreement of the people and the consent of his fellow Bishops is not obeied Lond. Hath not the Bishop of Rome alwaies bene supreme head of the Church and Christes Uicare in earth euen from Peter Phil. No that he was not For by the word of God he hath no more authoritie then the Bishop of London hath London Was not Peter head of the Churche And hathe not the Bishop of Rome which is his successour the same authoritie Phil. I graunt that the B. of Rome as he is the successor of Peter hath the same authority as Peter had but Peter had no more authority then euery one of the apostles had Chauncel Yes that S. Peter had for Christ said specially vnto him Tibi dabo claues regni coelorum I wil geue thee the keies of the kingdom of heauen The which he spake to none other of his Disciples singularly but to him Phil. S. Augustine answereth otherwise to the obiection and sayeth That if in Peter there had not bene the figure of the Church the Lord hadde not saide to him to thee will I geue the keyes of the kingdome of heauen The which if Peter receiued not the Churche hath them not If the Churche hath them then Peter hath them not Lond. What if I can prooue and shew you out of the Ciuill lawe that all Christendome ought to folowe the holy Catholicke Churche of Rome as there is a speciall title thereof De Catholica fide sancta Romana Ecclesia Phil. That is nothing material seeing the things of God be not subiect to mans lawes and Diuine matters must be ordered by the word of God and not of man A Doctour What will you say if I can prooue that Christ builded his Church vppon Peter and that out of S. Cyprian Wil you then beleue that the B. of Rome ought to be supreme head of the Church Phil. I know what S. Cyprian wryteth in that behalfe but he meaneth nothing as you take it A Doctour S. Cyprian hath these woordes Quòd super Petrum fundata fuit Ecclesia tanquam super originem vnitatis That vpon Peter was builded the Church as vppon the first beginning of vnitie Phil. He declareth that in an example that vnitie must be in the church he grounded on Peter his church alone and not vpō men The which he doth more manifestly declare in the booke De simplicitate Praelatorum saying In persona vnius Christus dedit omnibus claues vt omnium vnitatem denotaret In the person of one man God gaue the keyes to al that he in signification thereby might declare the vnitie of all men A Doctour What will you vnderstande S. Cyprian so That were good in deede Phil I thinke you can not vnderstand s. Cyprian better then he doth declare him selfe Lond. I will desire you M. Chauncellour to take some paines with M. Doctor Chadsey aboute his examination for I must go to the Parlament house And I wil desire you to dine with me Phil. Then the D. tooke againe his former authoritie in hand for want of another and would haue made a farther circumstance digressing from his purpose To whome I said he knew not whereabout he went and therewith he laughed And I saide his diuinitie was nothing but scoffing M D. Yea then I haue done with you and so went away Phil. You are too yong in diuinitie to teach me in the matters of my faith Though you be learned in other things more then I yet in Diuinitie I haue ben longer practised then you for any thing I can heare of you therfore be not too hastie to iudge that you doe not perfectly know Chauncel Peter and his successours from the beginning haue bene allowed for the supreme head of the Church and that by the Scriptures for that Christ sayde vnto hym in S. Iohn thrise Feede my sheepe pasce oues meas Phil. That is none otherwise to be taken then Ite praedicate go ye preach which was spoken to all the Apostles as well as vnto Peter And that Christ sayd thrise Pasce oues meas Feede my sheepe it signifieth nothing else but the earnest studie that the ministers of God oughte to haue in preaching the woord God graunt that you of the Cleargie would way your duetie in this behalfe more then you doe Is this a iust interpretation of the Scripture to take pasce oues meas for to be lord of the whole world In this meane while came in a Batcheler of Diuinitie which is a reader
I feele in my trouble and my cōscience is quiet and I haue the peace of mind which cannot be the fruites of heresy Worc. We will bid you farewell for this time Phil. AFter diner they called for me agayne and demaūded of me whether I meant as I spake before diner and not to go from it To whom I aunswered that I would not go from that I had sayd Worc. You sayd at my departing from you before dinner that if we did burne you we should burne a catholick mā Will you be a Catholicke man and stand to the catholicke Church Phil. I will stand to the true catholicke church Worc. Will you stand to the catholicke church of Rome Phil. If you can proue the same to be the catholicke church I will be one therof Worc. Did not Christ saye vnto Peter and to all hys successors of Rome Pasce oues meas pasce agnos meos Feed my sheepe feed my Lambes which doth signify that he gaue him a more authority then the rest Phil. That saying perteyneth nothing to the authority of Peter aboue others but declareth what Christ requireth of his beloued Apostles that they should with all diligence preache to the flocke of Christ the waye of saluation and that doeth the iteration of feeding spoken to Peter onelye signify But the Bishoppe of Rome litle regardeth thys spirituall feeding and therfore he hath imagined an easier way to make himselfe Lord of the whole world yea and of Gods word too and doth not feede Christes flock as Peter did Worc. How can you tell that Phil. Yes I haue bene there and I coulde not learne of all his countrymen what euer he preacheth Worc. Though hee preacheth not one waye he preacheth an other by procuring good order for the Churche to bee kept in Phil. I am sure that it will be his damnation before God that he leaueth that he is commaunded of Christ setteth forth his owne decrees to deface the Gospell Worc. It is the euill liuing that you haue seene at Rome that causeth you to haue this ill iudgemēt of the church of Rome I cannot tarry nowe with you to reason further of the matter How say you to the reall presence of the sacrament will you stand to that Phil. I do acknowledge as I haue sayd a reall presēce of the sacrament in the due administration therof to the worthy receiuers by the spirit of God Worc. You adde now a great many moe wordes then you did before and yet you say more of the Sacrament then a great many will do Thus they departed and after them came in to me D. Chadsey and D. Wright Archdeacon of Oxforde with a great many moe Chadsey Mayster Philpot here is mayster Archdeacon of Oxford come to you to geue you good counsell I pray you heare him Phil. I will refuse to heare none that will counsell me any good and if any can bring any matter better then I haue I will sticke therunto Wright I would wysh you Mayster Philpot to agree with the Catholique Churche and not to stande in your owne conceite you see a great many of learned mē against you Phil. I am Mayster Doctor of the vnfayned Catholicke Church and will liue and dye therin and if you can proue your church to be the true Catholicke church I wil be one of the same Wright I came not to dispute with you but to exhorte you Here be better learned then I that can enforme you better then I. Chad. What proofe woulde you haue I will prooue vnto you our church to haue his being and foūdatiō by the scriptures by the Apostles and by the primitiue church confirmed with the bloud of martyrs and the testimony of al Confessours Phil. Geue me your hand M. Doctor proue that haue with you Chadsey If I hadde my Bookes here I coulde soone prooue it I will goe fet some and with that he wente and fet his booke of Annotations saying I can not bring my Bookes well therefore I haue brought my booke of Annotations and turned there to a Common place of the Sacrament asking me whether the Catholicke Churche did not allow the presence of Christes body in the Sacrament or no I heare say you doe confesse a reall presence but I wil be hanged if you wil abide by it You will denie it by and by Phil. That I haue sayd I cannot deny neither intend not whatsoeuer ye say Chad. If there be a reall presence in the Sacrament then euill men receiue Christ which thing you wil not graunt I am sure Phil. I denye the Argument For I doe not graunte in the Sacrament by transubstantiatiō any reall presence as you falsly imagine but in the due administration to the worthy receiuers Chad. I will prooue that the euill and wicked men eate the body of Christ as well as the good men by Saynt Austine here Phil. And in the beginning of his Texte Sayncte Augustine seemeth to approoue his assertion but I bade hym reade out to the end and there saynt Austine declareth that it was quodam modo after a certayne maner the euill men receiued the body of Christ which is sacramentally onely in the vtter signes and not really or in deede as the good doth And thus all the Doctours that you seeme to bring in for your purpose be quite against you if you did rightly weigh them Chad. By God you are a subtle felow See how he would writhe S. Austines wordes Phil. See who of vs wrieth S. Augustine more you or I which take his meaning by his owne expresse words And seing you charge me of subtletye what subtletye is this of you to say that you will proue your matter of the churche euen from the beginning promising to shew your Bookes therin and when it commeth to the shewing you are able to shew none and for want of proofe slip into a bymatter yet faynt in the proofe thereof Afore God you are bare arst in all your religion Chad. You shal be cōstrained to come to vs at length whether you will or no. Phil. Holde that argument fast for it is the best you haue for you haue nothing but violence ¶ The thirtenth examination of Mayster Philpot before the Archbishop of Yorke and diuers other Bishops THe Thursday after I was called in the morning before the Archbishop of Yorke the Byshop of Chichester the Bishop of Bath and the Bishop of London The Byshop of Chichester being first come beganne to talke with me Chich. I am come of good will to talke with you to instruct you what I can to come to the Catholicke church to will you mistrust your owne iudgement to learn first to haue humility by the same to learne of others that be better learned then you as they did learne of such as were their betters before them Phil. We must all be taughte of God and I will with all humilitye learne of
of Yorke was turning his booke for moe places to helpe forth his cause Yorke I haue found at length a very notable place which I haue looked for all this while of S. Austine De simplicitate credendi Chich. It is but folly my Lorde that your Grace doe read him any moe places for he esteemeth them not Phil. I esteeme them in as muche as they bee of force as your Lordship doth heare me deny no doctors you bring but onely require the true application of them according to the writers meaning as by his owne wordes may be proued Yorke I will reade him the place and so make an end After he had read the sentence he sayde that by foure speciall poynts here S. Austine proueth the catholick church The first is by the consent of all nations the secōd by the Apostolick Sea the third by vniuersalitie the fourth by this word Catholicke Chich. That is a notable place in deede and it please your Grace Phil. I pray you my Lord of what church doth S. Austine write the same of Rome or not Yorke Yea he writeth it of the Church of Rome Phil. I will lay with your Lordshippe as much as I can make it is not so and let the booke be sene Bath What art thou able to lay that hast nothing Yorke Doth he not make mention here of the Apostolicke sea whereby he meaneth Rome Phil. That is very straitly interpreted my lord as though the Apostolicke Sea had bene no where els but at Rome But let it be Rome and yet shall you neuer verify the same vnlesse all the other conditions do go therewith as S. Augustine doth proceed withal wherof none except the Apostolicke sea can now bee verified of the Churche of Rome For the fayth which that Sea now maynteineth hath not the consent of al nations neither hath had Besides that it cannot haue the name of Catholick because it differeth frō the Catholicke Churches which the Apostles planted almost in all thinges Yorke Nay he goeth about here to proue the Catholicke Church by vniuersality how can you shew your church to be vniuersall fifty or an hundreth yeares ago Phil. That is not materiall neither any thing agaynst S. Augustine For my church wherof I am were to be coūted vniuersal though it were but in x. persōs because it agreeth with the same that the Apostles vniuersally did plant Yorke I perceiue you are an obstinate man in your opinion will not be taught wherefore it is but lost labour to talke with you any lenger you are a member to be cut of Chichester I haue heard of you before how you troubled the good Bishop of Winchester and now I see in you that I haue heard Phil. I trust you see no euill in me by this I desire of you a sure ground to build my fayth on if you shew ne none I pray you speake not ill of him that meaneth well Chichester Thou art as impudent a felow as I haue cōmuned withall Phil. That is spoken vncharitably my Lord to blaspheme him whom you can not iustly reproue Chich. Why you are not God Blasphemy is counted a rebuke to Godward and not to man Phil. Yes it may be as well verified of an infamy layde to man speaking in Gods cause as you now do lay vnto me for speaking freely the truth afore GOD to maynteyne your vayne Religion You are voyd of all good ground I perceiue you are blind guides and leaders of the blinde therfore as I am bounde to tell you very hipocrites tyrannously persecuting the trueth which otherwise by iust order you are able to conuince by no meanes Your owne doctors and testimonies which you bring be euidently agaynst you and yet you will not see the truth Chichest Haue we this thanke for our good will comming to instruct thee Phil. My Lordes you must beare with me since I speake in Christes cause and because his glory is defaced and his people cruelly and wrongfully slayne by you because they will not consent to the dishonor of God and to hypocrisie with you If I told you not your fault it should be required at my hands in the day of iudgement Therfore know you ye hypocrites in deed that it is the spirit of God that telleth you your sinne not I. I passe not I thank God of al your cruelty God forgeue it you geue you grace to repent And so they departed ¶ An other talke the same day THe same day at night before supper the bishop sent for me into his chappell in the presence of the archdeacon Harpesfield Doctor Chadsey other his Chapleines and his seruauntes at what time he sayd Lond. Maister Philpot I haue by sundry meanes gone about to do you good and I maruell you do so litle consider it by my trueth I can not tell what to say to you Tell me directly whether you will be a conformable man or no wherupon you chiefly stand Phil. I haue tolde your Lordships oftentimes playne enough wheron I stand chiefly requiring a sure probation of the Church wherunto you call me Harps S. Austen writing agaynst the Donatistes declareth foure speciall notes to know the Church by the cōsent of many nations the fayth of the Sacramentes confirmed by antiquity succession of Bishops and vniuersality Lond. I pray you Mayster Archdeacon fette the booke hither it is a notable place let him see it And the booke was brought and the bishop read it demaunding how I could aunswere the same Phil. My Lorde I like S. Austens foure poyntes for the triall of the catholicke churche whereof I am for it can abide euery poynt therof together which yours can not do Harps Haue not we succession of Bishops in the Sea and church of Rome Wherfore then do you deny our Church to be the catholicke church Phil. D. Austine doth not put succession of Bishops onely to be sufficient but he addeth the vse of the Sacramentes according to antiquity and doctrine vniuersally taughte receiued of most nations from the beginning of the primatiue Church the whiche your Churche is farre from But my church can auouch all these better then yours therfore by S. Austins iudgement which you here bring mine is the catholicke church and not yours Harps Chad. It is but folly my Lord for you to reason with him for he is irrecuperable Phil. That is a good shift for you to runne vnto when you be confounded in your owne sayinges haue nothing else to say you are euidently deceiued and yet will not see it when it is layd to your face THus haue I at large set forth as many of the sayd Iohn Philpot his examinations priuy conferences as are yet come to light being faythfully written with his owne hand And although he was diuers other times after this examined both openly in the Consistory at Paules also secretly in the bishops house yet what was
which conteineth worthy matter agaynst the Romish authority Unto the which booke you made a Preface inueying largely agaynst the Bishop of Rome reprouing hys tyranny and falshood calling his power false and pretēced The booke is extant and you cannot deny it Then was the Bishoppe somewhat abashed and looking vpō such as were presēt spake very gētly saying Lo here is a goodly matter in deed My Lord of Winchester being a great learned man did write a booke agaynst the supremacy of the Popes holynes and I also did write a preface before the same booke tending to the same effect And thus did we because of the perilous world that then was For then was it made treason by the Lawes of this realme to mainteine the Popes authority and great daunger it was to be suspected a fauourer of the See of Rome and therefore feare compelled vs to beare with the time for otherwise there had bene no way but one You know when any vttered his conscience in mainteining the Popes authority he suffered death for it And then turning his tale vnto Tyms he sayd But since that time euen sithence the cōming in of the queenes maiesty when we might be bold to speake our conscience we haue acknowledged our faults and my Lord of Winchester himselfe shamed not to recant the same at Paules Crosse. And also thou thy selfe seest that I stande not in it but willingly haue submitted my selfe Do thou also as we haue done My Lord quoth Tyms that which you haue written agaynst the supremacy of the pope may be wel approued by the scriptures But that which you now do is against the word of God as I can well proue Then an other I suppose it was Doctor Cooke sayd Tyms I pray thee let me talke with thee a little for I thinke we two are learned alike Thou speakest much of the scripture and yet vnderstandest it not I will tell thee to whom thou mayest be compared Thou art like to one which intending to goe on hunting riseth vp earely in the morning taketh his houndes and forth he goeth vp to the hils and downe into the vallyes he passeth ouer the fieldes ouer hedge and ditch he searcheth the woods and thickets thus laboureth he all the whole day without finding any game At night home he cōmeth weery of his trauell not hauing caught any thing at all and thus fareth it by thee Thou labourest in reading of the Scriptures thou takest the letter but the meaning thou knowest not and thus thy reading is as vnprofitable vnto thee as hūting was vnto the man I spake of euen now Syr quoth Tyms you haue not well applyed your similitude for I prayse God I haue not read the scriptures vnprofitably but God I thanke hym hath reuealed vnto me so much as I doubt not is sufficient for my saluation Then said the Bishop You brag much of knowledge yet you know nothing you speake much of scripture you know not what scripture is I pray thee tel me How knowest thou that thing to be the worde of God whiche thou callest Scripture To this aunswered Rob. Drakes that he did know it to be the word of God for that it doth shew vnto thē theyr saluation in Christ and doth reuoke call backe all mē frō wicked life vnto a pure and vndefiled conuersation The bishop replied that the heathē writers haue taught precepts of good liuing as wel as the scripture yet theyr writings are not estemed to be Gods word To this answered Tyms saying the olde Testament beareth witnes of those things which are writtē in the new for quoth he there is nothing taught in the new Testament but it was foreshewed in the law and Prophets I will denye all quoth the Bishop I wyll denye all what sayest thou then Then Robert Drakes alledged a sentence in Latin out of the Prophet Esay in the 59. chap. of his prophecy Spiritus meus qui est in te c My spirit whiche is in thee and my words which I haue put in thy mouth shall not departe out of the mouth of thy seede nor out of the mouth of the seede of thy seede from hence forth euen for euer meaning therby to proue that he which had the spirit of God could thereby discerne and iudge truely which was Gods word but before he could explicate his minde he was interrupted by the bishop who spake vnto Doctor Pendleton saying Mayster Doctor I pray you say somewhat vnto these folkes that may do them some good Then D. Pendleton as hee leaned nere vnto the Bishop couered his face with both his handes to the end he might the more quietly deuise what to say but other talke was presently ministred so that for that time he sayd nothing And thus much William Alesbury witnesse hereof being present thereat so farre as he heard hath faythfully recorded and reported What more was spokē and there said for they made not yet an end a good while after because he departed then out of the house he doth not know nor dyd not heare Then the bishop after this and such like communicatiō thus passed betwene them proceding at length in forme of law caused both his articles and aunsweres to the same there and then to be openly read the summe of which hys confession recorded and left by his owne hand writing tēded to this effect as foloweth * The Articles for the which William Tyms of Hockley in Essex was condemned in the Consistory in Paules the xxviij day of March with his aunsweres and confession vpon the same FFrst I did truely confesse and beleeue that I was baptised in the true Catholicke Church of Christ for when I was baptised there was the Element and the word of God according to Christes institution And my Godfathers and Godmother did promise for me and that I shoulde forsake the Deuill and all his workes and that I shoulde keepe Gods commaundements and beleue al the articles of the Christian fayth the which I doe beleue at this day and with Gods help I trust to do while I liue for it was not the wickednes of the Minister that made the Sacrament of none effect c. Item I confessed two Sacramentes and but two in Christes true Churche that is the Sacrament of Baptisme and the Sacrament of the body and bloud of Christ and that Christ is present with his sacraments as it pleaseth him Item I confessed that Christe hath a visible Churche wherin the word of God is truely preached and the sacramentes truely ministred Item I confessed the See of Rome to be as the late bishop of Winchester hath written in his bookes De vera obediencia to the which I sayde vnto the Bishop of London that he had made a godly Preface also Iohn Bale hath plainly declared in his book called the Image of both churches euen so much as I beleue therof Item
commoÌ„ly of English women 〈◊〉 1. Tim. â— Ghosâ—â—ly 〈…〉 and 〈◊〉 of â—â—ristian 〈◊〉 1. Peter 4. Iohn 12. 1. Cor. 1. Luke 17. Example of Lots wyfe Nothing vseâ— in Q. Maâ—yâ—s 〈…〉 The first note prouing the Church of the Papistes not to be the true Church 2. Note Iohn 10. 3. Note Actes 7. 4. Note to know the Church 5. Note Iohn 5 6. Note to know the Church Ephes. 5. Compare the proceedinges doinges of the Popes Church with the true members of Christs Church and you shall see what they are The Church of the valiant Papistes compared to Nemrod and why The Popes Church standeth all in lying and murdering 3. Reg. 18. Luke 9. The Popes Church vnder payne of damnation is to be auoyded Apoc. 2. Phil. 1. He exhorteth to be bolde in Christ. Math. 13. Worldly Christians resembled to Aesops Cocke Worldly allurements motions of drawing backe by Gods grace with standed Experience of the Lordes assistance in confirming his seruantes M. Glouer coÌ„mitted to the Iayle before any cause was declared Gods mighty consolation vpon Rob. Glouer in prison M. Glouer weepeth for ioy in prison M. Glouer couÌ„selled to put in bondes Rober Glouer refuseth to enter into bondes Worldly persuasions not receiued M. Glouer agâ—yne visited with Gods holy comfort M Glouer reasoning with himselfe M. Glouer taketh courage al 〈◊〉 and daungerâ— set aside M. Glouer resolued in himselfe to abyde the vttermost for the Gospells cause The Papistâ— proceede with M. Glouer agaynst the lawes of the realme Commaundement geuen to the Sumner agaynst Iohn Glouer and not agaynst Robert Glouer This Byshops name was Doct. Banes M. Warren of Couentry persecutor of Rob. Glouer A lesson for all persecutors Luke 16. R· Glouer brought before Banes B. of Lichfield and Couentrye M. Robert Glouer M. of Art in Cambridge R. Glouer charged for not comming to the Church The Bishop refuseth to be iudged by the primatiue Church Robert Glouer and his fellow prisoners remoued from Couentry to Lichfield in the face of the open market Iephcot the Chauncellours seruaunt Papistes keepe no promise Iephcot Persey cruell and straite agaynst M. Glouer Talke betweene M. Glouer and the Chancellor in prison * The Church geueth witnes which be the true bookes and writings of the Apostles as also the olde Sinagogue of the Iewes doth witnes which be the true bookes of the holy Prophetes yet it followeth not thereby that the Iewes haue authority ouer the Scripture The comforts sweete feelinges of M. Glouer in prison M. Glouer assaulted by the enemy in prison concerning vnworthynes Actes 24. Rom. 11. Rom. 4. Iohn 2. Gods election bound to no worthines or person Rom. 10. Psalme 145. It is no arrogaÌ„cye to presume vpon Gods promise Psalm 50. Robert Glouer replyeth against the tentation of the enemy in that he is a sinner M. Glouer brought agayne before the Bishop Reasoning betwene M. Glouer and the Byshop * The true Church is alwayes builded vp on the doctrine of the Apostles which though it appeare not alwaies alyke in outward â—â—ght the faulte is in the tyme not in the Church Tymes do alter and with the tymes the outward face of the Church may alter sometymes appearing more sometymes lesse sometymes very little sometymes nothing at all according as the persecution is Neuertheles the truth of the church abydeth alwayes one Neyther doth it goe by number of meÌ„ but by soundnes of truth Many agreeing in one may make an vnitye but the veritye of the word maketh the Church whether it be in few or in many The first question Power by Gods word in the ministery to remit sinnes 2. questioâ— 3. question Robert Glouer destitute foâ—â— tyme of the Lords comfort The Lord for a tyme may withdraw his comfortes but at leÌ„gth he visiteth his seruantâ— R. Glouer receaueth agayne coÌ„fort of the Lord. Cornelius Bongey Martyr Articles obiected to Cornelius Bongey Hâ—s Aunsweres to the articles Iohn Glouer William Glouer after their deaâ—h condemned and cast out for heretickes A new search made for Iohn Glouer The prouidence of God agayne in sauing Iohn Glouer Agnes Glouer wyfe to Iohn Glouer apprehended D. Dracot not suffering Iohn Glouer to be buryed in the Churchyearde Iohn Glouer after his death iudged of Doct. Dracot to be a damned soule Testimony of this story The maner of handling the body of WilliaÌ„ Glouer after his death Bernard a Popish Curate of Weme Iohn Thorlyne agaynst the burying of W. Glouers brother The letter of Raufe Bayne B. of Chester for the not burying of W. Glouers body The dead corpeâ— of W. Glouer dragged with horse into the field M. Edward Burton not suffered to be buryed in Christian buriall the same day when Q. Elizabeth was crowned Oliuer Richardine in Hartford West Martyr William Wolsey Robert Pigot Martyrs Richard Euerard extreame agaynst WilliaÌ„ Wolsey W. Wolsey commaunded to the Iayle D. Fuller Christopherson D. Yong come to conferre with Wolsey Wolsey putteth a question to the 〈…〉 D. Watsons booke of Sermons or Homelyes D. Fuller agayne resorteth to W. Wolsey The Chauncellour geâ—eth leaue to Wolsey to depart W. Wolsey layd in the Castle of Wisbich Rob. Pigot Painter presented for not coÌ„ming to the Chuâ—ch Talke betweene Syr Clement Higham Iudge and Rob. Pigot Rob. Pigot brought to the Iayle where W. Wolsey 〈◊〉 Anno 1555. October Wolsey and Pâ—got returned to Eley to prison Tho. Goodâ—â—â—e Biâ—â—hop of Eley The Bishops Câ—â—playne a FrenchmaÌ„ 〈◊〉 the prisoners in the 〈◊〉 〈◊〉 and Woâ—sey called to iudgment in the Bâ—shops 〈◊〉 Wolseys aunswere to Sâ—â—xton M. Christopherson writeth what he would haue Pâ—got conâ—â—â— of the â—acrâ—ment 〈◊〉 refuseth to 〈◊〉 to Christophersons 〈◊〉 M. Peacoke appoynted to preach at tâ—e burning of Wolsey and Pigot â— Wolsey 〈◊〉 himselfe to be â—ound in all pointes of the scripture belonging to his 〈…〉 The MartyrdoÌ„e of W. Wolsey and Rob. Pigot at Eley Anno 1555. Octob. 16. Bookes burned with Wolsey Pigot The natures of Wolsey and Pigot described The zelous spirite of William Wolsey W. Wolsey desirous of Martirdome Wolsey calleth the day of his Martirdome his glad day Thomas Hodilo Berebruer of Cambridge witnes of this story Richard Denton first conuerter of Wolsey Money sent by Wolsey to Denton Wolsey exhorting Richard Denton to persist in the truth Denton afraydâ— of burning Richard DentoÌ„ burned in his owne house which before would not burne for Christ. Anno. 1564. Aprill 18 Doct. Nicholas Ridley Martyr Nicholas Ridley borne in Noâ—thumberland Nicholas Ridley learned at Newcastle Nicholas Ridley mayster of Pembroke hall in Cambridge Nicholas Ridley made D. of Diuinitye Nicholas Ridley king Henryes Chapleine Nicholas Ridley made Bishop of Rochester Nicholas Ridley made Byshop of LondoÌ„ The fruitefull dilligence of B. Ridley in preaching Gods word B. Ridley of great memory and reading B· Ridley comely of proportion and complexion The fayre conditions of Byshop Ridley tender to his kinred yeâ— not otherwise then truth and right
commyng to prison did partly declare the same Certayne Sergeaunts and Constables of Couentry beyng appointed to haue the conueying of vs to Lichfield to be deliuered there to one Iephcot the Chancellors man sent from Couētry with vs for the same purpose we were commaunded to horsebacke about xj or xij of the clocke on Friday beyng market day that we might be the more gased and wondered at and to kindle the peoples heartes more agaynst vs they did proclayme a letter cōcernyng a proclamation made for calling in disanullyng of all such bookes as truely expound and interprete the Scriptures We came to Lichfield about 4. of the clocke at night had leaue to repose our selues for our Supper tyme. We inned at the signe of the Swanne where wee were entertayned friendly and gently After supper Iephcot repaired to vs whome we intreated that vpon sureties we myght rest our selues that nyght beyng vnprouided of any thyng to help our selues withall in the prison at that present He was content at the first as he semed but afterwards whether it was by perswasion or rather as it seemed to me he did but of pollicie put of the tyme till he had gathered a multitude to stare and wonder vpō vs and also that we should prouide nothyng to ease our selues withall he reuoked his promise and so by consent we were had to the prison the multitude wonderyng at vs. I willed Iephcot before to execute his office with mercy tellyng him that they should haue iudgemēt without mercy that shewed no mercy And this mercy I found at his hand He put me into a prison the same night where I continued vntill I was condemned a place next to the dungeon narow of rowmes strong of building and very cold with small light and there allowed he me a būdle of straw in stead of my bed wtout chaire forme or any other thyng els to ease my self withal God of his mercy gaue me great patience through praier that night so that if it had ben his pleasure I could haue bene contented to haue ended my lyfe But Iephcot one Persey the bishops man which afterwardes was my continuall keeper for the most part came to me in the morning to whō I said this is a great extremitie God send vs patience and no more Then they were content that I should haue a bed of myne owne procurement But I was allowed no helpe neither night nor day nor company of any man notwithstandyng my great sickenesse nor yet paper pen nor inke or bookes sauyng my new Testament in Latine a praier booke which I priuily stole in Within two days after M. Chancellor and one Temsey a Prebendary there came to me into my prison Maister Chauncellour exhorted me to conforme my self to my Lord and to the Church He wished to my soule no more hurt then to hys owne belyke because I had layd to hys charge at Couentry the seekyng of my bloud vniustly and wrongfully Now thus the second tyme I answered M. Chancellor to his exhortatiō that I refused not to be ruled by that church that was content to bee ordered and gouerned by the word of God Chaun He asked me how I knew the worde of God but by the Church Glouer The church sheweth which is the word of God therefore the Church is aboue the word of God This is no good reason in learnyng sayd I to M. Chauncellour For it is lyke vnto this Iohn shewed the people who was Christ Ergo Iohn was aboue Christ. Or els I haue a man that knoweth not the kyng and I tell hym who is the kyng am I therfore aboue the kyng M. Chauncellour sayd he came not to reason with me and so departed So remayned I without any further cōference of any man by the space of viij dayes and till the Bishops commyng In the which tyme I gaue my selfe continually to prayer and meditation of the merciful promises of God made vnto all without exception of person that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daily amendment of health of body increase of peace in conscience and many consolations from God by the helpe of his holy spirit and sometymes as it were a taste and glimmeryng of the lyfe to come all for his onely sonne Iesus Christes sake to hym be all praise for euer and euer The enemy ceased not many tymes sundry wayes to assault me oftentymes obiectyng to my conscience myne owne vnworthines through the greatnesse of the benefite to be counted among the number of them that should suffer for Christ for his Gospels sake Against him I replied with the worde of God in this sorte What were all those whom GOD had chosen from the beginnyng to be his witnesses and cary his name before the world were they not men as Paule and Barnabas sayd Similiter obnoxij peccato as well subiect to wickednes sinne imperfectiōs as other men be Euen such were Noe Abraham Dauid and all the rest Quis prior dedit illi as Paul saith Who gaue first vnto him And also speakyng to euery man What hast thou that thou receiuedst not Likewise Iohn All haue receiued of his fulnesse they were no bringers of any goodnes to God but altogether receyuers They choose not GOD first but he choose them They loued not God first but hee loued them first Yea hee both loued and chose them when they were his enemies full of sinne and corruption and voyd of all goodnes Est Dominus omnium diues in omnes super omnes inuocantes eum He is and wil be still the same God as rich in mercy as mighty as able as ready as willyng to forgeue sinnes without respect of person to the worlds end of all them that call vpon hym Propè est Dominus omnibus inuocantibus eum God is nere he is at hand he is with all with all I say and refuseth none excepteth none that faithfully in true repentance call vpon hym in what houre what place or what tyme so euer it bee It is no arrogancy nor presumption in any man to burthen God as it were with hys promise and of duetie to clayme and chalenge hys ayde helpe and assistaunce in all our perils daungers and distresse callyng vpon hym not in the confidence of our owne godlynesse but in the trust of his promises made in Christ in whom and by whome and for whose sake whosoeuer boldly approcheth to the mercy seate of the Father is sure to receiue whatsoeuer is expedient or necessary eyther for bodye or soule in more ample wyse and large manner then hee can well wish or dare desire His worde can not lye Call vppon me in the day of trouble and I will heare thee thou shalt prayse me I aunswered the enemy also on this maner I am a sinner and therefore not woorthy to bee a witnesse of this truth What then Must I deny his
his owne country and Dioces in taking the cause of right and equitye agaynste oppressiō and wrong As for an other example there was at that time not far from the dioces of Worcester a certayn Iustice of peace whom here I will not name being a good man afterward and now deceased This Iustice in purchasinge of certayne land for his brother or for himselfe wēt about to wrong or damnify a poore man who made his cōplaynt to M. Latimer He first hearing then tendering his rightfull cause wrote his letter to the Gentleman exhorting him to remember himselfe to consider the cause and to absteine from iniury The Iustice of peace not content withall as the fashion of men is when they are tolde of theyr fault sendeth word agayne in greate displeasure that hee would not so take it at his handes with suche threatnyng wordes c. M. Latimer hearing this aunswered agayne by writing to a certain gentleman the copy wherof amōg his letters hereafter foloweth in the sequele of this story to be sene It were a large long processe to story out all the doinges trauels writings of this christian Bishop neither yet haue we expressed all that came to our handes but this I thought sufficient for this present Thus he continued in this laborious function of a Bishop the space of certayne yeares till the comming in of the 6. Articles Then beyng distressed through the straightnesse of time so that either he must lose the quiet of a good conscience or els must forsake his Bishopricke he did of his owne free accord resigne his pastorship At which time Shaxton then bishop of Salisbury resigned likewise with hym his bishopricke And so these two remayned a great space vnbishopped keping silence till the time of king Edwarde of blessed memory At what time he first put of his Rochet in his chamber amōg his frendes sodenly he gaue askip in the floore for ioy feling his shoulders so light and being discharged as he sayd of such an heauy burden Howbeit neither was he so lightened but that troubles labors folowed him wheresoeuer he went For a litle after he had renounced his bishoprick first he was almost slayne but sore brused with the fall off a tree Then comming vp to London for remedye he was molested troubled of the bishops wherby he was again in no little daunger at length was cast into the Tower where he cōtinually remayned Prisoner till the time that blessed K. Edward entred his crown by meanes wherof the goldē mouth of this preacher long shut vp before was now opened agayne And so he beginning a freshe to sette forth his plough agayne continued all the time of the said king labouring in the Lordes haruest most fruitfully discharging his talent as well in diuers other places of this realme as in Stamford and before the Duches of Suffolk whose sermons be extant and set forth in print as also at London in the conuocation house and especially before the king at the Court in the same place of the inward garden which was before applied to lasciuious courtly pastimes there he dispensed the fruitefull word of the glorious Gospell of Iesus Christ preaching there before the king hys whole Court to the edification of many * A description of M. Latimer preaching before K. Edward the 6. in the preaching place at Westminster IN this his paynefull trauell he occupied himselfe all K. Edwardes dayes preaching for the most part euery sonday twise to no small shame of all other loytering and vnpreaching Prelates which occupy great roomes and do litle good and that so much more to theyr shame because he being a sore brused man by the fall of the Tree mentioned a little before and aboue lxvij yeares of age tooke so little case and care of sparing himselfe to doe the people good Now to speake here of his indefatigable trauell and diligence in his owne priuate studies who notwithstanding both hys yeares and other paynes in preaching euerye mornyng ordinaryly Wynter and Sommer about two of the clocke in the morninge was at his booke most diligently Howe carefull his hart was of the preseruation of the Churche and the good successe of the Gospell hys Letters canne testify wherewith he continuallye admonished such as then were in authority of theyr duty and assisted them with his godly counsell As the diligence of this man of God neuer ceased all the time of king Edward to profite the Church both publickely and priuately so among other doings in him to be noted this is not lightly to be ouerpassed but worthye to be obserued that God not onely gaue vnto him his spirite plenteously and comfortably to preache his word vnto hys Churche but also by the same spirite hee did so euidentlye foreshew and prophecye of all those kindes of plagues before which afterward ensued that if England euer had a Prophet he might seeme to be one And as touching hymselfe he euer affirmed that the preachinge of the Gospell would cost him his life to the which he no lesse chearefully prepared himselfe then certaynely was perswaded that Winchester was kept in the Tower for the same purpose as the euent did to truelye prooue the same For after the death of the sayde blessed King Edwarde not long after Queene Marye was proclaymed a Pursiuant was sente downe by the meanes no doubt of Winchester into the countrey to call him vp of whose comming although M. Latimer lacked no forewarning being premonished about sixe houres before by one Iohn Careles whose story here after foloweth yet so farre of was it that he thought to escape that he prepared himselfe towards his iorney before the sayd Pursiuant came to his house At the which thing when the Pursiuant maruelled seing him so prepared towardes his iourney he sayde vnto him My frend you be a welcome Messenger to me And be it knowne vnto you and to the whole world that I go as willingly to Londō at this present being called by my Prince to render a reckoning of my doctrine as euer I was at any place in the worlde And I doubt not but that God as he hath made me worthy to preache his word before two excellent Princes so he wil able me to witnes the same vnto the thyrd either to her comfort or discomfort eternally c. At the which time the Pursiuant whē he had deliuered his letters departed affirming that he had commaundement not to tary for him By whose sodein departure it was manifest that they would not haue him appere but rather to haue fled out of the realme They knewe that his constancy should deface them in theyr Popery and cōfirme the godly in the truth Thus Mayster Latimer being sent for and comming vp to London through Smithfield where merely he sayd that Smithfielde had long groaned for him was brought before the Counsell where hee pacientlye bearing all the mockes and tauntes
thing but for present death and yet hee that rayseth the dead to lyfe agayne did bring him out of all hys troubles taught him all other that be in troubles for christes cause not to trust to theÌ„selues but in almighty God Of Gods gracious ayde in extreeme perilles toward them that put theyr truste in hym all Scripture is full bothe olde and new What daungers were the Patriarcks ofteâ— brought vnto as Abraham Isaac and Iacob but of all other Ioseph and how mercifully were they deliuered agayne In what perilles was Moises when he was fayne to flye for the sauegard of hys life And when was he sent agayne to deliuer the Israelites from the seruyle bondage Not before they were brought into extreme misery And when did the Lorde mightely deliuer his people from Pharao hys sword Not before they were broughte into such straightes that they were so compassed on euery side the mayne sea on the one side and the maine hoste on the other that they could looke for none other yea what did they els in deede looke for but eyther to haue bene drowned in the sea or els to haue fallen on the edge of Pharao his sword These iudges whiche wrought most wonderfull thinges in the deliuerye of the people were euer geuen when the people was brought to most misery before as Othoniel Aioth Saugar Gedeon Iephthe Samson And so was Saull indued with strength and boldnes froÌ„ aboue agaynst the Ammonites Philistines and Amalechites for the defence of the people of God Dauid lykewise felt Gods helpe most sensibly euer in his extreme persecutions What shall I speake of the Prophetes of GOD whome God suffered so oft to be broughte into extreame perilles and so mightely deliuered them agayne as Helâ—as Ieremy Daniell Micheas and Ionas and many other whome it were but to long to rehearse and set out at large And did the Lord vse his seruauntes otherwise in the new lawe after Christes incarnation Read the Actes of the Apostles and you shall see no. Were not the Apostles cast into Prison and brought out by the mightye hande of God Dyd not the Aungell deliuer Peter out of the stroÌ„g prison and bryng hym out by the yron gates of the Cittie and set hym free And when I pray you Euen the same night before Herod appoynted to haue broughte him to iudgement for to haue slayne hym as he had a little before killed Iames the brother of Iohn Paule and Silas wheÌ„ after they had bene sore scourged and wer put into the inner prison and there were layde fast in the stockes I pray you what appearaunce was there that the Magistrates should be glad to come the next daye themselues to them to desire them to be content and to depart in peace Who prouided for Paule that hee shoulde bee safely conducted out of all daunger and brought to Felix the Emperoures Deputie when as both the hygh Priestes the Phariseis and rulers of the Iewes had conspired to require iudgement of death agaynst hym he being fast in prison and also more then xl men had sworne eche one to an other that they would neuer eate nor drynke vntill they hadde slayne Paule A thing wonderfull that no reason could haue inueÌ„ted or man could haue looked for God prouided Paule hys owne sisters sonne a younge man that disapoynted that conspiracie and all theyr former coniuration The maner how the thing came to passe thou mayst read in the xxiii of the Actes I will not be tedious vnto thee here with the rehearsall thereof Nowe to descend from the Apostles to the Martyrs that followed next in Christes Churche and in them likewise to declare how gracious oure good God euer hathe bene to worke wonderfully with them which in his cause haue bene in extreme perilles it were matter enoughe to write a longe booke I will here name but one manne and one woman that is Athanasius the greate clarke and godly man stoutely standing in Christes cause against the Arrians and that holy woman Blandina standinge so constantly in all extreme paynes in the simple confession of Christe If thou wilt haue examples of moe looke and thou shalt haue both these and a C. moe in Ecclesiastica historia of Eusebius and in Tripartita historia But for al these examples both of holy scripture and of other historyes I feare me the weake man of God incombred with the fraylty and infirmitie of the fleshe wil haue now and then such thoughtes and quawmes as they call them to run ouer hys hart and to thinke thus All these thinges which are rehearsed out of the scripture I beleue to be true and of the rest truely I do thinke well can beleue theÌ„ also to be true but all these we must needes grauÌ„t were speciall miracles of God which nowe in our dayes are ceased we see and to require them at Gods handes were it not to tempt God Welbeloued brother I graunt such were great wonderfull workes of God and wee haue not seene many of such myracles in our tyme eyther for that our sight is not cleare for truely God worketh with hys his parte in all tymes or els because we haue not the lyke faythe of them for whose cause God wrought suche thinges or because after that he had set forth the truth of his doctrine by such miracles then sufficiently the time of so many myracles to bee done was expired withall Which of these is the most speciall cause of all other or whether there be any other God knoweth I leaue that to God But knowe thou this my welbeloued in God that Gods hand is as strong as euer it was he may do what his gracious pleasure is hee is as good and gracious as euer he was Man changeth as the garment doth but God our heauenly father is euen the same now that he was and shal be for euermore The world without doubt this I do beleue and therfore I say draweth towardes an end and in al ages God hath had hys owne maner after hys secrete and vnsearchable wisedome to vse hys electe sometimes to delyuer them and to keepe them safe and sometymes to suffer theÌ„ to drinke of Christes cuppe that is to feele the smart and to feele of the whip And though the fleshe smarteth at the one and feeleth ease in the other is gladde of the one and sore vexed in the other yet the Lorde is all one towardes them in both and loueth them no lesse when hee suffereth theÌ„ to be beaten yea to be put to bodily deathe then when he worketh wonders for theyr marueilous deliuery Nay rather he doth more for them wheÌ„ in anguish of the torments he standeth by them strengthneth them in theyr fayth to suffer in the confession of the truth his fayth the bitter panges of death then when he openeth the prison dore and letteth them go lose for here hee doth but respite theÌ„ to an other time leaueth theÌ„ in
varietie of deuises in dwelling manye sondrye orders and fashions in moouing of the body These things were first ordained to admonishe them to their duetie to GOD to laboure for the necessitie of the poore and to spare from their owne bellies to the poore and therefore was their fare ordained and prepared And because they abused these thynges and sette them in an hygher place then they ought to doe not taking monition thereby the better to serue God but esteeming perfection to consist in them they were dissolued theyr houses and garmentes were taken away But one thing king Henrie woulde not take away that was the vowe of chastitie The vowe of obedience hee conuerted to hym selfe the vowe of chastitie he willeth still to remaine with them We had many Images whereto Pilgrimages were done and many tombes that menne vsed to visite by reason whereof they fell in a fansie of Idolatry and superstition aboue the things that they might haue bene taken for and because they hadde not the vse that they were ordained for they were left When men put the Images in a higher place then they serued for thē were they taken cleane away as geue a childe a gaye booke to learne vppon and then if he gase vppon the gorgeousnesse of hys booke and learne not his lesson according to the intent that that boke was geuen for the booke is taken away from him agayne So the Images when menne deuised and fell to haue them in hygher place and estimation then they were first sette vp in the Churche for then they mighte be taken awaye and I was neuer of other minde nor neuer had other opinion of them Diuers things there be in the Churche which be in the libertie of the ruler to order as he seeth cause and he that is ruler may either let them stande or els may cause them to be taken away There be two manner of reformations We haue had of both sortes There be things in the Church the which if they be abused may not be taken away As for baptisme if it be abused there may not an other thyng be putte in the place of it but the thing must be refourmed and broughte to the righte vse againe Also preaching if it be abused may not be taken awaye but must be refourmed and broughte to the righte vse but there be other thynges vsed in the Churche in which the rulers haue libertye either to refourme them or to take them awaye And because it was an easier way to take them away then to bryng them to the right vse that they were ordained for they were all cleane taken awaye and so they might be Yea Sir will yee saye but yee haue maintained and defended them and haue preached against such persones as despised them It is truthe I haue preached againste the despisers of them and haue sayd that Images might be suffered and vsed in the Churche as laye mennes bookes yet I neuer otherwise defended them but to be vsed for suche purpose as they were first sette vppe in the Church for but now that menne be waxed wanton they are cleane taken away wherein our religion is no more touched then when bookes were taken awaye for abusing of them There was an order taken for bookes not to be vsed wherein some might haue sayde the bookes are good and I know how to vse them I maye therefore vse them well ynough I will therefore vse them thoughe they be forbidden but if thou haue anye charitie thou oughtest to be contented rather to haue them cleane taken away then to declare thy selfe to haue an other opinion then thou oughtest to haue As touching ceremonies I esteeme them all as Paule esteemeth them things indifferent where he sayth Regnum Dei non esca potus So of Ceremonies Neuerthelesse wee haue time place and number as a certaine number of Psalmes to be sayde at times whiche maye be vsed without superstition but these thinges must serue vs and not wee serue them Yet if an order be sette in them by suche as haue power we must follow it and we must obey the Rulers that appoynt such time place and number to be kept Yee maye not saye if the time will serue mee then I will come an houre after No Syr yee must keepe thys time and thys houre because it is so appoynted by the rulers not for the thinges but for the order that is sette I haue bene euer of thys opinion Wee had palmes and candels taken awaye which things may indifferentlye haue either of the two reformations aboue sayde When they were in place they shoulde haue putte menne in remembraunce of their duetie and deuotion towardes God but because they were abused they were and might be taken away But the religion of Christe is not in these exercises and therfore in takyng away of them the Religion of Christe is nothynge touched nor hindered But men must in suche thynges be conformable not for the ceremonie but for obedience sake Saint Paule sayth that we shoulde rebuke euerye brother that walketh inordinately I haue tolde you myne opinion and my conscience telleth mee that I haue spoken playnely that ye may knowe what I am and that ye maye not bee deceyued in mee nor be sclaundered in me nor make no further search to knowe my hart I like well the communion because it prouoketh men more and more to deuotion I like well the proclamation because it stoppeth the mouthes of all such as vnreuerently speake or raile agaynst the Sacrament I lyke well the rest of the Kynges Maiesties proceedinges concerning the Sacrament I haue now told you what I lyke But shall I speake nothing of that I mislyke ye will then say I speake not playnely I will therefore shew my conscience playnely I mislyke that Preachers whiche preache by the Kynges lycence and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures doe openlye and blasphemously talke agaynst the Masse and agaynst the Sacrament And to whom may I lyken suche Readers and Preachers I may lyken them vnto Postes for the Prouerbe sayth that Postes do beare trueth in their letters and lyes in their mouthes and so doe they and to speake so agaynst the Sacramente it is the most marueylous matter that euer I sawe or heard of I woulde wysh therfore that there were a stay and an order in this behalfe that there myght be but one order or rule for as the Poet sayth I may vse the verse of a Poet well ynough for so doth Paul of the great Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let no man of his owne head begin mattars nor goe before the king They call it going before the Kyng and such make them selues Kynges Well what mislyketh me els It mislyketh mee that Priestes and men that vowed chastity shoulde openly marry and auow it openly whiche is a thyng that since the beginnyng of the Churche hath not
onely in the golden couer Read in the foresayd old booke the depositions of Christopher Malton pag. 846. col 2. pag. 849. col 2. pag. 841. col 1. Item the dissoluing of Monasteries and religious houses he alloweth and graunteth that they were iustly suppressed Read the depositions of D. Weston pag. 845. col 1. pag. 837. col 1. pag. 851. col 1. Concernyng Images being by King Edwardes Iniunctions abolished how the sayd Byshop exhorted the people in his Sermons to be contented therewith read the depositions of W. Lorkyng pag. 840. col 1. Monkes and Friers he calleth flatteryng knaues Read the depositions of Syr Thomas Smith pag. 827. col 2. Friers he neuer liked in all his lyfe pag. 827. col 2. Monkes he counted but belly Gods Ibid. pag. 827. col 2. The going about of S. Nicholas S. Katherine and S. Clement he affirmeth to be childrens toyes Ibid. pag. 827. col 2. The takyng away or transposing of Chauntrey Obites hee referreth to the arbitrement of the politicke rules grauntyng that if they dyd dissolue them it myght well bee so doone Read the depositions of M. Basset his owne seruaunt pag. 850. col 2. Item he wisheth them to be committed to a better vse that Monasteries were iustly taken away Read the depositions of George Bullocke pag. 847. col 1. The obseruyng of dayes houres nomber tyme and place if they be orderly and publikely commaunded by the rulers it is but to set the Church in an outward and publicke order but if a man inwardly and priuately be addicted to the same thinkyng his prayer otherwyse not auayleable but by obseruing thereof it is an errour Read the depositions of Doct. Redman pag. 853. col 2. pag. 854. The Communion set out by K. Edwarde he lyketh well Ibid. pag. 853. col 2. pag. 854. The booke of common Seruice he was content both to keepe him selfe and cause it to be kept of others Read the depositions of the Duke of Somerset pag. 818. col 2. For the Homilies he exhorted the people in his preaching to come to the Church to heare them Read the depositions of M. Pottinger his one seruaunt pag. 143. col 1. In summe to all Iniunctions Statutes and Proclamations set foorth by the Kyng and superiour powers hee yeelded and graunted Read in the depositions of George Bullocke pag. 847. col 2. Item Cardinall Poole commyng to the Frenche Kyng to styrre hym vp agaynst Englande Wint. caused hym to be expelled out of Fraunce Witnes Cuth Byshop of Duresme pag 823. col 2. Item the sayde Winchester sworne agaynst the Pope by expresse clauses in his proxie Read in the deposition of Iohn Coke Regist. pag. 860. col 1. Lin. 13. Nowe gentle Reader lay these wrytynges preachynges and doyngs of this Bishop in the dayes of K. Henry and King Edward with his doyngs in Queene Maries tyme and thou shalt see how variable he was how inconstant and contrary to hymselfe howe periured and false and farre differyng from that whiche hee was reported to bee in a certayne Englishe booke set out in Queene Maries tyme which sayeth that there were iij. onely in England whose conscience had bene neuer desteined in Religion of whom he falsly sayth the foresayd Bishoppe of Winchester was one Although B. Gardiner in grauntyng to these poynts of religion as ye haue heard and other some agayne denying coulde not therfore deserue the name and fame of a perfect christian yet notwithstandyng if he had continued in this iudgement still bene constant in hymselfe he myght haue won more commendation both with God and man But as soone as the tyme began to alter he likewyse altering with the tyme was so far changed from that he seemed that neither he agreed with other Papists nor yet with hymselfe as Doct. Ridley in certayne treatises hath noted well of hym wherein as in a glasse may be seene the manifest contrarietie and repugnance in hym not only from the truth of Gods blessed worde but also how the sayd Bishop standyng so much in a singularitie by hymselfe neither agreeth wyth other hys fellow writers of his own faction nor yet fully accordeth with hymselfe in certain cases of the sacrament as the foresayd D. Ridley in examinyng his woâ—ds and works hath well set out in this Table here vnder ensuyng ¶ Certaine matters wherein St. Gardiner B. of Wint. varieth from other of the Papists touching the Sacrament of the Lordes Supper OTher Catholikes say that the body of Christ is made of bread Thomas vult ex pane non de pane parte tertia q. 75. art 4 Winch. sayth that the body of Christ is not made of yâ— matter of bread nor neuer was so taught but is made present of bread pag. 89. lin 8. p. 228. l. 44. Confutation of Winch. agaynst Cranmer Winchester sayeth that Christ called bread his body when he sayd This is my body p. 292. lin 19. And in the deuils Sophistry fol. 27. Other say contrary And Smith fol. 53. Marc. Anton. obiect 13.14.20 Winch. saith that bread is my body is as much to say as bread is made my body And so he taketh est for fit p. 333. l. 25. p. 120. l. 23.28.30 Confutation Other say that est is taken there substantiuely that is to say only for is and not for is made Marc. Anton. fol. 171. fac 2. Wint. sayth that Christ is present in the sacrament carnally and corporally after the same signification that he is in heauen p. 161. l. 6. Confutation Wint. sayth also that when we speake of Christes bodye wee must vnderstand a true body which hath both forme and quantitie p. 81. l. 5. Marc. Ant. obiect 77. Smith saith that Christs body in the sacrament hath not his properforme quantitie fol. 106. And the contrary he sayth fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac 2. Wint. sayth we beleeue simply that Christes body is naturally and corporally in the sacrament without drawing away his accideÌ„ces or adding pag. 367. lin 41. Smith sayth we say that Christes body is in the Sacrament agaynst nature with all his qualities and accidences fol. 105. Wint. sayeth that Gods workes be all seemelinesse without confusion although hee cannot locally distinct Christes hed from his feete nor his legs from his armes p. 70. l. 5.13.14 p. 69. l. 34. Confutation Other say that Christes hed and feete and other partes be not in deede locally distinct in the sacrament but be so confounded that where so euer one is there be all the rest tert parte sum q 76. art 3. Innoc. ter lib. 48. Wint. sayth that Christes body is in the Sacrament sensibly naturally carnally and corporally p. 181. l. 13.22 c. Confutation Other say contrary Smith fol. 39. Other say that Christs feete in the Sacrament be there where hys hed is Wint. sayth that whosoeuer sayeth so may be called mad p. 70. l. 13.14 Confutation Other say that corporall
knowledge that your Lordship oughte to proceed agaynst me And here Mayster Doctour would say nothing Worcest Doe you not thinke to finde before my Lord here as good equity in your cause as before your owne Ordinary Phil. I canne not blame my Lorde of Londons equitye with whom I thanke his Lordship I haue found more gentlenes since I came then of mine owne Ordinary I speak it for no flattery this twelue moneth and this halfe before who neuer woulde call me to aunswere as his Lordship hath done now twise Sed nemo prohibetur vti iure suo but I ought not to bee forestalled of my right and therefore I challenge the same for diuers other considerations Boner Nowe you can not saye hereafter but that ye haue bene gently cōmuned withal of my Lordes here yet you be wilfull obstinate in your error and in your owne opinions will not shewe any cause why you will not come into the vnity of the Church with vs. Phil. My Lordes in that I doe not declare my minde according to your expectation is as I haue sayd because I can not speak without present daunger of my life But rather then you shoulde report me by this either ostinate or selfe willed without any iust ground wherupon I stand I will open vnto you somewhat of my minde or rather the whole desiring your lordships which seme to be pillers of the Church of Englande to satisfye me in the same and I will referre all other causes in the which I dissēt from you vnto one or two articles or rather to one which includeth them both in the which if I can by the scriptures be satisfied at your mouthes I shall as willingly agree to you as any other in all poyntes Boner These heretickes come alwayes with their ifs as this man doth now saying if he can be satisfied by the scriptures so that he will alwayes haue this exception I am not satisfied although the matter be neuer so playnly proued agaynst him But wil you promise to be satisfied if my Lordes take some paynes about you Phil. I say my Lord I will be satisfied by the Scriptures in that wherein I stand And I protest here before God his eternall sonne Iesus Christ my Sauiour and the holy ghost and his Angels and you here present that be iudges of that I speak that I do not stand in any opiniō of wylfulnes or singularity but onely vpon my conscience certainly informed by gods word from the which I dare not go for feare of damnatiō and this is the cause of mine earnestnes in this behalfe Boner I will trouble my Lords no longer seing that you will not declare your minde Phil. I am about so to doe if it please your Lordshippe to heare me speake Bathe Geue him leaue my Lord to speake that he hath to say Phil. My Lordes it is not vnknowne to you that the chiefe cause why you do count me and such as I am for hereticks is because we be not at vnity with your Churche You say you are of the true Church and we say we are of the true Church You say that who is out of your church is damned and we thinke verily on the other side that if we depart from the true church wheron we are graffed in Gods word we should stand in the state of dānatiō Wherfore if your Lordship can bring any better authorityes for your church then we can do for ours proue by the scriptures that the Churche of Rome nowe of the which you are is the true Catholick Church as in al your sermons writinges and argumentes you doe vpholde and that all christen persons ought to be ruled by the same vnder pain of damnation as you say and that the same Churche as you pretend hath authority to interprete the scriptures as it semeth her good and that all men are bound to folow such interpretations onely I shal be as conformable to the same Church as you may desire me the whiche otherwise I dare not therfore I require you for Gods sake to satisfy me in this Cole If you stand vpon this poynt onely you may soone be satisfied if you list Phil. It is the thing that I require to this I haue sayd I will stand and refer all other controuersies wherein I stand now agaynst you and will put my hād therto if you mistrust my word Boner I pray you mayster Philpot what faith were you of twenty yeares ago This man will haue euery yeare a new fayth Phil. My Lorde to tell you playne I thinke I was of no fayth for I was then a wicked liuer and knewe not God then as I ought to do God forgeue me Boner No were that is not so I am sure you were of some fayth Phil. My lord I haue declared to you on my cōsciēce what I then was and iudge of my selfe And what is that to the purpose of the thing I desire to be satisfied of you Boner Mayster Doctour Cole I pray you say your mind to him Cole What will you say if I can proue that it was decreed by an vniuersall coūcell in Athanasius time that all the christen church should folow the determinatiō of the church of Rome but I do not now remember were Phil. If you Mayster Doctour canne shewe me the same graunted to the Sea of Rome by the authority of the scripture I will gladly harken thereto But I thinke you be not able to shewe any suche thinge for Athanasius was President of Nicene councell and there was no such thing decreed I am sure Cole Though it were not then it might bee at an other time Phil. I desire to see the proofe thereof And vpon this M. Harpsfield Chauncellor to the Bishop of Londō brought in a booke of Ireneus with certaine leaues turned in and layd it before the Bishops to helpe them in theyr perplexity if it might be the which after the Bishops of Bath and Glocester had read together the Bishop of Glocester gaue me the booke Gloc. Take the booke M. Philpot and looke vppon that place and there may you see how the church of Rome is to be folowed of all men Phil. I tooke the Booke and read the place the which after I had read I sayd it made nothing agaynst me but agaynst the Arians and other Heretickes agaynst whome Ireneus wrote prouing that they were not to be credited because they did teach and folowe after straunge doctrine in Europa and that the chiefe Churche of the same was founded by Peter and Paule and had to this time continued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell as they had receiued of the Apostles and nothing like to the late sprong Heretickes c. Whereby hee concludeth agaynste them that they were not to be heard neither to bee credited the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome then had
you as good authoritye agaynst me in my cause now as Ireneus had agaynst those heretickes But the church of Rome hath swarued from the truth and simplicitye of the Gospell whiche it mainteined in Ireneus time and was vncorrupted from that whiche it is nowe wherefore your Lordships can not iustly apply the authority of Ireneus to the Church of Rome now which is so manifestly corrupted from the Primitiue Church Boner So will you saye still it maketh nothinge for the purpose whatsoeuer authority wee bring and will neuer be satisfied Phil. My Lorde when I doe by iust reason proue that the authorities which be brought agaynst me doe not make to the purpose as I haue alredy proued I trust you will receiue mine aunswere Worc. It is to be prooued most manifestly by all auncient writers that the Sea of Rome hath alwayes folowed the truth and neuer was deceiued vntill of late certayne heretickes had defaced the same Phil. Let that be proued and I haue done Worcest Nay you are of suche arrogancy singularitye and vayne glory that you will not see it be it neuer so wel proued Phil. Ha my Lordes is it nowe time thinke you for me to folow singularity or vayne glory since it is now vpon daunger of my life and death not onely presently but also before God to come and I know if I dye not in the true fayth I shall dye euerlastingly and agayne I knowe if I do not as you would haue me you will kill me and many thousandes moe yet had I leuer perish at your handes then to perishe eternally And at this time I haue lost all my coÌ„modities of this worlde and now lye in a colehouse where a man would not lay a dog with the whiche I am well contented Cole Where are you able to prooue that the Churche of Rome hath erred at any time and by what Historye certayne it is by Eusebius that the Church was stablished at Rome by Peter and Paul and that Peter was bishop 25. yeares at Rome Phil. I know well that Eusebius so writeth but if we coÌ„pare that which saynt Paul writeth to the Galathians the first it will manifestlye appeare the contrarye that he was not halfe so long there He liued not past 35. yeres after he was called to be an Apostle and Paul maketh mention of his abiding at Hierusalem after Christes death more then 18. yeares Cole What did Peter write to the Galathians Phil. No I say Paule maketh mention of Peter writing to the Galathians and of his abiding at Hierusalem And further I am able to proue both by Eusebius other Historiographers that the church of Rome hath manifestly erred and at this present doth erre because shee agreeth not with that which they wrote The primitiue Church didde vse according to the Gospell and there needeth none other proofe but compare the one with the other Bon. I may compare this man to a certayne man I reade of which fell into a desperation weÌ„t into a wood to hang himselfe and wheÌ„ he came there he went vewing of euery tree and could find none on the which he might vouchsafe to hange himselfe But I will not apply it as I mighte I pray you M. Doctor go forth with him Cole My Lord there be on euery side on me that be better able to answere him and I loue not to fall in disputation for that now a daies a man shal not but susteine shame and obloquy thereby of the people I had leuer shewe my mind in writing Phil. And I had leuer that you should do so then otherwise for then a man may better iudge of your words then by argument and I beseeche you so to do But if I were a rich man I durst wager an hundred pouÌ„des that you shal not be able to shew that you haue sayde to be decreed by a generall Counsell in Athanasius time For this I am sure of that it was concluded by a generall Councell in Africa many yeares after that none of Africa vnder payne of excommunication should appeale to Rome the which Decree I am sure they woulde not haue made if by the scriptures by an vniuersall Councell it had bene decreed that al meÌ„ should abide folow the determination of the churche at Rome Cole But I can shew that they reuoked that error again Phil. So you say M. Doctour but I pray you shewe me where I haue hitherto heard nothing of you for my conteÌ„tation but bare wordes without any authority Boner What I pray you ought we to dispute with you of our fayth Iustinian in the law hath a title De fide Catholica to the contrary Phil. I am certayne the Ciuill lawe hath such a constitution but our fayth must not depend vpon the ciuil law For as saynt Ambrose sayth Non lex sed fides congregauit Ecclesiam Not the lawe but the Gospell sayth hee hath gathered the church together Worcest M. Philpot you haue the spirit of pride wherewith ye be led which will not let you to yelde to the truth leaue it for shame Phil. Syr I am sure I haue the spirite of fayth by the which I speake at this present neyther am I ashamed to stand in my fayth Glocest. What do you thinke your selfe better learned then so many notable learned men as be here Phil. Elias alone had the truth when they were foure huÌ„dreth priestes agaynst him Worcest Oh you would be counted now for Helias And yet I tel thee he was deceiued for he thoght there had bene none good but himselfe and yet he was deceiued for there were seuen hundred besides him Phil. Yea but he was not deceiued in doctrine as the other seuen hundred were Worcest By my fayth you are greatly to blame that you can not be conteÌ„t to be of the Church which euer hath â—en of that faythfull antiquity Phil. My Lord I know Rome and haue bene there wher I saw your Lordship Worcest In deede I did flee from hence thither and I remember not that I saw you there But I am sory that you haue bene there for the wickednesse which you haue seene there peraduenture causeth you to do as you do Phil. No my Lord I doe not as I do for that cause for I am taught otherwise by the Gospell not altogether to refuse the minister for his euill liuing so that he bring sound doctrine out of Gods booke Worc. Doe you thinke that the vniuersall Church may be deceiued Phil. S. Paul to the Thessalonians prophesieth that there should come an vniuersall departing from the faith in the latter dayes before the coÌ„ming of Christ saying Non veniet Christus nisi venerit defectio prius that is Christ shal not come till there come a departing fyrst Cole Yea I pray you how take you the departyng there in S. Paule It is not meant of fayth but of the departing from the Empyre For it is in
Boner What De competente Iudice I will go fet thee my bookes There is a title in deed De officijs Iudâ—cis ordinarij Phil. Uerely that is the same De competente Iudice whiche I haue alledged With that he ran to his study broughte the whole course of the law betwene his hands which as it might appeare he had wel occupied by the dust they were embrued withall Boner There be the bookes finde it now if thou canst and I will promise thee to release thee out of prison Phil. My Lorde I stand not here to reason maâ—ters of the Ciuill law although I am not altogether ignorant of the same for that I haue bene a Student in the same sixe or seuen yeares but to aunswere to the Articles of fayth wyth the which you may lawfully burtheÌ„ me And whereas you go about vnlawfully to proceede I chalenge according to my knowledge the benefite of the law in my defence Boner Why thou wilt aunswere directly to nothing thou art charged withall therefore saye not hereafter but you might haue bene satisfied here by learned meÌ„ if you would haue declared your minde Phil. My Lorde I haue declared my minde vnto you and to other of the Byshops at my last being before you desyring you to be satisfied but of one thing wherunto I haue referred all other controuersies the whiche if your Lordships now or other learned men can simply resolue me of I am as contented to be reformable in all thinges as you shall require the which is to proue that the church of Rome wherof you are is the Catholicke Church Couen Why do you not beleue your Creed Credo Ecclesiam Catholicam Phil. Yes that I do but I cannot vnderstaÌ„d Rome wherwith all you burden vs to be the same neither like to it S. Asse It is most euident that S. Peter did builde the Catholicke Church at Rome And Christ sayd Tu es Petrus super hanc Petram aedificabo Ecclesiam meam Moreouer the succession of bishops in the sea of Rome can be proued from time to time as it can be of none other place so well which is a manifest probation of the Catholicke Church as diuers Doctors do write Phil. That you would haue to be vndoubted is most vncertaine that by the authority which you alledge of Christ saying vnto Peter Thou art Peter and vpon this rocke I will build my Church vnles you can proue the rocke to signifye Rome as you would make me falsly beleue And althogh you can prooue the succession of Bishops from Peter yet this is not sufficient to proue Rome the catholicke church vnles you can proue the profession of Peters fayth wherevpon the catholick church is builded to haue continued in his successors at Rome and at this present to remayne Bon. Is there any mo churches theÌ„ one catholicke church And I pray you tel me into what faith were you baptised Philpot. I acknowledge one holy Catholicke and Apostolicke Church wherof I am a member I prayse God and I am of that catholicke fayth of Christ where into I was baptised Couen I pray you can you tell what this word Catholicke doth signify shew if you can Phil. Yes that I can I thanke God The catholicke fayth or the Catholicke Churche is not as now a dayes the people be taught to be that which is most vniuersall or of moste part of men receiued whereby you do inferre our fayth to hang vpoÌ„ the multitude which is not so but I esteme the Catholicke Church to be as S. Austen defineth the same Aestimamus fidem Catholicam a rebus praeteritis praesentibus futuris i. We iudge sayth he the catholicke fayth of that whiche hath bene is and shal be So that if you can be able to prooue that your fayth and Church hath bene from the beginning taught and is and shal be then may you couÌ„t your selues Catholicke otherwise not And Catholicke is a Greeke word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after or according and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summe or principle or whole So that catholicke Church or Catholicke fayth is as much to say as the first whole sound or chiefest fayth Boner Doth S. Austen say so as he alledgeth it or doth he meane as he taketh the same How say you M. Curtop Curtop In deed my Lord S. Augustine hath such a saying speaking agaynst the Donatistes that the Catholicke fayth ought to be estemed of thinges in times past and as they are practised according to the same and ought to bee through al ages and not after a new maner as the Donatistes began to professe Phil. You haue sayd well M. Curtop and after the meaning of S. Austen and to confirme that which I haue said for the signification of Catholicke Couen Let the booke be sene my Lord. Bon. I pray you my Lord be coÌ„teÌ„t or in good fayth I will breake euen of let al alone Do you thinke the Catholicke Church vntill it was within these few yeres in the which a few vpoÌ„ singularity haue swerued froÌ„ the same haue erred Phil. I do not thinke that the Catholicke Church can erre in doctrine but I require you to prooue this Churche of Rome to be the Catholicke Church Curtop I can proue that Ireneus which was within an hundred yeares after Christ came to victor then bishop of Rome to aske his aduise about the excoÌ„munication of certayne heretickes the which he would not haue done by al likelihood if he had not taken him to be supreame head Couent Marke well this argument How are you able to aunswere to the same Aunswere if you can Phil. It is soone aunswered my Lorde for that it is of no force neither this fact of Ireneus maketh no more for the supremacy of the Bishoppe of Rome then mine hath done which haue bene at Rome as well as he and mighte haue spoken with the Pope if I had list and yet I would none in England did fauor his supremacy more then I. S. Asse You are the more to blame by the fayth of my body for that you fauor the same no better since all the Catholicke Church vntill this fewe yeares haue taken him to be supreame head of the Church besides this good man Ireneus Phil. That is not likely that Ireneus so tooke him or the primatiue Church for I am able to shewe seauen generall Councels after Ireneus time wherin he was neuer so taken which may be a sufficient proofe that the catholick primitiue church neuer tooke him for supreme head The other Bish. This man will neuer be satisfied say what we can It is but folly to reason any more with him Phil. O my Lordes would you haue me satisfied with nothing Iudge I pray you who of vs hath better authority he whiche bringeth the example of one manne going to Rome or I that by these many generall councels am able to proue that he
ye all of this Do ye this in remembraunce of me to place in their steades Heare ye gase ye knocke ye worship ye offer ye sacrifice ye for the quicke and the dead If this be not blasphemy to God and hys Sacrament to adde and to pluck away in this sort and that contrary to the mynd of all ancient writers and contrary to the example of Christ hys Apostles tell me Harps I know you haue gathered the sayings of the Doctors together which make for your purpose I wyll talke no longer with you Phil. I pray God open both our harts to do more his wil then we haue in tymes past Harps O Keeper take hym away with you ¶ The tenth examination of Iohn Philpot before B. Boner his Register and others THe next day after diuer I was brought into my Lords vpper Hall and there he called me before hym and his Register and before Doct. Chedsey in the presence of two homely Gentlemen and a Priest which I knew not at what tyme the B. sayd London I do here lay vnto this man in your presence requiryng you to be a witnesse against him as much as you know in any of them these articles this booke of the Catechisme made in K. Edwards dayes also these conclusions agreed vpon both in Oxford and Cambridge also I lay vnto hym that he hath despised the Censures of the Church hath stood accursed more then this twelmonth and neuer required absolution thereof How say you wast thou not accursed by my L. Chancellor Phil. I was excommunicated by him wrongfully without any iust cause and without order of law beyng neuer personally cited Lond Didst not thou tell me the other day when I required thee to come to the masse that thou wast excommunicated therfore by the law couldest not heare masse How long hast thou â—ene thus excommunicate Phil. More then a xij month and a halfe Lond. Loe you may heare what he sayth Write it Phil. But as you would haue written that I haue sayd I haue bene thus long excoÌ„municated so also let him write that I did require of my L. Chauncellor that did excommunicate me my absolution but he would not geue it me saying that I was excoÌ„municatus ipso iure because I was an heretike as it pleased hym to call me therefore accursed by your law and so commaunded me to prison where I remayne Gentleman Why do you not require absolutioÌ„ at my lords hands here now Phil. Because hee is not myne Ordinary neither hath by the law any thing to do with me of right Lond. What an obstinate foole is this I tell thee I will be thine Ordinary whether thou wilt or no. Phil. And because of this your vnrighteous force towards me I haue appealed from you require you M. Register that my appeale may be entred in writyng Lond. Haue you heard such a froward fellow as this hee seemed yesterday to be very tractable I had a good hope in hym I tell thee thou art of my Diocesse Phil. I am of Winchester Diocesse and not of London Diocesse Lond. I pray you may not a man be of two Diocesses at oute Phil. No that he cannot Lond. Lo wyll you see what an ignoraunt foole is this in the law in that which he would seeme to be seene I tell thee a man may be of three Diocesses at once as if thou werâ— borne in London by reason therof thou shouldst bee of my dioces or els if thou wert not borne but haddest a dignitie here also thou art to be counted of my diocesse or els by reason of thy habitation in my dioces Phil. In none of these respects I am of your Lordshippes dioces But for all that this will not follow that I dwellyng at Winchester am at that present of London dioces London What will you lay thereof wilt thou recant if I prooue it Phil. But what shall I win if you do not Lond. I will geue thee my bishoprike if I prooue it not Phil. Yea but who shall deliuer it me if I win Lond. Thou art an arrogant foole Enter their othes and take these witnesses depositioÌ„s I must be gone to the parliament house After this spake vnto me a Priest standing by askyng me whether I was kin to my L. Rich or no Phil. I sayd he sayd so himselfe vnto me the other day but how I know not Chadsey I heard him say that he was his very nigh kinsman Baalamite Why then you I must be of kin for hee is my nigh kinsman How chance it that you and I be of contrary iudgements Phil. It is no meruail for Christ prophesied That the father shall be deuided agaynst the sonne and the sonne against the father for my truths sake Baala You do hold as I vnderstand agaynst the blessed sacrament of the aulter and agaynst the holy masse Phil. If you can prooue it a Sacrament I wil not hold agaynst you Baala What prooue it a Sacrament quoth he doth not S. Paul say Quae oculus non vidit auris non audiuit ea praeparauit Deus diligentibus se That such thinges as the eye hath not seene neither eare heard hath God prepared for them that loue hym Phil. That saying of S. Paule concerneth nothyng your sacrament but is ment of the heauenly ioyes that bee prepared for all faythfull beleeuers Baala Why then I perceiue you vnderstand not S. Paul By God you are deceiued Phil. You ought not to sweare kinsman if you will that I shall so cal you without disworship of our kinred I vnderstand S. Paul as wel as you and know what I say and with that shewed hym a Greeke Testament with Erasmus translation with the old also demaundyng him which text he was best acquainted withall Baala I knew Greeke too once as well as you I care not which you read Phil. You knowe them then all alike you vnderstand the one as well as the other With this my Baalamite kinsman departed in a fury The next day after I was brought down againe after dinner to the Chappel and there my Baalamite kinsman to verifie the scriptures as a mans owne kinsfolks shall be hys enemies came in with the B. as a witnes agaynst me and there the B. caused another that came to hym about other matters to sweare also to be a witnes against me which was a priest also saying London You shall sweare to depose all the truth of certain Articles you shall be enquired of concernyng this man here I accordyng to the lawe do bryng them forth in thy presence Phil. My Lord I doo not agree to the production of them but doo appeale from all these others your proceedinges agaynst me and require you Maister Register that my appeale may be entred I wil geue you for your labour Reg. Your appeale shal be entred at leasure Whom doe you appeale vnto tell me I
not tell for what purpose I. Phil. Your Lordship needeth not to mistrust the matter it is nothing but to make inke withall for lack of inke as I had it before in the kings Bench when my keeper tooke away my inkehorne Lond. And why shouldst thou go about any such thing vnknowyng vnto me beyng thy keeper for I am thy keeper in this house I tell thee Phil. My L. because you haue caused my penner and inkehorne to bee taken from mee I woulde yet faine that my friends might vnderstand what I lacke not that I intended to write any thing that I would be afraid shold come to your sight Lond. More then this my L. he caused a pig to be roasted and made a knife to be put betwene the skin and the flesh for what purpose iudge you How sayest thou didst thou not so Phil. I cannot deny but there was halfe a pig sent me and vnder the same a knife lying in the sauce but for no ill purpose that I knowe your Lordship may iudge what you will It was not to kill my selfe nor none other as you would haue men to beleue for I was neuer yet without a knife since I came to prison Therefore all these bee but false surmises and not worth rehersall Lond. I haue here to say to his charge chiefest of all hys booke of the report of the disputation had in the Conuocation house which is the rākest heresie that may be against the blessed Sacrament of the aultar How say you Maister D. Weston did he maintain the same there stubbornly or no West Yea my L. that he did and would neuer be aunswered And it is pity that the same worshipfull congregation should be slaundered with such vntrue reports Phil. You answered me in deed M. Doct. beyng thē Prolocutor goodly with hold thy peace and haue hym to prison and put hym out of the house I haue read the booke I fynde the report of euery mans Argument to be true in all poynts And if there be any fault it is because he setteth forth your doynges too fauourably and nothyng lyke to that you did vse me beyng an Archdeacon and not of the worst of the house West Thou art no Archdeacon Phil. In deed M. Doct. ye haue among you vnarchdeaconed me as now I thanke God of it and that without all order of law Lond. I pray you my Lordes hearken what he writeth of himselfe I read it ouer this morning and made a note of it He saith that D. Weston called hym frantike and mad man and sayd he should go to Bedlem Phil. In deed my L. so it pleased M. Weston to taunt at me and say his shamefull pleasure but yet I was no whitte the more for all his sayinges then Christ was when the Scribes the Pharises said likewyse he was madde and that he was possessed of a deuill most blasphemously Dures My L. of London I can tary no longer I must needes bid you farewell M. Philpot me thinketh you haue sayd well that you will abide in the Catholike faith and in the Catholike Church I pray you so do and you shall do right well And so hee departed with M. Weston and M. Hussey Phil. I haue purposed so to doe how so euer I speede by Gods grace Lond. I pray you my L. of Chichester and M. Prolocutor and M. Doct. Morgan to common with hym whyles I bryng my L. of Duresme goyng Christopherson M. Philpot I was acquaynted with you at Rome if you bee remembred but you haue forgotten me and talked somewhat with you of these matters and I finde you now the same man as you were then I wish it were otherwyse For gods sake bee conformable to men that be better learned then you and stand not in your own conceit Phil. Where as you call mee to remembraunce of acquaintance had at Rome in deede it was so though it were but very straunge on your part to meward beyng driuen to necessitie Christoph. You knowe the world was dangerous at that tyme. Philpot. Nothing so dangerous as it is now but let that passe Where as you say you find me the same man I was then I prayse God for that you see not me like a reed waueryng with euerye wynde And where as you woulde haue me follow better learned men then my selfe in deed I do acknowledge that you with a great many other are far better learned then I whose bookes in respect of learnyng I am not worthy to cary after you but fayth the wisedome of God consisteth not in learning onely therfore S. Paule willeth that our fayth be not grounded vppon the wisedome of man If you can shew by learnyng out of Gods booke that I ought to be of an other fayth then I am I will heare you and anye other man whatsoeuer he bee Christoph. I meruaile why you should dissent from the catholike Church since it hath thus long vniuersallye bene receiued except within this fiue or sixe yeares here in England Phil. I do not dissent from the true catholike church I do only dissent from the B. of Rome which if you can prooue to be the catholike church of Christ I will bee of the same also with you Christo. Wil you beleue S. Cyprian if I can shew you out of hym Quòd Ecclesia Romana est talis ad quam perfidia accedere non potest That the Church of Rome is such a one vnto the which misbeliefe cannot approch Phil. I am sure you cannot shew any such saying out of s. Cyprian Christo. What will you lay thereon Phil. I will lay as much as I am able to make Morgan Will you promise to recant if he shew his saying to be true Phil. My fayth shall not hang vpon any Doctours saying further then he shal be able to prooue the same by gods worde Christo. I wil go fet the booke and shew it him by and by and therwithall he went into the Bishops study fet Cyprian appointed out these words in one of his Epistles Ad Romanos autem quorum fides Apostolo praedicante laudata est non potest accedere perfidia But vnto the Romaines whose fayth by the testimony of the Apostle is praysed misbeliefe can haue no accesse Phil. These wordes of Cyprian doe nothing prooue your pretensed assertion which is that to the Church of Rome there could come no misbeliefe Christoph. Good Lord no doth What can bee sayde more plainely Philpot. Hee speaketh not of the Churche of Rome absolutely Christo. By God a chyld that can but his Grammer wyll not deny that you do the words be so playne Phil. Sweare not M. Doct. but weigh Cyprians wordes with me and I shall make you to say as I haue sayd Christo. I am no D. but I perceiue it is but labour lost to reason with you Boner And with that the B. of London came in blowyng agayne and sayd What is my L. of
them that will infourme me by Gods worde what I haue to doe I confesse I haue but little learning in respect of you that both of your yeares and great exercise to excell therin but fayth consisteth not onelye in learning but in simplicitye of beleuing that whiche Gods woorde teacheth Therefore I will bee gladde to heare both of your Lordshippe and of any other that God hath reuealed vnto by hys word the true doctrine therof and to thank you that it doth please you to take paynes herein Chich. You take the first alleged amisse as though all men should be taught by inspiratioÌ„ and not by learning How do we beleue the gospel but by the authority of the church and because the same hath allowed it Phil. S. Paule sayth He learned not the Gospell by men neyther of men but by the reuelatioÌ„ of Iesus Christ which is a sufficient proofe that the Gospell taketh not his authoritye of man but of God onely Chich. S. Paule speaketh but of his own knowledge how he came thereto Phil. Nay hee speaketh of the Gospell generally Whyche commeth not from man but from God and that the Churche must onely teach that which commeth from God and not mans preceptes Chich. Doth not Saynt Augustine say I would not beleue the Gospell if the authority of the Churche did not mooue me thereto Phil. I graunte that the authoritye of the Churche doeth moue the vnbeleeuers to beleeue but yet the Church geueth not the woorde his authority for the woorde hath his authority onely from God and not of man meÌ„ be but disposers thereof For firste the worde hath his beyng before the Churche and the woorde is the foundation of the church and first is the foundation sure before the building theron can be stedfast Chich. I perceiue you mistake me I speake of the knowledge of the Gospell and not of the authority for by the church we haue all knowledge of the Gospell Phil. I confesse that For fayth commeth by hearing and hearing by the worde And I acknowledge that God appoynteth an ordinarye meanes for men to come vnto the knowledge now and not myraculously as he hath done in times past yet we that be taught by men must take heede that we learne nothing els but that which was taught in the Primitiue church by reuelation Here came in the Byshop of Yorke and the Bishop of Bath and after they had saluted one another and commoned a while together the Archbishop of Yorke called me vnto them saying Yorke Syr wee hearing that you are out of the way are come of charity to enforme you to bring you into the true fayth and to the catholicke church againe willing you first to haue humility and to be humble willing to learne of your betters for els we can do no good with you And god sayth by his Prophet On whom shall I rest but on the humble meeke and such as tremble at my word Now if you will so be we will be glad to trauell with you Phil. I know that humility is the doore wherby we enter vnto Christ and I thanke his goodnes I haue entred in at the same vnto him with all humility heare whatsoeuer truth you shall speake vnto me Yorke What be the matters you stande on and require to be satisfied in Phil. My Lord it please your grace we were entred into a good matter before you came of the church and howe we should know the truth but by the church Yorke In deede that is the head we neede to begynne at For the church being truely knowne we shal sooner agree in the particular thinges Phil. If your Lordships can proue the church of Rome to be the true catholicke church it shall do much to persuade me toward that you would haue me encline vnto Yorke Why let vs go to the definition of the church What is it Phil. It is a Congregation of people dispersed throughe the worlde agreeing together in the woorde of GOD vsing the Sacramentes and al other thinges according to the same Yorke Your definition is of many wordes to no purpose Phil. I do not precisely define the church but declare vnto you what I thinke the church is Yorke Is the church visible or inuisible Phil. It is both visible and inuisible The inuisible church is of all the electes of God onely the visible consisteth of both good and bad vsing all thinges in fayth according to Gods word Yorke The church is an vniuersall congregation of fayth full people in Christ through the world which this worde Catholick doth well expresse for what is Catholicke els doth it not signify vniuersall Phil. The church is defined by S. Austine to be called Catholike in this wyse Ecclesia ideo dicitur Catholica quia vniuersaliter perfecta est in nullo claudicat The Church is called therefore Catholike because it is throughly perfect and halteth in nothyng Yorke Nay it is called Catholike because it is vniuersally receyued of all christian nations for the most part Phâ—lpot The Churche was Catholique in the Apostles tyme yet was it not vniuersally receyued of the worlde but because their Doctrine whiche they had receyued of Christ was perfect and appoynted to be preached and receyued of the whole world therfore it is called the Catholike fayth and all persons receiuyng the same to be counted the catholike church And S. Austine in another place writeth that the catholike church is that which beleeueth aright Yorke If you wyll learne I wyll shewe you by Saint Austine writing agaynst the Donatistes that he prooueth the catholick Church by two principall pointes which is vniuersality and succession of Bishops in one Apostolical Sea from time to time Now thus I will make myne argument The Church of Rome is vniuersal and hath her succession of bishops from time to time Ergo it is the Catholicke Church How answerâ— you to this argumeÌ„t Phil. I denye the antecedent that the Catholique Churche is onely knowne by vniuersality and succession of Byshops Yorke I will prooue it And with that he brought forth a booke which he had noted out of the Doctours and turned to his common places therin of the church and recited one or two out of S. Austine specially out of his Epistle written agaynst the Donatistes where S. Austine manifestly proueth that the Donatistes were not the catholick church because they had no successioÌ„ of bishops in their opinion neither vniuersality the same force hath S. Austines argument agaynst you Phil. My Lorde I haue weighed the force of that Argument before now I perceiue it maketh nothing agaynst me neither it commeth to your purpose For I will stand to the triall of S. Austine for the approbatioÌ„ of the catholick Church wherof I am For S. Austin speaketh of vniuersality ioyned with verity of faythfull successours of Peter before corruption came into the Church And
so if you can deduce your argumeÌ„t for the sea of Rome now as S. Austin might do in his time I woulde say it might bee of some force otherwise not Yorke S. Austine proueth the Catholicke church principally by succession of bishops and therfore you vnderstaÌ„d not S. Austen For what I pray you was the opinion of the Donatistes agaynst whom he wrote Can you tell What country were they of Phil. They were a certayne sect of men affirming among other heresies that the dignity of the sacramentes depended vpon the worthines of the Minister so that if the minister were good the sacraments which he ministred were auayleable or els not Chichest That was theyr error and they had none other but that And he read another authority of S. Austen out of a booke which he brought euen to the same purpose that the other was Phil. I challenge saynt Austen to be with me throughly in this poynt wil stand to his iudgement taking one place with an other Chich. If you will not haue the Church to be certeine I pray you by whom will you be iudged in matters of controuersy Phil. I doe not deny the Churche to be certayne but I denye that it is necessarily tyed to any place longer then it abideth in the word for all controuersies the word ought to be iudge Chich. But what if I take it one way and you an other how then Phil. S. Austine sheweth a remedye for that and willeth quòd vnus locus per plura intelligi debeat That one place of the Scripture ought to be vnderstand by the moe Yorke How aunswere you to this argument Rome hath knowne succession of Bishoppes whiche your church hath not Ergo that is the Catholick Church and yours is not because there is no suche succession can be proued for your Church Phil. I denye my Lorde that succession of Bishoppes is an infallible point to know the church by for there may be a succession of bishops knowne in a place and yet there be no church as at Antioche and at Hierusalem and in other places where the Apostles abode as well as at Rome But if you put to the succession of bishops succession of doctrine withall as S. Austen doth I will graunt it to be a good proofe for the Catholick church but a locall successioÌ„ onely is nothing vayleable Yorke You will haue no church then I see well Phil. Yes my Lord I acknowledge the catholicke church as I am bound by my Creed but I cannot acknowledge a false church for the true Chich. Why is there two catholicke churches then Phil. No I know there is but one catholicke Church but there haue bene and be at this present that take vpoÌ„ them the name of Christ of his church which be not so in deed as it is written That there be that call themselues Apostles be not so in deed but the Synagogue of Sathan and lyers And now it is with vs as it was with the two women in Salomons time whiche lay together and the one suppressed her childe and afterward went about to challenge the true mothers childe Chich. What a babling is here with you nowe I see you lacke humilitye You will goe aboute to teache and not to learne Phil. My lords I must desire you to beare with my hasty speech it is my infirmity of nature All that I speake is to learne by I would you did vnderstaÌ„d all my mind that I might be satisfied by you through better authority Chich. My Lord and it please your grace turne the argument vpon him which you haue made and let him shewe the succession of the Bishoppes of his Churche as we can doe How saye you canne you shewe the succession of Byshops in your Church from time to time I tell you this argument trubled Doctour Ridley so sore that he coulde neuer answere it yet he was a man well learned I dare say you will say so Phil. He was a man so learned that I was not woorthye to cary his bookes for learning Chich. I promise you he was neuer able to aunswere that He was a man that I loued well and he me for he came vnto me diuers times being in prison and conferred with me Phil. I wonder my Lord you should make this argumeÌ„t which you would turne vpon me for the trial of my churche whereof I am or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it since it is of no force For behold first I denyed you that local succession of Bishops in one place is a necessary poynt alone to proue the Catholicke church by and that which I haue denyed you can not proue and is it then reason that you should put me to the triall of that which by you is vnproued and of no force to conclude agaynst me Chich. I see my Lordes we doe but loose our labours to reason with him he taketh himselfe better learned then wee Phil. I take vpon me the name of no learning I boaste of no knowledge but of fayth of Christ that I am bound vndoubtedly to know as I am sure I do Chich. These hereticks take vpoÌ„ theÌ„ to be sure of al things they staÌ„d in You should say rather with humility I trust I know Christ then that you be sure therof Phil. Let hym doubte of his fayth that listeth God geue me alwayes grace to beleue that I am sure of true fayth fauour in Christ. Bath How will you be able to answere heretickes but by the determination of the knowne Catholicke church Phil. I am able to answere all heretickes by the woord of God and conuince them by the same Chich. Howe arrogantlye is that spoken I dare not say so Phil. My Lord I pray you beare with me for I am bolde on the truth side I speake somewhat by experience that I haue had with hereticks and I know the Arians be the subtlelest that euer were yet I haue manifest scriptures to beat them downe withall Chichester I perceiue nowe you are the same manner of man I haue heard of whiche will not be satisfied by learning Phil. Alas my Lord why do you say so I do desire moste humbly to be taught if there be any better way that I should learne and hitherto you haue shewed me no bettâ—r therefore I praye your Lordshippe not to misiudge without a cause Bath If you be the true Catholicke church then will you hold with the real presence of Christ in the sacrament which the true church hath euer mainteined Phil. And I my Lord with the true Churche doe holde the same in the due ministration of the sacrament but I desire you my Lord there may be made a better conclusioÌ„ in our first matter before we enter into any other for if the Church be proued we shall soone agree in the rest In the meane while my Lorde
the Ordinarye neyther whether I were before him acquitted or condemned shoulde it take awaye the former fault Then my Lord affirming that I was not brought before him but for heresie and the other Gentleman saying that doubtles I was discharged of my former matter my desire was that I might bee charged according to the order of the lawe to heare my accusers Then Doctour Chadsey was sent for who reported that in the presence of Mayster Mosley the Lieuetenant of the Tower I spake agaynst the reall presence and the sacrifice of the Masse and that I affirmed that theyr Church was the Churche of Antichrist Is not this true quoth my Lord I sayde yea Will you continue therein quoth he Yea sayde I. Wilt thou then mayntayne it by learning sayd he Therein quoth I I should shewe my selfe to haue little witte knowing myne owne youth and ignoraunce if I would take on me to mayntayne any controuersie agaynste so many graue and learned men But my conscience was satisfied in the truth which was sufficient to my saluation Roper Conscience quoth M. Roper so shall euerye Iewe and Turke be saued We had hereafter much talke to no purpose and especiallye on my part who felt in my selfe through colde and open ayre muche dullnesse of witte and memorye At the length I was asked what conscience was and I sayde the certifying of the trueth M. Welch With that M Welch rose vp desiring leaue to talke with me alone So he taking me aside into an other chamber said that he was sory for my trouble and woulde gladly see me at libertie he maruayled that I being a young man would stande agaynst all the learned men of the realme yea and contrary to the whole determination of the Catholicke Churche from Chrystes time in a matter wherin I could haue no great learning I ought not to thinke mine owne wit better then all mennes but shoulde beleue them that were learned I promise you quoth hee I haue read all Peter Martyrs booke and Cranmers and all the rest of them and haue conferred them with the contrary as Roffensis and the Byshop of Winchester c. and could not perceiue but that there was one continuall truth whiche from the begynning had bene mayntayned and those that at anye time seuered from this vnitie were aunswered and aunswered agayn This was the summe of hys tale whiche lacked neyther witte nor eloquence M. Greene. Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly for hee so behaued hymselfe towardes me as though I had bene hys equall I shall open my mind freely vnto you desiring you for to take it in good worth I consider my youth lack of wit and learning which would god it were but a little vnder the opinion that some men haue of me But God is not bounde to time witte or knowledge but rather choseth infirma mundi vt confunderet fortia Neyther can men appoynt bondes to Gods mercy For I will haue compassion sayth he on whome I will shew mercy There is no respecte of persons with God whether it be olde or young riche or poore wise or foolish Fisher or Basket maker God geueth knowledge of hys truth through hys free grace to whome he liste Iames. i. Neither doe I thinke my selfe onely to haue the trueth but steadfastly beleue that Christ hath hys spouse the Catholicke and vniuersall Church dispersed in many realmes where it pleaseth him spiritus vbi vult spirat no more is hee addicted to any one place then to the person and qualitie of one man Of this Church I nothing doubt my selfe to be a member trusting to be saued by the fayth that is taught in the same But how this Church is knowne is in a maner the end of all controuersie And the true markes of Christes Church is the true preaching of his worde and ministering of his sacramentes These markes were sealed by the Apostles and confirmed by the auncient fathers till at the length they were through the wickednes of men and the deuill sore worne and almost vtterly taken away But God bee praysed that he hath renewed the print that hys truth may be knowne in many places For my selfe I call God to witnesse I haue no hope in mine owne wit and learning whiche is very small but I was perswaded thereto by hym as by an instrument that is excellent in al good learning and liuing And God is my record that chiefly I sought it of hym by continuall prayer with teares Furthermore what I haue done herein it is not needefull for me to speake but one thing I say I wish of God with all my hart that all men which are of contrary iudgement woulde seeke the truth in like maner Now I am â—rought hether before a great many of Byshops and learned men to be made a foole and laughing stocke but I waygh it not a rushe For God knoweth that my whole study is to please hym Besides that care I not for mannes pleasure or displeasure M. Welch No M. Greene quoth he thinke not so vncharitably of any man but iudge rather that men labour for your soules health as for theyr owne And alas how will you condemne all our forefathers Or how can you thinke your selfe to bee of the catholicke Church without anye continuaunce and contrary to the iudgement of all learned men Greene. Then sayde I Syr I haue no authoritie to iudge anye manne neuerthelesse I doubte not but that I am of the true catholicke Church howe soeuer our learned men here iudge of me Welche Why then sayd he do you suppose your own wyt and learning better then all theirs if you doe not geue credite onely to them other learned men shall resort vnto you that shal perswade you by the Scriptures and Doctours Greene. Sir ê™ I God knoweth that I refuse not to learn of any childe but I would embrace the trueth from the mouth of a naturall foole in any thing wherein I am ignorauÌ„t and that in all thinges sauing my faith But concerning the truth wherein I am throughly perswaded I cannot submit my selfe to learne vnlesse it be as youre maistership sayd that I perused the bookes on both sides For so might I make my selfe an indifferent iudge otherwise I may be seduced And here we fell out agayne in a long talke of the Churche wherein his learning and wit was much aboue myne but in the ende I told hym I was perswaded and that hee did but lose his labour Welch Why then ê™ he what shall I report to my Lord Greene. Euen as pleaseth you ê™ I or els you may say that I would be glad to learne if I had bookes on both sides So he going in the Bishoppes euen then risen and ready to depart asked how he liked me He aunswered in fayth my Lord he will be glad to learne whiche wordes when they were taken least they
heretofore duryng the raygne of the Queenes Maiestie aforesayd refused and so now doth refuse to come and heare Masse and to receiue the sacramente of the Aultar as they are now vsed and ministred in thys Churche of Englande because he saith that concerning the Masse he cannot bee perswaded in hys conscience that the sacrifice pretended to bee in the same is agreeable to Gods word or mayntaynable by the same or that wythout deadly offence he cannot worshyp the body and bloud of Chryst that is pretēded to be there And as concerning the sacrament of the Aultar this Examinate sayth that he heretofore duryng the sayd raygne hath refused and nowe doth refuse to receiue the same as is nowe vsed in thys Churche of Englande because it is not vsed accordynge to the institution of Chryste but bothe in a straunge tongue and also not ministred in bothe kyndes and besides that contrary to Gods worde it is there taughte that the thynge there minystred is to bee adored as the reall and true bodye of Chryste And furthermore this Examinate saythe that duryng the sayd raygne he hath not bene confessed to the Prieste nor receaued absolution at hys handes because hee is not bound by Gods word to make auricular confession Bartlet Greene. Many other sondrye conferences and publicke examinations they brought hym vnto But in the end seeyng hys steadfastnesse of faythe to bee suche as agaynst the whiche neither the threatninges nor yet their flattering promises could preuayle the xv day of Ianuary the Bishop caused him with the rest aboue named to be brought into the Consistory in Paules where being set in hys Iudgement seate accompanied with Fecknā then Deane of the same church and other his Chaplaines after he had condemned the other sixe he then called for Bartlet Grene began with these or the like wordes Honourable audience I thinke it best to open vnto you the conuersation of this man called Bartlet Greene. And because you shall not charge me that I go aboute to seeke any mans bloud here you shal heare the Councelles letters which they sēt with him vnto me The effect wherof is that where hee had bene of long time in the Tower of London for heresie they haue now sent him vnto me to be ordered according to the lawes therefore prouided And now to thee Bartlet Greene I propose these ix articles Then he read the Articles aboue mentioned whiche were generally obiected to all these seuen prisoners to wit Thomas Whittell Iohn Tudson Iohn Went Thomas Browne Isabell Foster Ioane Lashforde Bartlet Greene. But when M. Greene woulde haue aunswered them particularly he was putte to silence with promise that he should haue time to aunswere sufficiently and therfore the Byshoppe proceeding sayd that when Greene came first to his house he desired to haue thee bookes of the ancient Doctors of the Churche to read whiche hee sayd hee graunted him Whereunto Greene aunswered and sayde that if the Doctours were with indifferēt iudgement weighed they made more a greate deale wyth hym then they did with them Feck Upon which wordes Fecknam Deane of Paules stoode vp and marueiling why hee sayd so asked hym if he would be content to stand to the iudgemente of the Doctours Greene. Greene then sayd that he was content to stād to theyr Doctours iudgement Feck I will then propound vnto you quoth Feck the Doctours and interprete them your selfe So hee alledged a place of Chrisostome ad popul Antioch whiche was this Elias ascendens melotem suum post se reliquit Christus verò ascendens carnem suam assumpsit eandem post se reliquit and he demaunded Greene how he vnderstoode the place Greene. Then Greene prayed him that he would confer the Doctours saying together and therefore alledged the same Doctour agayne writing vpon the 1. Cor. 10. An non est panis quem nos benedicimus communicatio corporis Domini Non ne est Calix c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body Many other wordes of brobation and denyal were betwixe them Feck At last Fecknam demaunded of hym how longe he had bene of his opinion For M. Greene said hee you confessed once to me that when you were at Oxforde at schoole you were called the rankest papist in that house being compelled to go to the lecture of Peter Martyr you were conuerted from your old doctrine Greene. And Greene confessed the same Feck Then agayne he sayd that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford Whereupon he made an exclamation and praied the people to consider howe vayne his doctrine that he professed was whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr whiche perceiuing the wicked intent of the Counsel was content to please them and forsake the true and Catholicke fayth Greene. Greene sayd that hee grounded not his fayth vpō Martir nor any other nor did beleue so because martyr beleued the same but because that he hadde heard the Scriptures and the Doctours of the Church truely and wholesomely expounded by him neyther had he anye regard of the man but of the word which he spake And further he sayd that he heard the sayde M. Peter saye often that he had not as yet while he was a papiste read Chrysostome vpon the x. to the Corinthes nor many other places of the Doctours but when he had read them and wel considered them he was content to yelde to the Doctours hauing first humbled himselfe in prayer desiring God to illuminate hym and bring him to the true vnderstandyng of the scripture Whiche thinge sayde Greene if you my Lorde would doe I doe not doubt but God woulde open your eyes and shewe you his truthe no more then I doe doubt hys wordes be true that sayth Aske and it shall be geuen to you knocke and it shall be opened vnto you c. Feck Then Fecknam asked him what he thoughte of this article Sanctam ecclesiam catholicam Greene. And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde Feck Then Fecknam sayd that he woulde sayne haue a sure marke and token whereby hee might knowe thys Churche and therefore he prayed Greene to define vnto him this church Greene. Greene answered that his Church dyd agree in veritie of the true doctrine of Christ and was knowne by the true administration of hys sacramentes Feck Whereupon Fecknam sayd that he would proue the Church wherof he was to be neuer agreeyng in doctrine but alwayes to haue bene in controuersie in theyr religion For sayd he Luther and Zwinglius coulde neuer agree in theyr writinges or sayinges nor Oecolampadius with Carolostadius nor Caralostadius wyth eyther Zwinglius or Luther c. for Luther writing vppon the sacrament of the aultar said that in hoc pane vel
Apostle s. Paul wryting to two Bishops Timothie and Titus setteth oute vnto vs a perfecte description of a true Bishop wyth all the properties and conditions belonging to the same vnto the which exemplare it shall be harde in these straunge daies to finde the image of any Bishop correspondent yet for example sake let vs take thys Archbishop of Canterburie and trie him by the rule thereof to see either howe neere hee commeth to the description of S. Paule or els howe farre off he swarueth from the common course of other in his time of his calling The rule of S. Paule is to be found first 1. Timothie 3. also in his Epistle to Titus chap. 1. in these woordes A Bishoppe must be faultlesse as becommeth the Minister of God Not stubburne nor angrie no drunkard no fighter not geuen to filthy luker but harberous one that loueth goodnesse sober minded righteous holy temperate and such as cleaueth vnto the true word and doctrine that he may be able to exhort c. Unto this rule and touchstone to lay now the life and conuersation of this Archb. we will first begin wyth that which is thus wrytten A Bishop must be faultlesse as becommeth the Minister of God Like as no man is without sinne and euery man carieth with him his especiall vice fault so yet neuerthelesse the Apostle meaneth that the Bishop and minister must be fautlesse in comparison of the common conuersation of men of the world which seeme more licentiously to liue at their owne liberties and pleasures then the bishop or minister ought to doe hauing small regard vnto good example geuing which a bishop and minister most carefully ought to consider least by hys dissolute life the woord of God be sclandered euill spoken of Which thing to auoide and the better to accomplish thys precept of the Apostle this woorthy man euermore gaue him selfe to continuall studie not breaking that order that he in the Uniuersitie commonly vsed that is by 5. of the clocke in the morning at his booke and so consuming that time in studie and praier vntill 9. of the clocke he then applied himselfe if the Princes affaires did not call hym away vntill dinner time to heare suters and to dispatche suche matters as appertained vnto his speciall cure and charge coÌ„mitting his temporall affaires both of his housholde and other forraine businesse vnto his officers So that such things were neuer impediments neither to hys studie nor to his pastoral charge which principally consisted in reformation of corrupt religion in setting foorth of true and sincere doctrine For the most parte alwaies being in Commission he associated himselfe with learned men for sifting and boulting out of one matter or other for the commoditie and profite of the Church of Englande By meanes wherof what for his priuate studie he was neuer idle besides that he accounted it no idle poynte to bestow one houre or twaine of the day in ouer reading such woorkes and bookes as daily came from beyond the seas After dinner if any suters were attendant he woulde very diligently heare them and dispatch them in such sort as euery man commended hys lenitie and gentlenesse althoughe the case required that some whiles diuers of them were committed by him to prisone And hauing no suters after dinner for an houre or thereabout he would play at the Chests or behold such as could play That done then againe to his ordinarye study at the which commonly he for the most part stoode and seldome sate and there continuing vntill 5. of the clocke bestowed that houre in hearing the common prayer and walking or vsing some honest pastime vntill supper time At supper if he had appetite as many times he would not suppe yet would he sit downe at the table hauing his ordinarie prouision of hys mâ—sse furnished with expedient companye he wearing on his haÌ„ds his gloues because he would as it were therby weane himself froÌ„ eating of meat but yet keping the company with such fruitful talke as did repast much delight the hearers so that by this meanes hospitalitie was well furnished and the almes chest well maintained for reliefe of the poore After supper he would consume one houre at the least in walking or some other honest pastime and then againe vntill 9. of the clocke at one kinde of study or other So that no houre of the day was spent in vaine but the same was so bestowed as tended to the glory of God the seruice of the Prince or to the commoditie of the Church Which his well bestowing of his time procured to him most happely a good report of all men to be in respecte of other mennes conuersation fautlesse as it became the Minister of God That a Bishop ought not to be stubberne Secondly it is required That a Bishop ought not to bee stubberne With which kinde of vice without great wrong thys Archbyshop in no wise oughte to be charged whose nature was such as none more gentle or sooner wonne to any honest sute or purpose specially in such things wherin by hys woord wryting counsell or deede he might gratifie either any gentle or noble manne or doe good to anye meane person or els relieue the needy and poore Onely in causes pertaining to God or his Prince no man more stoute more constant or more harde to be wonne as in that part hys earnest defence in the Parliament house aboue three dayes together in disputing against the six articles of Gardiners deuice can testifie And thoughe the King would needes haue them vpon some politicke consideration to goe forwarde yet hee so handled himselfe aswell in the Parliament house as afterwardes by wryting so obediently and with suche humble behauioure in woordes towardes hys Prince protesting the cause not to be his but almighty Gods who was the authoure of all truthe that the King did not onely well like hys defence willing hym to departe out of the Parliament house into the Counsaile chamber whilest the Acte should passe and be graunted for safegard of hys conscience which he wyth humble protestation refused hoping that his Maiestie in processe of time woulde reuoke them againe but also after the Parliament was finished the King perceiuing the zealous affection that the Archbishop bare towardes the defence of hys cause whiche many wayes by Scriptures and manifolde authorities and reasons he had substantially confirmed and defended sent the Lorde Cromwell then Uicegerent with the two dukes of Northfolke and Suffolke and all the Lordes of the Parliament to dine wyth hym at Lambeth Where it was declared by the Uicegerent and the two Dukes that it was the Kinges pleasure that they all shoulde in hys highnesse behalfe chearish comfort and animate him as one that for his trauaile in that Parliament had shewed hymself both greatly learned and also discrete and wise and therefore they willed hym not to be discouraged for any thyng that
the booke to hym willyng hym to peruse the same When the Archb. had red the Articles and saw hymselfe so vncurteously handled of his owne church whereof he was head I meane of the Prebendaries of his Cathedral Church and of such his neighbours as he had many wayes gratified I meane the Iustices of the Peace it much grieued hym Notwithstāding he kneeled downe to the kyng and besought hys Maiesty to graunt out a Commission to whomsoeuer it plesed his highnesse for them to try out the truth of this accusation In very deede sayde the kyng I doe so meane and you yourselfe shall be chiefe Commissioner to adioyne to you such two or three more as you shall thinke good your self Then it will bee thought quoth the Archb. to the kyng that it is not indifferent if it please your grace that I should be myne owne iudge and my Chaplains also Well sayde the kyng I will haue none other but your selfe suche as you will appoynt For I am sure that you will not halt with me in any thyng although you bee driuen to accuse your selfe and I know partly how this geare proceedeth and if you handle the matter wisely you shall find a prety conspiracy deuised agaynst you Whome will you haue wyth you sayde the kyng Whome it shall please your grace to name quoth the Archb. I will appoynt Doc. Belhouse for one name you the other said the kyng meete for that purpose My Chancellor D. Coxe and Hussey my Register sayd the Archb. are men expert to examine such troublesome matters Well sayd the kyng let there be a Commission made forth and out of hand get you into Kent aduertise me of your doyngs They came into Kent and there they sate aboue three weekes to bult out who was the first occasion of this accusation for thereof the kyng would chiefly be aduertised Now the Inquisition beyng begunne by the Commissioners euery man shronke in his hornes and no mā would confesse any thyng to the purpose For D. Coxe and Hussey being friendly vnto the Papistes handled the matter so that they would permit nothyng materiall to come to sight This thyng beyng well perceyued by one of the Archbishops seruants his Secretary he wrote incontinently vnto Doct. Buttes and Master Deny declaring that if the Kynges Maiestie did not send some other to assist my Lord then those that then were there with him it were not possible that any thing should come to light and therefore wished that Doct. Lee or some other stoute man that had beene exercised in the Kings Ecclesiasticall affaires in his visitations might be sent to the Archbishop Upon these letters Doct. Lee was sent for to yorke by the King and hauing the kings farther mind declared vnto him when he came to the Court he resorted incontinently into Kent so that on Alhallow euen he deliuered to the Archbishop the kings Ring with a declaration of his highnes farther pleasure and by and by vpon his message done he appointed the Archbishop aforesaid to name him a dosen or xvi of his Officers and gentlemen such as had both discretion wit and audacitie to whom he gaue in Commission from the King to search both the purses Chestes and chambers of all those that were deemed or suspected to be of this confederacie both within the Cathedrall church and without and such letters or writinges as they could find about them to bring them to the Archbishop and him These men thus appointed went in one houre and instant to the persons houses and places that they were appointed vnto and within foure houres afterwardes the whole conspiracie was disclosed by finding of letters some from the Bishop of Winchester some from D. London at Oxford and from Iustices of the Shiere with other so that the first beginning the proceeding and what should haue beene the ende of their conspiracie was now made manifest Certaine chambers and Chests of Gentlemen of the shiere were also searched where also were found letters seruing to this purpose Amongst all other came to my Lords hands two letters one of the Suffragan of Douer and an other of Doct. Barbar a Ciuilian whom continually the Archbishop reteined with him in housholde for expedition of matters in sute before him as a counsellour in the Law when need required These two men being well promoted by the Archbishop he vsed euer in such familiarity that when the Suffragan being a prebend of Caunterbury came to him he alwaies set him at his owne messe and the other neuer from his table as men in whom he had much delight and comfort when time of care and pensiuenes chaunced But that which they did was altogither counterfait and the Deuill was turned into the Aungell of light for they both were of this confederacy When my Lord had gotten these their letters into his hands he on a day when it chanced the Suffragan to come to him to his house at Bekisburne called to him into his studie the said Suffragan of Douer and D. Barbar saieng come your waies with me for I must haue your aduise in a matter When they were with him in his study all togethers he said to them you twaine be men in whom I haue had much confidence and trust you must now giue me some good counsaile for I am shamfully abused with one or twaine to whom I haue shewed all my secretes from time to time and did trust them as my selfe The matter is so nowe fallen out that they not onelie haue disclosed my secretes but also haue taken vpon them to accuse me of heresie and are become witnes against me I require you therfore of your good aduice how I shall behaue my selfe towards them You are both my frends and such as I alwaies haue vsed when I needed counsell What say you to the matter quoth the Archbishop Mary quoth Doct. Barbar such vilens and knaues sauing your honour were worthy to be hanged out of hand without any other law Hanging were to good quoth the Suffragan and if there lacked one to do execution I would be hangman my selfe At these words the Archbishop cast vp hys handes to heauen and sayd Oh Lord most mercifull God whome may a man trust now adayes It is most true whiche is sayde Maledictus qui confidit in homine ponit carnem brachium suum There was neuer man handled as I am but oh Lord thou hast euermore defended me and lent me one great friend and maister meanyng the kyng wythout whose protection I wer not able to stand vpright one day vnouerthrowen I prayse thy holy name therfore and with that he pulled out of his bosome their two letters sayd Know ye these letters my maisters With that they fell downe vpon their knees and desired forgiuenesse declaring how they a yeare before were attempted to do the same and so verye lamentably weeping and bewailyng their doynges besought hys grace to pardon
of two Papists of the parish of Chartham his vtter enemies Sander and Browne by name for a Sermon preached at Chartham or Passion Sunday which chanced on S. Gregories euen they both beyng absent that day at Wye faire as it is well prooued namely for that he preached against the Masse saying that our Sauiour Christ was the onely soule Priest which song Masse on the aultar of the Crosse there sacrifising for the sinnes of the worlde once for euer and that all other Masses were but remembraunces and thankesgeuing for that one sacrifice or such wordes in effect Wherefore to conclude right worshipfull knowyng your godly zeales as well towardes the preferment of sincere Religion as your no lesse affection towardes the Kyng hys Maiesties persone and his godly proceedinges I most humbly beseeche you in the bowels of our Sauiour Christ so to ponder the weightye consideration of the premisses as by your trauailes vnto the Kinges Maiestie or to the honourable Counsaile we here in Kent that haue now of late our heartes bent towardes the obseruation of the lawe of God and the Prince thorough Turners godlye perswasions may receyue from your worships some comfortable worde of his deliueraunce or els certaynely many an honest and simple man lately embracing the trueth may perhaps fall away desperately from the same not without danger of their soules In accomplishing whereof your worships shall not onely do vnto almighty God and the Prince most true and acceptable seruice but also binde the sayd M. Turner with all other to whom this cause doth apperteine both dayly to pray for your prosperities and also to bee at your commaundementes during theyr lyues From Caunterbury the second day of Nouember Your worships euermore at commaundement R. M. And thus much conteineth the letter sent as is sayd by M. Morice to Doctor Buttes and Syr Anthony Denye Now what successe and speede this letter had it foloweth to be declared For Doctour Buttes the kinges Phisition aforesayd after the receipte of these letters considering the weighty contentes of the same as he was euer a forwarde friend in the Gospels cause so he thought not to forsâ—acke this matter to the vttermost of his diligence and so spying his time wheÌ„ the king was in trimming and in washing as his maner was at certayne times to call for his Barbar Doctour Buttes whose manner was at such times euer to be present and with some pleasaunt conceites to refresh and solace the kinges minde brought with hym in his hand this Letter The king asking what newes Doctour Buttes pleasantly and merely beginneth to insinuate vnto the king the effect of the matter and so at the kinges commaundement read out the letter which when the king had heard and paused a little with himselfe vpon the same commaunded agayne the letter to be read vnto him The hearing and consideration wherof so altered the kinges minde that wheras before he commaunded the sayde Turner to be whipped out of the countrey he now commaunded him to be reteined as a faythfull Subiect And here of that matter an end Let vs now returne to the Archbishop agayne Who although he was compassed about as is sayde with mighty enemies and by many crafty traynes impugned yet through Gods more mighty prouideÌ„ce working in the kinges hart so to fauor him he rubbed out all Kyng Henryes time without blemishe or foyle by meanes of the kinges supportation who not onely defended the sayd archbishop agaynst all his conspired aduersaryes but also extended such speciall fauour vnto him in such sort that he being not ignorant of hys wife whoÌ„ he had maryed before at Noremberge being Niece to the wife of Osiander keping her also all the sixe Articles time contrary to the law notwithstanding he both permitted the same and kept his counsell Then after the death of Kyng Henry immediatelye succeeded his sonne K. Edwarde vnder whose gouernement and protection the state of this Archbishoppe beyng his Godfather was nothing appayred but rather more aduaunced During all this meane time of king Henry aforesayd vntill the entring of king Edward it seemeth that Cranmer was scarsly yet throughly persuaded in the right knowledge of the Sacrament or at least was not yet fully rypened in the same wherin shortly after he being more grouÌ„dly confirmed by confereÌ„ce with Bishop Ridley in processe of time did so profite in more ryper knowledge that at last he tooke vpon him the defence of that whole doctrine that is to refute and throw downe first the corporall presence secondly the phantasticall Transubstantiation Thirdly the Idolatrous adoration Fourthlye the false errour of the Papistes that wicked menne doe eate the naturall body of Christ and lastly the blasphemous sacrifice of the Masse Whereupon in conclusion he wrote fiue bookes for the publicke instruction of the Church of England which instruction yet to this day standeth and is receiued in this Church of England Agaynste these fiue bookes of the Archbishop Steuen Gardiner the archenemy to Christ and his Gospell being then in the Tower slubbereth vp a certayne answere such as it was which he in open Court exhibited vp at Lambeth being there examined by the Archbishop aforesayd other the kinges CoÌ„missioners in king Edwardes dayes which booke was intituled An Explication and assertion of the true Catholick fayth touching the blessed SacrameÌ„t of the aultar with a confutation of a booke written against the same Agaynste this Explication or rather a cauilling Sophistication of Steuen Gardiner Doctour of law the Archbishop of Caunterbury learnedlye and copiously replying againe maketh aunswere which also he published abroad to the eies and iudgementes of all men in print All which writinges and bookes as well of the one part as of the other our present story woulde require here to be inferred but because to prosecute the whole matter at length wyll not be comprehended in a small roome and maye make to long taryaunce in our story it shall therfore be best to put of the same vnto the place of the Apendix folowing wherin the Lord willing we intend to close vp both these and other diuers treatises of these learned Martyrs as to this our story shall apperteine The vnquiet spirite of Stephen Gardiner beyng not yet contented after all this thrusteth out an other booke in Latine of the like Popishe Argument but after an other title named Marcus Anthonius Constantius Whereunto first the Archbishoppe agayne intending a full confutation had already absolued three partes of his aunsweare lying in prison Of the which partes two perished in Oxforde the other yet remayneth in my handes ready to bee seene and set forth as the Lord shall see good Also Bishop Ridley lying likewise the same time in prison hauing ther the sayd booke of Marcus Antonius for lack of penne and paper with a lead of a window in the margent of the booke wrote annotations as strayghtnesse of time would serue him in refutation of the
his wife in secret many yeares Auns And though he so did he sayde there was no cause why he should be ashamed therof 7. Inter. Item that the sayde Thomas Cranmer fallynge afterward into the deep bottome of erroures did flye and recuse the authoritie of the Church did hold and followe the heresie concerning the sacramente of the aultar and also did compile and caused to be set abroade diuers bookes Auns Whereunto when the names of the bookes were recited to hym he denyed not such bookes whiche he was the true authour of As touchinge the treatise of Peter Martyr vpon the sacrament he denyed that he euer sawe it before it was abroad yet did approue and well lyke of the same As for the Catechisme the booke of Articles with the other booke agaynst Winchester he graunted the same to be his doinges 8. Inter. Item that he cōpelled many agaynst their willes to subscribe to the same Articles Auns He exhorted he sayd such as were willing to subscribe but agaynst theyr willes he compelled none 9. Inter. Item for so much hee surceased not to perpetrate enorme and inordinate crimes he was therefore cast into the Tower and from thence was brought to Oxforde at what tyme it was commonly thought that the Parliamēt there should be holden Auns To this he sayd that he knew no such enorme and inordinate crimes that euer he committed 10. Inter. Item that in the sayd City of Oxforde he dyd openly mayntayn his heresie and there was conuicted vpon the same Auns He defended he sayd there the cause of the Sacrament but to be conuicted in the same that he denyed 11. Inter. Item when hee perseuered still in the same hee was by the publicke censure of the vniuersitie pronounced an hereticke and his books to be hereticall Auns That he was so denounced he denyed not but that he was an hereticke or his bookes hereticall that he denyed 12. Inter. Item that hee was and is notoriouslye infamed with the note of Schisme as who not onely himselfe receded from the Catholicke Churche and Sea of Rome but also moued the king and subiectes of this Realme to the same Auns As touching the receding that hee well graunted but that receding or departing sayd he was onely from the sea of Rome and had in it no matter of any Schisme 13. Inter. Item that he had bene twise sworne to the Pope and withall D. Martin brought out the instrument of the Publicke Notary wherein was contayned his protestation made when he should be consecrated asking if he had any thing els protested Auns Whereunto he aunswered that he did nothing but by the lawes of the Realme 14. Inter. Item that he the sayde Archbishop of Caunterbury did not onely offēd in the Premisses but also in taking vpon him the authoritie of the sea of Rome in that without leaue or licence from the sayd Sea he consecrated Byshoppes and priestes Auns He graunted that he did execute suche thinges as were wont to be referred to the pope at what time it was permitted to him by the publicke lawes and determinatiō of the Realme 15. Inter. Item that when the whole Realme had subscribed to the authoritie of the pope he onely still persisted in his errour Auns That he did not admit the popes authoritie he confessed to be true But that hee erred in the same that hee denyed 16 Inter. Item that all and singular the Premisses bee true Auns That likewise he graunted excepting those thinges whereunto he had now aunswered After hee had thus aunswered to the obiections aforesayd and the Publicke Notarye had entred the same the Iudges and Commissioners as hauing now accomplyshed that wherefore they came were about to ryse and depart But the Bishop of Glocester thinking it not the best so to dismisse the people being somewhat stirred with the wordes of the Archbishop began this Oration in the hearing of the people to declame The Oration of Byshop Brookes in closing vp this examination agaynst Doctour Cranmer Archbishop of Caunterbury MAister Cranmer I cannot otherwise terme you cōsidering your obstinacy I am right sory I am ryght hartely sory to heare suche wordes escape your mouthe so vnaduisedly I had conceaued a right good hope of your amendement I supposed that this obstinacy of youres came not of a vayne glory but rather of a corrupte conscience which was the occasion that I hoped so well of your returne But now I perceaue by your foolish bable that it is farre otherwise Ye are so puffed vp with vayn glory there is such a cauteria of heresie crept into your conscience that I am cleane voyd of hope and my hope is turned into perdition who can saue that which will be lost GOD woulde haue you to be saued and you refuse it Perditio tua super te Israel tantummodo in me saluatio tua ait Dominus per Prophetam i. Thy perdition is onely vpon thy selfe O Israell onely in me is thy saluation sayth the Lord by hys Prophet You haue vttered so erronious talke with such open malice agaynst the popes holines with such open liyng against the church of Rome with such open blasphemy agaynst the sacrament of the Aultar that no mouthe could haue expressed more maliciously more lyingly more blasphemously To reason with you although I would of my selfe to satisfie this audience yet may I not by our Commission neither can I finde how I may doe it with the scriptures For the Apostle doth commaund that suche a one shoulde not onely not be talked withall but also shunned and auoyded saying Hereticum hominem post vnum aut alterum conuentum deuita sciens quòd huiusmodi peruersus est delinquit quum sit proprio iudicio condemnatus i. An heretical person after once or twise conferring shunne knowing that he is peruerse and sinneth being of his owne iudgement condemned Ye haue bene conferred withall not once or twise but oftentimes ye haue oft bene louingly admonyshed ye haue bene oft secretly disputed with And the last yeare in the opē schoole in open disputations ye haue bene openly conuict ye haue bene openly driuen out of the schole with hisses your bookes which ye bragge you made seuen yeares agoe and no man aunswered it Marcus Antonius hath sufficiently detected and confuted and ye persist styll in your wonted heresie Wherefore being so oft admonished conferred withal and conuicted if ye deny you to be the manne whome the Apostle noteth heare then what Origine sayth who wrote aboue 1300. yeares ago and interpreteth the saying of the Apostle in this wise in Apologia Pamphili Hereticus est omnis ille habendus qui Christo se credere profitetur aliter de Christi veritate sentit quà m se habet Ecclesiastica traditio Euen now ye professed a kinde of Christianitie and holines vnto vs for at your beginning you fell downe vppon youre knees and sayde the Lordes prayer God wotte lyke an hipocrite and then standing vppon youre feete
also you ought to washe the feete one of an other Exemplum dedi vobis i. I haue geuen you example This was a precept yet hath the churche altered it lest the simple people should not thinke a rebaptization in it So because sayd the Apostle Accepi à Domino quod tradidi vobis Dominus noster qua nocte tradebatur c. i. I haue receyued of the Lord the same whyche I haue deliuered to you that our Lorde the same night in whiche hee was betrayed c. Notwithstanding that this was a precept that the sacrament should be ministred after supper the church hath altered it commanded it to be receiued fasting And where Christ did breake the breade wee receaue the whole hoste Christ ministred sitting at the table we staÌ„ding at the altar It was also commaunded in the xv of the Actes that Christian men should absteyne à suffocato sanguine i. FroÌ„ strangled and bloud But the Church perceiuing it to bee a precept but for a tyme hath altered ix Christ commaunded to keep holy Diem Sabbati The Sabboth day and the church hath altered it to Sonday If then the church may change thinges that be so expressed in the scriptures she may also chaunge the forme of receauing of lay menne vnder bothe kindes for diuers occasions First because in carying to the sicke the bloud may not be shed lost or misused And next that no occasion might be geuen to hereticks to thinke that there is not so muche vnder one kinde as vnder both But why woulde you haue it vnder bothe kyndes I pray you els but onely to peruert and contrarye the commandement of the church For when you had it vnder both kindes you beleued in neither And wee hauing but one beleue both kinds Now sir as concerning the sacrament of the altar where you say you haue a number of Doctors of your side and we none of our side that is to say to confirme the reall presence of Christ in the sacrament of the altar in deede one to stop your mouth I thinke it not possible to finde Neuerthelesse where your request is to haue one shewed vnto you and then you will recant I will shew you two S. Augustine Super. 33. Psalme ferebatur manibus suis I finde not how this is true in Dauid sayth hee litterallye that he was borne in hys owne handes but in Chryste I finde it litterally when hee gaue his body to his Apostles at hys last supper Agayn S. Ciprian De Coena Domini sayth Panis quem dominus noster discipulis suis porrigebat non effigie sed natura mutatus omnipoteÌ„tia verbi factus est caro What can be more plain theÌ„ this yet to your expositioÌ„ it is not plain enough But geue me your figuratiue significatiue and such other like termes and I will defend that Christ hath not yet ascended no nor yet that he was encarnate c. Wherfore â— can doe no other but put you in the number of theÌ„ whoÌ„ Chrisostome spake of in this wise saying Audi homo fidelis qui coÌ„tra haereticum contendis si Pharisaei conuicti non placati haeretici c. Heare O thou Christian man wyâ—te thou do more then Christ could do Christ confuted the Phariseis yet coulde hee not put them to scilence Et fortior es tu Christo And art thou stronger then Christ Wilt thou goe about to bring them to silence that will receaue no aunswere as who should saye thou canste not Thus muche haue I sayd not for you M. Cranmer for my hope that I conceaued of you is now gone and past but in somewhat to satisfie the rude and vnlearned people that they perceiuing your arrogant lying and lying arrogancie maye the better eschew your detestable and abhominable schisme And thus ended the Prelate his worshipful tale After whome Doctor Story taketh the matter and thus inferreth in wordes as followeth Maister Cranmer you haue made a goodly processe concerning your hereticall othe made to the king but you forget your othe made to the Sea Apostolicke As concerning youre othe made to the kinge if you made it to hym onely it tooke an end by his death and so it is released if you made it to his successors well sir the true successours haue the Empyre and they will you to dissolue the same and become a member of Christes Church agayne and it standeth well with charitie To this the Archbishop aunswered agayne sayth the Reporter but what his answere was that he suppresseth and returneth to the words of D. Story who imperiouslye turning his speach agayne to the Archbishop sayd as followeth Holde your peace sir and so shall it right wel become you considering that I gaue you liceÌ„ce before to say your phansie Your othe was no othe for it lacked the three poyntes of an othe that is to say Iudicium Iustitiam Veritatem These with the like words to the same effect being vttered by D. Story seeking to breake vp and make an end of that session he eftsoones called for witnesses to bee producted who shuld be sworne vpon the book to vtter declare the next day what soeuer they knew or could remeÌ„ber to be inferred against Doct. Cranmers heresie The names of the witnesses were these Doct. Marshall Commissary Deane of Christes church Doctor Smith vnder Commissary Doct. Tresham Doct. Crooke M. London M. Curtop M. Warde M. Serles After the depositions of whiche witnesses being taken Doct. Story admonished the archbyshop permitting him to make hys exceptioÌ„s if he thought any of the sayd witnesses to be refused Who theÌ„ would admit none of theÌ„ all being men periured and not in Christian religion For if to sweare sayd he agaynst the Pope were vnlawful they should rather haue geuen theyr liues then their othe But if it were lawfull then are they periured to defende hym whome they forsware before Neuerthelesse this answere of the Archb. being lightly regarded as little to the purpose appertayning hee was commaunded agayne to the place from whence he came Who at hys departynge out like as at his first comming in shewed lowe obedience to Doct. Martin and to Doct. Story the Queenes CoÌ„missioners Then Doct. Story poynting him to the Byshop of Glocester sayd that he ought rather to geue reuerence vnto him So the reuerend archb departing without anye obeysaunce exhibited to the Byshop all the other rose vp departed euery one to hys owne And thus brake vp the session for this day about two of the clocke at after noone And thus much hitherto concerning the summary effect of this Action or session with the Orations discourses articles commenced agaynst the Archbishop of Canterb. also with the reasons and answers of the sayd Archbishop to their obiections and interrogatoryes Touching which his aunsweres for somuch as they being recited by report of a papist as is aforesayd seeme to bee not
after that the scripture was translated into English by the faithfull Apostle of Englande W. Tindall became a diligent hearer and a feruent embracer of Gods true Religion so that he delighted in nothing so much as to heare and speak of Gods word neuer being without the new Testamēt about him although he could not read him selfe But when he came into any cōpany that could read his book was alwaies ready hauing a very good memory so that he could recite by hart most places of the new testamēt his conuersation and liuing being very honest and charitable as his neighbors are able to testify So it was that in the dayes of King Henry the eight at what time Doctour Trigonion and Doctour Lee dyd visite Abbayes the sayd Iohn Maundrell was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde where he was accused that he had spoken agaynst the holy water holy bread and such like ceremonyes and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises which is in the sayd coūty Neuertheles his feruēcy did not abate but by Gods mercifull assistaunce he tooke better hold as the sequele hereof will declare For in the dayes of Queene Mary when popery was restored agayne and Gods true religion put to silence the sayd Iohn Maūdrell left his owne house and departed into the County of Glocestershyre and into the North part of Wiltshyre wandring from one to an other to such men as he knew feared GOD with whome as a seruaunt to keepe their cattell he there did remayne with Iohn Bridges or some other at Kingeswoode but after a time he returned to his country and there comming to the Ueys to a frend of his named Anthony Clee had talk conference with him in a Garden of returning home to his house And when the other exhorted hym by the woordes of Scripture to flye from one Citty to an other he replying agayne by the wordes of the Apocalips 21. of them that be fearefull c. sayd that he needes must go home and so did Where he with Spicer and Coberley vsed at times to resort and conferre together At length vpon the Sonday folowing they agreed together to go to the parish Church called Keuell where the sayd Iohn Maundrell the other two seing the parishioners in the procession to folow worship the Idoll there caried aduertised thē to leaue the same to return to the liuing god namely speaking to one Rob. Barkesdale head man of the Parish but he tooke no regard to these wordes After this the Uicare came into the Pulpit who there being about to read his beadroll and to pray for the soules in Purgatory the sayde Iohn Maundrell speaking wyth an audible voyce sayd that that was the Popes pinfolde the other two affirming the same After which wordes by commaūdement of the Priest they were had to the stocks where they remained till theyr seruice was done and then were brought before a Iustice of peace and so the next day caried to Salisbury all three and presented before Bishop Capon and W. Geffrey being Chauncellor of the Dioces By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses but seldome openly And at theyr last examination these were the Articles whiche the Chauncellour alledged agaynst them being accompanied with the Sheriffe of the shyre one M. Saint Iohns other Popishe Priestes in the Parish Church of Fisherton Anger demaunding how they did beleue They aunswered as christen men should and ought to beleue and first they sayd they beleued in God the Father and in the Sonne and in the holy ghost the xij articles of the Creed the holy Scripture from the first of Genesis to the last of the Apocalips But that fayth the Chauncellour woulde not allowe Wherefore he apposed them in particular Articles Firste whether that they did not beleue that in the Sacrament of the aulter as he termed it after the wordes of consecratiō spoke by the priest at masse there remayned no substaunce of bread nor wine but Christes body flesh and bloud as he was borne of the virgine Mary Whereunto they aunswered negatiuely saying that the popish masse was abhominable Idolatry and iniurious to the bloud of Christ but confessing that in a faythfull Congregation receiuing the Sacrament of Christs body and bloud being duely ministred acccording to Christes institution Christes body and bloud is spiritually receiued of the faythfull beleuer Also being asked whether the Pope was supreame head of the Churche and Christes Uicar on earth they aunswered negatiuely saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Antichrist and Gods enemy The Chauncellour sayde will you haue the Churche without a head They aunswered Christ was head of his Church and vnder Christ the Queenes maiesty What sayd the Chaūcellour a woman head of the church yea sayd they within her graces dominions Also that the soules in purgatory were deliuered by the Popes pardons and the suffrages of the Church They said they beleued faithfully that the bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued vnto the end of the world so that they feared nothing the Popes Purgatory or estemed his pardons Also whether Images were necessary to be in the churches as lay mens bookes and Sayntes to be prayed vnto and worshipped They answered negatiuely Iohn Maundrell adding that wooden Images were good to rost a shoulder of mutton but euill in the Church whereby Idolatry was committed Those Articles thus aunswered for theyr Articles were one and theyr aunsweres in maner like the Chauncellor read theyr condemnation so deliuered them to the Shiriffe Then spake Iohn Spycer saying Oh M. Sheriffe now must you be theyr butcher that you may be guilty also with them of innocent bloud before the Lord. This was the 23. day of March an 1556. the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury Wiltom where were ij postes set for them to be burnt at Whiche men commyng to the place kneled downe and made theyr prayers secretly together then being disclothed to theyr shyrtes Iohn Maūdrell spake with a loud voyce not for all Salisbury Which wordes mē iudged to be an answere to the Shiriffe which offred him the queenes pardō if he would recant And after that in like maner spake Iohn Spicer saying this is the ioyfullest day that euer I sawe Thus were they 3. burnt at two stakes where most constauntly they gaue theyr bodyes to the fire and theyr soules to the Lord for testimony of his trueth As touching William Coberley this moreourr is to be noted that his wife also called Alice beyng apprehended was in the kepers house the same time deteined
vp your lippes with your owne booke Ieffrey It skilleth no matter whether ye write bread or body for we be able to prooue that he ment the bodye And where as you say they eate it spiritually that is but a blind shift of descant Palmer What should I say els Ieffrey As holy Church sayeth really carnally substantially Palmer And with as good Scripture I may say grosly or monstrously Ieffrey Thou speakest wickedly But tell me Is Christ present in the sacrament or no Palmer He is present Ieffrey How is he present Palmer The Doctors say modo ineffabili Therefore why do ye aske me Would God ye had a mynd ready to beleue it or I a tongue able to expresse it vnto you Ieffrey What say you to the baptisme of Infants Palmer I say that it standeth with Gods word therfore it ought of necessitie to be retayned in the Church Ieffrey Ye haue forgotten your self I wis for ye write that children may be saued without it Palmer So I write and so I say Ieffrey Then it is not necessary to be frequented and continued in the Church Palmer Your argument is not good M. Doctor Ieffrey Will ye stand to it Palmer Yea M. Doctor God willyng Ieffrey Note it Register More of his Examination in that tyme and place is not yet come to our hands whensoeuer God sendeth it I will impart and communicate the same to the Reader In the meane season we are credibly informed of this that sir Richard Abridges the same day after dinner sent for hym to his lodging and there in the presence of diuers persons yet alyue in Newbery and elsewhere friendly exhorted hym to reuoke his opinion to spare his yong yeares wit and learnyng If thou wilt be conformable and shew thy selfe corrigible and repentant in good fayth sayeth he I promise thee before this company I will geue thee meate and drinke and bookes and x. pound yearely so long as thou wilt dwell with me And if thou wilt set thy mynd to mariage I will procure thee a wyfe and a farme helpe to stuffe and frit thy farme for thee How sayest thou Palmer thanked him very curteously made him further answer concernyng his religion somewhat at large but very modestly and reuerently concludyng in the end that as he had already in two places renounced his liuing for Christes sake so he would with Gods grace be redy to surrender and yeld vp his lyfe also for the same wheÌ„ God should send tyme. When Sir Richard perceiued that hee woulde by no meanes relent Well Palmer sayth he then I perceiue one of vs twain shal be damned For we be of two faiths and certayne I am that there is but one faith that leadeth to lyfe and saluation Palmer O sir I hope that we both shall be saued Sir Rich. How may that be Palm Right well Sir For as it hath pleased our merciful Sauiour accordyng to the Gospels parable to call me at the third hower of the day euen in my flowers at the age of 24. yeres euen so I trust he hath called and wil cal you at the eleuenth hower of this your olde age and geue you euerlasting lyfe for your portion Sir Rich. Sayest thou so Well Palmer well I woulde I might haue thee but one moneth in my house I doubte not but I would conuert thee or thou shouldst conuert me Then sayd M. Winchcome Take pitie on thy golden yeares and pleasaunt flowers of lusty youth before it bee too late Palm Sir I long for those springing flowers that shall neuer vade away Winchcome If thou be at that poynt I haue done with thee Then was Palmer commanded agayne to the blynd house but the other two sillie men were ledde agayne the same after noone to the Consistorie and there were condeÌ„ned and deliuered to the secular power of the shiriffe there present by name sir Rich. Abridges It is reported also that D. Ieffrey offered Palmer a good liuyng if he would outwardly shew hymself conformable kepyng his conscience secret to hymselfe or at least declare that hee doubted which was the truest doctrine But I cannot affirme it for a suretie The next mornyng the 16. of Iuly Palmer was required to subscribe to certaine Articles which they had drawen out touching the cause of his condemnation in the front whereof were pluckt together many haynous termes as horrible hereticall damnable diuelish and execrable doctrine To these wordes Palmer refused to subscribe affirming that the doctrine which he professed was not such but good and sound doctrine Ieffrey Ye may see good people what shifts these heretikes seeke to escape burnyng when they see Iustice ministred vnto them But I tell thee this stile is agreeable to the law and therfore I cannot alter it Palmer Then cannot I subscribe to it Ieffrey Wilt thou then craue mercy if thou like not iustice and reuoke thy heresie Palmer I forsake the Pope his Popelings withall Popish heresie Ieffrey Then subscribe to the Articles Palmer Alter the Epithetons and I will subscribe Ieffrey Subscribe and qualifie the matter with thine own pen. So he subscribed Whereupon D. Ieffrey proceded to read the Popish sentence of his cruell condemnation and so was he deliuered to the charge of the secular power was burned the same day in the after noone about fiue of the clocke Within one houre before they went to the place of execution Palmer in the presence of many people comforted his fellowes with these wordes Brethren sayth he be of good â—here in the Lord and faint not Remember the words of our Sauiour Christ where he sayth Happy are you wheÌ„ men reuile you and persecute you for righteousnesse sake Reioyce and be glad for great is your reward in heauen Feare not them that kill the body and be not able to touch the soule God is faythfull and will not suffer vs to be tempted further then we shall be able to beare it Wee shall not ende our lyues in the â—ire but make a change for a better lyfe Yea for coales we shall receiue pearles For Gods holy spirite certifieth our spirit that he hath euen now prepared for vs a sweet supper in heauen for his sake which suffered first for vs. With these and such lyke wordes he did not only comfort the hartes of his sillie brethren that were with hym appoynted as sheepe to be slaine but also wrested out pleÌ„tifull teares from the eyes of many that heard him And as they were singyng a Psalme came the shiriffe Sir Richard Abridges and the Bailiffes of the Towne wyth a great company of harnessed and weaponed men to conduct them to the fire When they were come to the place where they should suffer they fell all three to the ground and Palmer with an audible voyce pronounced the xxxj Psalme but the other two made their prayers secretly to almighty God And as Palmer began to arise there
videlicet Doctor Perne Uicechauncellor Doctor Segewicke Doctor Haruy M. Francke Kust and an other who is here namelesse also with sir Iames Dyer the Recorder M. Chapman Euered sitting together in the Hal certaine were there called by the appoyntment of L. Hawes and charge giuen what should be done And first the Commission was read Then were all the high Constables called to bring in theyr precepts and sworne Also 2. of euery Parishe of 10. or 12. hundredes were sworne to inquire of heresie lollardie conspiracie seditious words tales and rumors against the King and Queene Item for hereticall and seditious bookes for negligences misdemeanour in the church for obseruation of Ceremonies for Ornaments and stocke of the church We sayd at the first that the Cardinall thought the Uniuersitie to haue neede of reformation The reason whye hee shoulde thinke so was this either because the same of long continuance since any man could remember had cast of the Yoke of the B. of Rome and cleaued to the wholesome doctrine of the gospel or els by reason that bothe for the late schisme not yet worne out of memorie and for the doctrine of Martine Bucer who not long before openlye in the sayd Uniuersitie interpreated holy Scripture they saw many so sore corrupted and spotted with thys infection that euen as when a fire is spred in a towne vnlesse a speedy remedy were adhibited out of hande it were not possible to their thinking to quench it many yeares after Who also feared if it were not looked to in time least this mischief should take rote and by litle and litle infect al the members next vnto it which yet were whole and sounde This was the yeare of our Lorde 1556. To the intent therfore to make a salue for this sore the Inquisitours of whome we spake before came vnto Cambridge the 9. day of Ianuarie And as they were yet on theyr iourney not farre from the towne diuers of the Masters Presidents of the colledges met them and brought them courteously first into the town and after to their lodging They were entertained in Trinity colledge by M. Iohn Christopherson Master of the same house and lately before elected B. of Chichester Notwithstanding they were desired some to one place and some to an other as occasion serued eyther to do theyr dueties or to shew theyr good wils Cole to the kings Colledge and D. Watson to S. Iohns But whether it were for the acquaintaunce of Christopherson or for the largenes of the house which semed most conuenient for theyr purpose they al tooke vp their lodgings in the sayd Colledge with M. Christopherson At theyr comming thether an Oration was made by a felowe of the house who in the name of all the rest with long Protestation declared that they were moste heartely welcome thether that he and his fellowes gaue them great thanks that it had pleased theyr lordships to haue so good opiniō of them as to chuse their house especially to lodge in whereby they had bothe encouraged them to stande in hope of some further beneuolence towardes them and also done great worship to theyr Colledge by theyr being there wherefore they should looke at theyr hand agayne for as much duetie and reuerence as lay in theyr power to perfourme To this Oration Watson made answer that this forewarde and earnest good willes and mindes of theyrs in doing suche curtesie was right thankefully taken both of hun and his exhortinge them to continue stedfastly in the same and to procede also when nede should require for it was so far from any of their thoughts to stop thē in this theyr race that they would rather haste them forwarde to runne throughe more speedely being not wtout good cause perswaded to conceiue good hope of their beneuolēce towardes them in asmuch as they would do for them what soeuer might tourne to theyr profit and commoditie Thys day for asmuch as it was towarde euening ere they came and the sunne was going down was nothing els done The next day being the 10. of Ianuarie they bestowed in recreating them selues after theyr iourney and in setting other things at a stay Neuerthelesse to the entent the same should not escape altogether without doing of somewhat they interdited the 2. Churches namely S. Maries where Martin Bucer and S. Michaels where Paulus Phagius lay buried These menne were dead a good while before Paulus Phagius had scarce yet shewed the proofe of his wit and learning when he departed to God 1549. Bucer lyued but a little after During which time somewhat by wryting but chiefly by reading and preaching openly wherein the old man being painfull in the woorde of God neuer spared himselfe nor regarded his health hee broughte all men into such admiration of him that neyther his frends could sufficiently praise him neither his ennemies in anye poynt finde fault with his singular life sincere doctrine A most certaine token wherof may be his sumptuous buriall solempnised with so great assistence and gladnesse of all the degrees of the Uniuersitie that it was not possible to deuise more to the settinge oute and amplifyinge of the same The whole maner and order of the doyng whereof beyng wrytten by M. Nicholas Carre a learned man in a little treatise to Syr Iohn Cheeke Knight wyth an Epistle full of consolation as concerning his departure added thereunto was sent afterwarde vnto Peter Martyr then abiding at Oxford From the burial of Bucer and Phagius vnto the cōming of these visitours were passed aboute 3. or 4. yeares more or lesse And from the time that that blessed Kynge Edward the vj. deceased vnto that day the Priests neuer ceased to celebrate theyr Masses and other kinde of Ceremonies in those places and that without scruple of conscience as farre as men could perceiue But after the time that these Commissioners came thether those things that before were accompted for sacred and holy beganne to be denounced for prophane and vnholy For they commanded that al those assemblies that should hereafter be made for the executing of holy Ceremonies should be remoued to the kings Chappell which is a place farre more stately then all the other Now was come the 11. day in the which the Uicechācellor of the Uniuersitie with the maisters and presidents of the Colledges and all the other Graduates of euerye house were commanded to appeare before the said Commissioners in their habites It was commanded that the scholers also should come in theyr surplises but that was not done They assembled in great nūber to Trinitie colledge hauinge the Uniuersitie crosse borne before them in the gatehouse a forme was sette and couered with cusshings and carpet on the ground for the visitours Where the Uicechancellor hauing on a Tishewe cope sprinkeled holy water on them and purposed to sence them but they refused it there which notwithstanding afterwarde in the Queenes Colledge and elswhere they
indued with humanity vtterly to be abhorred Wherfore M. Calfield then Subdeane of the Colledge diligeÌ„tly prouided that from Marshals dunghill she was restored and translated to her proper place agayne yea withall coupled her with Frideswides boanes that in case any Cardinall wil be so mad hereafter to remoue this womaÌ„s bones agayne it shall be hard for theÌ„ to discerne the bones of her from the other And because to the intent the same might be notified to the mindes of men the better the next day after which was sonday M. Rogerson preached vnto the people in whiche Sermon by the way he declared the rough dealing of the aduersaries which were not contented to practise their cruelty against the liuing but that they must also rage agaynst one that was dead and had lien 2. yeares in her graue God graunt theÌ„ once to see their own wickednes Amen And thus much touching the noble actes and straungenes of this worthy Cardinal in both the vniuersities whervnto it shall not be impertinent here also consequently to adioyne and set forth to the eyes of the worlde the blinde and bloudy articles set out by Cardinal Poole to be inquired vpoÌ„ within his dioces of Canterbury whereby it may the better appeare what yokes and snares of fond fruitles traditions were layd vpon the poore flock of Christ to entangle and oppresse them with losse of life and libertye By the which wise meÌ„ haue to see what godly fruits proceeded from that catholicke Church and See of Rome In which albeit thou seest good Reader some good Articles insparsed withall let that nothing moue thee for els how could such poysoÌ„ be ministred but it must haue some hony to relish the readers taste ¶ Here folow the articles set forth by Cardinall Poole to be inquired in his ordinary visitation within his Dioces of Caunterbury ⧠Touching the Clergy 1 FIrste whether the Diuine Seruice in the Churche at times dayes houres be obserued and kept duly or no. 2 Item whether the Parsons Uicars and Curates do comely and decently in theyr maners and doinges behaue themselues or no. 3 Item whether they do reuerently and duely minister the sacraments or sacramentals or no. 4 Item whether any of theyr parishioners do die without ministration of the sacraments through the negligeÌ„ce of theyr Curates or no. 5 Item whether the sayd parsons vicars or curates do haunt Tauernes or Alehouses increasing thereby infamy and sclaunder or no. 6 Item whether they be diligent in teaching the Mydwiues how to christen children in time of necessity according to the Canons of the Church or no. 7 Item whether they see that the Font be comely kept and haue holy water alwaies ready for children to be christened 8 Item if they do keepe a book of all the names of them that be reconciled to the duety of the Church 9 Item whether there be any Priestes that late vnlawfully had women vnder pretensed maryage and hytherto are not recoÌ„ciled and to declare theyr names and dwelling places 10 Item whether they doe diligently teach theyr Parishioners the articles of the fayth and the ten commaundementes 11 Item whether they do decently obserue those thinges that do concerne the seruice of the church al those things that tend to a good and Christian life according to the Canons of the Church 12 Item whether they do deuoutly in theyr prayers pray for the prosperous estate of the Kyng and Queenes Maiestyes 13 Item whether the sayd Parsons and Uicars do sufficiently repayre theyr Chauncels Rectoryes and vicarages and do keep and mayntein them sufficiently repayred and amended 14 Item whether any of them do preach or teach any erroneous doctrine contrary to the catholicke fayth vnity of the church 15 Item whether any of them do say the diuine seruice or do minister the sacraments in the English tongue contrary to the vsuall order of the church 16 Item whether any of them do suspiciously keepe any women in theyr houses or do keepe coÌ„pany with men suspected of heresies or of euill opinions 17 Item whether any of theÌ„ that were vnder pretence of lawfull matrimony maried and now reconciled do priuily resort to theyr presented wiues or that the sayd women do priuily resort vnto them 18 Item whether they do goe decently apparelled as it becommeth sad sober and discreet ministers and whether they haue theyr crownes and beardes shauen 19 IteÌ„ whether any of theÌ„ do vse any vnlawfull games as diâ—e cardes other like wherby they grow to sclaunder and euill report 20 Item whether they do keepe residence and hospitality vpon theyr Benefices and do make charitable coÌ„tributions according to all the lawes Ecclesiasticall 21 Item whether they do keepe the booke or Register of Christening Burying and Mariages with the names of the godfathers and godmothers ⧠Touching the lay people 1 FIrst whether any maner of person of what estate degree or condition so euer he be do hold maintein or affirme any heresies errors or erroneous opinions coÌ„trary to the lawes Ecclesiasticall and the vnity of the Catholicke Church 2 Item whether any person doe holde affirme or saye that in the blessed Sacrament of the Aultar there is not coÌ„teined the reall and substantiall presence of Christ or that by any maner of meanes do contemne and despite the sayd blessed Sacrament or do refuse to do reuereÌ„ce or worship thereunto 3 Item whether they doe contemne or despise by anye maner of meanes any other of the Sacramentes Rites or Ceremonies of the Church or do refuse or deny auricular confession 4 Item whether any do absent or refrayne without vrgent and lawfull impedement to come to the Church and reuerently to heare the diuine seruice vpon Sondaies and holy dayes 5 Item whether being in the Church they do not apply themselues to heare the diuine seruice and to be contemplatiue in holy prayer and not to walke iangle or talk in the time of the diuine seruice 6 Item whether any be fornicatours adulterers or doe commit incest or be baudes and receiuers of euill persons or be vehemently suspected of any of them 7 Item whether any do blaspheme and take the name of God in vayne or be common swearers 8 Item whether any be periured or haue coÌ„mitted Simony or vsury or do still remayne in the same 9 Item whether the Churches churchyardes be well and honestly repared and inclosed 10 Item whether the Churches be sufficiently garnished and adorned with all ornaments and bookes necessary and whether they haue a Roode in theyr church of a decent stature with Mary and Iohn and an Image of the Patrone of the same church 11 Item whether any do withholde or doth draw from the church any maner of mony or goodes or that do withhold theyr due and accustomed tithes froÌ„ theyr Parsons Uicars 12 Item whether any be common drunkardes ribalds or meÌ„ of euill liuing or do exercise any lew pastimes especially in the time
fantastically as you teach vs to take them for then should we conspire with certaine heretickes called the Nestorians for they denie that Christ hadde a true naturall body and so me thinke you doe my Lord. If you wil affirm his body to be there as you say he is then must you needes also affirme that it is a fantasticall bodye and therfore looke to it for Gods sake and let these wordes go before Take yee and eate ye without which wordes the rest are sufficient but when the worthy receiuers do take and eat euen then is fulfilled the words of our Sauiour vnto him or euery of them that so receiueth Boner Ah I see well thou canste not vnderstand these woordes I will shewe thee a Parable If I should set a peece of beefe before thee and say eate is it no beefe And then take part of it away send it to my cooke and he shal change the fashion thereof and make it looke like breade What wouldest thou saye that it were no Beefe because it hath not the fashion of beefe Rafe Let me vnderstand a little further my Lorde shall the Cooke adde nothing therunto nor take nothing there from Boner What is that to the matter whether he do or no so long as the shape is changed into an other likenesse Rafe Ah will you so my Lord your Sophistrie will not serue the truth wil haue the victorie neuerthelesse as Esay sayth He that restraineth himselfe from euill must be spoyled And Amos hath suche like woordes also For the wise must be faine to holde their peace so wicked a time it is sayth he Neuertheles he that can speake the truth and will not shall geue a strait accounts for the same A Doctor By my Lords leaue here me thinks thou speakest like a foole Wilt thou be a iudge of the scripture Nay thou must stand to learne and not to teache for the whole congregation hath determined the matter long agoe A priest No by your leaue we haue a Church and not a congâ—egation You mistake that worde master Doctor Rafe Then sayd I to my fellowe prisoners standing by My brethren doe yee not heare howe these men helpe one an other Let vs doe so also But we neuer came all in together after that time but seuerallye one after an other Then was I caried away for that time The xix daye of May I was brought before the Bishop of Rochester and Chichester with others B Rochest Were you a companion of George Eagles otherwise called Trudgeouer My Lord of London telleth me that you were his fellow companion Rafe I know him very well my Lord. Rochest By my faith I had him once and then hee was as dronke as an Ape for he stonke so of drinke that I coulde not abide him and so sent him away Rafe My Lorde I dare saye you tooke your markes amisse It was either your selfe or some of your own companie for he did neither drinke Wine Ale nor Beere in a quarter of a yeare before that time and therefore it was not he forsooth The rest of mine examinations you shal haue when I am condemned if I can haue any time after my comming into Newgate the which I trust shall touch the matter a great deale more plainly for the pithie matters are yet vnwrytten Thus fare you well good frendes all Yea I say farewel for euer in this present world Greete yee one an other and be ioyfull in the Lord. Salute the good widowes among you with all the rest of the congregation in Barfold Dedham and Colchester This promise of hys being either not perfourmed for that he might not thereto be permitted or els if he did wryte the same not comming to my hands I am faine in the rest of his examinations to follow the only report of the Register who witnesseth that the 15. day of May. An. 1557. in the Byshops palace at London he was examined vppon certaine interrogatories the contents wherof be these FIrst that he was of the parish of Muchbentley and so of the Diocesse of London Secondly that the 10. daye of Ianuarie then last past M. Iohn Morant preaching at Paules the said Rafe Allerton did there openly submit himselfe vnto the Churche of Rome with the rites and Ceremonies thereof Thirdly that he did consent and subscribe aswell vnto the same submission as also to one other bil in the which he graunted that if he should at any time turn againe vnto his former opinions it shoulde be then lawfull for the Bishop immediately to denounce and adiudge hym as an hereticke Fourthly that he had subscribed to a bill wherein hee affirmed that in the sacrament after the woordes of consecration be spokâ—n by the Priest there remaineth still materiall bread and materiall wine and that he beleueth that the bread is the breade of thankesgeuing and the memoriall of Christes death and that when he receiueth it he receiueth the body of Christ spiritually in his soule but materiall bread in substaunce Fiftly that he had openly affirmed and also aduisedly spoken that which is contained in the sayde former fourth article last before specified Sixthly that hee hadde spoken against the Bishop of Rome wyth the Church and Sea of the same and also against the seuen Sacraments and other Ceremonies and ordinaunces of the same Churche vsed then wythin thys Realme Seuenthly that hee had allowed and commended the opinions and faith of M. Cranmer Ridley Latimer and others of late burned within this Realme and beleeued that theyr opinions were good and godly Eightly that he hadde diuers times affirmed that the religion vsed within this realme at the time of his apprehension was neither good nor agreeable to Gods woord and that he coulde not conforme himselfe thereunto Ninthly that he had affirmed that the booke of Common prayer sette foorth in the raigne of king Edward the vj. was in all partes good and godly and that the sayd Rafe and his company prisoners did daily vse amongst themselues in prison some part of the booke Tenthly that hee had affirmed that if hee were out of prison he would not come to Masse Mattins nor Euensong nor beare Taper Candle or Palme nor goe in procession nor would receiue holy water holy breade ashes or paxe or any other ceremonie of the Churche then vsed within this Realme Eleuenthly that he had affirmed that if he were at libertie he would not confesse his sinnes to any Priest nor receiue absolution of him nor yet would receiue the Sacrament of the altar as it was then vsed Twelfly that he had affirmed that praying to saints and prayers for the deade were neither good nor profitable and that a man is not bounde to fast and praye but at his owne wil and pleasure neither that it is lawful to reserue the Sacrament or to woorship it Thirtenthly that the sayd Allerton hath according to these his affirmations abstained refused to come vnto his parishe Churche euer
of God and whosoeuer commandeth lawes contrary to Gods laws I may not do them for losing of my soule but rather obey God then man And he sayd why doest thou not these lawes theÌ„ are they not agreeable to Gods law And I sayd no you cannot prooue them to bee Gods lawes Yes sayth he that I can Then sayd I if you can prooue me by the word of God that you should haue any grauen Images made to set in your churches for lay mens bookes or to worship God by them or that you should haue any Ceremonies in your church as you haue prooue them by the word of God and I will do them Then sayde hee It is a good and decent order to furnishe the Church as when you shall goe to dinner you haue a clothe vppon the table to furnish the Table before the meate shall come vppon it so are these ceremonies a comely decent order to be in the Church among Christian people These sayd I are inuentions and imaginations out of your owne braine without any worde of God to prooue them For God sayth looke what you thinke good in your owne eyes if I commaund the contrary it is abhominable in my sight And these ceremonies are agaynst Gods lawes For S. Paul sayth they be weake and beggerly rebuketh the Galathians for doyng of them Well sayd he If you will not do them seyng they bee the lawes of the realme you are an heretike and disobedient and therefore come home agayne and confesse your fault with vs that you haue bene in errour c. Wyll you doe so And I sayd no I haue bene in no error for the spirituall lawes were neuer trulier set forth then in my maister K Edwards tyme and I trust vnto God I shall neuer forsake them whiles I lyue Then came a Gentleman to me and sayd are ye wiser then all men and haue ye more knowledge then all men will you cast away your soule willingly my Lord and other men also woulde fayne you woulde saue your selfe therfore chuse some man where you will eyther spirituall or temporall and take a day my Lord wyll geue it you Then sayd I if I saue my lyfe I shall loose it and if I loose my lyfe for Christes sake I shall finde it in lyfe euerlasting And if I take a day wheÌ„ the day commeth I must say then euen as I do now except I will lye and therfore that needeth not Well then haue him away sayd the Bishop This aboue named Thomas Spurdance was one of Queene Maries seruauntes and was taken by two of his fellowes the sayd Queenes seruauntes named Iohn Haman otherwise called Barker and George Loosâ—n both dwelling in Codman in the Countie of Suffolke who caried hym to one maister Gosnall dwellyng in the sayd Codnam and by hym he was sent to Bury where he remayned in prison and afterward burned in the moneth of Nouember ¶ The story and Martyrdome of three constant witnesses of Christ. NOt long after the Martyrdome of the two good women at Colchester aboue named were three faythfull witnesses of the Lordes Testament tormented and put to death in Smithfield at London the 18. of Nouemb. in the yeare aforesayd whose names hereafter follow Iohn Hallyngdale William Sparow Richard Gybson Which three were produced before Boner B. of London the v. day of Nouem 1557. and had by hym and his Officers certaine Articles ministred the summe whereof hereafter followeth * Articles ministred by Boner vnto Iohn Hallingdale FIrst that the sayd Iohn Hallyngdale is of the Diocesse of London and so subiect to the iurisdiction of the Bishop of London Secondly that the sayd Iohn before the tyme of the raigne of K. Edward the 6 late K. of England was of the same fayth and religion that was then obserued beleeued taught set forth in the realme of England Thirdly that duryng the raigne of the sayd K. Edward the 6. the said Iohn Hallingdale vppon occasion of the preachyng of certaine ministers in that tyme did not abide in his former fayth and religion but did depart from it and so did and doth continue till this present day and so determineth to do as he sayeth tyll his lyues ende Fourthly that the sayd Iohn Hallyngdale hath thought beleeued and spoken diuers tymes that the sayth religion and ecclesiasticall seruice receiued obserued vsed now in this realme of England is not good and laudable but agaynst Gods commaÌ„dement and word especially concernyng the Masse and the seueÌ„ Sacraments and that he the sayd Iohn wil not in any wyse conforme hymselfe to the same but speake and thinke agaynst it duryng his naturall lyfe Fiftly that the sayd Iohn absenteth himselfe continually froÌ„ his owne Parish church of S. Leonards neyther hearing Mattins Masse nor Euensong nor yet confessing his sinnes to the Priest or receiuyng the Sacrament of the aultar at his hands or in vsing other Ceremonies as they are nowe vsed in this Churche and realme of England and as he remembreth he neuer came but once in the parish church of S. Leonard and careth not as hee sayth if he neuer come there any more the seruice beyng as it is there and so many abuses being there as he saith there are especially the Masse the Sacraments and the ceremonies and seruice set forth in Latine 6. Sixtly that the sayd Iohn when his wife called Alyce was brought in bed of a man child caused the said child to be christened in English after the same maner and forme in all poyntes as it was vsed in the time of the reigne of king Edward the 6. aforesayd and caused it to be called Iosue would not haue the sayd child christened in Latin after the forme and maner as it is nowe vsed in the Church and Realme of Englande nor will haue it by his will as he sayth to be confirmed by the Byshop Unto all whiche Articles the sayde Iohn Hallingdale made aunswere confessing them all and euery part of theÌ„ to be true and saying that he would not reuoke hys sayde aunsweres but stand vnto them according as it was in euery Article aboue written Furthermore the sayde Iohn Hallingdale being demaunded by the sayde Boner whether he did firmely beleue that in the sacrament commonly called the sacrament of the aultar there is really and truely the very body and bloud of our Sauiour Christ or nor made answere that he neither in the time of the sayd king Edward 6. nor at that present did beleue that in the sayd Sacrament there is really the very body and bloud of Christ. For he sayd that if he had so beleued he would as other had done haue receiued the same which he did not because he had and then did beleue that the very body of Christ is onely in heauen and no where els And furthermore the sayd Ioh. Hallingdale sayd that CraÌ„mer Latimer Ridley Hooper and generally all that of late haue bene burned for heretickes were
of hys former life it well appereth of what sort he is the queenes highnes hath willed vs to remit him vnto your Lordship to the ende that being called before you out of prison as ofte as your Lordship shall think good ye may proceed both to his further examination and otherwise ordering of him according to the lawes as the case shall require And thus we bidde your Lordshippe hartely well to fare From Saynt Iames the 15. day of December 1557. Your Lordships louing frendes Nicholas Ebor. F. Shrewsbery Edward Hastinges Antony Mountague Iohn Bourne Henry Iernegam Boner nowe minding to make quicke dispatche dyd wythin three dayes after the receipt of the Letter the xviij day of December send for this Rough out of Newgate and in his Palace at London ministred vnto him 12. Articles Many whereof because they conteine onely questions of the profession and Religion of that age wherein both he and his Parentes were Christened which in sūdry places are already mentioned I doe here for breuity omitte minding to touche suche onely as perteyne to matters of fayth now in controuersy and then chiefely obiected agaynst the Martyrs and Saynts of God which in effect are these 1. FIrst that thou Iohn Rough diddest directly speake agaynst the 7. Sacramentes vsed commonlye and reuerently as thinges of estimation and great worthines in the catholick churche and also diddest reproue and condemne the substance of the sayd Sacramentes but especially the Sacrament of the aultar affirming that in that same is not really and truely the very body bloud of Christ and that confession to the priest and absolution geuen by him as the minister of Christ for sinnes is not necessary or auayleable in any wise 2. Item thou hast misliked and reproued the religion and ecclesiasticall seruice as it is now vsed in this realme and hast allowed the religion and seruice vsed in the latter yeares of king Edward the 6. and so much as in thee hath leyne hast by word writing deed set forwardes taught and preached the same openly and in sundry places affirmed that the sayde Englishe seruice and doctrine therein conteined is agreable in all poyntes to Gods word and vnto the truth condemning vtterly the Latine seruice nowe vsed in the Queenes reigne and inducing other by thine example to do the like 3. Item thou hast in sundrye places within this Realme commended and approued the opinion doctrine of Thomas Cranmer late Archbishop of Canterbury Nicholas Ridley Hugh Latimer concerning the Sacrament of the aultar affirming that in the Sacrament there remayneth after the wordes of consecration materiall breade and materiall wine without any transubstantiation 4. Item thou hast in sundrye places of this Realme since the Queenes reigne ministred and receiued the Communion as it was vsed in the late daies of king Edward the sixt and thou knowest or credibly hast heard of diuers that yet do keepe bookes of the sayd Communion and vse the same in priuate houses ou◠of the Church and are of opinion agaynst the Sacrament of the aultar 5. Item that thou in sundry places of this realme hast spoken agaynst the Pope of Rome and his Apostolicke sea hast plainely contemned despised the authority of the same misliking not allowing the faith and doctrine therof but directly speaking agaynst it and by thine example hast induced other the subiects of this realme to speake and do the like 6. Item thou doest knowe and hast bene conuersaunt with all or a great part of such English men as haue fledde out of this Realme for Religion and hast consented and agreed with them in theyr opinions and hast succoured maynteyned and holpen them and hast beene a conueyer of theyr seditious Letters and bookes into this realme 7. Item that thou hast sayd that thou hast bene at Rome and taryed there about 30. dayes or more and that thou hast sene litle good or none there but very much euill Amongest the which thou sawest one great abhomination that is to say a man or the Pope that shoulde goe on the ground to bee carried vppon the shoulders of foure men as though he had bene God and no mā Also a Cardinall to haue his harlot riding openly behinde hym And thirdly a Popes Bull that gaue expresse licence to haue and vse the stewes and to keepe open bawdry by the Popes approbation and authority 8. Item that thou sithens thy last comming into England out of the parties beyond the sea hast perniciously allured and comforted diuers of the subiectes of this Realme both young olde men and women to haue and vse the booke of Communion set forth in this Realme in the latter daies of king Edward the sixt and hast also thy selfe read and sette forth the same causing others to doe the like and to leaue theyr comming to their parish churches to heare the Latine seruice now vsed 9. Item that thou the thirde sondaye of Aduent the xij daye of this December 1557. wast apprehended at the Saracens heade at Islington in the county of Middlesexe and dioces of London by the Queenes Vicechamberlayne with one Cutbert a Taylour Hugh a hosier and diuers other there assembled vnder the colour of hearing a playe to haue read the communion booke and to haue vsed the accustomed fashion as was in the latter dayes of king Edward the sixt The aunsweres of Iohn Rowgh to the foresayd Articles 1. TO the first he said and confessed that he had spoken against the number of the sayde sacramentes being fully perswaded that there be but onely two Sacramentes to wit baptisme and the supper of the Lord and as for the other fiue he denyed them to be sacramentes and therefore hath spoken agaynste them And as concerning the sacrament of the aultar which he then called the supper of the Lord he confessed that he had spoken and taught that in the sayde sacrament there is not really and substantially the very body and bloud of Christ but that the substance of bread and wine doth remayne in the sayde Sacrament withou any transubstantiation at all Farther as touching confession of sinnes to the priest he answered that he thought it necessary if the offence were done vnto the priest but if the offēce were done to another then confession made to the priest is not necessary but reconciliation onely to bee made to the partye so offended 2. To the second he aunswered that he then did and had before misliked the order of latine seruice then vsed and also did allowe the seruice vsed in the latter time of King Edwardes reigne for that the holy scripture doth the same and therefore he graunted that he did teach and set forth the sayd Englishe seruice as in the same article is obiected 3. To the third he graunted that he had approued the doctrine of the parties articulate as agreable to Gods word and that they were godly learned men and such as had perfect
Boner certayne articles were ministred in this effect as followeth Articles FIrst that ye being within the Cittye and Dyoces of London haue not according to the commō custome of the catholick churche of this realme of Englande come to your owne parishe churche nor yet to the Cathedrall church of this citie and diocesse of London to heare deuoutly and christianly the Matins the Masse the Euensong song or sayd there in the Latine toung after the common vsage and maner of the church of this realme 2. Second that ye haue not come to any of the said churches to pray to goe in procession or to exercise your selues there in godly and laudable exercises 3. Thirde yee haue not conformed your selues duely to all the laudable customes rites and Ceremonies of anye the sayde churches 4. Fourth ye haue not bene confessed at due times and places to your owne curate of your sinnes 5. Fifth yee haue not receiued at your sayd Curates handes as of the minister of Christ absolution of your sinnes 6. Sixt ye haue not at due times and places of your Curate receiued reuerently and duely the sacrament of the altar 7. Seuenth yee haue not faithfully and truely beleeued that in the said sacrament of the altar there is really and truely the very body and bloud of Christ. 8. Eight yee haue not by your mouthe nor otherwise by your deede expressed or declared in any wise that ye without wauering or doubting doe thinke and beleeue that the faith and religion now obserued in the church of England is a true faith and religion in all poyntes 9 Ninthe yee haue not made any signification that yee doe in deede approoue or allowe in any wise the common seruice in Latine heere obserued and kepte in the Church of this Realme of Englande 10. Tenth ye haue not beleeued nor doe beleeue at this present that the seruice in Latine commonly vsed and obserued in the Churche of this realme is good and lawfull and not against the woorde of God 11. Eleuenth yee haue in times past liked allowed and approued as good and godly and so do like alow and approue at this present the seruice in English the bookes of Common prayer the bookes of Communion the religion setforth and vsed in the time of king Edward the sixt especially as it was set forthe and vsed in the latter daies of the said king Edward 12. Twelfth ye haue in times past bene very desirous and so are at this present that the sayde English seruice the sayde booke of common praier the sayd booke of communion and the sayd religion and faith so set foorth and vsed in King Edwardes time might nowe againe be restored set foorth and vsed and youre selfe freely at your libertie without anye restraint or lets to vse it and also in all poyntes and things to doe therein as ye did especially in the latter daies of the said Edward the sixt 13. Thirtene yee haue of late bene charitably sent to from me the Bishop of London and also by mouth exhorted that where of late yee did leaue your Churches and went in the time of diuine seruice into the fieldes and prophane places to reade English Psalmes and certaine English bookes ye wold leaue of that and being out of prisone and at your libertie come in to youre owne parish churches there to heare Mattens Masse and Euensong after the common order of the churches of this realme to make due confession of your sinnes to your owne curate and receiue at his handes as of the minister of Christ hauing therein sufficient authoritie absolution of your sinnes heare Masse receiue the Sacrament of the altare with a true faith according to the beliefe of the catholicke church and obserue all other the rites and customes of the saide catholicke churche vsed in thys realme of England aswell in going in procession after the crosse as also otherwise generally 14. Fourtene ye being so required haue refused and do refuse so to do saying amongst other vaine and light wordes that forasmuch as yee were imprisoned by the space of sixe weekes not knowing wherewith you were charged your petition should be and was that yee might first aunswere to your former cause and then ye would be ready to answere me the said bishop to al that by me should be laid to your charge Unto the which Articles all the forenamed 7. onely Reinold Eastland excepted made answer in effect as here after followeth The aunsweres of the forenamed persons to the Articles aforesayde 1. TO the first article they aunsweared affirmatiuely Roger Holland adding that hee came not to their Latine seruice these two yeares before Mathewe Ricarby added that he came not to churche since Latine seruice was renewed because it is against the woorde of God and Idolatrie committed in creeping to the crosse Henry Pond added if hee had licence then to goe to church he woulde 2. To the 2. Article they all aunsweared affirmatiuelye Henrye Ponde adding as in the first Article Iohn Floyd adde that the Latine seruice then vsed was set vp by man and not by God this he learned he sayd in king Edwardes daies which he beleued to be true Robert Southam added that he refused to come to churche because it is furnished with idoles and because the sacrament of the altar he beleeued to be an idoll 3. To the 3. Article they all aunsweared affirmatiuely For they sayd that the customes rites and ceremonies of the church then vsed are not agreeable to Gods woord 4 5. To the 4 and 5. Articles they all answeared affirmatiuely adding that they beleeued no Priest hath power to remit sinne 6. To the 6. Article Ihon Holiday Henry Ponde and Robert◠Southam aunsweared that since the Queenes maiesties raigne but Robert Southam added not for 10. yeares before he had receiued the Sacrament of the altar either at their Curates hands or any other Priest Ihon Floyde Mathewe Ricarby and Roger Holland answeared affirmatiuely adding in effecte that the Sacrament of the altare is no Sacrament approoued by the worde of God c. 7. To the 7. Article they all confessed the contentes thereof to be true in euery part Henry Ponde adding that he knoweth not nor beleeueth any such Sacrament called the Sacrament of the altare but confesseth the Sacrament of the Lordes Supper and beleeueth that to be approoued Iohn Floyde added that those that kneele and worship the Sacrament of the altare committe idolatrie c. 8.9.10 To the 8 9.10 Articles they all confessed the contentes of those Articles to be true But Iohn Holiday Henry Pond and Iohn Floyd added that they do allow the Latine seruice for thē that vnderstandeth the same so farre as it agreeth with Gods word For some parte thereof is not agreeable to Gods woorde they sayd but to such as do not vnderstand the sayd seruice in Latine they doe not allowe it for it doeth not profite them Robert Southam added and sayd that it was a fond
to intreat for thee and they haue informed me that thou hast bene a very honest a quiet neighbor amongest them and I thincke it be Gods will that I should deliuer thee before my Lorde come home For if he come and thou go home againe I will be burned for thee for I knowe his minde already in that matter Lith I geue you hearty thankes for your gentlenesse and my neighbours for their good report Chauncellour Lithall if thy neighbours will be bounde for thy foorth comming wheÌ„soeuer thou shalt be called for and also thou wilt be an obedient subiect I shal be content to deliuer thee Neighbours If it please your woorship we will be bounde for him both in body and goodes Chauncellour I will require no such bond of you but that two of you will be bound in 20. pound a peece that he shal come to aunswere when he shall be called Lithall Where finde you maister Chancelloure in all the Scripture that the Churche of God did binde any manne for the profession of his faithe whiche profession you haue heard of me that all oure iustification righteousnesse and saluation commeth onely and freely by the merites of our Sauiour Iesus Christe and all the inuentions workes of men be they neuer so glorious be all together vaine as the wise man sayeth Chauncellour Loe where he is now I put no such matter to you for in that I beleeue as you doe but yet S. Iames sayth that a man is iustified by woorkes Lithall Sainte Iames spake to those that boasted themselues of faithe and shewed no woorkes of faith But O maister Chauncellour remember I praye you howe all the promises and Prophesies of the holy Scripture euen from the firste promise that God made to Adam and so euen to the latter ende to the Reuelation of Sainte Iohn doe testifie that in the name of Iesus and onely by hys merites all that beleeue shal be saued from all their sinnes and offences Esay sayeth I am founde of them that sought mee not and am manifest to them that asked not after mee but against Israel he sayeth All daye long haue I stretched oute my hande to a people that beleeue not And when the Iayler asked S. Paule what he shoulde doe to be saued the Apostle sayde Beleeue in the Lorde Iesus and thou shalt be saued and all thy housholde Againe S. Iohn sayeth in the Reuelation that there was none neither in heauen nor in earth neither vnder the earth that was able to open the booke nor the seales therof but onely the Lambe Iesus our onely Sauiour And S. Paule sayth With one offering hath he made perfecte for euer them that are sanctified Chaunc With vaine glory you reherse much Scripture as al the sort of you do but you haue no more vnderstanding then a many of sheepe But to the purpose Will you that your neighbors shall enter into boÌ„ds for you or not Lith By my minde they shall not Wherfore I desire you that you would not binde me but let me serue God with my conscience freely For it is wrytten They that leade into captiuitie shall goe into captiuitie and they that strike wyth the sworde shall pearish with the sworde Also it is wrytten in the Gospel of our Sauiour Iesus Christ that who so doeth offend one of these little ones whych beleeue in mee it were better for him that a milstone were hanged about his necke and that he were cast into the depth of the sea Of the which I am assured by his holye spirite that I am one Wherefore be you well assured that such mercy as you shew vnto you shall be shewed the like Chaunc You are a mad man I would not binde you but that I must needes haue somewhat to shewe for your deliueraunce Then he called ij of my neighbours Thomas Daniel and Saunders Maybe which offered themselues to be bounde and called me before them and sayd I haue a letter of his own hand wryting with his name and seale at it with a booke also againste the Regiment of women for the which I coulde make him to be hanged drawen quartered but on my faith I will him no more hurt then I meane to mine owne soule Lith I desire you that be my neighbours and frends that you wil not enter into bondes for me for you knowe not the danger therof neither I my selfe It goeth against my conscience that ye should so doe Chaunc Why I wil not binde you to do any thing against your conscience Neighbours Then they made the bonde and sealed to it and willed me that I shoulde seale to it also and I saide that I would not neither could I obserue the bond and therfore I would not set too my hand Chaunc It is pitie that thou hast so much fauour shewed thee yet for these honest mens sake I wil discharge thee Notwithstanding all these dissembling woords of maister Darbishire pretending for fauoure of his sureties to set him at libertye it was no suche thing nor anye zeale of charitie that mooued him so to do but onely feare of the time vnderstanding the daungerous and vnrecouerable sicknesse of Queene Mary which then began somwhat to asswage the cruel proceedings of thesâ— persecutors wherby they durst not do that they would for els Lithall was not like to haue escaped so easily Edward Grew MOreouer there was one Edward Grewe priest and Appline his wife compelled to flie from theyr dwelling at a Towne called Broke and the man being verye aged trauailed abroade to keepe a good conscience At the last he was taken and laid in Colchester Castle where he remained till Quene Elizabeth came to her regal seat and by the alteration of Religion he was deliuered His wife good womaÌ„ was in great care for him and to her power did what she could to succour him William Browne WIlliam Browne Parson of Little Stanham in the Countie of Suffolke made a Sermon in the sayde Towne incontinently after the buriall of our good King Edward and in his sermon he sayde there goeth a report that our good king is buried with a Masse by the Bishop of Winchester he hauing a miter vpon his head But if it were so sayeth hee they are all traitours that so doe because it is bothe againste the truthe and the lawes of thys realme and it is greate Idolatrie and blasphemie and against the glory of God and they are no frends neither to God the king nor yet vnto the realm that so do For this his preaching one Robert Blomefielde an aduersarye to the truth being then constable of the sayd towne and bailâ—â—se vnto sir Iohn Ierningham knight the chiefe lord of the towne immediatly rode foorth brought home with him one Edward Goulding which was then vnder sheriffe Syr Thomas Cornewalis being then high sheriffe So the sayd Golding and Blomfield sent for certaine men of the sayd Towne and examined
euermore be praysed Amen ¶ Lady Kneuet in Northfolke AMong the number of the godly that were kept vnder the prouidence of the Lord in those perillous dayes I may not forget an auncient good Lady of much worship called Lady Anne Kneuet who till her death dwelte in Norfolke in a towne named Wimonâ—ham vj. miles from Norwich Which sayd good Lady in Queen Maries days beyng iudged by the common people more then an hundreth yeare of age and by her owne estimation well towards a C. kept her selfe from their popish church or hauyng any papisticall trash ministred in her house but only the seruice that was vsed in the latter dayes of K. Edward the 6. which daily she had sayd before her either by one M. Tollin who was then by Gods prouidence preserued in her house or els by one of her Gentlewomen or houshold seruant that could serue the place in the sayd M. Tollins absence Now this worshipfull Lady continuing in this maner of true seruyng of God she and her familie were many tymes threatened by messengers that the Bish. would visite her therfore Unto which messengrs she would always answer that if his Lordship sent word before what day he would come he should thereafter be entertained at her hand But God whose prouidence ruleth the ragyng seas neuer suffred them al that toyling tyme to molest her Although oftentimes wheÌ„ she had seruice before her there were very great enemies to the truth and of much authoritie that came in and kneled to prayer among them and yet had no power to trouble her therfore This good Lady gentle Reader kept good hospitalitie as any in that countrey of her liuyng She also succored many persecuted that came to her house in the said M. Maries dayes Were they neuer so simple they were esteined of her as the frends of the gospel and departed not froÌ„ her without money and meat Borne she was long before K. Edward the 4. dyed and ended her life in the Lord Iesus peace about the beginning of the 2. yeare of our most soueraigne Lady Queene Elizabeths raigne as one fallyng into a most sweete sleepe Unto whom not vnworthely may bee compared the Lady Elizabeth Uane who likewyse beyng a great harborer and supporter of the afflicted Martyrs and Confessors of Christ was in great â—assards daungers of the enemies and yet notwithstandyng thorough the mercifull prouidence of the Lord remained still vntouched Of this Lady Uane thou shalt read before ¶ Iohn Dauis of the age of twelue yeares and vnder AN Dom. 1546. and the last yeare of King Henry the 8. Iohn Dauis a child of xij yeares vnder who dwellyng in the house of M. Iohnson Apothecarie in the toune of Worcester his vncle vsing sometymes to read of the testament and other good English bookes was complained of by Alice Iohnson his maistresse which Alice beyng an obstinate person consulted with one Tho. Parton one Alice wyfe to Nich. Brooke Organemaker with certaine of the Canons and M. Iohnson Chancellor to D. Heath their Bish. The meanes wherby he was entrapped was wrought by the foresayd Alice Brooke who procured Olyuer her sonne schoolefellow with the sayd Iohn Dauis to faine friendship with hym and vnder pretence to be instructed to see his English bookes and especially to gette some thyng of his writyng against the vj. Articles Which beyng had was soone brought to the Canons of the church and the Chauncellor Wherupon Tho. Parton whether beyng sent or of his owne mynd came to apprehend him and his Uncle was forced agaynst his will to bynde the poore boyes armes behynd him and so hee was brought to the Officers of the towne where he lay from the 14. of August till the last of September Then was he commaÌ„ded to the Free mans prison where one Rich. Howborough commyng to perswade him from burnyng willed hym to prooue first with a candle who then holdyng hys finger and the other the candle vnder it a good space yet as the partie hymselfe to me assureth felte no burnyng therof neither would the other that held the candle beleue hym a great while til he had looked and saw no skorching of the candle at all appeared Then was the child remooued from thence to an inner prison called Peepehole where the lowe Bailiffe called Rob. Youl l layd vpon hym a paire of bolts so that he could not lift vp his small legs but leanyng on a staffe slipt theÌ„ forward vpon the ground the coldnesse of which irons he feeleth yet in his anckles and shall so long as he lyueth with these bolts his lying was vpon the cold ground hauyng not one locke of strawe nor cloth to couer him saue onely two sheepe skins neither durst father nor mother or any of his friends come at hym Besides this and many great threates of the papists there was a mad man put to hym in the prison with a knife about hym wherewyth he oft tymes in his frantike rage profered to thrust hym in After this came to him one Iolyfe and N. Yewer two Canons which had his writings against the sixe Articles and his Ballet called Come downe for all your shauen crowne to see whether he would staÌ„d to that he had writen Which done with many great raging wordes not long after sate M. Iohnson the Chancellour in the Guild hall vpon the poore lad Where first were brought in hys accusers and sworne then were sworn also 24. men which went on his Quest and found hym guiltie but hee neuer came before the Chancellor Upon this he was sent to the common Gaole among thieues and murtherers there to tary the commyng of the iudges and so to be had straight to execution But the mighty mercy of the Lord who helpeth the desolate miserable when all other helpe is past so prouided for this silly condemned lad that the purpose of all his hard harted enemies was disappointed For before the Iudges came God tooke away Henry the 8. out of this lyfe By reason whereof the force of the lawe was then staied howbeit he was neuerthelesse arraigned beyng holden vp in a mans armes at the Barre before the Iudges who were Portman and Maruen Which when they perceiued that they could not burne him would haue hym presently whipped But M. Iohn Bourne Esquire declared to the Iudges how hee had whipping enough After that hee had lyen a weeke more in prison had hym home to hys house his wyfe annoynted his legs her selfe with ointment which then were stiffe and nummed with irons till at length when M. Bourne and his wyfe sawe they could not winne hym to the beliefe of their Sacrament they put him away least he should infect their sonne Anthony as they thought with heresie Thus Iohn Dauis of the age aforesayde in what damage he was for the Gospell ye see and howe the Lorde preserued hym ye vnderstand He endured in prisone from the 14. day of August till within seuen dayes
warning euery one to come to the Church the next Sonday following If they woulde not come they shoulde appeare before the Commissary out of hand to render account of theyr absence But the women hauing secret knowledge of this before kept themselues out of the way for the nonce to auoyd the sūmons or warning Therefore when they were not at the Church at the day appoynted the Commissary did first suspend them according to the Bishop of Romes lawe and within three weekes after did excommunicate them Therefore when they perceiued that an Officer of the Towne was sette to take some of them they conueying themselues priuily out of the towne escaped all daunger ¶ The Congregation in London NO lesse maruellous was the preseruation of the congregation in London which from the first beginning of Queene Mary to the latter end thereof continued notwithstynding whatsoeuer the malice deuise searching and inquisition of men or streitnes of lawes could work to the contrary Such was the mercifull hand of the Lord according to his accustomed goodnes euer working with hys people Of this great bountifull goodnes of the Lord many and great examples appered in the congregation whiche now I speake of How oft and in what great daūgers did he deliuer them First at the Blacke Friers when they should haue resorted to Syr Thomas Cardens house priuy watch was layd for them but yet through the Lordes vigilant prouidence the mischiefe was preuented and they deliuered Agayne howe narrowly did they escape about Algate where spies were layd for them had not Thomas Simson the Deacō espied them and bid them disperse thēselues away they had bene taken For within two houres the Constable comming to the house after they were gone demaunded of the wife what company had bene there To whom she to excuse the matter made aunswere agayne saying that halfe a dosen good fellowes had bene there at breakefast as they went a maying An other time also about the great conduit they passing there through a very strayt Alley into a Cloth workers loft were espied and the Sheriffes sent for but before they came they hauing priuy knowledge thereof immediatly shifted away out of the Alley Iohn Auales standing alone in the Mercers Chappell staring at them An other like escape they made in a ship at Billinsgate belonging to a certayne good man of Ley where in the open sight of the people they were congregated together yet through Gods mighty power escaped Betwixt Ratcliffe and Redriffe in a ship called Iesus Ship twise or thrise they assembled hauing there closely after theyr accustomed maner both Sermon prayer cōmunion and yet through the protection of the Lorde they returned although not vnspied yet vntaken Moreouer in a Coopers house in Pudding Lane so neare they were to perill and daungers that Iohn Auales comming into the house where they were talked with the good man of the house and after he had asked a question or two departed God so working that either he had no knowledge of them or no power to apprehend them But they neuer escaped more hardly thē once in Thames street in the night time where the house being besette with enemies yet as the Lord would they were deliuered by the meanes of a Mariner who being at that present in the same cōpany and seing no other way to auoyd pluckt of his slops and swam to the next boate and so rowed the company ouer vsing his shooes in steed of owres so the ieopardy was dispatched I haue heard of one who being sent to thē to take their names and to espy theyr doinges yet in being amongest them was conuerted and cryed them all mercy What should I speak of the extreame and present daūger whiche that Godly companye was in at the taking of maister Rough theyr minister and Cutbert Simson their Deacon had not the Lords prouidence geuen knowledge before to maister Rough in his sleepe that Cutbert should leaue behinde him at home the booke of all theyr names which he was wont to cary about him whereof mention is made before pag 2034. In this Church or congregation were sometyme xl sometymes an hundred sometimes two hundred sometymes mo and sometymes lesse About the latter tyme of Queene Mary it greatly increased From the first beginnyng which was about the first entry of Queen Maries reigne they had diuers ministers first M. Scamler then Thom. Fowle after him M. Rough then M. Augustine Bernher and last M. Bentham Concerning the deliuerance of which M. Bentham beyng now B. of Couentry and Lichfield Gods mighty prouidence most notably is to be considered For how is it possible by mans estimation for the sayd M. Bentham to haue escaped had not the present power of the Lord passing all mens expectation bene prest and redy to helpe his seruaunt in such a straite The story and case is this At what tyme the vij last burned in Smithfield mentioned in this booke before pag. 2039. were condemned brought to the stake to suffer came downe in the name of the king and Queene a proclamation beyng twise pronounced openly to the people first at Newgate then at the stake where they should suffer straightly charging and commanding that no man should either pray for them or speake to them or once say God helpe them It was appointed before of the godly there standyng together which was a great multitude that so soone as the prisoners should be brought they should goe to them to embrace and to comfort them and so they did For as the sayd Martyrs were comming toward the place in the peoples sighte beyng brought with bils glaues as the custome is the godly multitude and Congregation with a generall sway made toward the prisoners in such maner that the byllmē and the other officers beyng all thrust backe could nothyng do nor any thing come nigh So the godly people meetyng and embracing and kissing them brought them in their armes which might as easily haue conueied them cleane away vnto the place where they should suffer This done and the people geuing place to the Officers the proclamation with a loud voyce was read to the people containyng as is before sayd in the K. Queens name that no man should pray for them or once speake a word vnto them c. Maister Bentham the minister then of the congregation not sparyng for that but as zeale and Christian charitie mooued hym and seeyng the fire set to them turnyng his eyes to the people cried and sayd We know they are the people of God and therefore we cannot choose but wish well to them and say God strengthen thē And so boldly he sayde Almighty God for Christes sake strengthen them With that all the people with a whole consent and one voice folowed and sayd Amen Amē The noyse whereof was so great and the criers thereof so many that the
not to alleadge for themselues any reason they assay to make odious to your maiesty the Lutherans as they call vs and say if their sayinges take place ye shall be faine to remaine a priuate person that there is neuer change of religion but there is also chaunge of princedome A thyng as false as when they accuse vs to be Sacramentaries and that we deny the authoritie of Magistrates vnder the shadow of certaine furious Anabaptists which Satan hath raysed in our tyme to darken the light of the Gospell For the histories of the Emperours which haue begun to receiue the Christian religion and that which is come to passe in our tyme shew the contrary Was there euer Prince more feared and obeyed then Constantine in receiuing the Christian Religion was hee therefore put from the Empire No he was thereby the more confirmed established in the same and also his posterity which ruled themselues by his prouidence But such as haue fallen away and folowed mens traditions God hath destroyed and theyr race is no more knowne in earth So much doth God detest them that forsake him And in our time the late kinges of England and Germanye were they coÌ„strayned in reprouing superstitions which the wickednes of the time had brought in to forsake their kingdomes princedomes Al men see the contrary and what honor fidelity and obedience the people in our time that haue receiued the reformation of the Gospell do vnder theyr princes and superiors Yea I may say that the princes knew not before what it was to be obeyed at that time when the rude and ignoraunt people receiued so readily the dispeÌ„sations of the Pope to dâ—iue out their owne kinges and naturall Lordes The true and onely remedy sir is that ye cause to be holden a holy and free Counsell where ye shouâ—d be chiefe and not the Pope his who ought but onely to defende their causes by the holy scriptures that in the meane while ye may seeke out meÌ„ not corrupted suspected nor partial whoÌ„ ye may charge to geue report faythfully vnto you of the true sence of the holy scriptures And this done after the example of the good kinges Iosaphath Ezechias Iosias ye shall take out of the Churche all Idolatry superstition abuse which is found directly contrary to the holy scriptures of the old and new testament by that meanes ye shall guid youâ— people in the true pure seruiâ—e of God not regarding in the meane time the cauilling pretenses of the papists which say that such questioÌ„s haue bene already answered at generall Counsels for it is knowne well enougâ— thaâ— no Counsell hath bene lawfull since the Popes haue 〈◊〉 the principality tyranny vpon mens soules but they haue made them serue to their couetousnes ambition and cruelâ—y 〈◊〉 the contrariety which is amoÌ„g those couÌ„sels maketh enough for their disproofe beside a hundred thousand other absurdities agâ—inâ—â— the word of God which be in them The true proofe for such matters is in the true holy Scriptures to the which no time nor age hath any prescription to be alledged agaynst theÌ„ foâ— by them we receiue the Counsels founded vpon the worde of God and also by the same we reiect that doctrine which is repugnant And if ye do thus Syr God will blesse your enterprise he will encrease confirme your raigne and Empyre and your posterity If otherwise destruction is at your gate and vnhappy are the people which shall dwell vnder your obedieÌ„ce There is no doubt but God will hardeÌ„ your hart as he did Phaâ—aos and take of the crowne from your head as he did to Ieroboam Nâ—dab Baza Achab and to many other kinges which haue folowed mâ—ns traditions agaynst the commaundemeÌ„t of God and geue it to your enemies to triumph ouer you and your children And if the Emperour Antonine the meek although he were a Pagan Idolater seing himselfe bewrapt with so many wars ceased the persecutioÌ„s which were in his time agaynst the christians and determined in the ende to heare their causes and reasons how muche more ought you that beare the name of moste Christian king to be carefull and diligent to cease 〈◊〉 persecutions agaynst the poore Christians seing they hâ—ue not tâ—oubled nor doe trouble in any wise the state of your kingdome your affayres considering also that the Iewes be suffeâ—ed through all Christendome although they be mortall enemies oâ— our Lorde Iesus Christ which we holde by common accorde and consent for our God Redeemer and Sauiour and that vntill you haue heard lawfully debated and vnderstand our reasons takeÌ„ of the holy Scriptures and that your Maiestye haue iudged if we bee worthy of such punishmentes For if we be not ouercome by the worde of God the fires the sworde nor the câ—â—â—â—lest tormentes shall make vs afrayd These be the exercises that God hath promised to his of the which he foretolde shoulde come in the laste times that they should not be troubled when such persecutions shall come vpon them Translated out of the French booke intituled Commentaries of the state of the Church and publicke weale c. pag. 7. ¶ The story and end of the french king WHosoeuer was the authour or authours of this letter aboue prefixed herein thou seest good Reader good counsell geuen to the king if he had the grace to receiue it and had folowed the same no doubt but Gods blessing working with him he had not onely set that Realme in a blessed staye from much disturbaunce but also had continued himselfe in all florishing felicity of princely honour and dignity For so doth the lord commonly blesse and aduaunce such kinges Princes as seeke hys honor and submit their wils to his obedience But coÌ„monly the fault of kinges and Potentates of this world is that being set about with Parasites either they seldom heare the truth told theÌ„ or if they do yet will they not lightly be put from theyr owne willes disdayning to be admonished by their inferiors be theyr counsell neuer so holsom godly Which thing many times turneth them to great plages calamitie as by plentiful exaÌ„ples of kings destroyed wouÌ„ded imprisoned deposed drowned poysoned c. may wel to theÌ„ that read histories appeare but especially in this preseÌ„t example of Henry French king the seconde of that name is in this our age notoriously to be considered Who bâ—ing well warned before as may seeme would not yet surcease his cruell persecution agaynst the Lordes people but rather was the more hardened in hart and inflamed against them in so muche that he sayd to Anne du Bourg one of the high Court of Parliament in Paris threatning hym that he would see him burne with his own eyes Further how his purpose was to extende his power and force likewise agaynst other places moe in persecutyng the Gospell of Christe and professours thereof to the vttermost of his abilitie I
of the matters All this was fully agreed vpon with the Archb. of Yorke and so also signified to both parties And immediately hereupon diuers of the Nobilitie and states of the realme vnderstanding that such a meting and conference shoulde bee and that in certaine matters whereupon the Courte of Parliament consequently followyng some lawes might be grounded They made ernest meanes to her Maiestie that the parties of this conference might put and read their assertions in the English tongue and that in the presence of them of the Nobilitie and others of her Parliament house for the better satisfaction and enabling of their owne iudgements to treat and conclude of such lawes as might depend hereupon This also beyng thought very reasonable was signified to both parties and so â—ully agreed vpon and the daye appoynted for the first meetyng to bee the Friday in the forenoone beyng the last of March at Westminster church At which foresayd day and place both for good order for honour of the conference by the Queenes maiesties commandement the Lordes and others of the priuy counsaile were present and a great parte of the nobilitie also And notwithstanding this former order appoynted and consented vnto by both partes yet the Bishop of Winchester his Colleagues alledging they had mistaken that their assertions and reasons should be written and so onely recited out of the booke sayd their booke was not ready theâ—â— written but they were ready to argue and dispute and therefore they would for that tyme repeate in speache that which they had to say to the first probation This variation from the former order and specially from that which themselues had by the sayde Archbishop in writyng before required adding thereto the reason of the Apostle that to contend with wordes is profitable to nothyng but to subuersion of the hearer seemed to the Queenes maiesties counsaile somewhat strange and yet was it permitted without any great reprehension because they excused themselues with mistakyng the order and agreed that they would not faile but put it in writing and accordyng to the former order deliuer it to the other part and so the sayd Bishop of Winchester and hys Colleagues appoynted Doctour Cole Deane of Paules to be the vtterer of their myndes woo partly by speech onely and partly by readyng of authorities written and at certaine tymes beyng enformed of his Colleagues what to say made a declaration of their meanynges and their reasons to their first proposition which being ended they were asked by the priuy Counsaile if any of them had any more to be sayd and they sayd no. So as the other parâ—e was licenced to shewe their myndes which they dyd accordyng to the first order exhibityng all that whiche they ment to be propounded in a booke written which after a prayer and inuocation made most humbly to almightye God for the enduyng of them with his holy spirite and a protestation also to stand to the doctrine of the Catholike Church builded vpon the Scriptures and the doctrine of the Prophets and the Apostles was distinctly red by one Robert Horne Bacheler in Diuinitie late Deane of Duresme and after Bishoppe of Winchester The Copye of which their Protestation here followeth accordyng as it was by him penned and exhibited with their preface also before the same as is here expressed FOrasmuch as it is thought good vnto the Queenes most excellent Maiesty vnto whom in the Lord all obedience is due that we should declare our iudgement in writyng vpon certaine propositions we as becommeth vs to doe herein most gladly obey Seeâ—ng that Christ is our onely maister whome the father hath commaunded vs to heare and seyng also hys worde is the truth from the which it is not lawfull for vs to depart not one haire bredth and against the which as the Apostle saith we can do nothing we doe in all thinges submitte our selues vnto this truth and doe protest that we will affirme nothyng agaynst the same And forasmuch as we haue for our mother the true and catholike Church of Christ which is grounded vpon the doctrine of the Apostles and Prophetes and is of Christ the head in all things gouerned we do reuerence her iudgement we obey her authoritie as becommeth children and we do deuoutly professe and in all points follow the faith which is conteined in the three Creedes that is to say of the Apostles of the Councell of Nice and of Athanasius And seyng that we neuer departed neither froÌ„ the doctrine of God which is contained in the holy Canonicall Scriptures nor yet from the fayth of the true and catholike church of Christ but haue preached truely the worde of God and haue sincerely ministred the sacraments accordyng to the institution of Christ vnto the which our doctrine and fayth the most part also of our aduersaries did subscribe not many yeares past although now as vnnaturall they are reuolted from the same wee desire that they render accompt of their backsliding and shewe some cause wherefore they do not only resist that doctrine which they haue before professed but also persecute the same by all meanes they can We do not doubt but through the equitie of the Queenes most excellent maiesty we shall in these disputations be entreated more gently then in yeres late past when we were handled most vniustly scantly after the common maner of men As for the iudgement of the whole controuersie we referre vnto the most holy scriptures and the catholike church of Christ whose iudgement vnto vs ought to be most sacred notwithstanding by the catholike church we vnsterstand not the Romish church whereunto our aduersaries attribute suche reuerence but that which S. Augustine other fathers affirme ought to be sought in the holy scriptures and which is gouerned and led by the spirite of Christ. It is against the worde of God and the custome of the Primitiue Church to vse a tong vnknowen to the people in common praiers administration of the sacraments By these words the word of God we meane only the written word of God or canonicall scriptures And by the custome of the primitiue church we meane the order most generally vsed in the church for the space of 500. yeres after Christ in which times liued the most notable fathers as Iustine Ireneus Tertullian Cyprian Basill Chrysostome Hierome Ambrose Austine c. This assertion aboue written hath two partes Fyrst that the vse of the tongue not vnderstanded of the people in common prayers of the Church or in the administration of the Sacramentes is agaynst Gods worde The second that the same is agaynst the vse of the primatiue Church The first parte is most manifestly prooued by the 14. chapiter of the Epistle to the Corinthians almost thorow out the whole chapter In the whiche chapter Saynt Paule intreateth of this matter ex professo purposely And although some do cauel that Saint Paule speaketh not in that chapter of praying but
the violater is mortal and deadly sinne After all maner of wayes and meanes attempted to drawe this poore man from Christ and his truth the bishop seeyng that hee could not preuayle determined to send hym to the bishop of Rochester and so did who assayed by all meanes possible to remooue him from his former professed truth But seyng all his endeuors frustrate and that he profited nothyng he signified the same to the Archbishop and withal both went himselfe vnto hym and caried the poore prisoner with him thether also In the afternoone of the same day the said Archbish. of Cant. the bish of Rochester and diuers others assistantes called the sayd poore man before them agayne and caused all the former Articles Interrogatories and demaundes to be red vnto hym in English to the end he should either haue reuoked the same or els recanted them altogether vsing both threates and faire promises to the performaunce thereof but all in vayne for his fayth was built vpon the rocke Christ Iesus and therefore vnable to be remooued with any stormes of persecution whatsoeuer In fine the Archbishop with mature iudgement you must beleeue consulting with the B. of Rochester and other proceeded to his condemnation reading the bloudy sentence of death agaynst him and so was he beyng condemned deliuered to the secular power who caried hym to the prison and soone after hee was burned for the testimonie of Iesus Christ as you may see more at large pag. 997.998 for whose constancie in the truth the euerlasting God be praysed Amen ¶ A note of a certayne good man troubled in Bulloyne the first yeare of king Edward the sixt for the Gospell THe examination of me William Hastlen Gunner in the Castle of high Bulloyne in the yeare of our Lorde 1547. and the first yeare of the reigne of king Edward the sixt As I was in the church at Bulloyne called the stals vpon the 10. of Aprill being Easter Tuesday reading of a godly booke called the lamentation of a Christian against the citizens of London betweene the houres of three and foure at after noone there came certaine men to me as I stoode at an alter in the Churche reading to my selfe and asked me what good booke I had and I sayd they should heare if they pleased theÌ„ they desired me to read out that they might heare and so did I very gladly but I had not read long but the Priestes and Clearkes were at theyr Latine Euensong and I reading mine English book there came a tipstaffe for me taking my two bookes from me and commaunded me to go with him for he sayde I must goe before the counsayle of the towne then went I forthwith with him and a little without the Church doore sir Iohn a Briges met vs and bad the tipstaffe cary me to sir Leanard Beckwith Knight to be examined and comming before his presence hee asked me what bookes they were that I had at the church and was reading of one of them openly in the Church to the people and I sayd so farre as I hadde read them they were good godlye bookes and he said they were heresie and with that he asked me how I did beleeue of the Sacrament of the aultar whether I did not beleue that to be the very body of Christ flesh bloud and bones and I asked him whether hee ment that that was in the pixe or no and he sayde yea euen that in the pixe and I said that since I had sure knowledge of scriptures I did not beleeue it to bee the body of Christ but a bare peece of bread nor by Gods helpe I will neuer beleue it otherwise to be then he sayd I was an hereticke asked me what I made of the sacrament and I sayd if it were duely ministred according to Christes institution that then I did beleue that the faythfull Communicantes in receiuing that blessed Sacrament did receaue into their inward man or soule the very body and bloud of our sauiour Iesus Christ. Then sayd he doest thou not beleeue â—t to remaine the very body of Christ after the wordes of consecration pronounced by the priest and I sayd no. TheÌ„ said he what doest thou make of the Churche I said as it is now vsed it is a den of theeues and the sinagogue of Sathan thou hereticke sayd he there remaineth the very body of Christ. But I saide that Christ being God and man dwelleth not in temples made with mens handes much other communication had we at that time but thys was the effecte that daye Then hee asked me whether I would be forth comming till to morrow and I saide Sir if you think that I will not you may lay me where as I shall so be then he let me goe for that night and sayde we shall talke farther with thee to morrow so I departed home And about the space of two houres after Mayster Hountington the preacher which did muche good wyth his preaching in Bulloyne at that time came to me and sayde that hee heard me spoken of at my Lorde Grayes which was then Lord Debitie of the towne and Country of Bulloyne and I perceaue sayd he that you are in great daunger of trouble if you scape with your lyfe for there are some of the counsayle merueilously bent agaynst you I sayd the Lordes will be done well said he without you feele in your selfe a full purpose by Gods helpe to stand earnestly to the thing that yee haue spoken you shall doe more hurt then good wherefore said he if you will goe to Callis I will send you where you shall be well vsed and be out of this daunger Then I thanked M. Hountington saying I purpose by Gods assistance to abide the vttermost that they can do vnto me well then sayd he I can tell you you wil be sent for to morrow betimes before the whole Counsaile that is sayd I the thing that I look for Then rose I betimes in the morning and went into the market place that I might spye whiche way the Officer should come for me I had not taryed there longe but I spyed a tipstaffe and went toward him and asked hym whome he sought and he sayde a Gunner of the great ordinaunce in the Castle of Bulloyne and I sayd that I am he theÌ„ said he you must go with me to my Lords I said therefore I looked When I came there I saw my Lorde and the whole Counsaile were assembled together in a close parlour doing my duetie to them my Lord saide to me it is informed me that thou hast seditiously congregate a companye together in the Churche and there in the time of seruice thou didest read vnto them an heretical booke and hast not reuerently vsed silence in the time of the diuine seruice what sayest thou to this I sayd it please your honour I was in the church a good while before any seruice began and no body with me reading to my self alone vpon a booke
that is agreable to Gods worde and no heresie in it that I red and when it drewe toward seruice time there came men to the church and some of then comming to me whoÌ„ I knewe not asking me what good booke I had I sayd it was a new booke that I haue not yet read it ouer then they prayed me that I would read so that they might heare some part with me and so I did not calling pointing nor assembling any company to me And for the seruice being in latine that for the strangenes of the tongue besides muche superstition ioyned with it was not vnderstood of the most part of them that saide or soung it much lesse of them that stood by and did heare it where as by the word of God all thinge in the Churche or congregation shuld be done to the edifying of the people and seeing I could haue no such thing by theyr seruice I did endeuour to edifie my selfe and other that were desirous of reading of godly bookes And because the Churche is so abused contrary to the worde of God being beset round about with a sorte of abhominable Idols before whome no man ought to kneele nor doe no maner of reuerence because the scriptures doth curse both the Idoll and the Idoll maker and all that doth any worship or reuerence vnto them or before them for that cause I vsed no reuerence there Well sayd my Lorde I woulde thou couldest aunswere to the rest as well as thou hast done to this but I feare me thou canst not for it is tolde me that thou hast spoken agaynst the blessed sacrament and I said and it please your Lordship that did I neuer in al my life nor neuer wil doe by the grace of God With that my chief accuser sir Leonard Becksmith knight sayd to me diddest thou not say to me yesterday that thou diddest not beleue the sacrament of the aulter after the wordes of consecration by the priest to be the very body of Christ flesh bloud bones as it was borne of the virgine Mary It is true in deede that I sayd so for neyther do I beleue it to remayne Christes body nor neuer will by the grace of God beleue it so to be for I beleue that christ with that body that was conceaued and borne of the virgine Mary did ascend vp into heauen and there according to our beliefe he sitteth on the right hand of God the father and from thence that body shal come at the day of iudgement to iudge the quick and the dead and yet in the meane while I beleue that the sacrament duely ministred according to Christes institution that the faithfull receauers of this sacrament lifting vp the eyes of theyr minde into heauen where Christes body is that they do receaue in that sacrament into theyr soule or inward man the very body of our sauiour Iesus Christ yea and I beleeue further that Christ concerning his diuine power or the power of his godhead is whersoeuer two or three be gathered together in his name that he is in the middest euen amongest them and that hee is so with his faythfull flocke euen to the worldes end then they layed theyr heades together and had priuie talke after that two of them said to me that it was rancke heresie that I did beleue it to remayne bare bread after the Priest had consecrated it and not to beleue it to be the very body of Christ I was worthy to be burned then sayde I earnestly vnto theÌ„ thinke you not though I be a vile abiecte in your sight and he that is most busie among you to seek my bloud but that my bloud shall be required at hys or theyr handes Then had they priuy talke together againe after the which my Lord sayd vnto me thou hearest that they here lay heresie to thy charge and I am a manne of warre haue no skill in such high misteries wherefore thine accusers say that thou must suffer here as an hereticke that all the rest of the garrisene may beware by thee that they fal not into the like heresie and so cast away themselues Then sayd I I appeale from this Counsayle to the Counsayle of England then sayd my Lord I am very glad that thou hast appealed to the Counsayle of England for there are learned menne and Diuines that can skil of such matters thether shalt thou be sent or it be long Then was I caryed to sir Iohn Abriges house and hauing pen and incke I was bidden to write mine articles which were in effecte those poyntes of Religion that you haue heard before in my examination then on the morow being Thursday and the fiftene of Aprill I was brought to the prison in the towne called the Marshalsea where I was very gently vsed for a good gentleman one Maister Waghan was the keeper there at that time but surely when I was apprehended I had not so much as one peny to helpe my selfe with for we had bene longe vnpayd furthermore I thought in that towne of warre that there was very few or none that fauoured the word of God for I looked for no helpe there but to be hated and despised of all menne there for I knewe not past two or three there that hadde any loue to the Gospell till I was in prison and then there came very many souldiours vnto me that I neuer knew before and gaue me mony so that I hadde as good as a three pound geuen me in a smale tyme that I was in prison The fourthtene day of May toward night I was sent into Englande one Mayster Messenger and one other man brought me to London euen the same day being sonday at night and 15. daye of May there was a great talke ouer all the Cittye of one Doctor Smith that recanted that daye they brought me to the Marshalsea and there left me I hearing no more of them that brought me thether but Mayster Huntington as a faythfull minister of Iesus Christe that gaue me warning before of all this trouble came from Bullyn to London causing my Articles to be seene so that by his paynefull dilligence to the Counsayle for me after that I had bene there little more then one â—oneth I was dyscharged forth of prison and bed get me home to Bullin to my liuing agayne But surely if I hadde not appealed to the Counsayle of Englande I hadde bene burned in Bullyn for it was tolde me of them that knew muche in that matter that it was already determined shortly to haue bene accomplyshed if I had not appealed for the whiche deliueraunce I geue prayse to the euerliuing God ¶ This was layed in Queene Maryes Closet vpon her deske agaynst her commyng vnto her prayers O Louesome Rose most redolent Of vading flowers most fresh In England pleasant is the sente For now art thou peerelesse This Rose which beareth such a smell Doth represent our Queene O listen that I may you tell Her colours fresh and
as is mentioned before pag. 1894. Doctor Ieffray the Chauncellour spake to him wishing him to yelde to the Doctoures who many hundreth yeares had taught otherwise then hee doth beleue c. Unto whome Mandrell aunswered M. Chauncellour sayd he trouble me with none of youre Doctours whatsoeuer they say but bring me the booke of God the olde Testament and the new and I will aunswere you What sayest thou Mandrel quod he by the sayntes in the Church the image of our Lady of the crucifixe and other holy Sayntes be they not necessary c. yes M. Chauncellour sayd hee very necessary to rost a shoulder of mutton Then Doctor Billing a frier once standing by sayd Mayster Chauncellour quod hee heare howe these heretickes speake agaynst the crucifixe and the holy crosse and yet the holy Crosse is mentioned in all the tongues both Hebrew Greek and Latine For in Latine it is called t. in Greeke tau c. Whereupon one Thomas Gilford a marchaunt of Poole standing by sayd ah mercifull Lord sayd he is not this a maruellous matter for a poore man thus to be charged and put to the paynes of fire for t. tau When Maundrell and Spicer were examined before the Chauncellour the Chauncellour called them saying Come on come on sayth he thou Spicer art to blame for thou haste taught Maundrell these heresies Thou arte by thy occupation a Brickeleyer Yea that I am And can sing in the Quyre Yea that I can sayth he And can play on the Orgaynes True sayth hee Well then sayde the Chauncellour and thou hast marred this poore man and hast taught him all these heresies No Mayster Chauncellour quoth he I haue not taught him but I haue read to him He is able thankes be to God to teache both you and me ¶ A note of Elizabeth Pepper ELizabeth Pepper before mentioned pag. 1916. when she was burned at Stratford was xj weekes gone with child as she then testified to one Bosomes wife who then vnloosed her neckerchiefe saying moreouer whē she was asked why she did not tell them aunswered why quoth she they know it well enough Oh suche is the bloudy hartes of this cruell generation that no occasion can stay them from their mischieuous murdering of the saintes of the Lord that truly professe Christ crucified onely and alone for the satisfaction of their sinnes ¶ A note of one confessing Gods truth at the Gallowes A Notorious fellone one Dick Adams beyng vpon the gallowes making his confession and ready to be caste downe from the ladder was desired at that instant by one maistres Harries the Grammer schoolemaisters wyfe to remember the blessed sacrament before he died to whome the said Adams sayde marrie maistresse neuer in better tyme who went vp to the toppe of the ladder and sayde it was the most abhominable idoll that euer was and willed all men to take it so for we haue bene greatly deceyued thereby Whereupon the Shiriffe caused him to holde his peace and to take his death patiently He went down to his place and was cast from the ladder speaking to his last worde that it was an abhominable Idoll his bodye therfore was buryed out of the Church yarde by the high way who although he was a chiefe in his life yet he earnestly repented thereof that I doubt not but he dyed the childe of God and not vnworthy to be put in the register of the Lordes accepted Confessors ¶ A note of Gertrude Crokehay IN the late dayes of queene Mary among other straūge dealinge of the Papistes with the faythfull this is not with the rest to be forgotten that a godly Matrone named Gertrude Crokhay the wife of Mayster Robert Crokehay dwellinge then at S. Katherins by the Tower of London absteyned her selfe from the Popish church And she being in her husbands house it happened in an 1556. that the foolish popishe Saynt Nicholas went aboute the Parish which she vnderstanding shut her doores agaynst him and would not suffer him to come within her house Then Doctor Mallet hearing therof and being thē maister of the sayd Saint Katherins the next day came to her with xx at his tayle thinking belike to fray her and asked why she would not the night before let in Saynt Nicholas and receiue his blessing c. To whom she aunswered thus Syr I know no Saynt Nicholas sayd she that came hither Yes quoth Mallet here was one that represēted S. Nicolas In deed sir sayd she here was one that is my neighbours childe but not S. Nicholas For S. Nicholas is in heauen I was afrayd of them that came with him to haue had my purse cutte by them For I haue heard of men robbed by Saint Nicholas Clerkes c. So Mallet perceiuing nothing to be gotten at her handes went his way as he came and she for that time so escaped Then in an 1557. a litle before Whitsontide it happened that the sayd Gertrude aunswered for a childe that was baptised of one Thomas Saunders whiche childe was christened secretly in a house after the order of the seruice booke in king Edwardes time and that being shortly knowne to her enemies she was sought for which vnderstanding nothing therof wēt beyond the sea into Gelderland for to see certayne lands that should haue come to her childrē in the right of her first husband who was a straūger borne And being there about a quarter of a yeare at the length comming homeward by Antwarpe chaunced to meet with one Iohn Iohnson a dutch man alias Iohn Dewille of Antwarpe shipper who seing her there went of malice to the Margraue and accused her to be an Anabaptist whereby she was taken and caried to prison The cause why this noughtye man did thus was for that hee claymed of Mayster Crokhay her husband a piece of money which was not his due for a shippe that the sayd master Crokhay bought of him and for that he could not get it wrought this displeasure Well she being in prison lay there a fortnight in whiche time she sawe some that were Prisoners there who priuily were drowned in Renishe wine fattes and after secretly put in sackes and cast into the Riuer Now she good woman thinking to be so serued tooke thereby such feare that it brought the beginning of her sickenes of the which at length she dyed Then at the last she was called before the Margraue and charged with Anabaptistrye which shee there vtterly denyed detested the error declaring before him in dutch her fayth boldly without any feare So the Margraue hearing the same in the ende being well pleased with her profession at the sute of some of her frendes deliuered her out of prison but tooke away her booke and so she came ouer into England agayne And being at home in her husbandes house he thinking to finde meanes to gette her to go abroad made one Uicars a yeoman of the Tower hys frend who was great with Boner to worke that liberty for her
himselfe to them not vngentle so found he theÌ„ again to him not vnconformable Whervpon a certeine agreemeÌ„t pacificatory was concluded betwene them vpon conditions Which agrement the new Polone king eftsoones preferred to the Frenche King hys Brother not without some sute and intercession to haue it ratified The king also himselfe partly being weary of these chargeable warres was the more willing to assent therunto And thus at length through the Lordes great worke the kinges royal consent vnder forme of an Edict was sette downe in writing and confirmed by the king conteining 25. Articles In which also wer included certeine other Cittyes of the Protestantes graunting to them benefit of peace and liberty of religion This edicte or mandate sent downe from the king by his Heralde at armes Bironius in the kinges name caused to be solemnely proclaymed at Rochell an 1573. the x. day of Iune The yeare next folowing 1574. for two thinges seemeth fatall and famous for the death first of Charles the 9. the french king also most of all for the death of Charles Cardinall of Lorayne brother to Guise Of the maner of the Cardinals death I finde litle mentioÌ„ in stories Touching the kinges death although Ric. Dinothus sayth nothing for feare belike because he being a french man hys name is expressed and known but an other story whom the sayd Dinothus doth followe bearing no name sayeth thus that he dyed the xxv day of May vpon Whitson euen being of the age of 25. yeares and addeth more profluuio sanguinis illum laborasse certuÌ„ est Certayne it is that his sickenes came of bleeding And sayth further CoÌ„stans fert fama illum dum evarijs corporis partibus sanguis emanaret in lecto saepe volutatum inter horribilium blasphemiaruÌ„ diras tantaÌ„ sanguinis vim proiecisse vt paucas post horas mortuus â—uerit That is The constant report so goeth that his bloud gushing out by diuers partes of his body he tossing in his bedde and casting out many horrible blasphemies layed vpon pillowes with his heeles vpward and head downeward voyded so much bloud at his mouth that in few houres he dyed Which story if it be true as is recorded and testified may be a spectable and example to all persecuting kinges and Princes polluted with the bloud of Christian Martyrs And thus muche briefely touching the late terrible persecution in Fraunce ¶ The Conclusion of the worke ANd thus to conclude good Christian Reader this present tractation not for lacke of matter but to shorten rather the matter for largenes of the volume I here stay for this present time with further addition of more discourse either to ouerweary thee with longer tediousnes or ouercharge the booke with longer prolixity hauing hitherto set forth the Actes and Proceedinges of the whole Church of Christ namely of the Church of England although not in such particular perfectioÌ„ that nothing hath ouerpassed vs. Yet in such generall sufficiency that I trust not very much hath escaped vs necessary to be knowne touching the principall affayres doinges and proceedinges of the Church and Churchmen Wherein may be seene the whole state order discent course and continuaunce of the same the encrease and decrease of true religion the creeping in of superstition the horrible troubles of persecution the wonderfull assistaunce of the almighty in mainteining his truth the glorious constancy of Christes Martyrs the rage of the enemyes the alteration of times the trauelles and troubles of the Church from the first primatiue age of Christes Gospel to the end of Queen Mary and the beginning of this our gracious Queene Elizabeth During the time of her happy reigne which hath hetherto continued through the gracious protection of the Lord the space now of 24. yeres as my wish is so I would be glad the good wil of the Lord were so that no more matter of such lameÌ„table stories may euer bee offered hereafter to write vpon But so it is I cannot tel how the elder the world waxeth the longer it continueth the nerer it hasteneth to his end the more Sathan â—ageth geuing still new matter of writing bookes and volumes In so much that if all were recorded and committed to history that within the sayd compasse of this Queenes reigne hitherto hath happened in Scotland Flanders France Spayne Germany besides this our owne Countrey of England and Ireland with other Countryes moe I verely suppose one Eusebius or Polyhistor whiche Plinnye writeth of woulde not suffice thereunto But of these incidentes and occurrentes hereafter more as it shall please the Lord to geue grace and space In the meane time the grace of the Lord Iesus worke with thee gentle Reader in all thy studious readinges And while thou hast space so employ thy selfe to read that by reading thou mayst learne dayly to knowe that may profite thy soule may teach thee experience may arme thee with pacience and instruct thee in all spirituall knowledge more and more to thy perpetuall comfort and saluation in Christ Iesu our Lord to whome be glory in Secula Seculorum Amen FINIS ⧠A diligent Table or Index of the most notable and memorable thyngs contained in the whole volume of this Booke wherein if thou wilt finde any thing good Reader reuolue in thy mynde the letter wherewith the word beginneth and the number of the Page shall direct thee vnto it A ante B. A B. C. agaynst the Popes Clergie 841.843 Abuses in the Church require reformatioÌ„ not defection 1873 Abbey of Peterborow 133. Abbeis suppressed in England 1101. Abbey of Exceter 141. Abbey of Stowe built 184. Abbey of S. Edmundsbury 161. Abbeis and Nunries founded and vpon what causes 149.454 Abbey of S. Albons built and by whom 133. Abbey of Gisburne and Readyng buâ—lt 199. Abbey of Glastenbury 150. Abbeis dissolued in Englande by K Henry the 8. 1070. Abbeis burned ibid. Abbey lands restored by Q. Mary 1559.1560 Abbey of Bangor 119. Abbeis and Monasteries in England infinite built by Saxone Kings 133. Abbeis dissolued by Cromwell 1179.1180 Abbey of Couentry built 165. Abbey of Ely 133. Abbey of Gloucester built ibid. Abbey of Knouesburgh others built ibid. Abbeis and religious houses built for what causes 1180. Abbot of Carilocus his sodain and dreadfull death 2106. Abbot of Glastenbury 150. Abbots not instituted by Christ. 680. Abbot Capellensis cruelly handled for the Gospell 873. Abbot of Peterborow thrust out of the Court of Rome for denying the Popes kinsman a benefice 287. Abbot of Abbingdon amerced by the Pope in 50. markes for denying a benefice to an Italian 291. Abbot of S. Albones sueth to the Pope ibid. Abbot of Westminster more conformable to yeld and submit him selfe to the doctrine of the Protestants then the rest of the Papists in the disputation at Westminster 2125 Abdias authoritie suspected 35. Abiurers names in a table 1040.1041.1042.1277.1401 Abiuration of good men of Leicester .506 their penance ibid. Abiuration in the diocesse of
738. Ammonius a christian writer 59. A N. Anabaptists executed 1049. Anastasius 3. Pope 146. Ananias Saphira his wife their death what information or instruâ—tion it yâ—ldeth to the church 490. Andreas de Castro and Burdealius Gospellers 200. yeares aâ—one 390. Andrew buried in the fields 1702. Andrew the apostle his Martyrdome .32 his wordes to the councell and feruencie against Idolatry ibid. Andrew Alexander keper of Newgate a bloudy persecuter cruel to Gods saints compared to Alexander the Coppersmith 1493. Andrew Hewer Martyr 1036. Andoâ—â—us Martyr 55. Angel of the Popes pallace thrown downe by lightning 734. Angrogne or Angrognians their bloudy persecutions for the truth 955.956.957.958.959.960.961.962 Anne Lacy GentlewomaÌ„ her trouble for the Gospell with her deliuerance 2073.2074 Anne Bullen maried to king Henry the 8. 1049 Anne Queene wife to K. Richard 2. her rare and woorthy commendations 507. Anne of Cleue maried to K. Henry 8.1134 diuorced from him againe 1190.1210 Anne the mother of S. Mary conceiued with child by a kisse as the Papists dreame 801 Anne Wharâ—on an ennemy to the truth and to the good lady Iane. 2128. Anne Askew her story .1234 her examinations .1235.1236.1237 her racking .1239 her condemnation confession and Martyrdome 1240. Anne Albright her story and martyrdome 1859. Anne Kneuet her trouble and deliuery 2072. Annates what it is 853.858 Anne Potten her trouble and persecution for the Gospel 1704. Anne Albright alias Champnes Martyr her story and Martyrdome 1859. Annointing of two sortes in scripture 473.482 Anselme Archb. of Cant. his lyfe and story .185 he contendeth with the king ibid. his pall brought to Cant. ibid. Anselme writeth to the Pope flieth out of England and coÌ„plaineth of the king and bishops 186 Anselme with his successours placed at the right foote of the Pope in generall counsels 186 Anselme recoÌ„ciled to the king putteth priestes from theyr wyues his actes synodall 194 Anselme forbad Priestes mariage first in England 1152.1149 Anselmes reasons agaynst Priests mariage 1165 Aunsweres concerning Marbecke to the cauilling Aduersaryes 1221 Anterius Bishop of Rome Martyr 59 Anthimus Byshop of Nichomedia with many others martirs 78 Anthony Burward martyr 1708 Antiquity of Priestes mariage 1154 Antichrist described 455.478 Antichrist his linage and ofspring described 481 Antichrist who 482 Antichrist head and tayle 563 Antichristes time 480 Antichrist reueiled and why 480 Antichrist compared with Antiochus 763 Antichrist is the Pope 1002.1286 Antichrist of Rome not Christes geneall Uicar 1626 Antioch takeÌ„ of the christians 185 Antiochus a figure of Antichrist 763 Antiquity Uniuersality Unity sufficient to prooue the Church of the Protestantes by 1811 Anthony Dalaber his loue to M. Garret .1195 his trouble persecution .1196 his penaunce 1197 Anthony Parsons his story and persecution .1213 his indictmeÌ„t and condeÌ„nation .1218 his death and Martyrdome 1220 Antoninus Pius his letters to the commons of Asia in fauor of the Christians 41 Anthropophagy what 1443. A P. Appeale not to be made from generall counsels to the Pope 674 Appeale of Cranmer Archbishop of Caunterbury .1882 the causes of his sayd appeale ibid. Appeale can none make out of Englande without the consent and leaue of the king 1851 Appellation to the Pope not vsed in William Conquerors tyme. 185 Appellations to Rome forbidden in England and Fraunce 4. Appellation to Rome agaynst king Henry the third 272 Appellation of the king of Fraunce and the Nobles agaynste Pope Boniface .8 344.346 Appellation of Anselme agaynste the king 185 Appeale of the Monkes of Caunterbury froÌ„ the king to the pope 336 Appeale forbidde to be made to the Pope 697 Appeale to the sea Apostolique 60 Appeale of Iohn Hus to Christ. 611 Appeale of ech countrey to be firste to his Metropolitane then to a prouinciall or general Councell 10 Aper his death 77. Apollonia a godly Martyr 61. Apolonius Martyr his Apology of the Christians to the Emperour accused by his owne seruaunt 52. Apollogie of M. Morice defending the cause of M. Richard Turner a faythfull preacher in Kent 1868.1869 Apology of Cyprian in defence of the Christians 68. Apollinaris his Apology of the Christians 50. Apollogies by Iustine in defence of the Christians 49. Apostata who so called 1729. Apowell a mocker of Gods word and Religion punished of God 2102.2103 Apostles many of them were maryed 1154.1152.1142 Apostles equall in authoritie .1119 and not one superiour to an other in dignitie calling or office 1062. Apostles not authors of binding and losing but munsters therof 1105. Applebie martyr his story persecution and martyrdome for the truth of Gods word 1979.1980 Apprice martyr his story 1909.1910 Appendix of this booke or story containing such things as were eyther omitted in the body of the history or els newly inserted 2126.2127.2128.2129 A. R. Archbishop of Caunterbury hys cruell handling of the Archbish. of Yorke drawing him through mire and dyrt 247. Archbishop and metropolitane not all one 11.12 Archbishop of Caunterbury refuseth to come to the Parliament at Yorke 4.21 Archbishop of Antioche and Constantinople excommunicate the Pope 284. Archbishops of Canterbury from Augustine to Ethelbert 134. Archbishops of Canterb. 167. Archbishops of Canterbury placed at the right foot of the Pope in generall councels 186. Archbishops of London and York made by Austen 118. Archbishops of London and York flie into Wales 114. Archbishoprike of Cant. bought with the tythes of all Eng. 273. Archbishops of London and York one ordayneth an other 121. Archbishoppricke translated from London to Canterbury 120. Archbishops of Canterbury and York at strife about Crossebearing 227. Archbishops of Canterbury from Egbert to William Conqueror 170. Arelatensis his great patience .685 his godly othe 689. Ardly his story and martyrdome 1582.1583 Argumentes assumed of signes tokens how they hold 1948. Arguments prouing the Donation of Constantine to be forged 105. Argumentes for the popes supremacy refelled 14.15 Argumentes for the authoritie of the Romish church confuted 2. Argentine in the daies of king Edward protestant in Q. Maries time a bloudy persecutor of gods saintes 1941. Aristides a Philosopher of AtheÌ„s defendeth Christes veritie before the Emperour 41. Armachanus his story .409.393 his oration agaynst the fryers 410. his death 414. Arnulphus his story and martyrdome 199. Arnaldus de Noua villa condemned 717. Armes of England taken downe and Armes of Spayne set vp 1472. Armoure of Churchmen 19. Arnoldus his story .2106 killed himselfe with his owne dagger ibid. Articles of Richard Gibson propounded to Boner to be aunswered vnto 2034. Articles sent to Winchester by the king and Councell for hym to subscribe vnto 1357. Articles obiected agaynst Cardinall Wolsey 996. Articles propounded agaynst the Pope 343. Articles agaynst Iohn Cardmaker and Ioh. Warne with their aunsweres 1579. Articles agaynst M. Philpot. 1813. Articles for the inquiry of goâ—d bookes to the Wardens of the company 1598. Articles out of Setons Sermon 1206 Articles of queene Mary directed to the Byshops for the installing of Papistry agayne
friers and the studentes of Paris 328 Contention of the Archbyshoppes who should sit on the right hande of the Cardinall 228 Contention betwene the Friers of Fraunce the Prelates of Paris 392 Contention betweene Boner and Winchester 1089.1090 Contention betwene king Henry 1. Anselme Archbishop of Caūterbury about doing homage to the king 192 Contention betweene the Archb. of Caunterbury the Monkes about trifles 236.237.239 Contention betweene the Kyng of Englande and the Monkes of Caunterburye for choosing the Archbishop 238 Contention betwne the french king and king Iohn 255 Contention betweene the Pope and king Iohn about the consecrating of an Archb. 220.251.241 Contention betweene the Pope and Friderike the Emperour for the election and depriuation of Bishops 298. Contention of the Archb. of Cant. and Yorke who should sit on the right hand of th◠Cardinal 265 Contention and schisme in the popes church 272 Conspiracies of Pope Innocent against Frederike the Emperor 297. Concubines permitted of the Pope for money 862 Constantinople taken by the Turks 742 Conquests in England 171 Conradus Hager 390 Constantius his worthy commendations his fauour to the Christians 81 Constantinus Magnus borne in Englande .108 first christened Emperour his fauour to the christians 101.102.103 Constantine his donation prooued to be false .105 his liberalitie in geuing to the church .104 his liberalitie to schooles and pitie to the poore ibid. his graunt for the Popes supremacie prooued false .115 hee kisseth the woundes of them that suffered for Christes sake ibid. Constantines law for the Popes election suspected and examined 4 Constantinus imbracing christian bishops 781 Constantine writeth to Sapores in fauour of the Christians .99 his Epistle to his subiects in the East 102 Conuocation of S. Frideswide in Oxford 444 Conuocation in Paules in Londō 1410 Councel of Cloneshoe with the decrees there enacted 128 Councels of the Popes one burne an others decrees 146 Councel of Constance against Wicliffe his articles and bookes 449 Councell of Constance a sacrilegious councell 1150. Councell of the prelates of Prage agaynst the gospellers 589 Councell and the church aboue the Pope 671.672 674. Councell of Nice falsified by the Pope 4. Councels generall called by Emperours 1068 Councell at Thetford in England with the acts therof 125 Councels may and do erre 1117 Councell aboue the Pope 670. Councell of Basill dissolued 700 Councels called by the Emperors without the Pope 676 Councell of Nice constituted other bishops equall in authority to the Pope 10. Councel of Carthage .6.4 had great contention about the Popes supremacie 10.11.12 Councell wicked what harme it doth 68 Councell of Winchester 172. Councell of Laterane 168 Councell of Frankford 373. Councell of Pise 553 Councell of Brixia agaynst Pope Hildebrand 181 Councell of Ratisbone 865 Councell of priestes against Henry Sutphen 875 Councel of Laterane inuented trāsubstantiatiō and established the same for a true and infallible doctrine 1152.1149 Councell of London with the acts thereof 174 Councell of Trecas with the decrees of the same 196 Concilium Gangrense Constantinopolitanum 1135 Councell of Rome vnder Hildebrand against priests 1164 Councell of Winchester agaynste priests mariage 1167 Councels in the primitiue Churche concluded that none should appeale to Rome out of their owne prouinces 1055 Councell of Constance .593 Prelates there assembled ibid. their orders and decrees .593 they deny the communiō in both kynds .596 their outrage against Iohn Hus. 606 Concilium Lateranense 205 Councell of the nobles agaynst the bishop of Ely he is deposed clothed in womens apparell bayted of women complaineth of the K. and the nobles 247 Councell of Rhemes with the acts thereof 198. Councell of Laterane hatched the egge of transubstantiation 253 Councel of Constance decreed that the Pope should be subiect to the Councell 673 Councell of king Henry the 8. deuided in religion 1201 Councell of Rome where an Oule appeared before the Pope 592 Councell of Constance condemneth Iohn Hus burneth his bones 464. Councell of Basill with the determinations therof 668 Councell of Luserne with the constitutions thereof 867 Councels fathers and histories their testimonies agaynst Images 2130.2131 Cooe martyr his story and martirdome 1707.1708 Cope aunswered for reprouing this booke of Actes Monumentes 580.582.583 Cooper of Watsam in the Countye of Suffolke Carpenter falselye slaundered of certeyne wordes accused thereof arrayned condemned and put to death for the same by the bloudy Papistes 2099.2100 Cornelius a Romayne first baptised of all the Romaynes 20 Cornelius Martyr Byshoppe of Rome his story constancy accusatiō for writing to Cyprian his martyrdome 64.65.66 Cornelius Bongey Martyr 1714 Corneford Martyr his story and martyrdome 2053 Corne vpon the grounde tythed to the Pope 273 Cornemonger his trouble and persecution 642 Cornewall a Tanner murthered for the Gospell by the bloudsucking Papistes 1669 Corruption growne in the Church by much peace 76 Corpus Christi feaste inuented by whom 507.351 Coronation of Pope Felix the fifte 690 Cotes Bishop of Chester a cruell persecuter of Christ in his members 1565 Cotten martyr his story and martyrdome 2042 Couentry Martyrs 975 Couentry persecuted for the Gospell 776.777.778 Couētry how and by whom made free with libertyes aperteyning thereto 165 Cowle of S. Fraunces remitting the 4. part of penance 1001 Court of the pope translated to Auion in Fraunce 351 Court of the king aboue the Popes Court or Bishops consistory 473 Couerdale writ for into Englande by the king of Denmarke 1529 1530 Couering of the aulters 1404 Coxe a popishe Promoter sodenly dyed 2101 C R. Cranmer sent Ambassadour to dispute aboute the mariage of the king 1121. made Archb. of Canterbury ibid. Cranmer withstandeth the sixe articles in the Parliament house 1136 Cranmer with the Lady Iane arreigned of treason in the Guilde Hall Cranmer quit of treason .1418 Cranmer Ridley Latimer sent to Oxforde to dispute .1428 condemned all three together 1403. Cranmer charged wrōgfully with falsifying the Doctors and Fathers his answere in clearing of himselfe 2135 Cranmer Godfather to king Edward Lady Elizabeth 1054 Crampe ringes of Winchesters 1350 Craishfield Martyr his story examination condemnation and Martyrdome 2009.2010.2011 Cradle for Queene Maryes child with verses therupon 1597 Creame and oyle 53.60 Creed who brought into the masse 1402 Cressens a Philosopher procurer of Iustinus death 44 Crescentius Cardinall President of the Councell of Trent hys terrible and fearefull end 2106 2107 Crome committed to the Fleete 1467 Crowne of Englande not of suche great reuenewes as the Popes were out of the same 289.389 Croniclers reproued of errours in theyr Cronologies 577 Crompe his story 443 Crow miraculously preserued vpon the seas with his new Testament 1913 Crosse appeared to Cōstantine the great in the ayre 85 Crosse of golde borne before the Pope 137 Crosse how to be honored 567 Crosse not to be worshipped 85 Crosse bearing cause of great strife betwene the Arbishop of Caunterbury and the Archbishoppe of Yorke 227.228 Crokhay a Godly woman troubled
Heraclas Bishoppe of Alexandria .60 called Pope yet no bishoppe of Rome ibid. Heresie none comparable to the heresie of the papistes 610. Heresie what is after the Papists 610 Heresies falsly gathered by the papistes out of Tindals bookes and wrested otherwise then hee meant them .1247.1248.1249.1250 heretickes in the primatiue Church condemned onely to exile 1806. Hereticke what it is 1426. Herford his trouble and persecutioÌ„ for the gospell 444. Hermes his reuelation concerning Easter day 53. Henry .8 his mariage with hys brothers wife .800.1049 wryteth agaynst Luther and therefore is called defender of the fayth .854 called at Rome by proxie .1071 abolisheth the Pope out of Eng. 1056. hys Oration to Cardinall Campeius 1050. hys protestation and actes agaynst the Pope .1056.1083 his defeÌ„ce of the suppression of the Pope to the K. of France 1071. maryed to lady Iane .1083 hys protestatioÌ„ to the emperor and other peeres why hee refused to come or send to the popes councel .1132 maryed to Lady Katherine Haward reformeth religion .1210.1259 dys death and the maner therof 1289.1259 Henry Chichesley Archbishoppe of Caunterbury a cruell persecuter .588 his death 704 Henry Earle Duke of Lancaster sent ouer to Gascoigne his liberality to his souldiours 384 Henry Crompe 443 Henry 6. crowned .658 his maryage with queene Margaret .705 he is committed to the Tower .713 restored againe to the crown 714. committed the second time to the Tower where he dyed 715.716 Henry 3. reconciled to Hubert and other his Nobles expelleth the Pictauians and forreiners from his Court 280 Henry king of Almayne vpon certayne conditions made emperor by the Pope 244 Henry Uoes a Fryer Martir in Germany 474 Henry AdlingtoÌ„ Henry Wye their story and martyrdome 1914.1915 Henry 1. his reigne .191 his death 200 Henry 2. king of Englande kisseth the knee of the Popes Legate 788 Henry Laurence Martyr with 5. other moe in Caunterburye for the Gospell 1688 Henry Ramsey Martyr his articles 1974. his aunsweres 1975. his condemnation and constaunt Martyrdome 1976 Henry Sutphen Martyr his story .875 his death conspired by Monkes and Fryers .877 his cruel Martyrdome for the truth 878 Herode his miserable ende dyed in exile 31 Herbert his much adoe to diuorce Priests from their wyues 192 Herst Martyr his story and Martyrdome 2053 Heron with other Martyrs 62 Hewet Martyr his story and martyrdome 1036.1037 H. I. Hierome of Prage his tragicall history appeareth before the councell at Constance .632 his abiuration .633 accused agayne and brought before the councell .634 his Oration to the Councel .635 his eloquence prophesie condemnation and cruell martyrdome 636 Hierome his story 1192 Hierome Sauonarola hys articles obiected agaynst him his answer and martyrdome 732 Hierusalem besieged 737 Higinus bishop of Rome Martyr 53 Hierusalem enlarged .41 called by a new name Aâ—liopolis ibid conquered by the christians .185 taken by the Saracens 233 Higbed and Causton their pitifull history .1539 articles obiected against them .1539 their answers to the articles .1540 their confession 1541. their constant Martyrdome for the truth 1542 Hide Martyr her story examination and answers .1974 her condemnation and martyrdome 1975.1976 Hildegardis a Prophetisse .201 Hildegardis her prophesies of Rome 461 Hildebrand alias Gregory 7. cause of much trouble in the churche of God .174 his monstrous life and tragical history .174 knockt pope Alexander about the pate 169 Hildebrand and Calixtus extortors of priests mariage 1153 Hildebrand an enemy to Priestes mariage his letter agaynst the same .175 hee was a notorious sorcerer he excommunicate Hermannus the Emperor is cast into prison and deposed by the councell of Wormes .178 cause of all the mischiefe that hath raigned amongest the Popes euer since .182 compared to Ieroboam .185 he extorteth election of Bishops out of the handes of the Emperour 299 Hildegardis prophesies agaynste Monkes and Fryers 460.461 Hitten his trouble persecution and apprehension for the truth .2136 his examination aunsweres condemnation and martyrdom 2137 Histories councels and fathers agaynst the worshippyng of Images 2130.2131 Hitten Martyr his story .997 his martirdome 998 Hinshaw his scourging at FulhaÌ„ by Boner 2043.2044 Hippolitus Bishop and Martyr 59 Hypocrisy a double wickednesse 1780 H O Hoc est corpus meum what it meaneth .495 expounded 1388 1389.1128.1129.1130 Hofmayster his fearefull death 2105 Hooke martyred at Chester for the Gospell and the trueth thereof 1954 Hooper his excellent story .1502 his complaynt agaynst Boner .1311 his letters ful of most godly comforte .1482 his going foorth of England and his returne againe 1503. made Bishop of Glocester his diligence in preaching depriued of his Bishopricke .1505 defendeth Priestes mariage .1506 Imprisoned in the fleet ibid. hys 1.2.3 and last examinatioÌ„s .1507 his degradatioÌ„ .1508 his purgation of his false bruted recantation ibid. his going to Glocester to be burned .1508 his constaunt martyrdome .1509.1510 his letters 1511.1512.1514.1516 Hooper his Epistle to the conuocation house concerning matters of religion 2135 Holland martyr 2037.2038.2039 Holy dayes complained of .200 they are the cause of muche euill ibid. they are infinite in the Popes Church .860 they are suppressed and put downe 1094 Horsey Chauncellor to the Bishop of London conspired Richarde Huns death 809 Hosius Pighius and Eckius their argumentes for the authority of the church of Rome 2 Host in the Pix deuided into three partes 137. Host with the maner of breaking of the same 1404 Honorius Prior of Caunterburye dyed at Rome 241 Honorius the Pope his story 258 Honorius author of worshipping the Sacrament 1390 Hospitals of Rome for English pilgrimes 163 Hooke martyred at Chichester for the gospell 1688 Hornby his story deliuerie 2082 Horne Martyr his story 1910.1911.1953 Holmes his story 838 Holyday Martyr his story 2037 2038.2039 Holy water coniured 497 Holy bread and holy water as the Papists call them not prooueable by scripture 1588 Holy water found out first 39 Holy bread by whom first of all inuented 1404 Homes of the Gard a cruell mercilesse knaue 1526 Honeden Martyr his story martyrdome 665.666 Hospitall of Bartholomew built in London 191 Holland the bish of Londons Somner 1184 Houses of almes how many sufficient for England 508 Holy dayes abrogate put downe 1259 Holcot gentleman hys trouble for bringing a booke to Cranmer Archb. of Cant. remayning prisoner for the truth of the Gospel in Bocardo in Oxford 2135. Holy ghost Christes vicar on earth and how 1822 Homage done to kyng Edgar 155 Horton Minister his deliuery by Gods prouidence 2081 Hope what it is 978 Hormisda his history 99 Horsus slayne 113 H. V. Hubba capitayne of the Danes inuadeth England 114 Hubert Lord chiefe iustice of England a great worker against the popes extortioÌ„s .269.275 broght into hatred with the king by the Romish prelates .276 flyeth to sanctuary .276 bereft of all hys goods .277 cast into prison and at last reconciled to the king againe 278 Hubberdine a rayling preacher agaynst M. Latimer his daunsing sermon
true obedience ibid. Obiection of a late English writer in defence of the Popes supremacie confuted 13 Obiections of the papistes agaynst the Protestantes refusing their religion answered 2.3 O C. Ockam of Windsor his knauery abhominable periury 1218 Octobonus the Popes Legate his conuocation at London 335 O D. Odo Archb. of Cant. 151. his lying miracles ibid. O. E. Oecolampadius his historye and death· 873 O F. Offa and Kenredus make themselues monkes at Rome 129 Offrings bestowed vpon harlots 1048 Offrings in the church 1404 Offices of the law and of the gospel compared 977 Offertorie of the Masse 1402 Office of a christian magistrate 8. Officials how inconuenient in the church their corruptions 86 Officers of the court temporal compared with the Officers of the court spirituall 19 Office of a kyng described 166 Office of the ecclesiasticall minister 8. Ofrike king of Denmarke ariueth in England 141 O L. Old man and new man what their continuall war together is 1655 Oliuer Chancellor punished for his cruelty to Gods saints 2112 O M. Omnipotencie of God denied by the brood of cursed Papists 1650 Omnipotencie of God how to bee vnderstood .1808 doth not prooue Christes body to bee really in the sacrament 1951 Omnipotencie of Christ proueth no reall presence in the Sacrament 1686 O P. Opus tripartitum a booke shewyng the enormities of the clergy 200 O R. Ordinances of Lent fast falsly ascribed to Telesphorus 53 Orders of priesthoode amongest the papists inuented by the Deuill 1105. Order defined 21 Orders religious described in a table 260 Order and disposing of this booke of Acts and Monuments 30 Orders of Iesuites examined 4 Order kept in the church what true order is 21 Orders made merchaundise by the Pope and Prelates 610 Order taken in the parliameÌ„t house for Queene Maries child 1480 Orders in the church which lawful 21 Ordo Cluniacensis beginneth 146. Orchanes the second Emperour of the Turkes how he came to hys Imperiall dignitie his story 7â—8 Organes in temples mans deuise .536 suspended for not ringyng of the bels 555 Organes in the church 1404 Orem his sermon before pope Urbane 5. 411.412.416 Ormes her story and martyrdome 2023 Origene kept from martyrdome by his mother .54 his great praises ibid. his scholers Martyrs .54 his fall and persecution hys repentance hys blemishes 60 Originall sinne how it remaineth in vs how taken away by Christ. 1995 Originall sinne originall iustice 26. Oriall colledge in Oxford built 374 Oration of the Lord Keeper 2150 2151 Oration of K. Henry 8. to the parliament house .1233 with notes thereof 1234 Oration of the Emperour to Iohn Hus. 608 Oration of Armachanus agaynste the Friers 410 Oration of the Lord Peter in the parliament of Fraunce with answere of the Prelates 353 Oration of Doctor Bassinet 946 OratioÌ„ of Boner in praise of priesthood 1426 Oration of Becket resigning hys Bishopricke to the Pope 213 Oration of the Earle of Arundel to the Pope 213 Oration of Queene Mary in guild Hall 1418 Oration of K. Edgar to the Clergy 169 Oration of the Bishop of Aix most cruell and bloudy 945 Oration of the souldiers to the Emperour 80 Oration of Iohn Hayles to queene Elizabeth at the beginning of her raigne 2115.2116.2117.2118 Oration of Peter de Uineis in the Emperors behalfe 306.307 Oration of M. Acworth Oratour of the Uniuersity of Cambridge at the restitution of Bucer and Paulus Phagius agayne 1964 1965.1966 Oration of K. Henry 8. his Embassadors before the Emperour in defence of the kinges mariage 1074 O S. Oswold a zelous king preached the Gospell to the people 114.121 Oswoldus Archbishop of Yorke a fauourer of Monkery 150 Oswold Martyr his story 1914 Osmond Martyr his story martyrdome 1602 Osborne Martyr his story ibid. Osbright his adultery 140 Oswine trayterously murthered 122 Os Porci the name of a porkish pope 140 O T. Othe of the Bishops of Englande agaynst the Pope 1057 Othe of Henry 4. Emperor to pope Hildebrand 180 Othe betwene the french king and king Richarde at theyr first going to holy land 242.251 Othe of the Clergy to the king 1053 Othes with theyr differences how lawful how not which be against charity which not 1608 Othes of Queene Mary sworne to the Pope and the realme contradictory 1891.1892 Othes how farre tollerable .1118 how farre lawfull 500 Othes of Byshops to the Pope 229.1053 Othe of the french king 362 Otho the firste Emperour of the Germains .149 deposed .264 set vp agayne ibid. Otho Cardinall the Popes Legatt pouleth England is reiected in Scotland 286 Otho Duke of Brunswicke and his wife theyr fidelity to the Emperour 314 Otho Cardinall his actes in England .265.266 kept out of Scotland and pouâ—eth England 286 Otho Byshop of Constance rebuked of the Pope for not displacing maried priestes 175 Otho Cardinall feared in Oxford 267 Oâ—tomannus his life and firste aduauncement 738 O W. Owle defacyng the Pope and hys Councell gathered together at Constance 592 O X. Oxford prouisions 329 Oxford scholers their skirmish amongst themselues 393 Oxford famous for sincere religion 526 Oxford Commissarie his iurisdicon ouer the assise of breade and ale 393 Oxford at variaunce with the vniuersitie of Cambridge 328 Oxford at variance with the towns men Scholers conquered the towne interdicted 393 Oxe gathered a christians body beyng slayne together amongst the Turks 758 O Y. Oyle and creame by whom it was first inuented and brought into the chucch of God 60.1405 P. A. PAcie Martyr his sto and martyrdome 989 Pacience commeÌ„ded 486 Packington the Bishop of Londons Merchaunt 1019 Palmer his story .1934 persecuted and apprehended .1937 his condemnation most glorious martyrdome 1939.1940 Palmes bearyng 1043 Paleologus Emperour of Constantinople excommunicate and why 351 Palestina not holy for Christ hys walkyng there 425 Pamphilius bish of Cesarea martyr 78 Panormitan in the councell of Basill 668.669 Pandolphus the Popes Legate made Bishop of Norwiche .255 his Epistle in commendation of Frederike .2 Emperour 316 Pandolph accursed King Iohn by the commaundement of his maister the Pope 252 Papa in olde tyme a common name to all bishoppes of higher knowledge and learnyng then others were 8.12 Papacy reduced from Fraunce to Rome 418 Papists their wretched ends 2114 Papists neuer afflicted deepely in conscience 20 Papistes vsurpe the name of the church that falsly .1806 haue all one manner of solution of all arguments namely fire fagot 1929.1930 Papists three executed for treason 1201 Papists and Protestants their disputation at Westminster 2120.2121.2122.2123.2124.2125 Papists stronge heretikes 1258 Papists periured 271 Papistes their tottering fayth .22 their erroures touchyng good workes ibid. Papistes in their decrees contrary to themselues 11 Paphnutius his defence of priestes and their mariages in the councell of Nice 1118 Pardons by Pope Boniface the 8. 342 Pardon of Queene Elizabeth to the Garnesey men that murthered the 3. blessed sayntes of God for the Gospell 1945.1946 Pardons of the pope blasphemous
844. Pardon 's bought and sold. 498. Pardon 's deceauable 3. manner of wayes 494. Pardons of 40. dayes for bringing fagottes to burne good men 983 Parker Archbishop of Cant. witnesse at the burning of Bilney 1012. Parker martyr 1794. Parâ—s Uniuersitie began 143. Parliamentes theyr inconstancie mutable instabilitie 1720. Parliament at Burie 706. Parliamentes in the reigne of king Richard .2 agaynst the Pope 512. Parliament at Yorke by king Edward the 3. 421. Parma taken of the Pope and hys frendes .314 besieged of the Emperour ibid. Parliament sommoned in Fraunce agaynst the Pope with complayntes greeuous and articles infinite agaynst his pâ—ling exactions 353.354.355.356 Parliament at NorthamptoÌ„ 375. Parliament at Salisbury 376 Parliament at Paris by Phillip king of Fraunce 343. Parliament in Fraunce agaynst the Pope 353.354 Parliament of king Edward .6 1299. Parliamentes and theyr authorityes 1187. Parliament of Queene Mary with the actes and statutes therin determined 1410.1466 Parliamente in Queene Maryes dayes vnlawfully called 2117 Parliament of K. Henry .8 995 Parliament at Oxford 279 Parsons of the Romaines in Enland despoyled of theyr rentes corne 275 Paschalis first beginner of Popish transubstantiation 1147 Paschalis Pope his atyre and maner of coronation .196 he setteth the sonne agaynst the father ibid. Pater â—osteâ— in strife in Scotland .1274 brought into the Masse 1403 Patriarch of Constantinople obteyned of Mauritius the Emperour to bee called by the name of vniuersal Patriarch and resisted by Gregory Byshop of Rome 13 Patriarches 4. equall in power and authority 1062 Patriarches 4. appoynted by the councell of Nice and why 9 Patriarches 4. in Augustines time 1759 Patricke Pachingham Martyr .1683 his story and martirdome 1684.1687 Patricke Hamelton his story burned in Scotland his articles coÌ„demnation and martyrdome 974 Patrickes places 976 Patricke Patingham his christian confession sent out of Newgate to certeine of his frendes 2141 2142 Pattins of glasse borne before the Priest 57 Paulus Phagius and Bucer their bookes and â—ones burnt in CaÌ„bridge at the visitation there holden by the appoyntment of the Cardinall 1956 Paule and Peter suffer death vnder Nero Domicius for the gospell of Christ. 31 Paule his epistles to seuen Churches 35 Paule the Apostle his doctrine reduced to 5. poyntes 16. Paule the Apostle conuerted wheÌ„ 30. Paule neuer a member of the deuil 609. Paule thappostle beheaded vnder Nero hys wordes to hys wife going to execution 34. Paule manifesteth his doctrine before Nero is condemned and suffered 35. Palles deare at Rome 172. Palle geuen by the Pope howe 172.179 the price of Palles ibid. Palle of Anselme brought to CaÌ„terbury 185. Paule Crawe a Bohemian martir 667. Paule 1. Pope mayntayned images against the Emperour 130. Paules steeple set on fire by lightning 704. Paules Churche in London built by whome 133.114 Paulinus a good bishop conuerted king Edwine to the faythe of Christ. 121 Pauier town clerke of London an vtter enemy to the Gospell hanged himselfe 1055. Pax brought into the Masse 1403 Paynter martyred 1279. Pauie towne clarke of London persecutor hanged himself 2101 P E. Peace of the Church howe long it endured 76. Peace betweene king Henry the 3. and hys nobles 331. Pearne hys sermon agaynst Bucer and Paulus Phagius in Camb. 1962. Pecocke Bishoppe of Chester hys story 709. Peckham archbishop of Canterb. 349 Peeke hys story and martyrdome for the Gospell of Iesus Christ. 1131. Pelagius the 2. Bishop of Rome withstoode the councell of ConstaÌ„ce in the title of vniuersality 12. Penance enioyned kyng Edgar by Dunstane 156 Penance of diuers persons 731 Penance or repentance wyth the errors thereof after the papists 26 Penance popish the maner thereof 804 Penance of poore men for not bringing Lâ—tter to my L. horses 555 Penance of Thomas Pie Iohn Mendham Iohn Beuerley and Iohn Skilley 663 Penance of poore women for pledgyng maistresse Ioyce Lewys 2013 Penance enioyned Leicester abiurates 506 Penance of kyng Henry 2. for the death of Becket 227 Penance or repentance deuided into three partes· 26 Penalties of the 6. articles 1135 Penalties for Priestes that haue wyues 195 Penda king of the Mercians slain 122 Penitentiarius Asini. 390 Pensions out of the cathedrall and conuentuall churches to the Pope 336 Pepper her story and martyrdome 1914.1915 Persecution commeth by no chance 100 Persecuters plagued of God 58 Persecution the viij with the cause thereof 68 Persecution ceaseth for a time 51 Persecution by hunger and pestilence 84 Persecution hoat and grieuous amongest the Christians 61.62 Persecution coÌ„meth by Gods prouidence and not by chaunce 1646 is an infallible token and marke of the true Church 1753 PersecutioÌ„s in the primitiue churche tenne .34 the firste was sterred vp by Nero Domicius .34 The second by Domicius Emperour .35 The third by Traianus Emperour .39 The fourth vnder Marcus Antonius .42 The fifte vnder Seuerus Emperour .54 The sixt vnder Maximinus the Emperour .59 The seuenth vnder Deâ—ius .59 The eighth vnder Emelianus and others .68 The ninth vnder Aurelianus Emperour .75 The tenth vnder Dioclesian whiche was a most bloudy persecutor 77 PersecutioÌ„ in Angrogne Lucerne S. Martin and Perouse 955 Persecution in Antioche Pontus Alexandria and other places 79 Persecution in Couentry 776.777 Persecution in Chichester 2024 Persecution in England 79 Persecutions 4. in England before Austen 115 Persecuting Byshops in Queene Maries dayes comprehended in a summe 2101.2102 Persecutors of Gods people punished of God 2199.2100.2102 2104.2106.2108.2112 Persecution grieuous in Ipswich 2089.2090 Persecution in the East ceaseth til the time of Wickliffe 85 Persecution in the Emperours Campe. 78 Persecution in Europe in Lyons in Fraunce and Uienna 46 Persecution in Fraunce described in a Tablâ— 897 Persecution in Germany 874.875 886 Persecution in Kent vnder Chichesley 642 Persecution in Lincolne Diocesse 982.983.984 Persecution in the diocesse of Lincolne in a table 821.822 Persecution in Lichfield and Couentry and of the trouble of good men and women there 1955 Persecution in London dioces about the sixe articles 1202 Persecution in London dioces .802 798. with their seuerall articles obiected 799.803 Persecution in Nichomedia exceeceeding bloudy 78. Persecution in Scotland 1266.1267 Persecution in Spayne Fraunce and sondry other places 79. Persecution in Suffolke 1912.1913 Persecution of the Waldensis 230 Persecution in Windsor 1211 Periury of the Papistes 271. Periury terrible punished .55 punished in Duke Elfred 147. Peregrinus martyr 52. Perris Concubine to king Edw. 3. 425. Pernam Martyr 1914.1215 Perkin Werbeck fayning himselfe to be king Edwardes sonne 799 36 Perouse greuously persecuted 955.956 Perotine Massâ—y Martyr her story and martyrdome 1943.1944 Antony Persons martyr hys story 1213.1218.1220 Peter of Herford a Burgundian a rich Bishop 330. Peterpence first inuented .114 stopped by king Henry the 8. 1053.48 Peterpence graunted to the pope thorow the whole land of England 136.51 Peter Pence and other taxes forbid to be payd at Rome by king Edward the 2.370 howe they came vp ibid. Petrus de rupibus
lawe Iohn Philpot agayne requireth to see their Commission and yet it could not be seene and that also agaynst the lawe Anno 1555. Decemb. The first appearing of Iohn Philpot before B. Boner B. Boners charitye sent to 〈◊〉 Iohn Philpot. B. Boner enterâ—teyning M. Philpot. B. â—oner made the common Inquisitor agaynst his will * Or els why were the questions there propounded 1. Peter 3. No man is bound to render accompte of his fayth priuately vnles it be to edifie Ambros. ad Valentianum One Church The fayth promised by his godfathers was the fayth of Christ after his Creede onely * And why then began you so hastely with him in the Sacrament of your altar B. Boner offended with M. philpots singing in prison The end of his first talke with B. Boner An other examination of Iohn Philpot before the Byshops And why do not you Bishops your selues pray also for them that are 〈◊〉 of the 〈◊〉 The prayâ—â— of Iohn Philpot before the Byshopâ— B. Boner agaynst prayer B. Boner here seemeth 〈◊〉 skilfull 〈◊〉 his law 〈◊〉 in Church storyeâ— M. Philpot complayneth of his wrongfull imprisonment M. Philpot called in no sufficient assembly and therefore not bound to aunswere whereby to put himself in danger * Wilfull because 〈◊〉 wil not put himselfe wilfully into the Wolues mouth This 〈◊〉 was for 〈…〉 the 〈…〉 with 〈…〉 in 〈◊〉 Parlaâ—â—â—â— B. Boâ—â—â— not 〈◊〉 Ordinary to Iohn Philpot. Note how 〈◊〉 men 〈◊〉 for 〈…〉 M. Philpot agayne appealeth froÌ„â— Boner to 〈◊〉 Ordinary No man is 〈◊〉 to 〈◊〉 own â—ight due 〈◊〉 him Nay rather 〈◊〉 Catholicke 〈…〉 S. Paule 20. yeares before his conuersion S. Peter before his calling was of an other faâ—th then they were afterward and yet it followeth not that they would haue euery yeare a new fayth The determination of the primitiue Church and of the Church of Rome as it is now is not all one Athanasius misalledged A place of Irenaeus alledged The Church of Rome not now as it was then The Church of Rome neuer deceaued I find not in Eusebius that Peter should be Bishop of Rome 25. yeares but this is in Linus Hierom. lib. de viris illustr and in Abdias lib. 1. de vita Petri. Harke my Lordes wise parable Neyther you nor they are able in this case Reason why it is not lyke that in Athanasius tyme all men were bound to abide the determination of Rome Not the law but the Gospell gathered the Church together Ambrose 400. Priestes agaynst one Helias A good 〈◊〉 for Roâ—â— by a Romanist Whether the vniuersall Church may be â—â—â—ceaued 2. Thess. â— A defection prophesied of in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Popeâ— Church which now is was neuer vniuersall Of this Florentinâ—â— Councell which was about the yeare 143â— read before The word or the Church iudge in controuâ—â—sies Iohn Philpots Prophesie of the increase of the Gospell Iohn Philpot put of to an other day Iohn Philpot to certaine that required him to wryte hys eâ—â—minationâ— The 〈◊〉 and â—â—learned pâ—â—cedings 〈◊〉 theâ—e Catâ—â—licks 〈◊〉 the 〈◊〉 of Christ. The 5. examination of M. Philpot. Iohn Philpot ready to 〈◊〉 his life iâ— Christes 〈◊〉 M. Philpots iust defence 〈◊〉 speaking in 〈◊〉 Parlament It were the paâ—â— of a charitable Bishop to maâ—e a matter better and not worse Iohn Philpot appealeth to the whole Parlament house This Bishop 〈◊〉 like would fayne haue bloud B. Boner here forgetteth himselfe Amb. li. 5. Epist. 30. EodeÌ„ contr Auxentium Our fayth not grounded vpon the ciuil law Iohn Philpot still standeth to his defeÌ„ce of the law in refusing the iudge not to be competent De officio ordinarij is a title in the 1. booke of the Decretales De foro competente is a title in the 2 booke of the Decretales M. Philpot returneth agayne to his question of the Church That Peter did build the church of Rome it is false for both the Scripture sayth that Peter was set ouer the circumcised and not ouer the Gentiles and also it is to be proued by Orosius Suetonius Tertullianus and other storyes that the fayth of Christ was in Rome in Tyberius tyme before Peter euer sawe Rome Catholicke The popes fayth hangeth vpon the multitude Fides catholicâ— secundum August Where M. Curtop â—â—â—deth this I cannot sayes but this I finde that Eusebius doth report that Irenaeus did reproue Victor Byshop of Rome for his rash Sentence in excommunicating the Churches of Greece concerning the obâ—eruation of the feast of Easter Euseb. lib. â—â— cap. â—â— Socr. lib. 5. cap. 22.7 Generall Counsells in which the Bishop of Rome was neuer taken for supreame head The church of Rome discenteth from the primatiue Church Transubstantiation is but a late plantation Iohn Philpot returneth againe to his issue Rome 〈◊〉 not the Catholickâ— Church 〈◊〉 why ComparisoÌ„ betweene the primaâ— Church and the Popes Catholicke Church The fayth 〈◊〉 the popes Catholicke 〈◊〉 now 〈…〉 For the further debaâ—â—g of this matter that Ciprian doth alow 〈◊〉 such 〈◊〉 reade the answere of M. Nowell to M. Dorman 〈◊〉 lib. 1. 〈◊〉 3. D. SauersoÌ„ 〈…〉 M. Philpot 〈◊〉 lib. 4. Epist. 2. Cap. 1◠〈…〉 Patriarches only be named to whom afterward the Patriarke of Constantinople was also ioyned Cyprian hath also these words following in the same epistle It was declared amongest vs and it is according to iustice and equity that euery mans cause should be heard where the fault was committed and to euery seuerall Pastor there is a portioÌ„ of the flocke appoynted to rule and gouerne for the which he must make an accopmt before God Cipri lib. 4. Epist. 2. How S. CyyriaÌ„ meaneth Christ to build his Church vpon Peter Cypria De simplicitate Praelatorum tract 10. in IoaÌ„ Hieronym ad Nepotianum Hieronim ad Euagium False scâ—auÌ„ders D. Story commeth in Happy are you when they reuile you and say all euill agaynst you for my names sake Math. 5. The Papistes will not be ruled by the scriptures without their own iudge Iohn 12. What say you now M. Doctor M. Doctour hauing not to aunswere falleth to rayling Gods iudgemeÌ„t and ciuill iudgement not lyke The iudgement of the Church how farre it serueth Prescription of â—yme Prescripâ—â—â— of time â—â—â—keth no 〈◊〉 in 〈◊〉 matters D. Story confesseth himselfe to be the chiefe diâ—patcher of all Gods Saintes that suffered in Q. Maryes tyme. Storyes cruelty Iohn Philpot left post alone The straight handling of Iohn Philpot in prison for all the Bishops faire words The 6. examination of M. Philpot before certain Lordâ— and the Bishop of LoÌ„don The words of Bishop Boner to M. Philpot. M. Philâ—â—â—â— aunswere to the Bishop Heretickes 〈◊〉 the priâ—â—iue Church onely 〈◊〉 to 〈◊〉 â— boner 〈◊〉 the can 〈◊〉 of M. Philpots 〈…〉 〈…〉 of the Parliament 〈◊〉 sayth 〈◊〉 Lord 〈◊〉 Whether the Conuocation be part of the Parliament 〈…〉 free 〈◊〉 was 〈◊〉 by 〈…〉 man 〈…〉 How Boner 〈◊〉 in the Sacrament 〈…〉 both the signe
make his aunswereâ— Succession of Bishopâ— alone is â—o sufficient poynt to proue the Catholicke Church Leaue your reuiling termes 〈◊〉 Lord 〈◊〉 goe to the matter Note how these men grouÌ„d their fayth not vpon Gods word but vpon the determination of their owne knowne Church My Lord of 〈◊〉 driâ—eâ— to seeke 〈◊〉 bookes August de implicitate â—â—edendi â— Philpot 〈◊〉 repâ—â—ted to 〈…〉 â— Poyntes 〈◊〉 proue 〈◊〉 Cathoâ—â—cke church 〈◊〉 of S. Austen 1. Consent of al natioÌ„s 2. Sea Apoâ—â—â—licall 3. Vniuersalitye 4. Catholicke Aunswere to the Archbishops 4. poyntes Christes church ceaseth not 〈◊〉 his Church albeit 〈◊〉 tyme of persecution iâ— be hid sometime in corners First aunswere to his reason and 〈◊〉 him obâ—tinate â—â—terward * Because 〈◊〉 Lord 〈◊〉 be not 〈◊〉 to aunswere him Anotâ—â—◠〈◊〉 of M. Philâ—â—â— before â—he â—ishop Concerning these 4. poynt aunswered sufâ—ficiently befoâ—â— It is best for you to lay so when you haue no other way to shift of his Argumentes The last examinations of M. Philpot in open iudgement with his finall condemnation by B. Boner in the consistory at Paules December 14. M. Philpot called into open iudgement 3. Speciall Articles layd to M. Philpot. * Here eyther the Register belyeth M. Philpot or els he ment as not offeÌ„ding the law thereby to be accused for otherwise â—all his former examinations doe declare that he spake against the Sacrament of the Altar B. Boner with all his Doctors not able to satisfie M. Philpots offer December 16. The last examination of Iohn Philpot. B. Stokesleys prayer when he gaue sentence vpon any B. Boner prayeth against himselfe B. Boner hath no authoritye by right to proceed agaynst M. Philpot. B. Boner noted to 〈◊〉 ignorant 〈◊〉 the lawe This law seemeth eyther blindly câ—pared of the Bishop or els not rightly collected of his Register The Lord Maioâ— with the Shâ—â—efâ—e assistanâ— to B. Boner against M. Philpot. The 3. arâ—â—â—cles agaynst Iohn Philpot agaynst repeated An exhortation of â— Boneâ— to Iohn Philpot December 16. 〈◊〉 Philpot answeâ—eth to the Bâ—â—hops exhortation before the Lord Maior To the first aâ—ticle Iohn Philpot is of the Catholicke Church but not of the â—aâ—ilonical Church To the 2. Article Iohn Philpot speaketh not agaynst the 〈◊〉 sacrifice 〈◊〉 agaynst 〈◊〉 sacrifice 〈◊〉 â—pon the 〈◊〉 vsed 〈◊〉 prâ—uate masâ—es To the 3. article Pâ—â—â—pot denyeth not 〈◊〉 Sacrament of the 〈◊〉 of the 〈◊〉 but the Sacrament of the Altar of 〈◊〉 he deâ—â—eth Philpot chargeth the clergy of Q Mar· time to be idolaters to 〈◊〉 and 〈…〉 church where their 〈…〉 church 〈◊〉 England 〈◊〉 K. Edwardeâ—â—â—me B. Boner chargeth him with false surmises for want of true matter Philpot had a knife brought him vnder a pig Ergo the Church of Rome is a Catholicke church Articles concluded in Cambridge and Oxford The catechisms set forth in K. Edwards dayes The booke of report of the disputation in in the Conuocation house A letter written to M. Philpot touching the handling of M. Grene. exhibited by B. Boner Boner breaketh promise M. Grene strong in sriptures Doctors Fecknams report of Bart. Grene. This bill was a supplication to be offred vp in the Parlament A letter written to M. Philpot by the faythfull Christen Lady the Lady Vane A supplication of Iohn Philpot to the King and Queene The strayte handling of Iohn Philpot in the Bishops Colehouse Of this booke of disputation 〈◊〉 the Conuocation reaâ—â— before pag. 1410. Ah my Lord what needed this question when no reasonable aunswere could be allowed Sentence of condemnation read agaynst M. Philpot. M. Philpots words in reading the senteÌ„ce M. Philpot deliuered to the Sheriffes M. Philpot to his seruaunt M. Philpot brought into Newgate his man permitted to enter with him Talke betweene M. Philpot Alexander the keeper Good Philpot lâ—den with yrons because he would not recant at Alexanders bidding Alexander taketh Philpots tokens from his man Alexander the cruell keeper requireth 4. poundes of M. Philpot for his yrons M. Philpot 〈…〉 Note the 〈…〉 Phâ—lpot with much 〈…〉 M. Philpot warned by the Sheriffes â—o prepare him agaynâ—t the next day to 〈…〉 Decemb. â—â— M. Philpot brought to the place of Martyrdome M. Philpotâ— words going to the stake M. Philpotâ— prayers Iohn Philpot geueth the Officers money The writinges examinations of M. Iohn Philpot by the prouideÌ„ce of almighty God preserued A godly prayer to be sayd at the tyme of Martyrdome He prayeth for restoring of the Gospell and peace in England A letter of M. Philpot to the Congregation Heb. 6· Math. 25. Math. 5. Rom. 10. Math. 11. Luke 12. Math. 7. Luke 9. Math. 7. Aggeus â— Wisedome of the flesh not to be harkened vnto Rom. 8. 1. Cor. 6. Math. 16. Heb. 11. Psal. 116. Death for righteousnes bringeth felicity Godly counsell Luke 18. 3. Reg. 18. Apoc. â— 3. Reg. 31. God will not be serued after mans imagination but as himselfe prescribeth Ephe. 2. Psal. 21. Psal. 26. 〈…〉 5. 1 Cor. 3. Not lawfull 〈◊〉 true 〈…〉 Popish 〈◊〉 Not 〈◊〉 to 〈◊〉 God in 〈◊〉 but in 〈…〉 A lesson for large consciences Persons 〈…〉 true Christians ought in no 〈◊〉 to parâ—â—cipate with 〈◊〉 Heb. 10. Apoc. 13. 〈◊〉 5. 〈◊〉 2. 1 Cor. 6. Apoc. 18. 〈◊〉 3. The place 〈…〉 5. 〈◊〉 Math. 24. A cursed thing to sinne vpon hope of forgeuenes Psal. 102.146 Luke 20. 1. Pet. 2. Obedience to Magistrates what and how farre Actes 4. Daniell 6. Math. 15. Agaynst such â— sinne wilfully vpon hope of Election Rom. 3. Ephe. 1. 2. Heter 1. Prouerb 24. Iohn 12. Iohn 3. Heb. 6.10 Large conscieÌ„ce 1. Cor. 4. 1. Tim. 1. Charitye Pure hart Fayth vnfayned Good conscieÌ„ce An other letter of M. Philpot to Iohn Careles Experience of the Lordes comfort in trouble Example of Christes comfort to be taken by M. Philpot. Apoc. 21. An other letter of M. Philpot to the same partye To this letter Careles maketh a very godly aunswere which you shall see after in his story Math. 15. Psal. 125. Psal. 51. Luke 7. Sorow in a Christian man ought to be moderate 1. Thess. 4. 2. Cor. 7. Rom. 5. Sathans practise to bring the godly repeÌ„tance of a sinner to desperatioÌ„ Gods children fall The deuills children lye still Luke 11. Strife agaynst sinne iâ— a token of Gods child Iames. 4. Wholsome and godly preceptes of lyfe An other letter of M. Philpot to his owne Sister full of fruitfull exhortation Spirituall consanguinitye and naturall compared The Sieue of afflictions Luke 22. Eccle. 2. Christ our first borne brother A Christen mans backe should alwayes be ready to beare Christes crosse Vngodly fellowship to be eschewed Psal. 15. 2. Tim. 2. Apoc 4. This was for the first fruites of his Aâ—chdeaconry whereof all the tyme of his imprisonmeÌ„t he had no commoditye and yet his suretieâ— were compelled to pay the same An other letter of Iohn Philpot contayning godly exhortations He commeÌ„deth their faythfull zeale to Gods word He exhorteth them
Oraâ—ion of D. Martyn Temporall gouernment 〈◊〉 in Spirituall 〈◊〉 Temporall Magistrates 〈◊〉 not 〈…〉 The Popes Charitye 〈◊〉 to 〈◊〉 Archbishop Causes alleadged why Doct. Cranmer cannot receaue the Pope The Lawes of this realme and the Popes contrary The Popes proceedinges contrary to God The reall presence is not to be proued by any Doctour aboue a 1000. yeares after Christ. The Pope likened to the deuil and wherein The Pope proued Antichrist Anno 1556. Ianuary Math 16. Marke 8. The Popes lawes agaynst the lawes of this Realme To be called vniuersall head is a marke of Antichrist Gregor The Bishop of Glocester charged with penury Warham Archbishop gaue vp first the supremacye to the King Both the vniuersities subscribed to the kinges supremacye before Cranmer was Archbishop D. Storyes Oration agaynst the Archb. Wordes of the Popes Canon Note the worshipful reasons of D. Story wherewith he proueth the Popes supremacy Doct. Story reasoneth aâ— though to feede with the word and to gouerne with the sword were all one A maxime in the law A rule of law Doct. Story chargeth the Archb. with stubbornes Partialitye 〈◊〉 the reporter Take betweene D. Martyn and 〈◊〉 Arch-bâ—â—hop Iephthes 〈◊〉 * That is it 〈…〉 with 〈◊〉 The Archb. 〈…〉 to the 〈…〉 not 〈…〉 the pope The Archb. 〈◊〉 first to the pope 〈…〉 Doct. Martyn would proue the Archb. periured in forswearing his othe made to the Pope Doct. Cranmer vnwilling to be made Arâ—hb False slaunder of D. Martyn * Nay the Phariseys cryed not Verbum Domini but Templâ— Domini as the Papists do now agaynst the Protestantes So did King Ezechias and Iosies downe with Monumentes of Idolatry and 〈◊〉 commended * An other false slaunder of D. Martyn Whether these be the fruites of the Gospellers or of the Papistâ— more let the conuersation of them both geue iudgement Anno 1556. March Doctrine of the Sacrament So was Saint Augustine first a Pagane then a Manichee then a Catholicke Doct. Cranmer first wonne to the knowledge of the SacrameÌ„t by B. Ridley Supremacye of the Pope King Henry was not Supreame head but onely of his owne Realme The Pope will be vniuersall head ouer all The aunswere of the Archb. not sincerâ—ly reported Interrogatories layed agaynst the Archbish. The first mariage of the Archb. The second mariage of the Archb. The Archb. charged with his doctrine bookes The Archb. 〈◊〉 to 〈◊〉 Pope by 〈◊〉 Origines in Apologia Pamphili What an hereticke is after thâ— Popes making B. Bâ—ookes râ—canteth his oth made to the king agaynst the Pope Supremacye The Church builded vpon Peter Pasce expouÌ„ded by Chrisostome Aug. Quest. 75. Seruice in latin Sacrament in one kind Authoritye of the Church in changing rites Rites and ceremonyes Subiect to the dispositioÌ„ of the Church Reasons why lay men receaue not vnder both kindes Reall presence proued by B. Brookes August Psal. 33. Cyprian De Coena Domini D. Storyâ—â— talke to thâ— Archb. 3. Thinges required in an othe D. Story calleth for witnesses Witnesses sworne agaynst the Archb. The Archb. refuseth those Iurates periured The Archb. sent agayne to Bocardo The Archb. agayne geâ—ueth no reuerence to the Popes Delegate The aunsweres 〈◊〉 the Archb. not indifferently reported The Popes priâ—e and tyrranny Markes of Antichrist The Pope dispenseth agaynst the new and old Testament If any can go before the Pope in pride let him be called Antichrist His aunsweres to their articles How Cranmer was made Archb. agaynst his will D. Cranmer denyed that he tooke the Archbishopricke at the Popes handes Cranmers aunswere to K. HeÌ„ry refusing to be Archbishop First breaking of the matter of the Popes supremacye to K. Henry Cranmer sworne to the Pope vnder Protestation Cranmer in in swearing to the Pope did nothing without aduise of the best learned in this Realme The Archb. aunswereth for his wyfe and children Because there was offence takeÌ„ at this word Supreame head it was declared in the Queenes style to be Supreame gouernour The Archb. cited to appeare at Rome A poynt to be noted in the crafty practise of Romish hipocrites Of this 〈◊〉 of 〈◊〉 Pope 〈◊〉 in the first booke pag. 1490. A new CoÌ„mission sent downe 〈◊〉 Rome agaynst the Archbish. D. Thurlby D. Boner Commissioners The olde benefites familiaritye betweene the Archb. and Doct. Thurlby A new sitting of the Popes delegates in Christes Church agaynst the Archb. of Cant. The Popes CommissioÌ„ groundeth vpon lyâ—â— The order of Archbishops degradation The inferiour cannot forbid to appeale to the superiour Generall CouÌ„sell is superiour to the Pope The causes why he doth appeale The .1 cause The Archb. cyted to appeare at Rome when he was â—ast in prison that he could not come Note with what iustice and sinceritye this Catholicke Church doth proceede The 2. cause The Archb. denyed to haue counsell of the law The 3. cause The Papistes proceede contrary to law The Papistes contrary to their owne promise The 4. cause Causes mouing the Archb. why he could not admit the Popes authoritye The Popes authoritye cannot be admitted in this Realme without periury The 5. cause Inconuenience to this Realme in receiuing the popes authority The 6. cause The primatiue state of the church of Rome sincere pure The Church of Rome how and where it began to alter Deformityes of the Church of Rome infecting all other Churches The B. of Rome no equall iudge in his owne cause Appellation froÌ„ the Pope to a generall Counsell * i. Letters of protection and defence Defence of his doctrine He proâ—â—â—steth himselfe to be Catholike New termes of the Sacrament brought in by the pope vnknowen to the scripture and old Doctours Talke betweene D. Thurlby the Archb. about the appeale Thurlby weepeth for the Archb. Of this forme of degradatioÌ„ read in the fâ—rst booke of Actes pag. 1493. Lord Boner vnlordeth the Archbishop It is happy this Bishop had so much maner yet to call him gentleman The Archb. contented to recant Causes mouing the Archb. to geue with time The coppy of Cranmers recantation sâ—ars ed abroad by the Papistes The Queeneâ— hart set agaynst Cranmer Cranmer in a miserable case The Queenâ— conferreth with D. Cole about Cranmers burning L. Williams of Tame L. Shandoys Syr Tho. Briâ—eâ— Syr Iohn Browne appoynted to be at Cranmers execution Cranmer writeth and subscribeth the articles with his owne hand D. Cranmer brought to D. Coles Sermon Cranâ—â—â— set 〈◊〉 a stagâ— D. Coles Sermon diuided into 3. partes The summe and effect of D. Coles Sermon at Oxford If Cole gaue this iudgement vpon Cranmer when he had repented what iudgment is theÌ„ to be geuen of Cole which alwayes peâ—â—dured in error and neuer yet repented If all herâ—tickes in England should be burned where should D. Cole haue bene ere now Lex non aequalitatis sed iniquitatis â— Cor. 10. The prayer of Archb. CraÌ„mer The last wordes of Exhortation of the Archb. to the people Exhortation to contempt of the
world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich men of this world mouing them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true confession of his fayth without all colour or dissembling The Archb. rereuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. stâ—â—deth to his booke written agaynst Winchester 〈…〉 Papists â—â—ceaued The Papists in a great chase agaynst the Archb. Cranmers aunswere to the Papists Cranmer pulled downe froÌ„ the stage Cranmer led to the fire â— Ely 〈◊〉 to 〈…〉 to the Archbishop The Archâ—â—â—â—op tyed 〈…〉 stake Cranmer â—â—tteth his 〈◊〉 hand wâ—ich subscribed first 〈◊〉 the 〈◊〉 The last wordes of Cranmeâ— at 〈◊〉 death The Fryers lying report of Cranmer Archb. Cranmer the middle Martyr of all the Martyrs burnt in Q Maryes tyme. A writâ—ng or letter of the Archb. sent to Queene Mary The king and Queene make themselues no better then subiectes complayning of their owne subiect vnto the Pope The first cause why the Archb. would not make aunswere to the Popes delegate is to auoyd periury The second cause is that the Popes lawes are contrary to the Crowne and lawes of England The othe of the King Iustices and the duety of Subiectes Dist. 10. Constitutiones Extran De Sentâ—â—ti et reindit Nouerit The Popes lawes and the lawes of England do vary how and whereiâ— Cases wherin the popes lawes repugne agaynst our lawes Prouision agaynst the popes lawes by Premunire The prouiso of the Pope agaynst our Premunire Marke this well * The Clergyes duety in the Parlament The Clergy of England more addicted to the Pope then to their true alleageance to their Countrey The Pope commaundeth both agaynst God naturall reason The SacrameÌ„t ought to be receaued in both kindes of all Christians Ex Theophilo Alexandrino The excuse of the Papistes why they take away the cup. Misorder in the Pope in assoyling the disobedieÌ„ce of Subiects toward their Princes Note the saying of Gregory The deuill and the Pope are lyke Emperours and kinges made the Popes footmen The Pope is Antichrist that is Christes enemy True markes proâ—iâ—g that the Pope is Antichrist Note this conclusion The cause why the Archb. spake and wrote thus Math. 10. The Sacrament A double error of 〈◊〉 Papistâ—s in the 〈◊〉 of the sacrâ—meÌ„t Cranmer 〈◊〉 to the iuâ—ged by the old Church The Papistes not able to bring forth one olde author aboue a thousand yeares to make with the Sacrament With the substance the vse also changed of the Sacrament The Papists make Christ 2. bodyes Neyther truth nor comfort in the Popes doctrine of the Sacrament Marke the errours of the Papists in their doctrine of the Sacrament The Protestantes doctrine of the Sacrament more comfortable then the doctrine of the Papistes An other respecte why the Archb. refused B. Brookes to be his iudge Double periury in B. Brookes A peece of an other letter to the Queene Contradiction in the Queenes othes sworne both to the Realme to the Pope in one day This Constantinus was Stephen Gardiner as constant in deede as a Wethercocke who thus named himselfe writing agaynst this good Archbish. An other letter of the Archb. to Mistres Wilkinson Math 3. Iohn 4. Math. 5. 2. Cor. 12. A letter written to D. Cranmer his felloweâ— by D. Taylour Many professe God ad ignem exclusiue that is in wordes outward profession but few sticke to him ad ignem inclusiuè that is in deede and in suffering for his sake Agnes Potten Ioane Trunchfield Martyrs The opinions of these two Matrons and Martyrs The streÌ„gth of God in weake vessels The burning of Agnes Potten reuealed to her before in her sleepe â—he story 〈◊〉 Iohn Maundrell Mâ—â—ndrell â—â—â—rted 〈◊〉 Tinâ—â—â—l Testament Mâ—â—ndrell 〈…〉 and â—â—arer of Gods word Maâ—ndrell 〈◊〉 for speaking agaynst holy bread and holy water Maundrell 〈◊〉 to open 〈◊〉 in 〈◊〉 Henryes â—â—yes Maundrell 〈◊〉 and Coberley 〈…〉 Maundrell Spicer Coberly seÌ„t to Salisbury D. Capon B. of Salisbury Confession of their beliefe Sacrament of the Aultar Agaynst the Popes supremacye Christ onely Supreame head of his Church vnder him euery Prince in his own dominion Purgatory Images Sentence read agaynst these 3. Martyrs March 23. Maundrell Spicer Coberly brought to the place of Martyrdome The wordes of Maundrell Alice Coberley being indurance how she was brought by the keepers to reuoke Aprill 14. 6. Martyrs burnt in Smithfield at one stake These Martyrs were sent vp by the Lord Rich by M. Tyrrell and others A supplication to the Lord Chauncellour Names subscribed to the supplication Richard Spurge examined The Parson of Bocking accuser For not coÌ„ming to the Popish Church Thomâ—â— Spurge â—â—â—â—mined Not coâ—ming 〈◊〉 Church why Sacramâ—â—â— of the 〈◊〉 George Ambrose examined Iohn Caâ—â—ll examined The causâ—â— why Iohn Cauell came not to Church The Parson of Bocking false and contrary to his owne doctrine Robert Drakes Parson of Thundersley examined Drakes placed in the benefice of Thundersley by the Lord Rich. The first occasion of taking W. Tyme M. Tyrrell offended with Sermons preached in his woodes 〈◊〉 Gye 〈◊〉 Tyrrell◠〈◊〉 an 〈◊〉 man Talke betweene the Bishop of Winchester and W. Tyms These 5. Martyrs were R. Drakes Tho. Spurge Richard Spurge Cauell Ambrose Their examinations before the B. of London Sacrament of the Aultar March 2â— Drakes and W. Tyms with the rest agayne exmined March 2â— B. Boners wordes to W. Tyms Math. 18. 1. Tym. 5. The aunswere of W. Tyms to B. Boner B. Boners wordes One of the prisoners aunswereth to B. Boner W. Tyms agayne aunswereth B. Boner charged with periury and inconstancye Boners preface to Winchesters booke De obedientia B. Boner excuseth himselfe by feare Tyms agayne replyeth to the Bishop An hunters parable against W. Tyms wisely applyed The answere 〈◊〉 Tym◠〈…〉 B. Boners reason Robert Drakes answereth Boner replyeth Tyms â—â—swereâ—â— to Boner Boner denying the principleâ— of diuinitye Esay 59. B. Boner calleth for more helpâ— D. Pendleton studieth for talke Articles aunswered by William Tyms His baptisme by his godfathers Onely â— Sacraments The true visible Church Winchesters booke De obedientia The Masse blasphemous Sacrament of the Altar an Idoll The Popes Church The Sea of 〈◊〉 the Sea of 〈◊〉 Sentence 〈◊〉 against W. Tyms The aunâ—were of R. Draâ—â—â— Sentence geuen against 〈◊〉 The aunswâ—re of T. Spurge Sentence 〈◊〉 agaynâ—t Tho. Spurge R. Spurge 〈◊〉 Ambrose A letter of W. Tyms to Agnes Gâ—ascocke An other letter of Will Tyms to Mistres Glascocke An other letter of W. Tyms to certayne godly women of his Parish Anno 1556. March An other letter of Will Tyms to his friendes in Hocley An other letter of W. Tyms to the faythfull brethren in his parish A letter of W. Tyms to his sisters in the Lord Colfoxe Glascocke 1. Pet. 5. 1. Pet. 4. Rom. 1â— Stephen for the same Gospell put to death
iudgement of God vpon a burning persecutour Gods fearefull hand vpon Castellanus persecutour Legate Du Prat the first beginner of persecution agaynst the faythfull horribly plagued Iohn Ruse comming from accusing the faythfull was terribly stricken with Gods hand The wicked end of Claude de Asses a wicked persecutour Peter Lyset author of the burning chamber plagued The mighty hand of God vpon Iohn Morin a greeuous persecutor Iohn Andrew Booke bynder plagued The terrible vengeance of God vpoÌ„ Iohn de Roma a terrible persecutor Iohn Minerius a cruell persecutour plagued of God The French king by sundry sortes of troubles warned of God Riches and Pride of the Clergy the fountayne of all euills The purenes of the primatiue church how long it continued and whereby The false Donation of Constantine Exhortation to the king to seise vpon the temporalityeâ— of the Clergye The ryches of the Popes Clergye how they ought to bâ— employed The malicious and lying slaunders of the Papists to bring the true Gospellers in hatred with Princes Constantine confirmed in his kingdome the more by receauing the Gospel Examples of England and Germany how Princes lose no honour by the gospell The Popes religion more noysome to the state of Princes then the doctrine of the Lutherans Wholesome remedy shewed agaynst the Popes pryde A blynde shift of the Papistes to stop Princes from calling generall Councels The contrarietyes in the Popes Councells enough for their disproofe Prophesie agaynst the French king The story and end of Henry 2. the French king that would not be warned What commeth to kinges that refuâ—e good counsell Henry â— French king wholy set to persecute the Church oâ— Christ. Gods mighty power agaynst his enemyes Henry 2. the French king forâ— set agaynst the poore Protestantes Henry 2. the French king in his triumph iusteth agaynst Montgommery Montgommery agaynst his will commaunded to iuste agaynst the king Henry 2. the French king stricken and killed in his owne iusting The deuelishe perswasion of the Cardinall of Loraine at the death of the French king Certayne gentlemen executed at Amboyse for standing against the house of Guyse The Lordes punishment vpon the Chauncellour Oliuier for his sentence geuen agaynst certayne gentlemen Protestantes The death of Fraunces 2. french king after he began to withstande the course of the Gospell How the Lord worketh for his Gospell The wordes of king Fraunces at his death The terrible stroke of Gods reuenge vpon Carol. 9. the French king The death of Charles the Emperour An Epitaphe vpon Charles Emperour Henry .2 French king and Fraunces his sonne The sodaine death of President Minard The punishment of God vpon the king of Nauarre after he had reuolted from the Gospell to Popery The Duke of Guyse slâ—ine before Orleance The Constable before Paris The Marshall of S. Andrew before Dreux The story of one Drayner otherwise called Iustice nine holes A malitious practise to intrappe a good man Drayner conuict of falsehood A lamentable history of Iohn Whiteman snowmaker Iohn Whitman coulde not suffer the abhominable Idolatry of the Papists Iohn Whitman apprehended Iohn WhitmaÌ„ brought â—efore the â—udges Sentence geuen agaynst Iohn Whitman The Martyrdome and death of Iohn Whitman Iohn 16. 3. Argumentes agaynst the Papistes Gods worde Bloud of Martyrs Gods punishment The plagues of God set against pretensed antiquitye Henry .2 the French king and king FrauÌ„ces his sonne stricken the one in the eyes the other with an impostume in the eare Stephen Gardiner Queene Mary Constable of Fraunce King of Nauar. Henry Smith D. Shaxton The end of Gardiner Iohn de Roma Twyford Bayliffe of Crowland Suffragan of Douer D. Dunning D. Geffray Berrye Poacher Archbishop Crescentius Cardinall Rockwood Latomus Guarlacus Eckius Thornton Pattyer Longe Bomelius all professours of Popery Esay 50. Page 199. A secrete note of Papisteâ— which haue beene great cryers out of Priestes maryage and themselues after taken in open adultery Comparison betweene the ende of Popishe persecutours the Gospellers The godly ende of the Gospellers to be noted The blessed end of King Edward .6 The patient end of the Duke of Somerset the kings vncle The quiet and ioyfull end of the Martyrs Two speciall notes of the â—iue Church of Christ. Outward affliction peace of conscience 2. Tim. 3. 1. Cor. 1. The wretched end of Papistes geue testimony agaynst their owne doctrine Admonition to persecutours which yet remayne aliue The end and death of Edmund Boner God maketh the persecutors of his people commonly to be their owne persecutours Saul murderer of himselfe Achitophel murderer of himselfe Iudas murderer of himselfe Senacherib murdered of his owne sonnes Herode and Antiochus murdered by lyce Pilate murderer of himselfe Nero murderer of himselfe Dioclesianus and Maximinianus Emperours deposed them selues Maximinus eaten vp with lyce Maxentius and king Pharao both drowned in their owne harnesse Achaz Achab. Iesabell Manasses Ioachim Sedechias punished of God for theâ—r persecutions The murdering mother church with her bloudy children admonished Esay 1. Esay 1. What the lawes of this Realme could say agaynst the persecutours in Queene Maâ—les tyme. The nature of the Church is not to persecute with bloud In that the persecutours of the Church be suffered of the Church to liue it is to their confusion Syr Henry Bonifield forgiuen Nouember 18. Doctor Weston Great benefites and treasures do nothing profit where the vse of them cannot be inioyed Felicitye not in hauing but in vsing Wicked practises of most cruell Tyrantes Cruelty of late dayes farre exceeding al crueltyes committed by the auncyent and famous tyrauntes in tyme past Tyrantes euill gouernours be the plague of God God worketh all thinges to his owne glory Affliction tryeth men whether they be good or euill God plenteously poureth his benefites vpon vs not for our sakes but of his infinite mercy and for his gloryes sake Wonderfull is the mercy of God in deliuering this Realme from the tyranny of the Papistes The Papistes buildings stand so long onely as they be propt vp with rope sword fagot Burgesses vnlawfully disorderly and violently thrust out of the Parliament house in Queene Maryes dayes The third Parliament in Quueene Maryes dayes not orderly and formally called and therefore of none effecte A ioyfull day God preserueth the innocent maketh frustrate the malicious purposes of the wicked An apt similitude Three thinges which preserue the good estate of a Realme or câ—mmon wealth Charges not to be weyed where Gods glory is to be furthered The 1. proposition Two partes of the proposition The first part of the proposition The Argument or probation The Maior proued An other argument oâ— probation An other argument The fourth argument or probation Ambros. Per hos enim impletur confirmatio precis qui respondent Amen The fyfte argument The sixte argument Obiection dissolued The 7. reason The 8. reason The 9. reason The 10. reason The 11. reason or probation The 12. reasâ—n or probation The second part of the
sayde by the fayth I owe to God I take this man here my L. of Canterbury to bee of all other a most faythfull subiect vnto vs and one to whom we are much beholding geuyng him great commendations otherwise And with that one or two of the chiefest of the Counsaile makyng their excuse declared that in requesting his induraunce it was rather ment for hys triall and his purgation agaynst the common fame and slaunder of the world then for any malice conceyued agaynst hym Well well my Lordes quoth the kyng take hym and well vse hym as he is worthy to be and make no more adoe And with that euery man caught hym by the hand and made fayre weather of altogethers which might easily bee done with that man And it was much to be meruailed that they would go so far with hym thus to seeke his vndoyng this well vnderstandyng before that the kyng most entirely loued him and always would stand in hys defence whosoeuer spake against hym as many other tymes the Kynges pacience was by sinister informations agaynst hym tried In so much that the Lorde Cromwell was euermore woont to say vnto hym My Lord of Caunterbury you are most happy of all men for you may doe and speake what you list and say what all men can agaynst you the kyng wyll neuer beleeue one worde to your detriment or hinderance I am sure I take more paynes then all the counsaile doth and spend more largely in the Kings affayres as well beyond the seas as on this side yea I assure you euen very spies in other forreine Realmes and at Rome else where costeth me aboue one 1000. markes a yeare and doe what I can to bryng matters to knowledge for the commoditie of the King and the Realme I am euery day chidden and many false tales now and then beleeued agaynst me and therefore you are most happy for in no poynt can you be discredited with the kyng To this the Archbishop agayne aunsweryng If the kyngs Maiestie were not good to me that way I were not able to stande and endure one whole weeke but your wisedome and pollicy is such that you are able to shift well enough for your selfe Now when the kyngs highnes had thus benignly mercifully dispatched the sayd Archbishop from this sore accusation by the Counsaile layd agaynst hym all wise mē would haue thought that it had bene meere follye afterwards to haue attēpted any matter agaynst hym but yet looke where malice raigneth there neither reason nor honesty can take place Such therfore as had conceiued deep rancor and displeasure agaynst hym ceased not to persecute hym by all possible meanes Then brought they against him a new kynde of accusation and caused sir Iohn Gostwike knight a man of a contrary religion to accuse the Archb. openly in the Parliament house laying to hys charge his sermons preched at Sandwich his Lectures red at Canterbury wherein should be conteined manifest heresies agaynst the Sacrament of the aultar c. Whiche accusation came to the kyngs eare Why quoth the kyng where dwelleth Gostwike As I take it eyther in Bedfordshire or Buckinghamshire and hath he so opē an eare that he can heare my L. of Cant. preachyng out of Kent This is very like sayde the kyng If hee had bene a Kentishman there had bene some thyng worthy of consideration but as for Gostwike I know him well enough and what good religion he is of Go to hym and tell hym sayd the king to one of his priuy chamber if he go not to my L. of Cant. and so reconcile hymselfe to hym that he may become hys good Lord I will pull the Goslings fethers so that hereafter he shall haue little lust to slaunder the Metropolitane or any other learned man When sir I. Gostwike heard these words it was no neede to bid hym hast hymselfe to Lambheth vnto the Metropolitane makyng to hym as many friends as possible he myght When hee came to the Archb. he was fayne to disclose vnto hym by what meanes he was procured to doe that he did requestyng hys clemency to be his good lord or els he tooke him selfe vtterly vndone beyng so in the kyngs indignation as he vnderstood he was by that afore declared which sute was soone wonne at hys hand and so the Archb. castyng into the satchell behynd him all those sir Iohn Gostwikes ingratitudes went to the king and wan to sir Iohn hys princes fauour agayne And thus the kyng made a short end of this accusation Well here you may perceyue that malicious inuention went not the wisest way to worke to procure a stranger dwellyng a farre of to accuse the Archbishoppe of hys doctrine preached in his Diocesse and therfore hath blind malice learned some more wisedome nowe to accuse the Archbishop in such sort as he shall neuer be able to auoyd it And therfore it was procured by hys ancient enemies that not onely the Prebendaries of his Cathedral Church in Caunterbury but also the moste famous Iustices of Peace in the Shire should accuse hym and Article against hym which in very deed was most substantially brought to passe and the Articles both well written and subscribed were deliuered to the kyngs highnesse as a thyng of such effect that there must needes follow to the said Archbishop both indignation of the prince and condigne punishment for hys grieuous offence committed by him and his chaplaines in preachyng such erroneous doctrine as they did within his Diocesse of Cant. whereof they beyng such witnesse of credite no man had cause to doubt of their circumspect doyngs This accusation articularly sent out was deliuered to the Kyng by some of the Counsailes meanes When the kyng had perused the booke he wrapt it vp and put it into hys sleeue and findyng occasion to solace hymselfe vpon the Thames came with hys Barge furnished with hys Musitions a long by Lambeth bridge towards Chelsey The noyse of the Musitions prouoked the Archb. to resort to the bridge to do his duety and to salute hys prince Whome when the kyng had perceyued to stand at the bridge eftsoones he commaunded the Watermen to draw towards the shore and so came straite to the Bridge Ah my Chaplaine sayd the kyng to the Archb. Come into the barge to me The Archb. declared to his highnes that he would take his owne barge and waite vppon hys maiestie No sayd the kyng you must come into my barge for I haue to talke with you When the kyng the Archbishop all alone in the barge were set together sayde the kyng to the Archb. I haue newes out of Kent for you my Lord. The Archb. answered Good I hope if it please your highnes Marry sayd the king they be so good that I now know the greatest heretike in Kent and with that pulled out of hys sleeue the booke of Articles agaynst both the said Archb. and his preachers and gaue