were now by iust authoritie fully abolished throughout this realme of England and the right vse of the Sacrament of the most precious body bloud of our sauiour Iesus Christ truely restored in stead of the same But neuertheles as at no tyme any thing can be so well done of the godly but that the wicked will find some meanes subtilly to deface the same so likewyse at this present through the peruerse obstinacy dissembling frowardnes of many the inferior priests and ministers of the cathedrall and other churches of this realme Priuy hinderers of the Gospell there did aryse a meruailous schisme and varietie of fashions in celebratyng the common seruice and administration of the Sacraments Diuision among the Priestes about the kinges proceedinges and other rites and ceremonies of y e church For some zealously allowyng the kyngs proceedings dyd gladly follow the order thereof and others though not so willingly admittyng them did yet dissemblingly and patchingly vse some part of them but many carelesly coÌ„temnyng all would still exercise their old wonted popery Wherof the kyng and his Counsell hauyng good intelligence and fearyng the great inconueniences daungers that might happen through this diuision and beyng therwithall loth at the first to vse any great seuerity towards hys subiects but rather desirous by some quiet and godly order to bring them to some conformitie did by theyr prudent aduises againe appoynt the Archbishop of Caunterbury with certaine of the best learned and discrete bishops and other learned men diligently to consider and ponder the premisses and thereupon hauyng as well an eye and respect vnto the most sincere and pure Christian religion taught by the holy scriptures as also to the vsages of the primatiue church to draw and make one conuenient and meete order rite and fashion of common prayer administration of the Sacraments to be had and vsed within this his realme of England One vniforme order of commoÌ„ prayer and the dominions of y e same Who after most godly and learned conferences thorough the ayd of the holy Ghost with one vniforme agreement did coÌ„clude set forth and deliuer vnto the kings highnes a booke in English intituled A booke of the common prayer and administration of the Sacraments and other rites and ceremonies of the Church after the vse of the Church of England The whith his highnes receiuing with great comfort and quietnesse of mynd did forthwith exhibite vnto the Lords and Commons of the parliament then assembled at Westminster about the 4. of Nouember in the second yeare of his raigne and in the yeare of our Lord 1548. and continuyng vnto the 14. day of March then next ensuyng Whereupon the Lords spiritual and temporal and the Commons of the sayd Parliament assembled well and throughly consideryng as well the most godly trauayle of the kings highnes of the Lord Protector Anno 1548. and other of his maiesties Counsaile in gatheryng together the said Archbishop bishops and other learned men as the godly praiers orders rites and ceremonies in the sayd booke mentioned with the consideratioÌ„ of altering those things which were altered and retainyng those thyngs which were retayned in the same booke as also the honour of God and great quietnes which by the grace of God should ensue vpon that one and vniforme rite and order in such common prayer rites and externe ceremonies to be vsed throughout England Wales Calice and the marches of the same dyd first geue vnto hys highnesse most lowly and hearty thankes for the same Statut. 〈◊〉 3. Reg. Edâ— cap. â— and then most humbly prayed hym that it myght be ordeyned and enacted by hys Maiesty w t the assent of the sayd Lords and Commons in that parliament assembled and by the authoritie of the same that not only all and singular person and persons that had thertofore offended concernyng the premisses others then such as were then remainyng in Ward in the Tower of London or in the Fleete myght be pardoned thereof but also that all and singular ministers in any Cathedrall or parish Churches or other places within the Realme of EnglaÌ„d Wales Calice and the Marches of the same or other the kings dominions should from and after the feast of Pentecost next commyng be bounden to say and vse the Mattins Euensong celebration of the Lords supper and administration of ech of the Sacraments Petition 〈◊〉 the Lorde◠〈◊〉 in the Paâ—â—liament to the king and all other common and open prayer in such order forme as was mentioned in the sayd booke and none other or otherwise And albeit that they were so godly and good that they gaue occasion vnto euery honest and conformable man most willyngly to embrace them yet least any obstinate persons who willingly would disturbe so godly an order and quiete in this realme should not go vnpunished they further requested that it might be ordeined and enacted by the authoritie aforesayd that if any maner of Person Uicar or other what so euer minister that ought or should say or sing common prayer mencioned in the sayd booke or minister the Sacraments should after the sayd feast of Pentecost then next commyng refuse to vse the sayd common praier or to minister the Sacraments in such cathedrall or parish churches or other places as he shoulde vse or minister the same in such order fourme as they were mentioned set foorth in the sayd booke or should vse wilfully obstinately standyng in the same any other rite ceremonie order fourme or maner of masse openly or priuily or Mattinnes Euensong administration of the Sacraments or other open prayer then was mentioned and set foorth in the sayd booke or should preache declare or speake any thyng in the derogation or deprauyng of the sayde booke or any thyng therein conteyned or of any parte thereof and should be thereof lawfully conuicted accordyng to the lawes of this Realme by verdite of twelue men or by his owne confession or by the notorious euidence of the fact should loose and forfayte vnto the Kynges hyghnesse hys heyres successours for hys first offence one whole yeres profite of such one of his benefices or spirituall promotioÌ„s as it should please the kings highnes to assigne appoint and also for the same offence should suffer imprisonmeÌ„t by the space of sixe monthes without bayle or mainprise Anno 1549. But if any such person after his first conuiction Penaltye should eftsoneâ— offend agayne and be thereof in forme aforesayd lawfully coÌ„uicted then he should for his second offence suffer imprisonment by y e space of one whol yeare should also be depriued Ipso facto of all his spirituall promotions for euer so that it should be lawfull for the patrons Doners therof to geue the same agayne vnto any other learned man in like maner as if y â— sayd partie so offending were dead And if any the sayd person or persons shoulde agayne the thyrd tyme
as it appeareth manifestly by the three Euangelistes And Saint Paule calleth the comming to the holy Communion the comminge vnto the Lordes Supper And also it is not read that any of the Apostles or the Primitiue Church did euer vse any altare in the ministration of the holy Communion Wherefore seeing the forme of a Table is more agreeable with Christes institution and with the vsage of the Apostles and of the Primitiue Churche then the forme of an Aultar therefore the forme of a Table is rather to be vsed then the forme of an Aultare in the administration of the holy Communion The sixt reason Finally The six reason it is said in the preface of the booke of common prayer that if any doubt doe arise in the vse and practising of the same booke to appease all suche diuersitie the matter shall be referred vnto the Bishop of the dioces who by his discretion shall take order for the quieting and appeasinge of the same so that the same order be not contrarye vnto any thing contained in that booke After these letters and reasones receyued the forenamed Nicholas Ridley Byshop of London consequently vppon the same did hold his visitation wherein amongst other his Iniunctions the sayde Bishoppe exhorted those Churches in his Diocesse where the Aultars then did remaine to confourme them selues vnto those other Churches whych had taken them downe and had sette vp in the steade of the multitude of their Aultares one decent Table in euery Church Uppon the occasion whereof there arose a greate diuersitie aboute the fourme of the Lordes boorde some vsing it after the fourme of a Table and some of an aultare Wherein when the saide Bishop was required to saye and determine what was moste meete Anno 1550. he declared he could doe no lesse of his bounden duetie for the appeasing of such diuersitie to procure one godly vniformitie but to exhorte all his Diocesse vnto that which he thought did best agree with Scripture with the vsage of the Apostles and wyth the Primitiue Churche and to that which is not onely not contrary vnto any thinge contained in the booke of Common prayer as is before prooued but also mighte highly further the kings most godly procedings in abolishing of diuers vaine superstitious opinions of the popish masse out of the hearts of the simple and to bring them to y e right vse taught by holy Scripture 〈◊〉 wall 〈◊〉 the high 〈◊〉 side in 〈…〉 Nicholas 〈◊〉 of the Lordes Supper and so appoynted he the fourme of a right Table to be vsed in his Dioces and in the Church of Paules brake down the wall standing then by the high Aultars side Now we will enter God willing into those matters which happened betweene kinge Edwarde and hys sister Mary as by their letters here folowing are to be seene To my Lorde Protectour and the rest of the kings Maiesties Counsaile MY Lorde I perceiue by the letters whyche I late receiued from you and other of the kinges Maiesties Counsaile that yee be all sorie to finde so litle conformitie in me touching the obseruation of his Maiesties lawes 〈…〉 letters 〈◊〉 the Lords 〈◊〉 the CouÌ„â—â—yle who am well assured I haue offended no law vnles it be a late lawe of your owne making for the altering of matters of Religion whiche in my conscience is not worthy to haue the name of a Lawe both for the kings honors sake the wealth of the Realme and geuing an occasion of an euill brâ—ite through all Christendome besides the parcialitie vsed in the same and as my sayde conscience is very well perswaded the offending of God which passeth al the rest but I am well assured that the king hys fathers Lawes were allowed and consented to with out compulsion by the whole Realme both Spirituall and Temporall and all ye executours sworne vppon a Booke to fulfil the same so that it was an authorised Lawe and that I haue obeyed and will doe with the grace of God till the Kinges Maiestie my brother shall haue sufficient yeares to bee a Iudge in these matters hym selfe Wherein my Lorde I was plaine wyth you at my laste beynge in the Courte declaringe vnto you at that time whereunto I woulde stande and nowe doe assure you all that the only occasion of my stay from altering mine opinion is for two causes One principally for my conscience sake the other that the king my brother shal not hereafter charge me to be one of those that were agreeable to suche alterations in hys tender yeares And what fruites dailye growe by suche chaunges since the death of the King my Father to euery indifferent person it wel appeareth both to the displeasure of God and vnquietnesse of the realme Notwythstanding I assure you all I woulde be as â—othe to see his highnesse take hurt or that any euill should come to this his Realme as the best of you all and none of you haue the like cause considering howe I am compelled by nature beinge his Maiesties poore and humble Sister moste tenderly to loue and pray for him and vnto this his realme being borne within the same wishe all wealth and prosperitie to Gods honour And if any iudge mee the contrarye for mine opinions sake as I truste none doth I doubte not in the ende wyth Gods helpe to prooue my selfe as true a natural and humble sister as they of the contrary opinion with all their deuises and altering of lawes shall prooue them selues true subiectes praying you my Lorde and the rest of the Counsail no more to vnquier and trouble me with matters touching my conscience wherein I am at a full poynte wyth Gods helpe what soeuer shall happen to mee intendinge with his grace to trouble you litle with any worldly sutes but to bestowe the short time I thinke to liue in quietnes and pray for the kinges Maiestie and all you heartily wishing that your proceedings may be to Gods honour the safegard of the kings persone and quietnesse to the whole Realme Moreouer where your desire is that I woulde sende my Controller and Doctour Hopton vnto you by whom you woulde signifie your mindes more amplie to my contentation honour it is not vnknowen to you al that the chiefe charge of my house â—eâ—teth onely vppon the trauails of my sayde Controller Who hath not bene absent from my 〈◊〉 three whoâ—e dayes since the settinge vp of the same vnlesse it were for my letters Patentes so that if it wer◠〈◊〉 for his continual diligence I thinke my litle portion would not haue stretched so farre And my Chaplaine by occasion of sickenesse hath bene long absent and yet not able to ride Therefore like as I can not forbeare my Controller and my Prieste is not able to iourney So shall I desire you my Lorde and the rest of the Counsaile that hauinge any thing to be declared vnto me except matters of Religion yee will either wryte your mindes or sende some
Rich. Bonfeld Tho. Couper Humfrey Skinner Ioh. Sneudnam Rich. Philips Iohn Celos These ix persons were presented for that they were not confessed in Lente nor had receiued at Easter Iohn Iones Wil. Wright Peter Butcher Roger Butcher S. Nicholas in â—he fleshe shambles These foure were presented for not keeping the diuine seruice in the holydayes Brisleys wife Brisleys wife for busie reasoning on the newe learning and not keeping the Church Mistres Castle S. Anâ—â—ewes in Holborne M. Castle for being a medler and a reader of the Scripture in the Church M. Galias of Bernardes Inne M. Galias for withstanding the Curate sensing the alters on Corpus Christi euen and saieng openly that he did nought M. Pates of Dauids Inne M. Pates and M. Galias for vexing the Curate in the body of the Churche in declaring the Kings Iniunctions reading the Byshops booke so that hee had muche adoe to make an end Wil. Beckes and his wife S. Mildred in Bredstret Beckes and his wife suspected to be Sacramentaries and for not creeping to the crosse on good Friday Thomas LanghaÌ„ Wil. Thomas Rich. Beckes Wil. Beckes These foure were presented for interruptyng the deuyne seruice Rafe Symonds Symondes for not keeping our Ladies Masse whiche he was bound to keepe Ioh. Smith preÌ„tise Smith for sayeng that he had rather heare the crieng of dogges then Priestes singing Mattins or Euensong Tho. Bele Ioh. Sturgion Ioh. Wilshire Tho. Symon Rafe Cleruis and his wife Iames Banaster Nicolas Barker Iohn Sterky Christofer Smith Thom. Net These xj persons of Saint Magnus parish S. Magnus parishe were presented and accused for mainteyning of certayne preachers as then it was called of the newe learning as Wisedome Rose frier Ward sir Wil. Smith aliâs Wright Nich. Philips Philips for mainteing heretikes and scripture bookes and for vsing neyther fasting nor prayer Rich. Bygges Bigges for despising holye bread putting it in the throte of a bitch and for not looking vp to the eleuation Mistres Elizabeth Statham For mainteining in her house Latimer Barnes Garret S. Mary Magdalene in Milkestreâ—e Hierome and diuers other Iohn Duffet Duffet for marrieng a woman which was thought to be a Nunne Wil. Hilliard Hilliard Duffet for mainteining Barnes Hierome S. Owens parishe in Newgate market and Garret with other mo Grafton Whitchurch Grafton and Whitchurch suspected not to haue bene confessed S. Martins at the well with two buckets Ioh. Grene. Mother Palmer Christop Cootes Wil. Selly Alexander Frere Wil. Bredy Iohn Bushe W. Somerton George Durant M. Dauids preÌ„tise All these being of the parish of S. Martins at the wel with ij buckets were presented for coÌ„temning the ceremonies of the Church Also some for walking in the sacring tyme with theyr caps on Some for turning their heads awaye Some for sitting at their dores when sermons were in the Church c. Rob. Andrew Andrew for receiuing heretikes into his house S. Michaels in Woodstrete and keeping disputatioÌ„ of heresie there Ioh. Williamson Tho. Buge Tho. Gilbert W. Hickson Rob. Daniel Rob. Smitton These other sixe were suspected to bee Sacramentaries and rancke heretikes and procurers of heretikes to preache and to bee followers of theyr doctrine Ioh. Mayler To be a Sacramentary and a rayler against the Masse S. Buttolphes 〈◊〉 Billingesgate Rich. Bilby Draper Bilby presented for sayeng these words that Christ is not present in y e blessed sacrament Henry Patinson Anthony Barber Rob. Norman These two were detected for maynteyning theyr boyes to sing a song against y e sacrameÌ„t of y e alter S Gyles without Criplegate Also Patinson came not to confession Norman also refused to come to coÌ„fession saieng that none of his seruants shuld be shriueÌ„ of a kna priest Ioh. Humfrey For speaking against the sacramentes and ceremonies of the Church Ex Reg. Lond. Wil. Smith and his wife Iohn Cooke and his wife These ij couples were presented for not comming to seruice in their Parish Churche and for sayeng it was lawfull for Priests to haue wiues W. Gate or Cote Wil. Aston Iohn Humfrey Iohn Cooke To these foure it was layde for sayeng that the Masse was made of peeces and patches Also for deprauing of mattins Masse and Euensong Ioh. Miles and his wife Ioh. Millen Ioh. Robinson Rich. Millar Ioh. Greene and his wife Arnold Chost All these were put vp for railing against the Sacramentes and Ceremonies Ioh. Crosdall Ioh. Clerke Ioh. Owell These three labouring men for not comming to diuine seruice on holydayes and for labouring in the same S. Gyles without Cryplegate Tho. Granger Ioh. Dictier Noted for common syngars against the sacraments and ceremonies Ioh. Sutton and his wyfe Ioh. Segar These three were noted to be despisers of auriculare confession Ioh. Raulins Ioh. Shiler W. Chalinger Ioh. Edmunds Ioh. Richmond his wife For despising holy bread and holy water and lettyng diuine seruice Margaret Smith For dressing fleshemeate in Lent Tho. Trentham Rob. Granger For reasoning agaynste the sacramente of the aultere and saieng that the sacrament was a good thing but it was not as men tooke it very God W. Petyngale Wil. May and his wife Iohn Henrison his wife Rob. Welsh S. Thomas the Apostle Ioh. Benglosse Ioh. Pitly Henry Foster Rob. Causy W. Pinchbecke his wife All these thirteene were put vp by the Inquisition for giuing small reuerence at the sacring of the Masse Martin Byshops wyfe She was presented by her Curate for being not shriuen in Lente S. Benet Fynch nor receiuing at Easter Also she did set light by the curate when he told her therof Rob. Platte and his wife These were great reasoners in Scripture sayeng that they had it of the spirite and that confession auayleth nothing and that hee not able to reade would vse no beades Tho. Aduet Ioh. Palmer Rob. Cooke S. Michaell at Queene hyth The cause layd to these three persons was for reasoning of the scripture of y e sacrameÌ„ts The Register saith that they denied all the Sacramentes But this Popish hiperbole wil finde little credite where experience acquaynted with popish practises sitteth to be y e iudge Ioh. Cockes This man was noted for a great searcher out of new preachers mainteiner of Barnes opinions Ioh. Boultes * Tho. Kelde Forbidding his wife to vse beades * He refused to take penaÌ„ce absolutioÌ„ did eate flesh vpon a Friday before Lent S. Mary Wolchurch Nich Newell Newel a frenchmaÌ„ presented to be a man far gone in y e newe sect that he was a great iester at y e saints at our Lady Ioh. Hawkins and his seruant Ex Regist. Lond. Tho. Chamberlain and his wife Iohn Curteys M. Dissel his wife and his seruant These eight were great reasoners and despisers of ceremonies The Curate of S. Katherine ColmaÌ„ He was noted for calling of suspecte persons to hys Sermons by a bedle without ringing of any bell
bishop of Rome should sodainly arriue in some place of England eyther driuen by tempest or of purpose to do hurt ye should see such order kept by firing of their Becons as hath already bene written vnto you by our letters to repulse the same in so good aray as you can as we do not doubt but you will for the safegard of your countrey so that the enemy shall haue little ioy of his comming and for that purpose you shall see diligently that men haue horse harnesse and other furniture of weapon ready according to the Statutes and good orders of the realme and the kings maiesties commandements And so for this tyme ye may depart What zealous care was in this yong kyng and in the L. Protector his vncle Tâ—e singular zeale of king Edward and his Vncle in reforming religion concerning reformatioÌ„ of Christes Church and sincere religion by these Iniunctions letters precepts and exhortations as well to the bishops as to y e Iustices of the realme aboue premised it may right well appeare Wherby we haue to note not so much the careful diligence of the king and his learned counsaile as the lingering slacknes and drawing backe on the other side of diuers the said Iustices and Lawyers but especially of Bishops The slacknes of Popish Curates in furthering the kinges proceedinges and old popish curates by whose cloked contempt wilfull winkyng and stubburne disobedience the booke of common prayer was long after the publishing therof eyther not knowen at all or els very irreuerently vsed thoroughout many places of this realme Which when y e king by complaint of diuers perfectly vnderstood beyng not a little agreued to see the godly agrement of the learned the willyng consent of the Parliament and his graces owne zealous desire to take so small effect among his subiects decreed presently with the aduise of his whole Counsaile agayne to write vnto all the bishops of his realme for spedy and diligent redresse therin willing and commanding them therby that as well they themselues should thenceforth haue a more speciall regard to the due executioÌ„ of the premisses as also that all others within their seuerall precincts and iurisdiction should by their good instructions willing example be the more oftener and with better deuotion mooued to vse and frequent the same As further appeareth by the contents of hys letter here ensuyng ¶ Another letter directed by the King and hys Counsaile to Boner Bish. of London partly rebuking hym of negligence partly chargyng hym to see to the better settyng out of the seruice booke within his Diocesse RIght reuerend father in God right trusty and welbeloued we greete you well An other letter to Boner Byshop of London and where as after great and serious debating and long conference of the bishops and other graue and well learned men in the holy Scriptures one vniforme order for common prayers and administration of the Sacramentes hath bene and is most godly set forth not only by the common agreement and full assent of the nobilitie and Commons of the late Session of our late Parliament but also by the lyke assent of the bishops in the same Parliament and of all others the learned mâ— of this our realme in their Synodes and conuocations prouinciall Like as it was much to our comfort to vnderstand the godly trauaile then diligently willingly taken for the true openyng of things mentioned in the sayd booke whereby the true seruice and honour of almighty God and the right ministration of the Sacraments beyng well and sincerely set forth accordyng to the Scriptures vse of the primatiue church much idolatry vayne superstition great and slanderous abuses be taken away so it is no small occasion of sorow vnto vs to vnderstand by the complaints of many that our sayd booke so much traueled for also sincerely set forth as is aforesaid remayneth in many places of this our realme eyther not knowen at all or not vsed or at the least if it be vsed very seldome The kinges booke neglected and that in such light and irreuerent sort as the people in many places either haue herd nothing or if they heare they neither vnderstand nor haue that spirituall delectation in the same that to good christians appertaineth The fault wherof lyke as we must of reason impute to you and other of your vocation called by God thorough our appointment to haue due respect to this and such lyke matters so consideryng that by these and such like occasions our louyng subiectes remaâ—ne yet still in their old blyndnes and superstitious errors and in some places in an irreligious forgetfulnes of God wherby his wrath may be prouoked vpon vs and them and remembring with all that amongst other cures committed to our princely charge we thinke this the greatest to see the glory and true seruice of hym maintained extolled by whose clemency we knowledge our selues to haue all that we haue we could not but by aduise and consent of our deerest vncle Edward duke of Somerset gouernour of our person and protector of our realme dominions and subiects and the rest of our priuy counsaile Anno 1549. admonish you of the premisses Wherein as it had bene your office to haue vsed an earnest diligence and to haue preferred the same in all places within your Diocesse as the case required so haue we thought good to pray and require you Boners neâ—â—ligence noted and neuerthelesse straightly to charge and commaund you that from henceforth ye haue an earnest and speciall regard to the reduce of these things so as the Curates may do their dueties more often and in more reuerent sort the people be occasioned by the good aduises and examples of your selfe your Chauncellor Archdeacons and other inferior ministers to come with oftener and more deuotioÌ„ to their sayd common prayers to geue thanks to God and to be pertakers of the most holy Communion Wherein shewyng your selfe diligent and geuyng good example in your owne person you shall both discharge your duty to the great pastor to whom we all haue to accompt and also do vs good seruice and on the other side if we shall hereafter these our letters and commaundement notwithstandyng haue eftsoones complaint and finde the lyke faults in your dioces we shall haue iust cause to impute the fault thereof and of all that ensue thereof vnto you and consequently be occasioned therby to see otherwyse to the redresse of these things wherof we would be sory And therfore we do eftsoones charge and commaund you vpon your allegiance to loke well vpon your duety herein as ye tender our pleasure Geuen vnder our signet at our Manor of Richmond the 23. of Iuly the 3. yeare of our raigne 1549. The B. of London among the rest of the bishops receiuyng these letters did as alwayes tofore in outward shew willingly accept the same and therfore immediately with the sayd letters directed this his precept
latter ende of December An. 1549. Taking downe of aultares and setting vp of the table in steede thereof FUrthermore in the yeare nexte following .1550 other letters likewise were sent out for the taking downe of altars in churches Taking down of Altars and setting vp the table in steade of the same vnto Nicholas Ridley who being Bishop of Rochester before was then made Bishop of London in Boners place the copie and contentes of the kings letters are these as followeth The kings letters to Nicholas Ridley Bishop of London c. RIght reuerende father in God right trustie and well beloued we greete you wel The kings letter to Nicholas Ridley then B. of London And where it is come to our knowledge that being the altars within the more part of the churches of this realme already vpon good and godly considerations takeÌ„ down there doth yet remaine altares standing in diuers other churches by occasion whereof muche variaunce and contention ariseth amongest sundry of our subiectes whiche if good foresight were not had might perchaunce engender great hurt and inconuenience we lette you wit that minding to haue all occasion of contention taken away which many times groweth by those such like diuersities and considering that amongste other thinges belonging to our royal office and cure we do accompt the greatest to be to maintaine the common quiet of oure Realme wee haue thought good by the aduice of our Counsaile to require you and neuertheles especial to charge and commaund you for the auoiding of all matters of further contention strife about the standing or taking away of the said altares Altars taken downe and destroyed to geue substantiall order throughout all your diocesse that with all diligence all the altars in euery churche or chappell as well in places exempted as not exempted within your saide diocesse be taken downe and in the stead of them a table to be set vp in some conuenient parte of the chancel within euery suche churche or chappel to serue for the ministratioÌ„ of the blessed coÌ„munioÌ„ Considerations to perswade the people And to the inteÌ„t the same may be done without the offeÌ„ce of such our louing subiects as be not yet so wel perswaded in that behalfe as we would wish we sende vnto you heerewith certaine considerations gathered and collected that make for the purpose the whiche and such others as you shall thinke meete to be set foorth to perswade the weake to embrace our proceedings in this parte we pray you cause to be declared to the people by some discrete preachers in such places as you shal thinke meete before the taking downe of the said altars so as both the weake consciences of other may be instructed and satisfied as muche as may be and this our pleasure the more quietly executed For the better doing whereof wee require you to open the foresaid considerations in that our cathedrall church in your own person if you conueniently may or otherwise by your Chancelour or some other graue preacher both there in such other market townes and moste notable places of your diocesse as you may thinke most requisite Geuen vnder our Signet at our Pallace of Westminster the 24. daye of Nouember the 4 yeare of our raigne Edward Somerset Thomas Cranmer William Wiltsher Iohn Warwike Iohn Bedford William North. Edward Clinton H. Wentworth Thomas Ely Reasons why the Lordes boorde should rather be after the forme of a table then of an aultare The first reason FIrst the forme of a table shall more moue y e simple from the superstitious opinions of the Popish Masse vnto the right vse of the Lordes supper Considerâ—â—tions 〈…〉 reasons why the table weâ—â— more conâ—uenient 〈◊〉 the 〈◊〉 then the Altar For the vse of an altare is to make sacrifice vpon it the vse of a table is to serue for men to eate vpon Nowe when we come vnto the Lordes boorde what do we come for To sacrifice Christe agayne and to crucifie hym againe or to feede vppon hym that was once onely crucified and offered vp for vs If wee come to feede vppon him spiritually to eate his body and spiritually to drinke his bloud which is the true vse of the Lordes supper then no man can denie but the forme of a table is more meete for the Lordes boorde then the forme oâ— an aultare The second reason Item where as it is sayde The secoâ—â— reason the booke of common prayer maketh mention of an aultar wherfore it is not lawfull to abolish that which that booke alloweth to this is thus answeared Aunsweâ— to certayâ—â— cauilers which 〈◊〉 holdâ— of the termâ—â— of Altâ—â— the kingâ— booke The booke of common prayer calleth the thing whereuâ—on the Lordes supper is ministred indifferently a Table an Aultar or the Lordes boord without prescription of any forme thereof either of a Table or of an Aultare So that whether the Lordes boorde haue the fourme of an Aultar or of a table the booke of common prayer calleth it both an Aultar and a Table For as it calleth an Altar whereuppon the Lordes Supper is ministred a table and the Lordes boord The tablâ— how it 〈◊〉 be called Altar 〈◊〉 in what â—â—spect so it calleth the table where the holye Communion is distributed with laudes and thankes geuing vnto the Lorde an Aultar for that that there is offered the same sacrifice of praise and thankes geuinge And thus it appeareth that heere is nothing neither sayde nor meant contrary to the booke of common praier The third reason Thirdlye the Popishe opinion of Masse The thiâ—â— reason This 〈◊〉 for takinâ— away thâ— superstitâ—â—ous opinâ—â—â— serueth 〈◊〉 as well 〈◊〉 the abolâ—â—shing of â—â—ther thinâ— moe 〈◊〉 Altars â— was that it might not be celebrated but vppon an aultar or at the least vpon a superaltare to supply the fault of the altare which must haue hadde hys printes and charectes or else it was thought that the thing was not lawfully done But thys superstitious opinion is more holden in the mindes of the simple and ignorant by the forme of an aultar then of a table wherfore it is more meete for the abolishment of thys superstitious opinion to haue the Lordes boorde after the forme of a table then of an altar The fourth reason Fourthly the forme of an aultar was ordained for the Sacrifices of the Lawe The fouâ—â— reason The naâ—â— of an altaâ— how it iâ— deriued 〈◊〉 what it â—â—â—â—nifieth and therfore the aultar in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi Sacrificij locus But nowe bothe the lawe and the Sacrifices thereof doe cease Wherefore the fourme of the aultare vsed in the Lawe ought to cease wythall The fift reason Fiftly The fifte reason Christ 〈◊〉 a table 〈◊〉 not an Aâ—â—tar The Altâ—â— neuer vsâ— among 〈◊〉 Apostleâ— Christe did institute the Sacrament of his bodye and bloud at his laste Supper at a Table and not at an Aultare
Vowes 〈◊〉 going 〈◊〉 pilgrimaâ—â— 2 Item that any person may lawfully marrie without any dispensation from the B. of Rome or any other manne with any persone whome it is not prohibited to contracte matrimonie by the lawe Leuiticall 3 Item that the vowing and going of pilgrimage to Images or to the bones and reliques of any Sainctes hath ben superstitiously vsed and cause of much wickednes and idolatrie and therfore iustly abolished by the said late king of famous memorie and the Images and reliques so abused haue ben of great and godly consideratioÌ„s defaced and destroyed 4 Item that the counterfaiting of S. Nicholas S. Clement S. Katherine Gaddinâ—â—â—bout 〈◊〉 S. Nichoâ—â—â— c. Scriptureâ— be in thâ— vulgare tongue and S. Edmond by children heeretofore brought into the church was a meere mockerye foolishnesse and therefore iustly abolished and taken away 5 Item it is conuenient and godly that y e scripture of the olde Testament and new that is the whole Bible be had in English and published to be read of euery man that who soeuer doth repel dehort me from the reading therof doth euell and damnably 6 Item that the sayd late king of iust ground and reason did receiue into hys handes the authoritie and disposition of chauntries and such liuings as were geueÌ„ for the maintenaunce of priuate masses and did well change diuers of them to other vses 7 Also the kings maiestie that now is by the aduise consent of the Parliament did vpon iuste ground and reason Chauntâ—â— Masses 〈◊〉 put dowâ— suppresse abolish and take away the sayd chauntryes and suche other liuings as were vsed and occupied for maintenaunce of priuate Masses and Masses satisfactorye for the soules of theÌ„ which are dead or finding of obites lights or other like things The 〈◊〉 full of 〈◊〉 〈◊〉 chaunges to the Câ—â—â—munion the Masse that was wonte to be sayde of priestes was full of abuses and had very fewe thinges of Christes institution besides the Epistle Gospell Lordes prayer and the wordes of the Lords supper the rest for the more part were inueÌ„ted and deuised by bishops of Rome and by other men of the same sort and therfore iustly taken away by the statutes and lawes of this realme and the coÌ„munion which is placed in the stead thereof is very godly and agreeable to the Scriptures 8 Item that it is most conuenient and fit and according to the first institution that all Christen men should receiue the Sacrament of the body and bloud of Christ in both the kindes Anno 1550. that is in bread and wine 9 And the masse wherein the Priest doth onely receiue and the other doe but looke on is but the inuention of man and the ordinance of the bishop of Romes churche nor agreeable to Scripture 10 Item that vpon good and godly coÌ„siderations it is ordred in the said boke and order that the Sacrament should not be lifted vp and shewed to the people to be adored but to be w t godly deuotion receiued as it was first instituted 11 Item that it is well politikely and godly done that the kings maiestie by Act of Parlament hath commanded all images which haue stande in Churches or Chappels to be clerely abolished dâ—faced least hereafter at any time they should geue occasion of Idolatrie or be abused as many of them heretofore haue bene with pilgrimages and such Idolatrous worshipping 12 And also that for like godly and good considerations by the same authoritie of Parliament all Masse bokes Cowchers Grailes and other bokes of the seruice in latin heretofore vsed should be abolished and defaced as wel for certaine superstitions in them contained as also to auoid dissention and y t the saide seruice in the church should be thorow the whole realme in one vniform conformitie and no occasion through those olde bookes to the contrary 13 That bishops priests and deacons haue no commaundement of the law of God either to vow chastitie or to abstaine continually from mariage Vowel chaâ—â—ity of Priestes hath no coÌ„maundemeÌ„t of God 14 Item that al canons coÌ„stitutions lawes positiue and ordinances of man which doe prohibite or forbid mariage to any bishoppe priest or deacon be iustly and vpon godly grounds and coÌ„siderations taken away and abolished by authority of Parlament 15 The Homilies lately commanded and set foorth by the kings maiestye to be red in the congregation of England are godly and wholesome Homelies â—o be read in â—he church and doe teache such doctrine as ought to be embraced of all men 16 The boke set forth by the kings maiesty by authority of Parliament containing the forme maner of making and consecrating of archbishops The kinges booke of order bishops priests and deacons is godly in no poynt contrary to the wholesom doctrine of the gospel therfore ought to be receiued and approued of all the faithfull members of the church of England and namely the ministers of Gods worde by them commended to the people 17 That the orders of Subdeacon Benet and Colet and suche others as were commonly called Minores ordines Orders of Subdeacon Benet Colet needâ—es in the Church Doctrine of our saluatioÌ„ sufficiently contayned 〈◊〉 the scripture Paraphrases of Erasmus be not necessarye by the woorde of God to be reckened in the church and be iustly left out in the sayd booke of orders 18 That the holy Scriptures containe sufficiently all doctrine required of necessity for eternal saluatioÌ„ through faith in Iesus Christ and that nothing is to be taught as required of necessity to eternal saluation but that which may be concluded and prooued by the holy Scriptures 19 That vpon good and godly considerations it was and is commaunded by the kings maiesties Iniunctions that the Paraphrases of Erasmus in English shoulde be set vp in some conuenient place in euery parish Churche of thys realme where as the parishioners may most commodiously resort to read the same 20 And because these Articles aforesaid do containe onely such matters as be already published and openly set forthe by the kings maiesties authority by the aduise of his highnesse Counsaile for many great and godly considerations and amongst others for the common tranquillity and vnity of the realme Wynchester required to â—ubscribe to these articles his maiesties pleasure by the aduise aforesayd is that you the B. of Winchester shall not only affirm these Articles wyth subscription of your hande but also declare and professe your selfe well contented willing and ready to publish and preach the same at such times and places and before suche audience as to his Maiestie from time to time shal seeme conuenient and requisite vpon the pain of incurring suche penalties and punishmentes as for not doing the same maye by his Maiesties lawes be inflicted vpon you These Articles were sent the 15. of Iuly The bishop of Winchester receiuing and perusing these Articles
some other affirmed that shee was deceiued by a Tympanie or some other like disease to thinke her selfe with child and was not What became of Q. Maryes childe no man can tell some thought she was with childe and that it did by some chaunce miscarie or els that she was bewitched but what was the truth therof the Lord knoweth to whome nothing is secrete One thing of mine owne hearing and seeing I can not passe ouer vnwitnessed There came to me whom I did both heare and see one Isabell Malt a woman dwellyng in Aldersgate streete in Horne alley not farre from the house where this present booke was Printed who before witnes made this declaration vnto vs that she beyng deliuered of a maÌ„child vpoÌ„ Whitsonday in the mornyng whiche was the xi day of Iune an 1555. there came to her the Lord North and an other Lord to her vnknoweÌ„ dwellyng theÌ„ about old Fish streete demauÌ„dyng of her if she would part with her child and would sweare that she neuer knewe nor had no such child Whiche if she would her sonne they sayd should be well prouided for she should take no care for it with many fayre offers if she would part with the child After that came other womeÌ„ also of whoÌ„ one she sayd should haue bene the Rocker but she in no wise would let go her sonne who at y e writyng hereof being aliue called Timothe Malt was of the age of xiij yeares vpward Ex testimonio eiusdam puerperae Londinensis Thus much I say I heard of the woman her selfe What credite is to bee geuen to her relation I deale not withall but leaue it to the libertie of the Reader to beleue it they that list to them that list not I haue no further warrant to assure them The young Princes cradle Among many other great preparations made for the Queenes deliueraunce of childe there was a cradle very sumptuously and gorgeously trimmed vppon the whiche cradle for the child appointed these Uerses were written both in Latin and English Quam Mariae sobolem Deus optime summe dedisti Anglis incâ—lumem redde tuere rege The Child which thou to Mary O Lord of might hast send To Englandes ioy in health preserue Verses vpon the Cradle keepe and defend About this tyme there came ouer into England a certaine English booke geuing warnyng to English men of the Spanyardes and disclosing certaine close practises for recouery of Abbay landes which booke was called A warnyng for England Whereof ye shall vnderstand more God willyng when we come to the Spanish Inquisition So that by the occasion of this booke vppon the xiij day of this moneth came out a certaine Proclamation set forth in the name of the Kyng and Queene repealyng disanullyng all maner of bookes writteÌ„ or Printed whatsoeuer should touche any thyng the impayryng of the Popes dignitie whereby not onely much godly edification was hyndred but also great perill grew among the people The copy of which Proclamation here foloweth A Proclamation set out by the King and Queene for the restraining of all bookes and wrytings tending againg the doctrine of the Pope and his Churche WHere as by the Statute made in the seconde yeare of king Henrie the fourth concerning the repressing of heresies there is ordained and prouided a great punishment not only for the authours makers and wryters of bookes containing wicked doctrine and erroneous and hereticall opinions contrary to the Catholicke faith and determination of the holy Church likewise for their fautors supporters but also for such as shal haue or keepe any suche bookes or wrytings and not make deliuerie of them to the Ordinarie of the Diocesse or his Ministers wyth in a certaine time limited in the sayd Statute which Acte or Statute being by authoritie of Parliament of late reuiued Of this Acte or statute read before Pag. 507. was also openly proclaimed to the intent the subiectes of the realme vpon such Proclamation should the rather eschew the danger and penaltie of the sayde Statute and as yet neuerthelesse in moste partes of the Realme the same is neglected and little regarded The King and Queene our soueraigne Lord and Ladie A stiterunt reges terrae principes conuenerunt in vnum aduersus Dominum Christum eius Psal. 2. therefore c. straightly charge and commaunde that no persone or persones of what estate degree or condition soeuer he or they be from hencefoorth presume to bring or conuey or cause to bee brought or conueied into this Realme any bookes wrytings or woorkes heereafter mentioned that is to saye anye booke or bookes wrytings or woorkes made or sette foorth by or in the name of Martine Luther or any booke or bookes wrytings or woorkes made or sette forth by or in the name of Oecolampadius Zwinglius Iohn Caluine Pomerane Iohn Alasco Bullinger Bucer Melancthon Bernardinus Ochinus Good 〈◊〉 pâ—â—â—hibited Erasmus Sarcerius Peter Martyr Hugh Latymer Robert Barnes otherwyse called Frier Barnes Iohn Bale otherwise called Frier Bale Iustus Ionas Iohn Hoper Myles Couerdal William Tyndal Thomas Cranmer late Archbishop of Canterburie William Turner Theodore Basill otherwise called Thomas Beacon Ihon Frith Roy and the booke commonly called Halles Chronicle Agaynst Haâ—le◠〈◊〉 or anye of them in the Latine toung Dutch toung English toung Italian toung or French toung or any other like booke paper wryting or woorke made printed or sette foorthe by any other persone or persones containing false doctrine contrarie and against the Catholicke faith and the doctrine of the Catholicke Churche And also that no person or persons presume to write What 〈◊〉 is here to kept 〈◊〉 Christ 〈◊〉 his sepulâ—chre and will he 〈◊〉 in spite oâ— his 〈◊〉 printe vtter sell reade or kepe anye or cause to bee wrytten printed vttered or kept anye of the sayde bookes papers woorkes or wrytings or any booke or bookes wrytten or printed in the Latine or English toung concerning the common seruice and administration sette foorth in English to be vsed in the Churches of this Realme in the time of king Edwarde the sixth commonly called the Communion booke or booke of common seruice and ordering of Ministers otherwise called The booke sette foorth by authoritie of Parliament for common prayer administration of the Sacramentes or to be vsed in the mother tounge wythin the Church of England but shall wythin the space of fifteene dayes nexte after the publication of this Proclamation bring or deliuer or cause the sayde bookes wrytinges and woorkes and euerye of them remaining in their custodies and keeping to be broughte and deliuered to the Ordinarie of the Diocesse where suche bookes woorkes or wrytinges be or remaine or to his Chauncellour or Commissaries without fraud coulour or deceite at the sayde Ordinaries will and disposition to be burnt or otherwise to be vsed or ordered by the sayde Ordinaries as by the Canons or spiritual lawes it is in that case
and plagues behoâ—d hys iudgements where through learne to feare hym Beware of sinne as the serpent of the soule which spoileth vs of all our oâ— nature and seemely apparel in Gods sight Let Christ crucified be your booke to study on and that both night and day Marke your vocation and be diligent in the workes thereof Vse harty earnest prayer and that in spirit In all thyngs geue thanks to God our father through Christ. Labour to haue here lyfe euerlastyng begun in you for els it will not be elsewhere enioyed Set Gods iudgement often before your eyes that nowe examinyng your selfe you may make diligent sute and obtaine neuer to come into iudgement Vncouer your euils to God that he may couer theÌ„ Beware of this Antichristian trash defile not your selfe in soule or body therewith but accomplish holynes in the feare of God beare no yoke with vnbeleeuers Looke for the commyng of the Lord which is at hand by earnest prayer and godly 〈…〉 it God our father accomplish his good worke in you Amâ— Commend me to my good mother maistres Wilkinson to my very deare sister maistresse Warcuppe I shall daily commend you all to God and I pray you do the lyke for me Iohn Bradford ¶ To a friend of his instructing hym how he should aunswer his aduersaries MY good brother our mercifull God and deare Father through christ opeÌ„ your eyes effectually to see An other letter 〈◊〉 Bradfâ—â—â— his friâ—â—â— with iâ—â—structiâ—â— how â—â—â—swere 〈◊〉 aduersâ—â—â—â—â— your heart ardently to desire the euerlasting ioy which he hath prepared for his slaughter sheep that is for such as shrink not from his truth for any such stormes sake Amen When you shall come before the Magistrates to geue an aunswer of the hope which is in you do it with all reuerence and simplicity And because you may be somthing afrayd by the power of the Maiestrates cruelty which they will threaten against you I would you set before you the good father Moses to follow his example Exampâ—â— Moyses â—â—â—swering â—â—â—fore king Pharao for hee set the inuisible God before his eyes of fayth and with them looked vpon God and his glorious Maiestie and power as with his corporal eies he saw Pharao and all his fearefull terrors So doe you my dearely beloued let your inward eies geue such light vnto you that as you know you arâ— before the magistrates so and much more you they also are present before the face of God which will geue such wisedome to you fearing him and seeking his prayse as the enemies shall wonder at and further he will so order their harts and doyngs that they shall will they â—ill they serue Gods prouidence towards you which you can not auoyd though you would as shall be most to his glory and your euerlasting comfort Therefore my good brother let your whole study bee onely to please God put hym alwayes before your eies for he is on your right hand lest you should be mooued he is faithfull and neuer will suffer you to be tempted aboue that hee will make you able to beare Yea euery haire of your hed he hath numbred so that one of them shal not perish without his good will which cannot be but bee good vnto you in that he is become your father through Christ and therfore as he hath geuen you to beleue in hym God increase this beliefe in vs all so doth hee now graciously geue vnto you to suffer for his names sake the which you ought with all thankefulnesse to receiue in that you are made worthy to drinke of the self same cup which not only the very sonnes of God haue dronke of before you but euen the very natural sonne of God himself hath brought you good lucke Oh he of his mercy make vs thankefull to pledge him agayne Amen Because the chiefest matter they will trouble you and go about to deceiue you withall is the Sacrament not of Christes body and bloud but of the aulter as they call it thereby destroieng the Sacrament which Christ instituted I would you noted these two things First that the Sacrament of the aulter which the Priest offereth in the Masse and eateth priuately with himselfe is not the Sacrament of Christes body add bloud instituted by him as Christes institution plainely written and set foorth in the scriptures beyng compared to their vsing of it playnely doth declare Againe if they talke with you of Christes Sacrament instituted by him whether it be Christes body or no aunswer them that as to the eyes of your reason to your tast and corporall senses it is bread and wyne and therfore the Scripture calleth it after the consecration so eueÌ„ so to the eyes taste and senses of your faith which ascendeth to the right hand of God in heauen where Christ sitteth it is in very deed Christs body and bloud which spiritually your soule feedeth on to euerlasting life in faith and by faith eueÌ„ as your body presently feedeth on the sacramentall bread and sacramentall wyne By this meanes as you shall not allow transubstantiation nor none of their popish opinions so shal you declare the Sacrament to be a matter of faith and not of reason as the Papistes make it For they deny Gods omnipotencie in that they say Christ is not there if bread bee there but fayth looketh on the omnipotencie of God ioined with this promise and doubteth not but that Christ is able to geue that he promiseth vs spiritually by fayth the bread still remaining in substaÌ„ce as wel as if the substance of bread were takeÌ„ away for Christ saith not in any place this is no bread But of this geare God shal instruct you if you hang on his promise and pray for the power wisdome of his spirit which vnâ—oubtedly as you are bounde to looke for praying for it so he hath bound himselfe by his promise to geue it the which thing graunt vnto vs both and to all his people for his names sake thorough Christ our Lord Amen Iohn Bradford ¶ To certaine godly men whome he exhorteth to bee pacient vnder the crosse and constant in the true doctrine which they had professed MY dearely beloued in the Lord as in him I wish you well to fare so I pray God I and you may continue in his true seruice that perpetually we may enioy the same welfare as here in hope so in heauen in deed and eternally You know this world is not your home but a pilgrimage place wherein God trieth hys children and therfore as it knoweth you not nor can know you so I trust you know not it that is you allow it not nor in any poynt will seeme so to doe although by many you be occasioned thereto For this hote sunne which now shineth burneth so sore that the corne which is sowen vppon sande and stony ground beginneth to wither that is many which before tymes were taken for harty
THE seconde Volume OF THE ECCLEsiasticall Historie conteining the ACTS AND MONVMENTS of Martyrs with a Generall discourse of these latter Persecutions horrible troubles and tumultes stirred vp by Romish Prelates in the Church with diuers other things incident especially to this Realme of Englande and Scotland is partly also to all other forreine nations appertaining from the time of Kâ—ng HENRY the VIII to Queene ELIZABETH our gracious Ladie nowe raigning Newly 〈◊〉 〈◊〉 〈◊〉 by 〈…〉 IOHN FOXE 15â—â— AT LONDON Printed by Iohn Day dwelling ouer Aldergate Cum 〈…〉 ⧠Here folovveth the second Volume AND THE VII BOOKE BEGINNING WITH THE REIGNE OF KING HENRYE THE EIGHT Anno. 1509. AS touching the ciuil state and administration of the Common wealth and likewise of the state of the Churche vnder the raign of king Henry 7. how he entred first in possession of y e crowne how the two houses of Yorke and Lancaster were in hym conioyned through marriage with Elizabeth the eldest daughter to King Edwarde 4. by the prudent counsail of Iohn Morton then Bishop of Ely Notes summarely collected and repeated of things done in the tyme of K. Henry the seueÌ„th after Archbishop of Canterbury and Cardinall howe long the sayd King reigned and what persecution was in his time for lacke of searche and knowledge of Gods word both in the diocesse of Lincolne vnder bishop Smith who was erector of the house of Brasen nose in Oxforde as also in the diocesse of Couentrie and other places moe and further what punishment and alteration God commonly sendeth vpon cities and realmes publique for neglecting the safety of his flocke sufficiently in the former booke hath bene alredy specified Wherin many things more amply might haue ben added incideÌ„t in the raigne of this Prince which we haue for breuitie pretermitted For hee that studieth to comprehend in story all things which the common course vse of life may offer to the wryter may sooner finde matter to occupye himselfe then to profite other Otherwise I myght haue inferred mention of the seditions tumult of Perkin Werbecke wyth his retinue Anno 1494. also of Blackheath field by the Blacke smith An. 1496. Perkin Werbeck which fained himself to be K. Edwards sonne I myght also haue recited the glorious commendation of Georgius Lilius in his Latine Chronicle testifying of King Henrie 7. howe hee sent three solemne Oratours to Pope Iulius 2. to yeelde his obedience to the sea of Rome An. 1506. and likewise howe Pope Alexander 9. Pius 3. and Iulius 2. sent to the sayde king Henry 7. three sundrie famous Ambassadours whith tree swordes and three cappes of maintenance Blacke heathe fielde electing and admitting hym to be the chiefe defendor of the faith The commendation of which facte howe glorious it is in the eyes of Georgius Lilius and Fabian that I leaue to them This I suppose that when Kyng Henry sent to Pope Iulius three Orators wyth obedience if he had sent him thre thousand harquebuziers to furnish his fielde against the French king fighting at Rauenna hee had pleased pope Iulius much better If Georgius Lilius had bene disposed to illustrate his story with notes this had bene more worthy the noting Ex Masseo lib. 20. howe Ludouike 12. French king calling his Parliament moued this question against Pope Iulius whether a Pope might inuade any Prince by warlike force wythout cause and whether the prince might withdraw hys obedience from that Pope or not And it was concluded in the same Parliament wyth the king against the Pope Also it was concluded the same time which was in the raigne of this king Henry 7 that the * Pragmatica sanctio was a practising or a determination of a certaine parliament in Fraunce against the Bishop of Rome in defeÌ„ce of certaine matters of religion concluded in the couÌ„cel of Basill Pragmatical sanction should be receiued in ful force and effect through all the realme of Fraunce And for so muche as wee are fallen into the mention of Georgius Lilius this in hym is to be found not vnworthy noting howe after the burning of Thomas Norice aboue mentioned pag. 775. at the citie of Norwich that the same yeare followed such a fire in Norwich that the whole Citie well neare was therewith consumed Ex Geor. Lilio Like as also after the burning of the foresayde good aged father in Smithfield A note of Gods plagues folowing the burning of his people the same yeare which was 1500. we reade in the Chronicle of Fabian a great plague to fall vppon the Citie of London to the great destruction of the inhabitantes therof Wherein agayne is to be noted as is aforesayd that according to the state of the church the disposition of the common wealth commonly is guided eyther to be wyth aduersitie afflicted or els in prosperitie to flourish But after these notes of King Henry 7. nowe to the storie of king Henry 8. This king Henry 7. finishing his course in the yeare abouesayd which was 1509. had by Elizabeth hys wife aboue named The children ofspring of king Henry .7 foure men children and of women children as many Of whome 3. onely suruiued to wit prince Henry Lady Margarete and Lady Mary Of whome King Henry the eight after hys father succeded Lady Margaret was marryed to Iames the fourth king of Scottes Lady Margaret maried to king Iames 4. of Scotland Lady Margaret maried to the K. of Castile Prince Arthur maried to Lady Katherine daughter to the Spanishe king The death of Prince Arthur K. Henry marieth Lady Katherine his brothers wyfe Ladie Mary was affied to Charles king of Castile Not long before the death of king Henry prince Arthur his elder sonne had espoused Lady Katherine daughter to Ferdinandus being of the age of 15. yeares and shee about the age of 17. and shortly after hys mariage wythin 5. monethes departed at Ludlowe and was buried at Worcester After whose decease the succession of the Crowne fell next to king Henry the 8. being of the age of 18. yeres who entred hys raigne the yeare of our Lorde 1509. and shortly after maried with the foresayde Katherine his late brother Prince Arthurs wife to the end that her dowry being great shoulde not be transported out of the lande In the which his marriage being more politique then Scripture like he was dispensed wyth by pope Iulius at the request of Ferdinandus her father The raigne of this king continued with great noblenes and fame Blind dispeÌ„satioÌ„s of the Pope the space of 38. yeres During whose time and raigne was greate alteration of things as well to the ciuile state of the Realme as especially to the state Ecclesiasticall and matters of the Church appertaining For by him was exiled and abolyshed out of the Realme the vsurped power of the Byshop of Rome Idolatrye and superstition somewhat repressed Images and pilgrimages defared Abbeys and monasteries pulled downe Sectes of religion
Heliar and one Walker a Thicker of S. Clements concerning diuers such matters of Pilgrimage offering to Images worshipping of Sainctes and the sacrament of the altar A perilous heresie Ex Regist. Lond. Item when Thomas Goodred William Sweting and he in the fieldes keeping beastes were talking together of the sacramente of the Lordes bodye and like matters this Iames Brewster shoulde thus say Nowe the sonne of the liuing God helpe vs. Unto whome William Sweting agayne shoulde aunswere Nowe almightye God so doe And thus haue you the causes likewise and crymes layd against Iames Brewster vpon which he with William Sweting was together examined and condemned Then being asked as the Romishe maner is whether he had any cause why he shuld not be adiudged for relapse he trusting to finde fauoure and grace in submitting himselfe sayd that he submitted him to the mercy of almighty God and to the fauourable goodnes of him his iudge And likewise did William Swetinge submit himselfe trusting belike that they should finde some fauour and reliefe in thys humble subiecting themselues vnto their goodnes But note here the vnmerciful and vnchristian dealing of these Catholique fathers The vnmercifull and vnchristian dealing of the catholique Papists who vppon their submission were contented to geue out a solemne commission the tenor whereof was to release and pardon them from the sentence of the excommunication whereinto they had incurred But immediately after vpon the same the Byshop all this notwithstanding pronounced vpon them the sentence of death and condemnation Whereupon they were both deliuered to the secular power William Sweeting Iames Brewster burnt in Smithfield and both together brent in Smithfield at one fire the 18. day of October an 1511. ¶ Christopher Shoomaker Martyr TO these blessed saintes before past we will also adioyne Christopher Shoomaker of whom this I finde briefly in the Register of syr Iohn Longland and that the sayde Christopher Shoomaker Christoph. Shomaker burnt in Newbery mariir a parishioner of great Missendē came to the house of one Iohn Say and after other matters of talke read to him out of a little booke the woordes which Christ spake to his disciples And thus comming to his house about foure times at euery time read something out of the same booke vnto him teaching him not to be deceiued in the priestes celebration at Masse and declaring that it was not the same very present body of Christ as the priestes did phantasie but in substance bread bearing the remembraunce of Christ. And taught him moreouer that the Pilgrimage worshipping and setting vp candles to saintes were all vnprofitable And thus the sayde Ioh. Say beyng taught by this Christopher and also confirmed by Iohn Okendē and Robert pope was brought to the knowledge of the same doctrine Thus much briefly I find in that Register concerning Christopher Shoomaker declaring further that he was burned at Newbery about this time which was an 1518. And thus much out of Registers of London * The burning of Christopher Shoomaker The death of Christopher Shomaker Foure principall pointes they stood in against the Church of Rome in pilgrimage adoration of sainctes in reading scripture bookes in English and in the carnall presence of Christes body in the sacrament Abiuratio magna After the great abiuration aforesayd which was vnder William Smith Bishop of Lincolne they were noted and termed among themselues by the name of knowne men or iust fast men Knowen men Iust fast men as nowe they are called by the name of Protestantes As they were simple yet not vncircumspect in theyr doings so the crafty serpent being more wily then they by fraudulent subtletie did so circumuent thē that they caused the wife to detect the husband The practise of Romish prelats the husband the wife the father the daughter the daughter the father the brother to disclose the brother and neighbour the neighbor Neither were there any assemblies nor readinges kept but both y e persons and also the bookes were knowne The practise of prelates Neither was any word so closely spoken nor article mentioned but it was discouered So subtilly and sleightly these Catholicke prelates did vse their inquisitions and examinations that nothing was done or sayd among these Knowne men xv or xx yeares before so couertly but it was brought at length to their intelligence Such captious interrogatories so many articles and suspicions they had suche espyals and priuie scoutes they sent abroad such authoritie and credite they had with the king and in the kinges name such dilligence they shewed in that behalfe so violently and impudently they abused the booke of y e peaceable Euangelistes wresting mens consciences vppon their othe swearing them vpon the same to detect thēselues their fathers mothers other of their kinred with their friends neighbours and that to death All whiche thinges in the further processe of the table ensuing Christ willing whiche we haue collected out of some part of the Registers of Lincolne shall appeare For the better declaration wherof first here is to be premonished by the way touching the see of Lincoln that after William Smith succeded Iohn Longland This William Smith W. Smith Bish. of Lincolne although he was somewhat eger sharpe against the poore simple flocke of Christes seruauntes vnder whome some were burned many abiured a great nūber molested as partly hath bene afore declared yet was he nothing so bloudy or cruell Iohn Longland B. of Lincolne as was the sayd Longland which afterward succeeded in that Dioces For so I fynde of him that in the time of the great abiuratiō and troublesome affliction of Buckinghamshyre men wherein many were abiured certaine burned yet diuers he sent quietly home without punishment and pennaunce bidding them go home and liue as good Christen men should doe And many which were enioyned penaunce before he did release This Smith dyed about the yeare of our Lord. 1515. by whome was builded as is aforesaid the Colledge of Brasan nose in Oxford The College of Brasen nose in Oxford builded Not long after him folowed Iohn Longland a fierce cruell vexer of y e faythfull poore seruantes of Christ who to renue again the old sparkles of persecutiō whiche were not yet vtterly quenched first began w t one or two of them which had bene abiured whom he thought to be most notorious causing them by force of their othe to detect bewray not onely their owne opinions touching poyntes of religiō but also to discouer al other of their affinitie which were either suspected or abiured before And them likewise he put to their othe most violently constrayning them to vtter and confesse both themselues and whom els so euer they knew By reason whereof an incredible multitude of men women and maydens were brought forth to examination and straightly handled And such as were found in relapse were burned The rest were so burdened with superstitious and
beyng present and harkenyng vnto Richard Benet readyng the Epistle of Saint Iames in English For reading the Scripture  Emme sister of W. Tilseworth mart Iohn Lee Carpenter of Henly ¶ Here is to be noted that in the towne of Chesham were two men One named Robert Hutton The other Iohn Sparke Of whiche two the one called the other hereticke Iohn Sparke The other called hym agayne theefe Sparke whiche called Hutton theefe was condemned to pay for his slauÌ„der x. shillynges But Hutton which called the other hereticke payed nothyng It happened that the wife of this Sparke not long after had certeine money stolne For the whiche the sayd Sparke her husband sent for the counsaile of two Friers who gaue him counsaile to make two balles of clay and to put them in the water and in the same balles to inclose the names of theÌ„ whom he suspected Witchcrafte left of the Bishop vnpunished and so doyng the sayd Sparke came to his money agayne And this was detected to Byshop Longland the same tyme by Thomas Clement But of all this matter there was no inquisition made nor interrogatories ministred nor witnesse producted nor any sentence geuen Ex Regist Longlang fol. 50. Iohn Grosar beyng put to his oth detected Thomas Tykill Thomas SpeÌ„ser and his wife Iohn Knight This Iohn Grosar was examined whether he had a booke of the Gospels in Englishe who confessed that he receaued such a booke of Thomas Tykill morrowe Masse Prieste in Milkestreete and afterwarde Lente the same booke to Thomas Spenser Whiche Thomas Spenser with hys wife vsed to read vppon the same For hauing the Scripture in Englishe After that it was lent to Ioh. Knight who at length deliuered the booke to the Uicare of Rikemansworth Iohn FuÌ„ge forced by his othe to detect Fraunces Funge and his brother Thomas Clerke Fraunces Funge was examined for speakyng these wordes to his brother I. which wordes he had learned of Thomas Clarke If the SacrameÌ„t of the alter be very God man flesh bloud in forme of bred as priests say that it is then haue we many Gods and in heauen there is but one God And if there were an huÌ„dreth houseled in one parish Against the Sacrament of the Altar and as manye in another then there must needes bee more then one God I will not denie but it is a holy thing but it is not the body of the Lord that suffered Passion for vs for hee was once in mans hands heere and ill entreated and therefore he will neuer come in sinfull mens handes againe Also for speaking these wordes the Pope hath no authority to geue pardon and to release any mans soule from sinne and so from payne it is nothyng but blinding of the people to haue their money Also for these wordes or suche like If a man do sowe twentie quarters of corne as wheate or barley or other corne he ought to deduct his seede and of the residue to tithe or else he hath wrong c.  Thomas Clerke For speaking against the reall presence of Christe in the Sacramente vnto Fraunces Funge as before c. Fraunces Funge and Alyce his wife were put to their othe to detect Robert Raue of Dorney For sayeng these wordes That the Sacrament of the aulter is not the body whiche was borne of the blessed virgine Mary Item for speakyng such wordes foureteene yeares paste That folkes were ill occupyed that woorshipped any thynges grauen with mans hande for that is grauen wyth mans hand is neither God nor our Lady but made for a remembrance of Saincts Nor we ought to worship any thing but God and our Lady and not Images of Saincts whiche are but stockes and stones Henry Dâ—yn forced by his othe to detect Edmund Hill of Penne. Robert Freeman parishe priest of Orton by Colobroke For hauing and reading vpon a suspected booke whyche booke when hee perceaued to be seene in his hand he closed it and caried it to his chamber  Thomas Groue and his wife of Amersham Matild Philby wife of Edward Philby of Chaldwey Iohn Hill forced by his othe did detect Ioanne Gunne of Chessham Because she instructed and taught the sayd Hill before his abiuration in the Epistle of Saint Iames and other opinions  William Atkyns of great Missenden Richard Murden of Chesham Emme Murden his wife William Gudgame forced by his othe to detect Ioanne Gudgame his owne wife For being in the same opinion of the Sacrament that hee was of who notwithstanding did swear the same Matild not to bee true that her husband sayd  Alyce Nashe or Chapman of Missenden Matilde Symonides and Iohn Symonides her husband put to their othe detected One Haggar of London For speaking in theyr house an 1520. these wordes That there shoulde be a battayle of Priests A propheâ—â— and all the Priests shoulde be slayne and that the Priests shoulde a while rule but they shoulde all be destroyed because they holde agaynste the law of holy Church and for making of false Gods and after that they should be ouerthrowne Item another time he sayd that men of the Churche shoulde be put downe and the false Gods that they make and after that he sayde they should know more and then should be a mery world Thomas Clerke forced by his othe did detect Christopher Tinker of Wicombe The cause of thys Tinkers trouble was for that he comming to this mans house and complaining to him of y e pouerty of the world hadde these wordes That there was neuer so misgouerned people and that they bare theÌ„selues so bolde vppon pardons and pilgrimages that they cared not whatsoeuer they did and so he departed And after that seauen dayes thys Tinker comming againe asked hym how his communication with hym last did please him and he said well Then the Tinker sayd he knewe more and that hee coulde tell hym more and bad him that he should beleeue in God in heauen for heere be many Gods in earth and there is but one God and that he was once heere and was ill dealt with and woulde no more come heere till the daye of doome and that the Sacrament of the aulter was a holy thing but not the flesh and bloud of Christ that was borne of the virgine and charged hym not to tell this to hys wife and especially to his wiues brother a Priest Afterward as the Priest was dryeng singing bread being wet which his sister had bought the foresayde Thomas Clerke sayde that if euery one of these were a God then were there many Gods To whome the Priest aunswered that till the holy wordes were spoken ouer it it was of no power and then it was very God flesh and bloud sayeng moreouer that it was not meete for anye lay man to speake of such thyngs These wordes of the Priest beeyng after recited to the Tinker by the sayd Clerke then sayd he let euery man say what they will but you
sayd one of them men speak much of the Sacrament of the aulter but this will I bide by Fol. 32. that vpō share-thursday Christ brake bread vnto his disciples and bad thē eate it saying it was his flesh and bloud And then he wēt from them and suffered passion and then he rose frō death to life and ascended into heauen and there sitteth on the right hande of the father and there hee is to come vnto the day of dome when he shal iudge both quick and dead And therefore how he shoulde be here in the forme of breade he sayd they could not see Such reasons and allegations as these and other lyke taken out of the scripture and out of the Shepheards Kalender Wickliffes wicket and out of other bookes they had amongest them And although there was no learned man with them to ground them in theyr doctrine yet they conferring and communing together among themselues dyd conuert one another the Lordes hand working with them maruellously So that in short space The Bishop complayneth to the kyng the number of these Knowne or Iust fast men as they were then termed did exceedinly increase in such sort that the Byshop seyng the matter almost past his power was driuen to make his cōplaynt to the king and required his ayde for suppression of these men Wherupon king Henry being then young vnexpert in the bloudy practises and blind leadings of these apostolicall prelats incensed with his suggestions and cruell complayntes directed down letters to his Shirifs bailifs officers subiectes for the ayd of the bishop in this behalfe the tenor of which letters here ensueth ¶ The copy of the kinges letter for the ayde of Iohn Longland B. of Lincolne agaynst the seruauntes of Christ falsely then called heretickes HEnry the 8. by the grace of God king of England of Fraūce Lord of Ireland defender of the fayth to all Mayors Shyriffes Bayliffes and Constables and to all other our Officers Ministers and Subiectes these our letters hearing or seeing and to euery of them greeting For as muche as the right reuerend father in God our trusty and right welbeloued Counsellour the Bishop of Lyncolne hath now within his Dioces no small number of hereticks as it is thought to his no little discomfort and heauines We therfore being in will and minde safely to prouide for the sayde right reuerend father in God and his officers that they ne none of thē shall bodily be hurt or damaged hy any of the sayde heretickes or theyr fautours The copie of the kings letter in the executing and ministring of Iustice vnto the sayd hereticks accordingly to the lawes of holy church do straitly charge and commaund you and euery of you as ye tender our hie displeasure to be ayding helping and assisting the sayd right reuerend Father in God and his sayde officers in the executing of Iustice in the premisses as they or any of them shal require you so to do not fayling to accomplishe our commandement pleasure in the premisses as ye entend to please vs and will aunswere to the contrary at your vttermost perils Yeuen vnder our signet at our castle of Wyndsour the 20. day of October the 13. yeare of our raign The bishop thus being armed no lesse with the authority of the kinges letter then incited with his owne fiercenes forslacked no time but eftsoones to accōplish his moody violence vpon the poore flock of Christ called before him sitting vpon his tribunall seat both these aforenamed persons and all other in his dioces which were neuer so little noted or suspected to incline toward those opiniōs of whō to such as had but newly bene taken and had not before abiured he inioyned most strayght rigorous penance The other in whō he could find any relaps yea albeit they submitted themselues neuer so humbly to his fauourable curtesy The cruell falsehoode of Byshop Longland and though also at his request and for hope of pardō they had shewed thēselues great detecters of their brethrē being moreouer of him feed and flattered therunto yet not withstanding contrary to his fayre wordes their expectation he spared not but read sentēce of relaps against thē comitting them to the secular arme to be burned And first as touching them who being brought to abiuration were put to theyr penaunce long it were to recite the names of all Certayne I thought to recite here in a catalogue first reciting the persons afterward the rigorous penaunce to them enioyned The names of them which were abiured in the Dioces of Lincolne the yeare of our Lord. 1521. William Colyns Ioh Colyns Ioane Colyns Rob Colyns Ioh. Hackar Ioh. Brabant the father Ioh. Brabant his sonne Ioh. Brabāt the yonger sonne Iohn Edmonds Edward Pope Henry Phip Ioh. Steuenton Ioane Steuenton Rob Bartlet Tho. Clerke Ioh. Clerke Rich. Bartlet William Phip Ioh. Phip Tho. Couper Wil. Littlepage Ioh. Litlepage Ione Litlepage Ioh. Say Ioh. Frier Rich. Vulford Tho. Tredway Wil. Gudgame Roger Heron. Fraunces Funge Rob. Pope Roger Dods Iohn Harris Rob. Bruges Iohn Stampe Ione Stampe Rich. White Bennet Ward Iohn Baker Agnes Wellis Marian Morden Isabell Morwin Io. Butler Io. Butler y e yōger R. Carder Rich. Bernard Ione Bernerd Io. Grace Io. French Ioh. Edings The townes and villages and countryes where these foresayd persons did inhabite are named chiefely to be these Amersham The names of the towns where they dwelled Chesham Hychenden Missenden the great Missenden the lesse Easthendred Westhendred Asthall Bekensfield Denham Gyng Betterton Cherney Stanlake Claufield Walton Marlow Dorney Iuer Burton Vxbridge Owburne Henley Wycame Westwycame Newbery Burford Wytney Hungerford Vpton Wynsore London Colmonstreet in Lō Chepeside in Londō Shordich by London S. Gyles in London Essex Suffolke Northfolke Norwich The bookes opiniōs which these were charged with all for the which they were abiured partly are before expressed partly here folow in a briefe summary to be seene ¶ A briefe summe of theyr opinions Ex Regist. Fol. 32. THe opinions of many of these persons were that he or she neuer beleued in the Sacrament of the aulter nor euer would and that it was not as men did take it Ibid. For that he was knowne of his neghbor to be a good felow meaning that he was a knowne man Fol. 33. For saying that he would geue 40. pence in cōditiō that such a one knew so much as he did know Fol. 34. Some for saying y t they of Amershā which had bene abiured before by Bishop Smyth were good men perfect Christians simple folk which could not answere for thēselues therefore were oppressed by power of the bishop Some for hiding other in theyr barnes Ibid. Some for reading the Scriptures or treatises of Scripture in English some for hearing the same read Some for defending some for marying with thē whiche had bene abiured Fol. 36. Some for saying that matrimony was not a
Chaucer Gower commended for their studious exercise although it seemeth that Gower was a great deale his ancient both notably learned as the barbarous rudenes of that tyme did geue both great friends together and both in like kinde of study together occupyed so endeuoring themselues and employing their tyme that they excelling many other in study and exercise o◠good letters did passe forth their liues here right worshipfully godly to the worthye fame and commendation of theyr name Chaucers workes be all printed in one volume and therfore knowne to all men This I meruaile to see the idle lyfe of the priestes and clergye men of that tyme seeing these lay persons shewed themselues in these kinde of liberall studyes so industrious fruitfully occupyed but muche more I maruell to consider thys Chaucer a right Wickleuian how y t the bishops condemning and abolishing al maner of Englishe bookes and treatises whiche might bring y e people to anye light of knowledge did yet authorise the workes of Chaucer to remaine still to be occupyed Chaucers bokes Who no doubt saw in Religion as much almost as euen we do now vttereth in hys works no lesse and seemeth to be a right Wicleuian or els was neuer any and that all his workes almost if they be throughly aduised will testifie albeit it be done in mirth couertly especially y e latter end of hys thyrd booke of y e Testament of loue for there purely he toucheth the highest matter that is the communion Wherin except a man be altogether blind he may espy him at the full Although in the same book as in all other he vseth to do vnder shadows couertly as vnder a visour he suborneth trueth in suche sort Men brought to truth by reading Chaucers workes as both priuilye she may profite the godly minded and yet not be espyed of the crafty aduersary And therefore the bishops belike taking his woorkes but for iestes and toyes in condemning other bookes yet permitted his bookes to be read So it pleased God to blind then the eyes of them for y e more commoditie of his people to the intent that through the reading of his treatises some fruit might redound therof to his Church as no doubt it dyd to many As also I am partly enformed of certayne whiche knew the parties which to them reported y t by reading of Chaucers works The ploughmans tale in Chaucer they were brought to the true knowledge of religion And not vnlike to be true For to omitte other partes of his volume whereof some are more fabulous then other what tale can be more playnly tolde then the tale of the ploughman or what finger can poynt out more directly the Pope with his prelates to be Antichrist then doth the poore Pellican reasoning agaynst the greedy Griffon Under which Hypotyposis or Poesie who is so blind that seeth not by the Pellican the doctrine of Christ and of the Lollardes to be defended against the Church of Rome Or who is so impudent y t can deny that to be true which the Pellicā there affirmeth in describing the presumptuous pryde of that pretensed Church Agayne what egge can be more lyke or fig vnto an other then the wordes properties and conditiōs of that rauening griphe resembleth the true Image that s the nature and quallities of that which we call y e church of Rome in euery poynt degree and therefore no great meruaile if that narratiō was exempted out of the copies of Chaucers workes whiche notwithstanding now is restored agayne and is extant for euery man to reade that is disposed This Geffrey Chaucer being borne as is thought in Oxfordshyre and dwelling in Woodstocke lyeth buryed in the Church of the minster of S. Peter at Westminster in an I le on the southside of the sayd Church not far from the dore leading to the Cloister and vpon his graue stone first were written these two old verses Galfridus Chaucer vates fama poesis Maternae hac sacra sum tumulatus humo Afterward about the yeare of our Lord. 1556. one M. Brickham bestowing more cost vpon his tombe did adde thereunto these verses following Qui fuit Anglorum vates ter maximus olim Galfridus Chaucer conditur hoc tumulo Annum si quaeras Domini si tempora mortis Ecee nota subsunt quae tibi cuncta notent 25. Octob. Anno. 1400. * Here beginneth the reformation of the church of Christ in the tyme of Martine Luther ALthough it can not be sufficiently expressed with toūg or pen of man The corruption of the Church described into what miserable ruine desolation the church of Christ was brought in those latter dayes yet partly by the reading of these storyes aforepast some intelligence may be geuen to them whiche haue iudgement to marke or eyes to see in what blindnes and darckenes the world was drowned during the space of these 400. yeares heretofore and more By the viewing and considering of which times and histories thou mayst vnderstand gentle reader how the religion of Christ which onely consisteth in spirit and veritie was wholy turned into outward obseruations ceremonies and idolatry So many Sainctes we had so many gods so many monasteries so many pilgrimages As many churches as many reliques forged teyned we had Agayne so many reliques so many lyeng miracles wee beleued In stede of the onely liuing Lorde we worshipped dead stocks and stones In place of Christ immortall we adored mortall bread In stead of his bloud we worshipped the bloud of duckes How the people wer led so that the priestes were fed no care was taken In stead of Gods word mans worde was set vp In stead of Christes testament the Popes testament that is the Canon lawe in stead of Paule the mayster of sentence tooke place and almost full possession The law of God was litle read the vse and end therof was lesse knowne And as the ende of the lawe was vnknowne so the difference betweene the Gospell and the lawe was not vnderstanded y e benefite of Christ not considered the effect of faith not expended Through the ignoraunce wherof it cannot be told what infinite erroures sectes and religious crept into the church ouerwhelming the world as with a floud of ignoraunce and seduction And no maruell for where the foundation is not well layd what building can stand and prosper The foundation of all our Christianitie is onely this The promise of God The foundation of Christian religion in the bloud of Christ hys sonne geuing and promising life vnto all that beleeue in him Geuing sayth the Scripture vnto vs and not barganing or indenting with vs And that freely sayth the Scripture for Christes sake Rom 6. and not condicionally for our merites sake Rom. 4. Furthermore freely sayth the scripture by grace that the promise might be firme and sure and not by the workes that we doe Rom. 4. which are alwaies
they haue power ouer the other 2 Where any place of Scripture being in controuersie is to be decided they say No man may expound y e scripture or be iudged thereof but onely the Pope 3 When any Councell is brought against them they say that no man hath authoritie to call a Councell but onely the Pope Moreouer in the foresayd book diuers other matters he handleth and discourseth The booke of Luther to the Nobilitie with the matter therto conteyned That y e Pope can stop no free Councell Also what things ought to be handled in CouÌ„cels That the pryde of the pope is not to be suffered What money goeth out of Germany yearly to the pope mounting to the summe of 3000000. Florences The true meaning of this verse he expoundeth Tu supplex ora tu protege tuque labora Wherein the three estates with their offices and dueties are described to wyt the minister the magistrate the subiectes Furthermore in the sayd booke he prooueth and discusseth that the Emperour is not vnder the Pope but contrariwise that the donation of Constantine is not true but forged that priestes may haue wiues that y e voyces of the people ought not to be seperate from the election of ecclesiasticall persons that interdicting and suspending of matrimony at certayne times is brought in of auarice what is the right vse of excommunicatioÌ„ that there ought to be fewer holy daies that liberty ought not to be restrained in meates that wilfull pouerty and begging ought to be abolished what damage and inconuenience haue growen by the Councell of Constance and what misfortunes Sigismund the Emperour susteined for not keeping faith and promise with Iohn Hus and Hierom that hereticks should be conuinced not by fire and fagot but by euidence of Scripture and Gods word how schooles and vniuersities ought to be reformed what is to be sayd and iudged of the popes Decretals that y e first teaching of children ought to begin with the Gospell Item he writeth in the same booke agaynst excessiue apparell among the Germaines Also against their excesse in spyces c. In this yeare moreouer followed not long after Charles the Emperour crowned the coronation of the new Emperour Carolus quintus whiche was in the month of Octob. at Aquisgraue After whiche coronation being solemnised about the month of nouemb Pope Leo sent againe to Duke Fridericke two Cardinals hys Legates of whom the one was Hieronymus Aleander who after a few wordes of high coÌ„mendation first premised to the Duke touching his noble progenie and other his famous vertues they made two requestes vnto him in the Popes name First that he would cause all bookes of Luther to be burned Secondly that he woulde eyther see the said Luther there to be executed or els would make him sure and send him vp to Rome vnto the popes presence These two requestes seemed very strange vnto y e duke who answering again to the Cardinals said that he being long absent from thence Duke Friderickes answere to the Popes Legateâ— for Luther about other publique affayres could not tell what there was done neither did hee communicate with the doinges of Luther Notwithstandyng this he heard y e â—â—kius was a great perturber not only of Luther but of other diuers learned and good men of hys vniuersitie As for himselfe he was alwayes ready to doe his duety first in sending Luther to Châ—â—etanus the Cardinall at the cittie of Auguste and afterward at y e Popes commaundement would haue sent him away out of hys dominion had not Meltituis the popes owne Chamberlayne geuen contrary shewed 〈◊〉 him still in hys owne country fearing least y t in other countryes he might do more harme where he was lesse knowne and so nowe also was as ready to doe his duety where soeuer ryght 〈◊〉 did so require But for so much a◠〈◊〉 this cause he seeth muche hatred and violence 〈…〉 the one part and no errour yee conuicted on the other 〈◊〉 but that it had rather the approbation of diuers weâ— learned found men of iudgement and for so much as also the cause of Luther was not yet heard before the Emperour therefore he desired the sayd Legâ—tes to be a meane to the Popes holines that certaine learned persons of grauitie and vpright iudgement might be assigned to haue the hearing and determination of this matter that his errrour first might be known before he were made an heretique or his books burned Which being done when he should see his errour by manifest and sound testimonies of scriptures reâ—â—â—ced Luther should find no fauour at hys handes Otherwise he trusted that y e popes holines would exact no such thyng of him which he might not with equitie and honour of his place and estate reasonably performe c. Then the cardinals declaring to the duke agayn that they could no otherwise do but accordyng to the forme of theyr prescript commission The Popes Legates burne the bookes of Luther they must proceede tooke the books of Luther and shortly after set fire vpon them and openly burnt them Luther hearing this in like manner called all the multitude of studentes and learned men in Wittenberge and there taking the popes decrees and the Bull lately sent downe agaynst him Luther burneth the Popes decrees and Bulles at WitteÌ„berg openly and solemnly accompanied with a great number of people followyng him set them likewise on fire and burnt them which was the tenth of December A little before these thinges thus passed betweene the Pope and M. Luther the Emperour had commaunded ordayned a sitting or assemble of the states of al y e Empyre to be holden at the City of Wormes agaynst the sixt day of Ianuary next ensuing In the whiche assemble through y e meanes of Duke Fredericke the Emperor gaue forth that he woulde haue the cause of Luther there brought before him and so it was For at what tyme the assemble was commenced in the city of Wormes the daye and moneth aforesayd which was the 6. of Ianuary afterward vpon y e sixt day of marche following the Emperour through the instigation of Duke Fredericke The Emperours letter with his safe coÌ„duict sent to M. Luther directed hys letters vnto Luther signifying that for so muche as he had set abrod certayne bookes he therfore by the aduise of his pieres princes about him had ordayned to haue y e cause brought befor him in hys owne hearing and therefore he graunted hym licence to come and returne home agayne And that he might safely and quietly so doe and be therof assured he promised vnto him by publicke fayth and credite in the name of the whole Empyre his Pasport and safeconduite as by the instrument whiche he sent vnto hym he might more fully be ascertayned Wherefore without all doubte or distrust he willed him eftsoones to make hys repayre vnto him and to be there present the 21. day after the receit thereof
in his handes with wyne water the patine the host all which thinges the sayd bysh which disgraded him tooke froÌ„ him saying we take away froÌ„ thee or coÌ„maund to be takeÌ„ froÌ„ thee all power to offer sacrifice vnto God to say Masse aswell for y e quicke as the dead Moreouer Priests annoynted fingers y e Bysh. scraped y e nayles of both his hands with a peece of glasse saying By this scrapyng we take away froÌ„ thee all power to sacrifice to coÌ„secrate to blesse which thou hast receiued by the annoyntyng of thy haÌ„ds Then he tooke from him the Chesille saying by good right we do dispoyle thee of this priestly ornameÌ„t The Chesile which signifieth charitie for certainly y u hast forsakeÌ„ the same all innocencie Then taking away the stole he sayd The Stole Thou hast vilanously reiected despised the signe of our Lord which is represented by this stole wherefore we take it away froÌ„ thee and make thee vnable to exercise and vse the office of Priesthood all other things apperteinyng to Priesthood The degradation of y e order of Priesthood beyng thus ended they proceeded to the order of Deacon The Gospell booke TheÌ„ the ministers gaue him the booke of the Gospels which the Bysh. tooke away saying we take away from thee all power to read y e Gospels in the Church of God for it apperteineth onely to such as are worthy After this he spoyled him of the Dalmatike which is the vesture that the DeacoÌ„s vse The Dalmatike saying we depriue thee of this Leuiticall order for somuch as thou hast not fulfilled thy ministerie office The Stole behinde his backe After this the bysh tooke away the stole froÌ„ behind his backe saying we iustly take away from thee the white stole which thou haddest receiued vndefiledly The Epistle booke which also thou oughtest to haue borne in the presence of our Lord and to the end that the people dedicate vnto the name of Christ may take by thee example we prohibite thee any more to exercise or vse the office of Deaconshyp Bennet and Collet Then they proceeded to the disgradyng of Subdeaconshyp taking away from him the booke of the Epistles his Subdeacons vesture deposed him from reading of the Epistles in the Church of God Exorcist Lectorship so orderly proceedyng vnto all the other orders disgraded him from the order of Benet and Collet from the order of Exorcist from the Lectorshyp and last of all froÌ„ the office of Doorekeeper taking froÌ„ him the keyes Dorekeper coÌ„maundyng him hereafter not to opeÌ„ or shut the Reuestry nor to ring any more belles in the Church That done The Church-dore keyes the bysh went forward to disgrade him from his first shauing takyng away his Surplice sayd vnto him by y e authoritie of God almighty the father the sonne the holy ghost by our authoritie we take from thee all Clerkely habite Ringing of Belles The Surplice and dispoyle thee of all ornament of religion Also we depose and disgrade thee of all order benefite priuilege of the Clergy as one vnworthy of that profession we commit thee to the seruitude ignominie of the secular estate The Popes Clergy accompteth the secular state ignominious seruile The royall signe of priesthoode TheÌ„ the Byshop tooke the sheeres and began to clyp his head saying in this maner we cast thee out as an vnthaÌ„kfull child of the Lordes heritage whereunto thou wast called and take away from thy head the crowne which is the royall signe of Priesthood through thine owne wickednesse and malice The Bishop also added these wordes that whiche thou hast song with thy mouth thou hast not beleeued with thy hart nor accomplished in worke wherefore we take from thee the office of singing in the Churche of God The disgrading thus ended the procurator fiscall of the Court and citie of Metz Singing in the Church required of the Notary an instrument or copie of the disgrading Then the ministers of the Bishop turned him out of his clerkely habite and put vpon him the apparell of a seculer man That done for so much as he which is disgraded Pope Inâ—ocent author of disgraâ—â—ng according to the institution of Pope Innocent the third ought to be deliuered vnto the seculer court the Bishop that disgraded him proceeded no further but said in this manner we pronounce that the seculer court shall receiue thee into their charge being thus disgraded of all clerkly honour and priuilege This done the Bishop after a certaine maner intreated the seculer Iudge for him Note here these persecutors how they will seeme outwardly to be lambes but inwardly are rauening Wolues sayeng My Lord Iudge we pray you as hartily as we can for the loue of God and the contemplatioÌ„ of tender pitie mercie and for y e respect of our praiers that you will not in any point do any thing that shal be hurtful vnto this miserable man or tending to his death or maiming of his body These thinges thus done the seculer Iudge of the towne of Uike confirming the foresaid sentence coÌ„demned the said maister Iohn Castellane to be burned quicke which death he suffred the xij day of Ianuary 1525. with such a constancie that not onely a great company of ignorant people were thereby drawne to the knowledge of the veritie but also a great number which had already some taste thereof were greatly confirmed by that his constant and valiant death * The burning of Iohn Castellane It would fill another volume to comprehend the actes stories of all them which in other countreys at the rising of the Gospell suffered for the same But praised be y e Lord euery Region almost hath his owne history writer which sufficiently hath discharged that part of duty as euery one in matters of his owne countrey is best acquainted wherfore I shall the lesse neede to ouerstraine my trauaile or to ouercharge this volume therwith Only it shall suffice me to collect iij. or iiij histories recorded by Oecolampadius and the rest to bring into a briefe table so returning to occupy my self w t our own domestical matters here done at home ¶ The history of a good pastour murthered for the preaching of the Gospell written by I. Oecolampadius IN the yeare of our Lord 1525. there was a certaine good and godly minister A good Priest for euill will who had coÌ„mitted something in the Commotion there rased by the rusticall clownes of the countrey which they said that knew him was but of small importance He because he had offended his prince before not with any fact or crime but with some word something sharply spoken was therefore condemned to be hanged After sentence was geuen there was a Gentleman of a cruell hart sent with a certaine troupe of men to apprehend the said priest and to hang him Who
and sower sweete whiche mainteine abhominable and detestable bookes and pictures and reiect that which is holy Then the Bishop of Aix and the other Bishops began to rage and gnashed their teeth against this poore prisoner What neede you said they any more examination let him be sent straight vnto y e fire without any more words But the Iudge Laberius and certaine others were not of that mind neither founde they sufficient cause why to put him to death but went about to haue him put vnto hys fine and to make him confesse acknowledge the Byshop of Aix and other his companions to be the true pastors of the Church But the bookeseller aunswered that he could not do it with a good conscience forsomuch as he did see before his eies y t these Byshops mainteined filthy bookes and abhominable pictures reiecting and refusing the holy bookes of God and therefore he iudged them rather to be the Priests of Bacchus and Uenus then the true pastors of the Church of Christ. Whereupon he was immediately condemned to be burned and the sentence was executed y e very same day A godly bookeseller with two Bibles about his 〈◊〉 burned in Auinion And for a signe or token of the cause of hys condemnation he caried two Bibles hanging about hys necke the one before the other behind him but this pore man had also the word of God in his hart in his mouth and ceased not continually by the way vntill that he came to the place of execution to exhort and monish the people to reade the holy Scriptures in so much that diuers were thereby mooued to seeke after the truth The Prelates seeing a great dissention amongst the people of Auinion and that many murmured and grudged against them for the death of this good man and also for the dishonour which they had done vnto the holy Testament of God minding to put the people in a feare they proceeded the next day to make a proclamatioÌ„ by the sound of a Trumpet Proclamation agaynst French Bibles throughout the whole towne and Countie of Uenice that all such as had any bookes in the French tongue intreating vpon the holy Scriptures should bring them foorth and deliuer them into the hands of the Commissioners appointed for that purpose contrarywise they which had any suche bookes found about them should be put to death Then after that these Prelates had taken aduise to raise great persecution in Uenice the Bishop of Aix returned to prosecute the executioÌ„ of the arrest against Merindol trauelling earnestly with the President Cassaneus to that effect The Bishop of Aix stirreth vp Cassaneus the President to persecution The aunswere of Cassaneus to the Byshops for Merindoll declaring vnto him the good will of the Prelates of Auinion and Prouince the great affectioÌ„ they bare both to him and his with many faire promises if he would put the Arrest in execution The President aunswered hym that it was no small matter to put the Arrest of Merindoll in execution Also that the saiyd Arrest was geuen out more to keepe y e Lutheranes in feare which were a great number in Prouince then to execute it in effect as it was conteined in the sayd Arrest Moreouer he said that the arrest of Merindoll was not definitiue and that the lawes and statutes of the realme did not permit y e executioÌ„ thereof without further processe Then said the Bishop if there he either lawe or statute which doth hinder or let you we cary in our sleeues to dispence therwithall The President answered it were a great sinne to shed the innocent bloud Then sayd the Byshop the bloud of them of Merindoll be vpon vs and vpon our successours Then said the President Sanguis eius super nos filios nostros Math. 27. I am very well assured that if the Arrest of Merindoll be put in execution the kyng will not be well pleased to haue such destruction made of his subiectes Then sayd the Bishop although the kyng at the first do thinke it euil done we will so bring it to passe that within a short space he shall thinke it well done For we haue y e Cardinals on our side specially the most reuerent Cardinall of Tournon the which will take vpoÌ„ him the defence of our cause The Cardinall of Tournon the oâ—gane of Antichrist and we can doe him no greater pleasure then vtterly to roote out these Lutheranes so that if we haue any neede of his couÌ„saile or ayde we shall be wel assured of him And is not he the principall the most excellent prudeÌ„t aduersary of these Lutheranes which is in all Christendome By this such other like talke the Byshop of Aix persuaded the PresideÌ„t Counsellours of the Court of Parliament to put the sayd Arrest in execution and by this meanes through the authoritie of the sayd Court the drum was sounded throughout all Prouince y t Captaines were prepared with their Ensignes displayd The popes army setteth forward toward Merindoll and a great number of footemeÌ„ and horsemen began to set forward marched out of the towne of Aix in order of battell well horsed and furnished agaynst Merindoll to execute the Arrest The inhabitauntes of Merindoll beyng aduertised hereof and seyng nothyng but present death to be at haÌ„d with great lamentation commended themselues their cause vnto God by prayer makyng theÌ„selues ready to be murthered and slayne as sheepe led vnto the butchery Whiles they were at this greeuous distresse pitiously mournyng and lamentyng together The army againe retyred by the meanes of the Lord of Alenc the father with the sonne the daughter with y e mother the wife with the husband sodenly there was newes brought vnto them that the army was retired and no maÌ„ knew at that tyme how or by what meanes notwithstandyng afterward it was knowen that the Lord of Alenc a wise man learned in the Scriptures in Ciuill law beyng moued with great zeale and loue of iustice declared vnto the PresideÌ„t Chassanee that he ought not so to proceede agaynst the inhabitantes of Merindoll by way of force of armes contrary to all forme and order of iustice without iudgement or condemnation or without making any differeÌ„ce betwene the gilty the vngilty And furthermore he sayd I desire you my Lord PresideÌ„t call to remeÌ„braunce the counsell which you haue written in your booke A story of excoÌ„munycatyng the Rattes for eating vp the corne entituled Catalogus gloriae mundi in the which booke you haue intreated and brought forth the processes whiche were holden agaynst the Rats by the officers of the Court and iurisdiction of the Byshop of Authun For as it happened there was almost through out all the Bailiwyke of Laussois such a great number of Rats that they destroyed and deuoured all the corne of the couÌ„trey Wherupon they tooke counsell to send vnto y e Byshop of Authuns Official for
to haue the Rats excommunicate Whereupon it was ordeined decreed by the sayd Officiall after he had heard the plaintife of the Procurator fiscall that before he would proceede to excommunication they should haue admonition and warning accordyng to the order of iustice For this cause it was ordeined that by the sound of a trūpet open proclamation made throughout all y e streetes of the towne of Authun the Rats should be cited to appeare within three dayes and if they did not appeare then to proceede agaynst them The three dayes were passed the Procurator came into the Court agaynst the rats for lacke of appearaūce obteyned default by vertue whereof he required that they would proceede to the excōmunication Wherupon it was iudicially acknowledged that the said Rats beyng absent should haue their Aduocate appointed them to heare their defence for somuch as y e question was for y e whole destructiō banishyng of the sayd Rats The President Chassane chosen Aduocat for the Rattes And you my Lord Presidēt beyng at that tyme the kynges Aduocate at Authun were then chosen to be the Aduocate to defend the Rattes And hauyng takē the charge vpō you in pleadyng y e matter it was by you there declared that the citatiō was of no effect for certaine causes reasons by you there alledged Then was it decreed that the sayd Rats should be once againe cited throughout the Parishes whereas they were Then after the citatiōs were duely serued the Procurator came agayne into the Court as before there it was alledged by you my Lord President how that y e terme of appearaunce geuen vnto the Rats was to short that there were so many Cats in euery Towne and Uillage as they should passe through that they had iust cause to be absent The perswation of the Lord of Alenc to Chassane to returne his army from Merindoll Wherfore my Lord Presidēt you ought not so lightly to proceede agaynst these poore mē but you ought to looke vpon the holy Scriptures and there you shall finde how you ought to proceede in this matter and you my Lord haue alleged many places of the Scripture concerning the same as appeareth more at large in your sayd booke and by this plea of a matter which seemeth to be but of small importance you haue obteined great fame and honour for the vpright declaration of the maner forme how iudges ought grauely to proceede in criminall causes Then my Lord President you which haue taught others will you not also learne by your owne bookes the which will manifestly condemne you if you proceede any further to the destruction of these poore men of Merindoll For are not they Christian men and ought you not as well to minister right and iustice vnto them as you haue done vnto the Rattes By these and such like demonstrations the President was persuaded and immediately called backe his commission which he had geuen out and caused the army to retire the which was already come neere vnto Merindoll euen within one mile and a halfe Then the Merindolians vnderstanding that the army was retired gaue thankes vnto God comforting one another with admonition and exhortation alwaies to haue y e feare of God before their eies to be obediēt vnto his holy commandements The Lords prouidence for the Merindolians subiect to his most holy wil and euery man to submit himselfe vnto his prouidence paciently attending and looking for the hope of the blessed that is to say the true life and the euerlasting riches hauing alwaies before their eies for example our Lord Iesu Christ the very sonne of God who hath entred into his glory by many tribulations Thus the Merindolians prepared themselues to endure and abide all the afflictions that it should please God to lay vpon them and such was their answere to all those that either pitied or else sought their destructiō Wherupon the brute and noise was so great as well of the Arrest Fraunces the French kyng sēdeth Mounsieur Langeay to enquire better of the Merindolians as of the enterprise of the execution and also of the pacience and constancie of the Merindolians that it was not hidden or kepte secrete from King Fraunces a Kyng of noble courage and great iudgement Who gaue cōmandement vnto the noble and vertuous Lorde Mounsieur de Langeay which then was his Lieutenant in Thurin a Citie in Piemont that he should diligently enquire and search out the truth of all this matter Whereupon the sayd Mounsieur de Langeay sent vnto Prouince two men of fame and estimation geuing them in charge to bring vnto him the copie of the Arrest and diligently to enquire out all that followed and ensued thereupon and likewise to make diligent inquisition of the life and maners of the said Merindolians and others which were persecuted in the countrey of Prouince These deputies brought the copie of the Arrest and of all that happened thereupon vnto the sayd Mounsieur de Langeay declaring vnto him the great iniuries polings extorcions exactions tirannies cruelties which y e Iudges A testimonie in the commenda-of the Merindolians as well secular as Ecclesiasticall vsed agaynst them of Merindoll and others As touching the behauiour and disposition of those which were persecuted they reported that the most part of the men of Prouince affirmed them to be men geuen to great labour and trauaile and that about 200. yeares passed as it is reported they came out of the countrey of Piemont to dwell in Prouince and tooke to tillage and to inhabite many hamlets villages destroyed by the warres and other desert and waste places which they had so well occupied that now there was great store of wynes The godly conuersation of the Merindolians oyles hony and cattell wherewith straungers were greatly relieued and holpē Besides that before they came into the countrey to dwell the place of Merindoll was taxed but at foure crownes which before the last destruction payed yearely vnto the Lord for taxes and tallages aboue 350. crownes beside other charges The like was also reported of Lormarin and diuers other places of Prouince whereas there was nothyng but robberie before they came to inhabite there so that none coulde passe that way but in great daunger Moreouer they of the countrey of Prouince affirmed that the inhabitaunts of Merindoll and the other that were persecuted were peaceable quiet people beloued of all their neighbours men of good behauiour cōstant in keeping of their promise and paieng of their debtes without trauersing or pleading of the law That they were also charitable men geuing of almes releeuing the poore and suffered none amongst them to lacke or be in necessitie Also they gaue almes to strangers and to y e poore passengers harbouring nourishing and helping them in all their necessities according to their power Moreouer that they were knowne by this throughout all y e countrey of Prouince that they would not
ought to vanishe the sayde Waldoys which mainteined not the Popes religion alleging that he could not suffer such a people to dwell within his dominion without preiudice and dishonour to the Apostolique Sec. Also that they were a rebellious people against the holy ordinaunces and decrees of their holy mother the Churche And briefly that he might no longer suffer the said people being so disobedient stubbern against the holy father if he would in dede shew him selfe a louing and obedient sonne Such deuilishe instigations were the cause of these horrible and furious persecutions wherewith this poore people of the valleys and the Countrey of Piemont was so long vexed And because they foresawe the great calamities which they were like to suffer to find some remedy for the same if it were possible al the saide Churches of Piemont with one common consent wrote to the duke declaring in effect that the onely cause why they were so hated and for the which he was by their enemies so sore incensed against them was their religion which was no newe or light opinion but that wherein they and their auncitours had long cōtinued being wholy grounded vpon the infallible worde of God conteined in the olde and new Testament Notwithstanding if it might be prooued by the same worde that they held any false or erroneous doctrine they would submit them selues to be reformed with all obedience But it is not certaine whether thys aduertisemente was deliuered vnto the Duke or no for it was sayde that he woulde not heare of that Religion But howe so euer it was in the moneth of March following there was great persecution raised against the poore Christians which wer at Carignan Amongest whom there were certaine godly persones taken burnt within foure daies after that is to saye one named Mathurine and his wife Mathurin his wife Iohn de Carquignan Martyrs and Iohn de Carquignan dwelling in the valley of Luserne taken prisoner as he went to the market at Pignerol The woman died with great constancie The good man Iohn de Carquignan had ben in prison diuers times before for religion and was alwaies deliuered by Gods singulare grace and prouidence But seeing him selfe taken this last time incōtinēt he said he knew that God had now called him Both by the way as he went and in prison and also at his death he shewed an inuincible cōstancie and maruelous vertue aswel by the pure confession which hee made touching the doctrine of saluation as also in suffering with patience the horrible torments which he endured both in prison also at his death Many at that time fled away others being afraid of that great crueltie and fearing man also more then God looking rather to the earth then vnto heauē consented to returne to the obedience of the Church of Rome Within fewe daies after Persecution beginnerh in the Valleys these Churches of the sayde Waldoys that is to say Le Larch Meronne Meane and Suse were woonderfully assaulted To recite all the outrage crueltie and villany that was there cōmitted it were too long for breuities sake we will recite onely certaine of the principal and best knowen The Churches of Meane Suse suffered great afflictions Their minister was taken amongst other Many fled away and their houses and goodes were ransackt and spoiled The Minister of Meane Martyr The Minister was a good a faithfull seruaunt of God and endued with excellent giftes and graces who in the ende was put to moste shamefull and cruell death The great pacience which hee shewed in the middes of the fire greatly astonished the aduersaries Likewise the Churches of Larche and Meronne were marueilouslye tormented and afflicted For some were taken and sent to the galleis other some consented yelded to the aduersaries and a great number of them fled away It is certainly knowen Gods secret iudgements vpō them that shrinke from his truthe that those which yeelded to the aduersaries were more cruelly hādled then the others which cōtinued constant in the truth Wherby God declareth howe greatly he detesteth all such as play the Apostataes and shrinke from the truth But for the better vnderstanding of the beginning of this horrible persecution against the Waldoys heere note that first of all proclamations were made in euery place that none should resort to the Sermons of the Lutherans but should liue after the custome of the Churche of Rome vpon paine of forfaiture of their goods and to be condemned to the Galleyes for euer or loose their liues Three of the most cruel persons that could be founde Cruell persecutors Thomas Iacomell a cruell Apostata were appoynted to execute this cōmission The first was one Thomas Iacomel a Monke and Inquisitour of the Romish faith a man worthy for suche an office for hee was an Apostata and had renounced the knowen truth and persecuted mortally and malitiouslye the poore Christians againste his owne conscience and of set purpose as his bookes do sufficiently witnesse He was also a whoremonger and geuen ouer to al other villanies and filthy liuing and in the horrible sinne of Sodomitrie which he cōmonly vsed he passed all his fellowes Briefly The rigorous handling of the Waldoys he was nothing els but a mis-shapen monster both against God and nature Moreouer he so afflicted and tormented the poore captiues of the sayd Waldoys by spoiling robbery and extortion that he deserued not only to be hanged but to be broken vpon y e whele a hundred times and to suffer so many cruell deathes if it were possible so great so many and so horrible were the crimes that he had committed The seconde was the Collaterall Corbis who in the examination of the prisoners was very rigorous cruell for he only demaunded of them whether they would go to the masse or be burnt within three dayes and in very dede executed his sayings But it is certainly reported Martyrs that hee seeing the constancie and hearing the confession of the pore Martyrs feeling a remorse and tormented in conscience protested that he would neuer meddle any more The thirde was the Prouost de la Iustice a cruell and crafty wretch accustomed to apprehende the poore Christians either by night or early in the morning or in the high way going to the market and was commonly lodged in the valley of Luserne or there aboutes Thus the poore people were alwayes as the seely sheepe in the Woolues iawes or as the shepe which are ledde vnto the slaughter house At that season one named Charles de Comptes of the valley of Luserne and one of the Lordes of Angrongne wrote to the sayde Commissioners to vse some leuitie towardes them of the valley of Lusern By reason whereof they were a while more gently entreated then the rest At that season the monks of Pignerol theyr associates tormented greeuously the churches neare about them The cruell Monkes of Pigneroll They tooke the poore Christians as
Quaelibet audendi semper fuit aequa potestas Nowe if this vayne of yours which so extremely rayleth and fareth agaynst the poore Martyrs seruauntes of Christ be so copious that you dare take in hand anye false matter to proue and to make men beleue that Bilney dyed a Papist yet the maner of handling hereof woulde haue required some more artificiall conueyaunce Mendacem enim vt scis memorem esse oportet that meÌ„ although they see the matter to be false yet might commend the workmanship of the handler which to say the trueth neither hangeth w t it selfe nor beareth any semblance of any truth But because M. More is gone and dead I will cease anye further to insult vpon him least I may seeme to incur y e same vice of hys in mordendo mortuos Yet for somuche as his bookes be not yet dead but remayne aliue to the hurt of many hauing therfore to do notw t him but with his book disciples this would I know how hangeth this geare together Bilney was heard Marke howe these thinges hang together and yet not heard hee spake so softly yet not softly Some sayd he did recat some said he did not recant Ouer and besides how wil this be answered that for so much as the sayd Bilney as he sayth reuoked many dayes before his burning the same was knowen to him at London then how chaunced the same could not be as well knowne to them of Norwiche who as hys owne story affirmeth knew nothing therof before the day of his execution then seeing a certayne bill in his hande whiche some sayd was a bill of his reuocation some other heard it not All this would be made â—layne especiallye in such a matter as this is which he knew himselfe peradueÌ„ture to be false at least he knew would be doubted The second reason of M. More suspected and contraried of a great multitude I passe now to hys second reason where he reporteth that the sayd Bilney forthwith vpon hys iudgement and degradation kneeled downe in the presence of all the people and asked of the Chauncellour absolution from the sentence of excommunication holding hym well content with hys death whiche hee confessed himselfe to haue deserued c. Aunswere As touching the pacient receiuing of hys death I doe well assent although I do not thinke that he had deserued any such for his doctrine And as for his kneeling down in the presence of the people vpon his iudgement and degradation as I do not deny that he myght so do so I suppose agayne the cause of hys kneeling not to be vnto the Chancellour to aske absolution from hys excommunicatioÌ„ And if he were assoyled froÌ„ hys excommunicatioÌ„ yet doth it not thereupon followe that he recanted no more then before wheÌ„ he came to M. Latimer in hys study huÌ„bly to be confessed assoyled from hys sinnes as the blindnes of y e tyme then led him But whether he kneeled downe and was assoyled or no neyther was I there to see hym nor yet M. More hymselfe And therfore with the like authority as he affirmeth I may deny the same vnlesse hee brought better demonstration for hys assertion then hee doth hauing no more for himselfe but onely hys owne * That is he so sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet neuerthelesse admit hee so did being a man of a timorous conscience of an humble spirite and not fully resolued touching that matter of the Church yet it followeth not therby as is sayd that he reuoked hys other Articles and doctrine by hym before professed The like answere may also be shaped to his third reason where he sayth that certayne dayes after hys iudgement The third reason of M. More he made great labour that hee might receaue the blessed bodye of Christ in forme of bread whiche the Chauncellour after a great sticking a while at length did graunt perceiuing his deuotion thereto c. Whereunto I aunswere as before that it is not vnpossible but that Bilney might both heare Masse Aunswere and desire to receaue the sacrament For in that matter it maye be that he was not resolued otherwise then common custome then led both hym and many other Neyther doe I finde in all the articles obiected agaynst Bilney that euer he was charged with any such opinion concerning either the Masse or the Sacrament whiche maketh me thinke that hee was yet ignoraunt and also deuout as other then were Also fourthly be it admitted as M. More sayth The 4. reason of M. More that in receiuing of the sacrament he holdyng vp hys handes should say the Collect Domine Iesu Christe and comming to these wordes ecclesiae tuae paceÌ„ concordiam he knocked vpon hys brest dyuers tymes repeatyng the same wordes c. al this beyng granted to M. More yet it argueth no necessarye alteration of hys former doctrine Status inficialis in Rhethoricke is when one staÌ„deth to the deniall of the fact which he preached and taught before And yet if I listed here to stand dalying with M. More in the state inficiall and deny that he affirmeth how will hee make good that which he sayth He sayth that Bilney kneeling before the Chauncellour desired absolution Then commyng to Masse full deuoutly required to receaue the body of Christ in forme of bread An argument of Mores authoritie repeating diuers tymes the woordes of the collect Domine Iesu Christe c. By what argument proueth he all this to be so M. More in hys preface before y e book against Tindal so saith Ergo it is certain If M. More had neuer made fictions in hys writinges beside or had neuer broken the head of veritie in so many places of hys bookes as I could shewe hym then might this argument goe for somewhat But here I aske was this M. More present at y e iudgement of Bilney No Or els what registers had he for hys direction None Or els by what witnesses will he auouch this to be certayne Goe and seeke these witnesses good reader where thou canst finde them M. Mores credit crackt for M. More nameth none Onely because M. More so saith that is sufficient Well geue this to M. More although hee hath crackt his credite so often and may alwayes be bankrout yet let his word go for paymeÌ„t at this time let vs imagine all to be oracles y t he sayth yet neuertheles here must needes remaine a scruple For what will M. More or because he is gone what will his disciples say to this that if Bilney was before assoyled vppon his iudgement as they pretend howe was he then afterward degraded What assoyling is this to be forgeueÌ„ first and then to be punished after Againe if he were as they surmise conuerted so fully to the Catholicke fayth and also assoyled why then dyd the Chauncellour sticke so greatly for a while to housell him with the body of Christ in forme of
in his bosome took out one of the bookes and deliuered it vnto y e Cardinal TheÌ„ the Cardinall together with hys bishops ProuisioÌ„ by the Byshops against English Bookes coÌ„sulted how they might prouide a speedy remedy for thys mischiefe therupon determined to geue out a commissioÌ„ to forbid the reading of all Englishe bookes and namely thys booke of Beggers and the newe Testament of Tyndals translation which was done out of hand by Cutbert Tonstall Byshop of London who sent out his prohibition vnto his Archdeacons w t all speede for the forbiddyng of that booke and diuers other more the tenour of whiche prohibition here followeth * A prohibition sent out by Cutbert Tonstall Bysh of London to the Archdeacons of his diocesse for the calling in of the new Testaments translated into Englishe with diuers other books the Catalogue wherof hereafter ensueth CVthbert by the permission of God Bishop of London vnto our welbeloued in Christ the Archdeacon of London or to his Officiall health grace benediction A prohibition agaynst Englyshe bookes By the duty of our pastorall office we are bound diligently with all our power to foresee prouide for roote out and putte away all those things which seme to tend to the perill daunger of our subiectes and specially the destruction of theyr soules Wherefore we hauing vnderstanding by the reporte of diuers credible persons also by the euident apparaunce of the matter that many childreÌ„ of iniquity mainteiners of Luthers sect blinded through extreme wickednes wandring from the way of truth and the Catholicke fayth craftely haue translated the new Testament into our English tongue entermedling therwith many heretical Articles and erronious opinions pernicious and offensiue seducing the simple people attempting by their wicked peruerse interpretations to prophanate the maiesty of the Scripture which hetherto hath remayned vndefiled craftely to abuse the most holy word of God the true sence of the same of the whiche translation there are manye bookes imprinted some with gloses and some without coÌ„teining in the English toung that pestiferous and most pernicious poysoÌ„ dispersed throughout all our dioces of London in great number which truly without it be spedely foresene without doubt will contaminate and infect the flocke committed vnto vs with most deadly poyson and heresy to the grieuous peril daunger of the soules committed to our charge and the offence of Gods diuine maiesty Wherfore we Cuthbert the bishop aforesayd grieuouslye sorowing for the premisses willing to withstand the craft subtlety of the auncient enemy and his ministers which seeke the destruction of my flock with a diligent care to take heed vnto the flock coÌ„mitted to my charge desiring to prouide spedy remedies for the premisses do charge you ioyntly and seuerally by vertue of your obedience straightly enioine commaund you that by our authority you warne or cause to be warned al singular aswell exempt as not exempt dwelling within our Archdeaconries that within 30. dayes space whereof 10. dayes shal be for the first 10. for the second 10. for the third and peremptory terme vnder payne of excommunication and incurring the suspitioÌ„ of heresy they do bring in and really deliuer vnto our vicar general all singular such bookes as conteine the translation of the new Testament in the English tongue and that you doe certefy vs or our sayd Commissary within a monethes after the day of the date of these presents duely personally or by your letters together with these presentes vnder your seales what you haue done in the premisses vnder payne of contempt geuen vnder our seale the 23. of October in the 5. yeare of our consecration an 1526. ¶ The like Commission in like maner and forme was sent to the three other Archdeacons of Middlesexe Essex and Coâ—chester for the execution of the same matter vnder the Bishops seale * The names of the bookes that were forbidden at this time together with the new Testament Bookes condeÌ„ned and forbidden THe supplication of Beggers The reuelation of Antechrist of Luther The new Testament of Tindall The wicked Mammon The obedience of a Christen man An introduction to Paules Epistle to the Romaynes A Dialogue betwixt the father and the sonne Oeconomicae Christianae Vnio dissidentium Piae Precationes Captiuitas Babilonica Ioannes Hus in Oseam Zwinglius in Catabaptistas De pueris instituendis Brentius de administranda Republica Luther ad Galatas De libertate Christiana Luthers exposition vpon the Pater noster ¶ Besides these bookes here before mentioned within a short time after there were a great number more of other bookes in like maner prohibited by the kings proclamation but yet by the Bishops procurement an 1529. the Catalogue wherof with the names the authors are here to be sene * Libri Sectae siue factionis Lutherianae importati ad ciuitatem London per fautores eiusdem Sectae quorum nomina auctores sequuntur IOannis Wycleffi viri pijssimi dialogoruÌ„ libri quatuor quorum primus diuinitatem ideas tractat Secundus vniuersarum creationem complectitur Tertius de virtutibus vitijsque ipsis contrarijs copiosissimè loquitur Quartus Romanae Ecclesiae sacrameÌ„ta eius pestiferam dotationem antechristi regnum fratrum fraudulentam originem atque eorum hypocrisim demonstrat De bonis operibus doctoris Ma. Lutheri Epistola Lutheri ad Leonem .x. summum Pontificem Tessaradeca consolatoria pro laborantibus oneratis Mart. Lutheri Tractatus Lutheri de libertate Christiana Sermo doctors Martini Lutheri Enarrationes M. Lutheri in epistolas D. Petri. Resposio Martini Lutheri ad libruÌ„ Magistri Bartholomei Catharini desensoris Siluestri Pontificis cum exposita visione Danielis 8. de an Christi De operibus Dei Martino Cellario autore Deutronomos Mosis ex Hebreo castigatus cum annotationibus Martini Lutheri Lutheri Cathecismus Latina donatus ciuitate per Iohannem Lonicerum Ionas Propheta Martini Lutheri commentariolo explicatus In EpistolaÌ„ Pauli ad Galathas Martini Lutheri coÌ„mmeÌ„tarius Mart. Lutheri epistolaruÌ„ farrago pietatis eruditionis plena cum Psalmorum aliquot interpretatione Enarrationes seu Postillae Mart. Lutheri in lectiones qua ex EuaÌ„gelicis historijs ApostoloruÌ„ scriptis alijsque sacrae scripturae literis desumpta per vniuersum annuÌ„ tam diebus dominicis quam diuorum memoriae facris super missam faciendam recitantur Conclusiones sedecim R. patris Domini Martini Lutheri de fide ceremonijs Eiusdem de fide operibus saluberrima declaratio Ceremoniarum eruditissima resolutio quid sint quomodo eis vtendum Conclusiones quinquaginta eiusdeÌ„ pro timoratis coÌ„scientijs Resolutio Lutheriana super propositionem suam 13. de potestate Papae Didimi Fauentini aduersus Thomam PlacentinuÌ„ pro Martino Luthero Theologo oratio Enarrationes nouae Domini M. Lutheri in Ionam ProphetaÌ„ De votis monasticis Martini Lutheri iudicium Enchiridion piarum precationum Martini
christen man his highnes therfore like a most gracious christian Prince onely entending the sauegarde of this his realme the preseruation of his subiectes and saluation of their soules willeth to put now in execution with all diligence possible all good lawes statutes and ordinaunces concerning the premisses before this time prouyded made and ordeyned by hys most noble progenitors kings of England for that purpose entent Which lawes and statutes by our soueraigne Lorde and hys most honourable counsaile by long and deliberate aduise for the extirpation suppressyng withstanding of the sayd heresies haue bene seene examined by them in euery part thought good necessary to be put in execution Wherefore his highnesse chargeth and straightly commauÌ„deth all and euery his Lordes spirituall and temporal Iudges Iustices of peace Shiriffes Mayors Baylifs Constables and all other hys Officers Ministers and all his true and louing subiectes that all fauour affection and partialitie layd apart they effectually with all diligence and study endeuour themselues substantially for the executing of al and euery of the articles hereafter ensuyng without dissimulation intermission or excuse as they wil auoide hys high indignation and displeasure First that no man within the kinges realme or other his domynions subiect to his highnes hereafter presume to preach teache or informe any thing openly or priuily or coÌ„pile and write anye booke or hold exercise or kepe any assembles or schooles in any maner of wise contrary to the Catholike faith or determinatyon of holy church nor that any person within this his sayd realme domininions do presume to preach openly or secretly withoute they haue first obtained liceÌ„ce of the Bishop of the diocesse where they entend to preach curates in their parishes persons priuiledged and other by the law of the church onely except Also that no maÌ„ wittingly hereafter fauour support or maintain any person which preacheth in forme aforesayd or maketh anye such or like conuenticles and assembles holdeth or exerciseth any schooles maketh writeth or publisheth anye suche booke teacheth infourmeth or stirreth the people or any of them in anye maner of forme to the said errours Moreouer that al euery person and persons hauing any bookes or writinges of any suche errors erroneous doctryne and opinion do deliuer or cause to bee deliuered effectually and actually all and euerye such bookes and writings to the Bishoppes of the dioces or to the ordinary of the place within 15 daies after this proclamation pronounced And in case any person or persons of what estate condition or degree soeuer they be do or attempt any thing contrary to this Act and proclamation or doe not deliuer or cause to bee deliuered suche bookes within the time aforesaid that euery bishop in his dioces or ordinary shal cause that person or persons and euery of them to be arested in that behalfe diffamed or euidently suspected and detayne kepe theÌ„ vnder safe custody in their persons Penâ—ltye vntil such time that the said persons euery of theÌ„ either haue purged theÌ„selues of the said errors or els do abiure the said erròneous sects preachings doctrines or opinions as the law of holye Churche doth require Furthermore if any person by the law of holy Church be coÌ„uicted before the bishop of the dioces or his CoÌ„missary in any case aboue expressed that the said Bishop may kepe in prison the sayd person or persons so conuicted as it shal seeme best to his discretioÌ„ after the greuousnes or qualitie of the crime and further may set a fine to be paid to the behoufe of the king by the persoÌ„ or persons conuicted as it shal bee thought conuenient to the saide Byshop hauing respect to the greuousnes of the effence of the sayde persoÌ„ or persoÌ„s the said fine to be certified by the Bishop into the kings Eschequer ther to be leuied to the kings vse except in such cases in which by the lawes of holy church the said persons conuict of heresies ought totally to be left to the secular iurisdictioÌ„ Also if any person within this his realme of England or other his dominions be by sentence iudicial conuicted of the said preaching and doctrines prohibited erroneous opinions schooles informations or any of them and before the Bishop or his Commissary do abiure according to the fourme of the lawes of holye churche the foresaid erroneous sectes doctrines schooles or informatioÌ„s or els be pronounced by the bishops or their coÌ„missaries after their abiuration by theÌ„ before made to bee relapsed so that after the lawes of holy church they ought to be relinquished to the iurisdiction secular wherin faith is to be geuen to the Bysh. or his CoÌ„missaries in that behalf then the Shiriffe of the CouÌ„tie Maior Shirifes or Maior and Baylifes of the same citie towne or borough next vnto the said Bishop or Commissaries shal bee personally present in the sentence geuing by the said Bishop or CoÌ„missaries thereunto required and after the said sentence geueÌ„ shal receiue the said persons and euerye of them and put them to further excution according to the lawes of this realme Also the Chauncellor treasurer of England the Iustice of the one Bench and the other Iustices of peace Shirifes Maiors and Bayliffes of cities and townes and other Officers hauing gouernance of the people which now be or for the time hereafter shall be shal make othe in taking their charge and ministration to put their whole power and diligence to put away and to make vtterly to cease and destroy all maner of heresies and errours coÌ„monly called Lollardies within the precinctes of their offices and administrations from time to time with all their power Also they shal assist the Bishoppes and their Commissaries and them shall fauour and mayntaine as oftentymes as that to do they or any of them shal be required by the said Byshops or their commissaries so that the Bishops or their commissaries shall beare pay the reasonable costes of the said officers and ministers when and as often as they shall trauaile or ryde to arrest heretickes and Lollardes or to assist the said Bishops or Commissaries by vertue of the kings lawes and statutes Moreouer the Iustices of the kings Bench Iustices of peace and Iustices of Assise shal inquire at their Sessions and sittings of all those that holde any errours or heresies and who be their mayntainers receptors fauourers and supporters common wryters of bookes as also of their sermons schooles conuenticles congregations confederacies Furthermore if any person be endicted of any of the poynts abouesayd the Iustices of the peace haue power to awarde agaynst them Acapias and the shriues be bound to arrest such persons so endicted as sone as they may be found by themselues or by their Officers And forsomuch as cognisaunce of heresie errours and Lollardies appertayneth to the Iudge of holy church and not to the Iudge secular the persons so indicted to bee deliuered to the bishoppes of
the places or their Commissaries by indenture betweene them to be made within x. dayes after their arrest or sooner if it can be done thereof to be acquite or conuict by the lawes of holy church in case that those persons be not endicted of other thinges whereof the knowledge appeareth to the Iudges Officers secular In which case after they bee acquite and deliuered afore the Iustice seculare of those thinges pertayning to the Iudge seculare that they be conueyed in safegarde to ordinaries or their Commissaries and to them to be deliuered by Indentures as is abouesaid there to be acquite or conuicted of the said heresies errours and Lollordies as is abouesaide after the lawes of holy church Prouided that the Inditementes be not taken in euidence but for an information afore the Iudges spirytuall against such indicte but that the Ordinaries coÌ„mence their proces against those indicts in the same manner as no inditement had bene hauing no regard to such inditements Moreouer that no manner of person or persons of what estate degree or condition he or they be do from henceforth presume to bring into this realme or do sell receiue take or detayne anye booke or worke printed or written whiche is made or hereafter shall be made agaynst the fayth Catholike or against the holy decrees lawes and ordinaunces of holy Church or in reproche rebuke or slaunder of the kings his honourable counsayle or hys Lordes spirituall or temporall And in case they haue any suche booke or woorke they shall incontinent vppon the hauing of them bring the sayd booke or worke to the Bishop of the dioces without concealement or fraude or if they know any person hauing any of the sayd bookes they shall detect them to the sayd bishoppe all fauour or affection layde apart and that they fayle not thus to do as they will auoyd the kings high indignation and displeasure The bookes whiche in this Proclamation generallye are restrayned and forbidden be afterwarde in the Register more specially named by the Byshops Whereof the most part were in Latine as are aboue recited and some were in English as these and other partly also aboue expressed A disputation betwene the father and the sonne A booke of the olde God and new Godly prayers The Christian state of Matrimony The burying of the Masse The summe of the Scripture Mattens and Euensong vij Psalmes and other heauenlye Psalmes with the commendations in English An exposition vpon the vij Chapter of the first Epistle to the Corinth The Chapters of Moses called Genesis The Chapters of Moses called Deuteronomos The Matrymonie of Tyndall Dauids Psalter in English The practise of Prelates Hotlulus animae in English A. B. C. against the Clergy The examination of William Thorpe c. Although these bookes wythall other of the lyke sort by the vertue of this proclamatioÌ„ were inhibited to al english men to vse or to reade yet licence was graunted before to sir Tho. More by Tonstall Bishop of London An. 1527. that he notwithstaÌ„ding might haue and peruse them with a letter also sent to him from the sayd Bishop or rather by y e aduise of other bishyps desiring him that he would shew his cunning and play the prety man lyke a Demosthenes in expugning the doctrine of these bookes opinions who albeit he was no great diuine yet because he saw some towardnes in him by his booke of Utopia other fine Poetrie of his therefore hee thought him a meete man for their purpose to withstand the procedings of the Gospel either in making some apparance of reason agaynst it or at least to outface it and dash it out of countenance Wherein there lacked in his part neyther good will nor labour to serue y e Bishops turne so farre forth as all his Rhethoricke coulde reache filling vp with finenes of wit and scoffing termes where true knowledge and iudgement of Scripture dyd fayle as by his workes wrytings agaynst Bilney Tyndall Frith Fish Barnes Luther c. may soone bee discerned if the reasons and maner of his haÌ„dling be wel waied rightlye examined with the touchstone of the scryptures But now to fall into our story agayne Upon this fierce and terrible proclamatioÌ„ aforesayde thus deuised and set out in the kinges name an 1529. the Bishops which were the procurers hereof had that now which they would haue neither dyd there lacke on their part any study vnapplyed any stone vnremoued any corner vnsearched for y e diligeÌ„t execution of y e same WherupoÌ„ ensued grieuous persecution slaughter of the faythfull Of whom the first that went to wrack was Thomas Bilney of whoÌ„ sufficiently afore hath bene said the next was Richard Bayfield as in the story here followeth ¶ Richarde Bayfield Martyr FOlowing the order of yeres and of tymes as the course of our hystory requireth next after the consummatioÌ„ of Tho. Bilney Rich. Bayfilde martir wee haue to entreate of the Martyrdome of Rich. Bayfield which in the month of Nouemb. the same yere which was the yere of our Lord 1531. was burned in Smithfield This Rich. Bayfield sometime a Monke of Bury was conuerted by D. Barnes and ij godly men of London Brickemakers M. Maxwell and M. Stacy Wardens of their company Who were grafted in the doctrine of Iesus Christ Maxwell 〈…〉 and through their godly conuersation of lyfe conuerted many men and wemen both in London and in the countrey and once a yeare of their owne cost went about to visite the brethren and sisterne scattered abroad Doctor Barnes at that tyme muche resorted to the Abbey of Bery where Bayfield was to one D. Ruffam who had bene at Louaine together studentes Riâ—h Bayfâ—â—â—â— Monke 〈…〉 of 〈◊〉 Abbey of Berye At that time it happened that this Bayfield the Monke was Chamberlaine of the house to prouide lodging for the straungers and to see them well enterteined who delyted muche in Doctor Barnes talke and in the other lay mens talke afore rehearsed and at the last Doctor Barnes gaue him a new Testament in Latin and the other two gaue him Tyndals Testament in English with a booke called the wicked Mammon and the Obedience of a christen man 〈…〉 the Fryers wherein he prospered so mightely in two yeares space that he was cast into the prison of his house there sore whipped with a gagge in hys mouth and then stocked and so continued in the same torment .iij. quarters of a yeare before D. Barnes coulde get him oute whiche he brought to passe by the meanes of D. Ruffam aforesayd so he was committed to D. Barnes to goe to Cambridge with him By that tyme hee had bene there a good while he tasted so well of good letters that hee neuer returned home agayne to his Abbey but weÌ„t to LondoÌ„ to Maxwel and Stacy and they kept him secretly a while so conueyed him beyond the Sea D. Barnes beinge then in the Fleete for Gods word
was demauÌ„ded further for what cause holy Scripture hath bene better declared within these 6. yeares then it hath bene these 800. yeares before Aunswere Wherunto he answered To say playnly he knew no maÌ„ to haue preached the word of God sincerely purely The truth of the Scripture longe hyd and after the vayne of Scripture except M. Crome and M. Latimer and sayd moreouer that the new Testament now translated into Englishe doth preach and teach the word of God that before that time men did preach but onely that folkes should beleue as the churche did beleue and then if the Church erred men should erre to Howbeit the church sayd he Two Churches of Christ can not erre that there were 2. Churches that is the Church of Christ militant and the Church of Antechrist and that this church of Antechrist may doth erre but the Church of Christ doth not 7. Seuenthly whether he knew any person that dyed in the true fayth of Christ since the Apostles time Aunswere He sayd He knew Bayfild and thought that he dyed in the true fayth of Christ. Aunswere 8. Eightly he was asked what he thought of Purgatory and of vowes He aunswered If any such thing had bene moued to Saynct Paule of Purgatory after this life Purgatorye he thought S. Paule would haue condemnede it for an heresy And when hee heard M. Crome preach and say Crome belyke was now slipte froÌ„ that he had before taughte that he thought there was a Purgatory after this life he thought in his minde that the sayd M. Crome lyed spake against his conscience and that there was a hundreth moe which thought the same as he did saying moreouer that he had seene the confession of M. Crome in print God wot a very foolish thing as he iudged And as concerning vowes he graunted that there was lawfull vowes as Ananias vowed Act. 5. for it was in his owne power Vowes whether he woulde haue solde his possession or not therefore he did offend But vowes of chastity and all godlynesse is geuen of God by his aboundant grace the which no man of himself can keep but it must be geueÌ„ him of God And therfore a Monke Frier or Nunne that haue vowed the vowes of Religion if they thinke after theyr vowes made that they can not keep theyr promises that they made at Baptisme they may go forth and mary so that they keepe after theyr mariage the promise that they made at Baptisme And finally he concluded that he thought there were no other vowes but onely the vow of Baptisme 9. Ninthly he was demaunded whether Luther beyng a Frier taking a Nunne out of religion afterward marying her Aunswere did well or no and what he thought therein He aunswered That he thought nothing And when they asked him whether it was lechery or no. He made aunswere he could not say so As concerning the Sacrament of anneling being willed to say his minde Aunswere Extreme vnctioÌ„ He aunswered sayd It was but a ceremony neither dyd he wotte what a man should be the better for such an oyling and annoynting The best was that some good prayers he saw to bee sayd thereat Aunswere Likewise touching the Sacrament of Baptisme hys wordes were these That as many as repent and do on them Christ shal be saued that is as many as die concerning sinne shall liue by fayth wyth Christ. The sacrament of Baptisme Therefore it is not we that liue after that but Christ in vs. And so whether we liue or dye we are Gods by adoption not by the water onely but by water and fayth that is by keping the promise made For ye are kept by grace and fayth sayth S. Paule that not of your selfe for it is the gift of God He was asked moreouer of matrimony whether it was a Sacrament or not and whether it conferreth grace being commaunded in the old law and not yet taken away His answere was that Matrimony is an order or law that the Church of Christ hath made Aunswere and ordeined by the which menne may take to them women and sinne not Matâ—imonye Lastly for his bookes of scripture for his iudgemeÌ„t of Tindall because he was vrged to coÌ„fesse the troth he sayd That he had the new Testament translated into the English touÌ„g by Tindall Aunswere Reading of within this moneth and thought he offeÌ„ded not God in vsing and keeping the same notwithstanding that he knewe the kinges proclamation to the contrary and that it was prohibited in the name of the Church at Paules crosse But for all that hee thought the word of God had not forbid it confessing moreouer that he had in his keeping within this moneth these bookes the wicked Mammon the obedience of a Christen man the practise of Prelates the aunswere of Tindall to Tho. Mores Dialogue the booke of Frith agaynst Purgatory the Epistle of George Gee aliâs George Clerke adding furthermore that in all these bookes he neuer saw any errors And if there were any such in them then if they were corrected it were good that the people had the sayde bookes bookeâ— forbiddeÌ„ And as concerning the newe Testament in Englishe he thought it vtterly good and that the people should haue it as it is· Neither did he euer know sayde he that Tindall was a noughtye felow And to these answeres he subscribed his name This examination as is sayd was the 15. day of December The next day folowing which was the 16. day of December the sayd Iames Bainham appeared agayn before the Bishop of London in the foresayd place of Syr Thomas More at Chelsey M. BaynhaÌ„ submitteth himself where after the guise and forme of theyr proceedinges first his former Articles with his aunsweres were agayn repeated and his hand brought forth Which done they asked him whether he would persiste in that which he had said or els would returne to the Catholicke Church from whence he was fallen and to the which he might be yet receiued as they said adding moreouer many fayre intising alluring wordes that he would reconcile himself saying the time was yet that he might be receiued the bosome of his mother was open for him Otherwise if he would continue stubbern there was no remedy Now was the time either to saue or els vtterly to cast himselfe away Which of these wayes he would take the case present now required a present aunswere for else the sentence definitiue was there ready to be read c. To conclude loÌ„g matter in few words BainhaÌ„ wauering in a doubtfull perplexity betwene life on y e one hand Ex Regiâ— Lond. death on y e other at leÌ„gth geuing ouer to the aduersaries gaue answere vnto theÌ„ that he was coÌ„teÌ„ted to submit himself in those things wherin he had offeÌ„ded excusing that he was deceiued by ignoraÌ„ce TheÌ„ y e bishop requiring him to
righteous for a righteous man liueth by faith and whatsoeuer springeth not of fayth is sinne Rom. 14. c. And all my temporall goodes that I haue not geuen or deliuered or not geuen by writing of mine owne hande bearing the date of this present writing I doe leaue and geue to Margaret my wife and to Richard my son whom I make mine Executors Witnes hereof mine own hand the tenth of October in the xxij yeare of the reigne of King Henry the eyght This is the true copie of his will for the whiche as you heard before after he was almost two yeares dead they tooke him vp and burned him Persons abiured with their Articles Iohn Periman Skinner Ex Regist. Lond. 1531. Hys Articles were much lyke vnto the others before Addyng moreouer that all the Preachers then at Paules Crosse preached nothyng but lyes and flatterings and that there was neuer a true Preacher but one namyng Edward Crome Rob. Goldston Glasier 1531. His Articles That men should pray to God onely and to no Saints That Pilgrimage is not profitable That men should giue no worship to Images Item for sayeng that if he had as much power as any Cardinall had he woulde destroye all the Images that were in all the Churches in England Laurence Staple Seruing man Hys Articles For hauing the Testament in English the fiue bookes of Moses the practise of Prelates the summe of Scripture the A B C. Item about the burning of Baineham for sayeng I would I were with Baynham seeing that euery man hath forsaken him that I might drinke with him and he might pray for me Item that he moued Henry Tomson to learne to reade the new Testament calling it the bloud of Christ. Item in Lent past when he had no fish he did eate egges butter and chese Also about sixe weekes before M. Bilney was attached Eating of egges made heresie the sayd Bilney deliuered to him at Greenewich foure new Testamentes of Tindals translation which he had in his sleeue and a budget besides of bookes whiche budget hee shortly after riding to Cambridge deliuered vnto Bilney c. Item on Fridayes he vsed to eate egges thought y t it was no great offēce before God c. Henry Tomson Taylor 1531. Hys Articles That which the priest lifteth ouer his head at the sacring time is not the very body of Christ nor it is not God but a thing that God hath ordeyned to be done This poore Tomson although at the first hee submitted himselfe to the Byshop yet they with sentence cōdemned him to perpetuall prison Iasper Wetzell of Colen 1531. His Articles that he cared not for goyng to the Churche to heare Masse for hee could say Masse as well as the Priest That he would not pray to our Lady for she could do vs no good Item beyng asked if he would goe heare Masse he sayd he had as lieue go to y e gallowes where the theeues were hanged Item beyng at S. Margaret Patens and there holdyng his armes a crosse he sayd to y e people that he could make as good a knaue as he is for he is made but of wood c. Rob. Man Seruyngman 1531. His Articles There is no Purgatory The Pope hath no more power to graunt pardon then an other simple Priest That God gaue no more authoritie to S. Peter thē to an other Priest That the Pope was a knaue and his Priestes knaues all for sufferyng his Pardons to goe abroad to deceiue the people That S. Thomas of Canterbury is no Saint That S. Peter was neuer Pope of Rome Item he vsed commonly to aske of Priestes where he came whether a mā were accursed if he handled a chalice or no If the Priest would say yea Priestes set more store by a payre of gloue◠then they do b◠a lay mans hand then would he reply agayne this If a man haue a sheepes skinne on his handes meanyng a payre of gloues hee may handle it The Priestes saying yea wel then quoth he ye wil make me beleue that God put more vertue in a sheepes skinne then he did in a Christian mans hand for whom he dyed Henry Feldon 1531. His trouble was for hauyng these bookes in English a proper Dialogue betwene a Gentleman and a husbandman The summe of Scripture The Prologue of Marke A written booke conteinyng the Pater noster Aue Maria and Credo in English The ten Commaundementes and the 16. conditions of Charitie Rob. Cooper Priest 1531. His Article onely was this for saying that the blessyng with a shoe sole is as good as the Byshops blessing c. Thomas Row 1531. His Articles were for speakyng agaynst auricular Cōfession and Priestly penaunce and agaynst the preaching of the Doctours Wil. Walam 1531. His opinion That the Sacrament of the aulter is not the body of Christ in flesh bloud and that there is a God but not that God in flesh and bloud in the forme of bread Grace Palmer 1531. Witnesse was brought agaynst her by her neighbours Ioh. Rouse Agaynst bearing of Palmes Agnes his wife Iohn Pole of S. Osithes for saying Ye vse to beare Palmes on Palme Sonday it skilleth not whether ye beare any or not it is but a thyng vsed and neede not Also ye vse to go on Pilgrimage to our Lady of Grace of Walsingham other places ye were better tarye at home and geue money to succour me and my children and other of my poore neighbours then to goe thether for there ye shall finde but a peece of tymber painted there is neither God nor our Lady Item for repentyng that she did euer light candles before Images Item that the Sacrament of the aulter is not the body of Christ it is but bread which the Priest there sheweth for a token or remembraunce of Christes body Philip Brasier of Bocksted 1531. His Articles That the Sacrament holden vp betwene the Priests hādes is not the body of Christ but bread and is done for a signification That confession to a Priest needeth not That images be but stockes and stones That pilgrimage is vayne Also for sayeng that when there is any miracle done the Priests do noint the images and make men beleeue that the Images do sweate in labouring for them and with the offerings the priests find their harlots Ioh. Fayrestede of Colchester 1531. Hys Articles For words spoken against pilgrimage and images Also for sayeng these words A prophesie that the day should come that men should say cursed bee they that make these false gods meaning images George Bull of Much hadham Draper 1531. Three cōfessiōs Hys Articles That there be three confessions One principall to God another to his neighbour whom he had offended and the third to a Priest and that without the two first confessions to God and to his neighbour a man could not be saued The third confession to a Priest is necessary for counsaile to such as be ignorant and vnlearned
goodes Howbeit one of his brethren afterwardes made such sute vnto the Kyng by meanes of the Queene that after three yeares imprisonment he was both released out of prison and also obtained of the Kyng a Commission vnto the Lord Awdeley beyng then Lord Chauncelor and to Cranmer Archbyshop of CaÌ„terbury and to Crumwell then Secretary with others to enquire of the iniurious and vniust dealynges of the Byshoppe and his Chauncelor agaynst the sayd Patmore notwithstandyng his appeale vnto the kyng and to determine therof accordyng to true equitie and iustice to restore the sayd Patmore agayne vnto his sayd benefice But what was the ende and issue of this Commission wfinde not as yet Iohn Row Bookebinder a FreÌ„ch man 1531. This man for bynding buyng and dispersing of bookes inhibited Christopher a bookeseller dyed in prison was enioyned beside other penaunce to goe to Smithfield with his Bookes tyed about hym and to cast them in the fire there to abide till they were all brent to ashes Christ of a dutchmaÌ„ of Antwerpe 1531. This man for sellyng certeine new Testaments in English to Iohn Row aforesayd was put in prison at Westminster and there dyed W. Nelson Priest 1531. His crime was for hauyng and buiyng of Peryman certain bookes of Luther Tyndall Thorpe c. and for reading and perusing the same contrary to the Kings proclamation for the which he was abiured he was Priest at Lith Tho. Eue Weauer 1531. His Articles That the Sacrament of the aultar was but a memory of Christes passion That men were fooles to go on pilgrimage or to set any candle before images Item it is as good to set vp staues before the Sepulchre as to set vp tapers of waxe That Priestes might haue wiues Rob. Hudson of S. Pulchers 1531. A dogge offered to S. Nicholas Byshop His Article On Childermas daye sayth the Register he offred in Paules Churche at offering time to the childe Byshop called S. Nicholas a dogge for deuotion as he sayd and meant no hurt for he thought to haue offered a halfepeny or else y e dogge and thought the dogge to be more better then a half-peny and the dogge should raise some profite to the child and sayd moreouer it was the tenth dogge c. Ex Regist. Edward Hewet seruingman 1531. His crime That after the Kynges proclamation he had and read the new Testament in English Also the booke of I. Frith against Purgatory c. Walter Kiry seruant 1531. Hys Article That he after the kings proclamation had vsed these bookes the Testament in English the summe of Scripture a Primer and Psalter in Englishe hidden in hys bedstrawe at Worcester Michaell Lobley 1531. His Articles That hee beeing at Antwerpe bought certeine bookes inhibited as the Reuelation of Antichrist the obedience of a Christian man the wicked Mammon Frith against Purgatory Item for speaking against Images and Purgatory Item for sayeng that Bilney was a good man Why then doth M. More say that Bilney recanted and dyed a good man if these be punished for commending him to dye a good maÌ„ A ladde of Colchester dyed in prison for bringing to Bayfilde his bookes and dyed a good man because of a Bill that one did send from Norwich that specified that he tooke his death so pacientlye and did not forsake to die wyth a good will c. A boy of Colchester 1531. A boy of Colchester or Northfolke brought to Richard Bayfield a budget of bookes about four dayes before the sayd Bayfield was taken for the which the lad was taken laid in the counter by M. More Chancellor there dyed Wil. Smith Taylor 1531. His Articles That he lodged oftentimes in his house Rich. Bayfield and other good men That he receiued hys bookes into hys house and vsed much reading in the new Testament He had also the Testament of William Tracy He beleeued there was no Purgatory Wil. Lyncoln Prentise 1532. His Articles For hauing and receiuing bookes from beyond the Sea of Tindall Frith Thorpe and other Item he doubted whether there were any Purgatory Whether it were well done to set vp candles to Saincts to go on pilgrimage c. Iohn Mell of Bocksted 1532. His heresie was this for hauing and reading the new Testament in english the Psalter in English and the booke called A B C. Iohn Medwell seruant to M. Carkit Heresy with the Pope to trust onely to the merites of Christ. Scriuener 1532. This Medwell lay in prison xxiiij weekes till he was almost lame Hys heresies were these That he doubted whether there was anye Purgatory He woulde not trust in pardons but rather in the promises of Christ. He doubted whether the merites of anye but onely of Christ did helpe him He doubted whether pilgrimages and setting vp of candles to images were meritorious or not He thought he should not put his trust in any Saint Item hee had in his custody the new Testament in Englishe the examination of Thorpe the wicked Mammon a booke of Matrimony Ex ipsius scedula ad Episc Scripta Christofer Fulman seruaÌ„t to a Goldsmith 1532. This yong man was attached for receiuing certayne bookes at Antwerp of George Constantine and transporting them ouer into England and selling them to sondry persons beeyng bookes prohibited by the proclamation Item he thought then those bookes to haue bene good and that he had bene in errour in times past Margaret Bowgas 1532. Her heresies were these Being asked if she would go on pilgrimage she sayd I beleeue in God and he can do me more good then our Lady or any other Sainct and as for them they shal come to me if they will c. Then Richard Sharples Parson of Millend by Colchester asked her if shee sayde her Aue Maria I say sayd she hayle Mary but I will say no further Then said he if she left not those opinions she would beare a fagot If I do saide she better then I shall adding moreouer that she would not go from that to die therefore To whome the Priest aunswered and sayd she would be burned Heereunto Margaret againe replyeng asked the Priest who made Martyrs Tyrauntes make Martyrs Tyrants quoth the Priest make Martirs for they put Martirs to death So they shall or may me quoth Margaret At length with much ado and greate persuasions she gaue ouer to Foxford the Chanceller and submitted her selfe Iohn Tyrel an Irishman of Billery key Taylor His Articles were these That the Sacramente of the aulter was not the body of Christ but only a cake of bread Furthermore the occasion being asked how he fell into that heresie he answered and sayd that about three weekes before Midsomer last past hee heard M. Hugh Latimer preach at S. Mary Abchurch that men should leaue going in pilgrimage abroade M. Latyâ—â—â— preached agaynst Pilgrimages and do their pilgrimage to their poore neighbours Also the sayde M. Latimer in his Sermon did set the Sacrament of the aulter
men of his Realme were sore agreeued with the cruell demainour of the Prelates Ordinaries which touched theyr bodies and goodes so neare that they of necessitie were inforced to make their humble sute by their speaker vnto hys grace to take such order and redresse in the case as to his high wisedome myghte seeme most conuenient c. Unto this request of the commons although the King at that time gaue no present graunt but suspended them with a delay yet notwythstanding this sufficiently declared the grudging mindes of the temporal men against the spiritualtie lacking nothing but Gods helping hande to woorke in the kings heart for reformation of suche things whych all they did see to be out of frame Neyther did the Lordes diuine prouidence faile in time of neede Gods helping hand in time of neede but eftsones ministred a ready remedy in time expedient He saw the pride and cruelty of the spirituall clergy grown to such an height as was intollerable He sawe againe and heard the groning hearts the bitter afflictions of hys oppressed flocke his truth decaied his religion prophaned the glorie of his sonne defaced his church lamentably wasted wherfore it was high time for his high Maiestie to looke vppon the matter as he did in deede by a straunge wonderous meanes whych was through the kings diuorsement from Lady Katherine Dowager and marying with lady Anne Bullen in this present yeare which was the first occasion and beginning of all this publike reformation which hath followed since in this Churche of England to thys present day according as ye shall heare The mariage betwene king Henry VIII and Queene Anne Bullen and Queene Katherine diuorced IN the first entrie of this kings raigne yee hearde before pag. 800. howe after the death of Prince Arthur Queene Annâ— maryed and Lady Katherine diâ—orced the Ladie Katherine Princes Dowager and wife to Prince Arthur by the consent bothe of her father and of his and also by the aduise of the nobles of thys realme to the ende her downe might remaine stil within the realme was espoused after the decease of her husbande to hys nexte brother which was this king Henrie K. Henry maryeth his brothers wife This mariage seemed very straunge and hard for one brother to marie the wife of an other But what can be in thys earth so harde or difficulte wherewyth the Pope the omnipotent Uicare of Christe can not by fauour dispense if it please him The pope which then ruled at Rome was Pope Iulius the second by whose dispensation The Pope dispenseth for the brother to mary the brothers wife thys mariage which neither sense or nature wold admit nor Gods lawe woulde beare was concluded approoued and ratified and so continued as lawfull without any dout or scruple the space neare of 20. yeares till about the time that a certaine doubt began first to be mooued by the Spanyards themselues of the Emperours counsaile An. 1523. at what time Charles the Emperour being here in England promised to marye the Lady Mary daughter to the Kynge of England with the which promise the Spanyardes themselues were not well contented The Spaniardeâ— first doubted of the kings mariage obiecting this among many other causes that the saide Ladie Marie was begotten of the king of England by his brothers wife Wherupon the Emperour forsaking that mariage did couple himself with Lady Isabel daughter to king Emanuell of Portugall Which Mariage was done in the yere of our Lorde 1526. After thys Mariage of the Emperour the next yeare following King Henrie being disappoynted thus of the Emperour entred talke or rather was laboured too by the French Ambassadours for the sayde Lady Mary to be maried to the Frenche kinges sonne Duke of Orliance Upon the talke whereof after long debating at length the matter was put of by a certaine doubt of the President of Paris casting the like obiection as the Spanyardes had done before that was The secoÌ„d doubt whether the Lady Mary was rightly borne whether the Maryage betwene the king the mother of this Lady Mary which had bene his brothers wife before were good or no. And so the mariage twise vnluckely attempted in like sorte brake of againe and was reiected whych happened in the yere of our Lord. 1527. The king vpon the occasion hereof casting many things in his minde began to consider the cause more depely first with himselfe after with certaine of hys nearest counsaile Two perplexityes in the kings minde wherein two things there were which chiefly pricked hys minde wherof the one touched his conscience the other coÌ„cerned the state of his Realme For if that Mariage wyth his brothers wife stode vnlawfull by the law of God then neither was his conscience cleare in reteining the mother nor yet the state of the realme firme by succession of the daughter Cardinall Wolsey a helper to the kinges diuorce It happened the same tyme that the Cardinall which was then nearest about the king had falleÌ„ out with the Emperour for not helping him to y e Papacy as ye before haue heard for the which cause he helped to set the matter forward by all practise he might Thus the king perplexed in his conscience and carefull for y e common wealth and partly also incited by the Cardinall coulde not so rest but inquired further to feel what the word of God learning woulde say vnto it Neither was the case so hard after it began once to come in publicke question but that by the worde of God and the iudgements of the best learned clerkes and also by the censure of the chiefe Uniuersities of all Christendome to the number of .x. and moe it was soone discussed to be vnlawfull All these censures The iudgements of 10. or 12. Vniuersityes agaynst the kinges maryage Orleance Paris Tolouse Angiewe Bononye Padua The facultye of Paris Bytures Oxforde Cambridge bookes and writinges of so manye Doctors Clerks and Uniuersities sent from all quarters of Christendome to the king albeit they might suffice to haue full resolued and did in deede resolue the kinges conscieÌ„ce touching this scruple of his mariage yet would not he streight way vse that aduauntage whiche learning dyd geue him vnles hee had withall the assent as well of the Pope as also the Emperour wherein he perceaued no litle difficultie For the Pope he thought seing the mariage was authorised before by the dispensation of his predecessour would hardly turne hys keyes about to vndoe that which the Pope before him had locked much lesse would he suffer those keyes to be foyled or to come in anye doubt which was like to come if that mariage were prooued vndispensable by Gods woorde which his predecessour thorough his plenary power had licenced before Againe the Emperour he thought would be no lesse hard for his part on the other side for as much as the sayd Lady Katherine was the Emperours neare aunt and a Spaniarde
this Call vppon me in time of your tribulation and I shal deliuer you Marke howe he sayeth here call vppon me Psal. â—â— God onely to be â—â—â—ted What is 〈◊〉 call 〈◊〉 vpon God Psal 143. appointing neyther S. Thomas ne maister Iohn Shorne Also in an other place The Lorde is nigh vnto them thar call vpon hym that call vpon him truely and with that he sheweth who calleth truely vppon him saying thus He shall do the will or desire of them that reuerenceth him and shall heare graciously their prayer and make them safe for the Lord loueth al that loueth him and all sinners shall be destroyed And thus vsed y e holy prophets Patriarks Apostles other good faithfull people in olde time in al tribulation anguish to resort vnto the head fountain which is of grace infinite as is shewed in other places in this wise Psal. â— Psal. 1â— Psal. 1â—7 In my trouble I called vpon the Lord saith Dauid and he hearde me gratiously when I was troubled I cried vnto the Lorde and he mercifully heard me Also I lift mine eyes vp vnto the mountaines but from whence shall helpe come vnto me Myne helpe quoth he shall come from the Lorde that made both heauen and earth I reade the first of these verses in forme of interrogation folowing saint Augustine which as I remember interpreteth it in this wise If I recite not authorities in all places in the moste perfite forme I would pray you somewhat to pardon me for you know y t I lacke books and haue not them lying by me Notwithstanding I am certain I shal not decline much from him The hylles toward the which Dauid did lift vp his eyes were Saintes and holy men of whom when he could not haue his minde satisfied he turned another way saying from whence shall help come vnto me Anone he remembring himselfe better sued vnto God himselfe of whom incontinent he obteined the accomplishment of his wish and so witnessed the same for our instruction saying God onely is the geuer of helpe and not Saintes Myne helpe is of the Lord or commeth from the Lorde which made heauen and earth This interpretation as neare as I remember is after the minde of Saint Augustine and I suppose verely that it is not contrary vnto the mind of God ne disagreeing with the sequele of Scripture Also in this wise it is reported in the new Testament by authoritie reduced out of the olde where it is written Marke 13. Ioel. 2. Euery one that calleth vpon the name of the Lord shal be saued And marke howe cum * That is with a special efficacie for vs to marke more attentiuely energia it is said vpon the name of the Lord without any sending vs either to S. Christopher though he be paynted neuer so stout either to S. Patrickes purgatory in Ireland or to S. Iames in Galicia in the yeare of grace or yet to anye other sainct or place but would vs y t we shuld call vpoÌ„ almighty God and vpon his name for the loue that hee beareth to Christ and is alway our Aduocate before our father to purchase mercy for our sinnes 1. Ioh. 3. August in Iohanneâ— Christ aduocate as well for Saintes and Apostles 〈◊〉 for vs. and not for our sinnes onely quoth S. Iohn who is y e writer of this saying and testimony but also for the sinnes of all the world S. Augustine vppon the same noteth that S. Iohn in that place sayth we haue an Aduocate and that Christ is Aduocate for him like as he is for all other to purchase mercy for him like as hee doth for all other that shall be saued and that Sainct Iohn will not be knowne for our aduocate but that Christ shoulde be taken for Aduocate of all S. Bede as I remember vppon the same maketh as much for this purpose as doth S. Augustine or well more so that by course of scripture we are taught to resort for all ayde and reliefe as I haue sayd vnto the head spring and fountayne of all comfort and mercye Bede vpon S. Iohn as S. Paule calleth him the father of mercies and of all comforte which is readye to comforte vs in all tribulation which as the psalme reporteth healeth all our infirmities and taketh mercy vppon al our iniquities For he is sweete as is sayd in an other place and gentle and many mercies are layd vp for all those that call vpoÌ„ him Yet he sheweth vs no where I trow of benefites that we shall purchase by praying vnto saintes departed and if any person can or will vouchsafe to teach me that by some authoritie of Scripture I woulde thinke my selfe hyghly beholding to him what soeuer hee were eyther great or small young or olde but I weene it cannot be I haue made truely long search yet could I neuer find any such substantiall teaching Howbeit I offer my selfe euer to learne and know that my rude witte foolish youth vnexpert experience and feeble discretion had need of good instruction as much as any other Howbeit I see thaÌ„ked be god that sometime he sheweth some sparcle of light and wisedome to children hiding the same from other that are reputed of higher prudence so that the world thereby many times is brought into admiration seeing suche factes done of God before theyr face and laugh thereat sometime with indignation as the Phariseis did at the blinde man whom Christ had restored to sight where they said to him Thou caitife was borne blinde for thy sinnes Iohn 9. and wilt thou teach vs that are a great multitude of high officers of the temple and Doctours to teach the law As who would say it becommeth ther fullâ—â—ll Yet we ought not to maruell greatly at suche doing for so much as S. Paule 1. Corinthians 1. sheweth of like practise done in his time and that he writeth for the instruction of all ages after ensuing so that it perteyneth like as all the holy Scripture doth as well to our tyme as it did to that it was first written in 1. Cor 1. The doctrine of Christes crosse that is to wit of the new testament is to them that perish foly sayth he but to vs that obtayne thereby saluation incaning thereby to such as beleue it is the might or power of God for it is written sayth he by the Prophet Esay that God aforetime sayd he woulde destroy the wisedome of the wise and the vnderstanding or learning of the learned woulde he throw away and despise This prophecy alleged Paule thought to be authority sufficient to disswade the Corinthians from the foolish affiaunce vayneglory or opinion that they had in men whom they peraduenture euer highly estemed for their offices or solemne titles So that he proceedeth foorth in the same where are ye now quoth he the worldly wise the scribes that is to say 1. Cor. 1. Doctors and such other like officers Hath not god shewed the wisedome of
Archb. of Canterbury y e third from Dunstane and fourth from Odo not onely the Priestes of England but also the Archbishop himself wer not yet brought to the beliefe of this transubstantiatioÌ„ but taught the very same doctrine of the sacrament theÌ„ whiche we doe nowe as most clearly appeareth both by the Epistles and Homelies of the foresayde Archbishop Elfricus whiche herunder for the more euidence Christ willing wee will annexe This Elfricus as sayth Capgraue in the life of Oswald bishop of Worceter was first Abbot of S. Alboâ—es and after made archbishop of Canterbury Aelfricus Archb. of Cant. ¶ Anno. 996. Capgraue in vita Oâ—waldi Episâ— Wigorn. about the yere of our Lord 996. in the time of king Etheldred of Wulfsinus B. of Scyrburne Elfricus also as witnesseth Wil. of Malmesbery in Vita Adelmi was Abbot of Malmesbery Furthermore the sayd Wil. of Malmesbery writing of Elfricus Archbishop of Caunterbury saith that he was before bishop of Welles and afterward archbishop of CaÌ„terbury So that Elfricus was Archbishop of Canterbury it is out of al ambiguitie W. Malmesberiens in vita Adelmi But whether Elfricus which was Abbot of whom we doe here intreate were the same Archbishop or not by this diuersitie of Capgraue Malmesbery it may be doubtful But whether he were or no to this our present purpose is not greatly materiall for so much as the said Elfricus Elfricus although they were diuers persons yet were they both in one age and liued in one time together Furthermore the same Elfricus of whome nowe we speake of what calling soeuer he was The writinges of Aelfricus authentike yet notwithstanding hee was of suche estimation and good liking in those dayes among the most learned that for his learnyng authoritie and eloquence hys writings were accepted and authorised among y e Chanons constitutions of y e Church in that time as hereby may appeare For where as the bishops and Priestes before the comming of William Conquerour had collected together a certayn booke of Canons and ordinaunces to gouerne the Clergie A booke of Canons in the Saxons tongue gathered out of generall and particular councels out of the bookes of Gildas out of the poenitentiall bookes of Theodorus Archbyshop of Canterbury out of the writings of Egbertus archbishop of Yorke out of the Epistles of Aleuinus as also out of the writynges of the olde Fathers of the primitiue Church c. among the same Canons Constitutions be placed these two Epistles of the sayd Elfricus here vnder folowing wherof the one was sent to Wulfsinus Bysh. of Scyrburne the other to Wulfstane Archb. of Yorke as yet are to be sene in ij bookes belongyng to the Library of the Church of Worceter Ex Archiuis Ecclesiae Wigo mensis the one written in the old Saxones tongue intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for the most part in Latine with this title Admonitio spiritualis doctrinae Which booke of Saxon Canons Constitutions belongyng sometyme to Wulfstane Byshop of Worceter was geuen by him as for a great iewell to the Church oâ— Worceter as by the same booke appeareth Moreouer besides this booke of Worceter aboue touched Ex archiuis ecclesiae ExonieÌ„sis there is yet extant also another like booke of Canons beloÌ„gyng to the Church of Exeter wherein the same two Epistles of Elfricus be conteined in the old Saxon toÌ„gue and also in Latine and prescribed yearely to be read to the Clerkes and Priestes of that Church Which booke in like maner was geuen to the Church of Exeter by Leofricus the first and most famous Bishop of that sea Of this Elfricus further is to be vnderstanded The bookes of Sermons translated by Aelfricus out of Latine into the Saxons speach that hee translated two bookes of 80. sermons out of Latin into the Saxon speach vsed then orderly to be read in Churches on sondayes other festiual dayes of the yeare as by his own words may appeare in the end of one of y e said books of sermons whose woordes be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We let passe many good Gospels whiche he that lyst may translate For we dare not enlarge this booke muche further left it be ouergreat and so be a cause of lothsomnes to men through the bignes therof c. Also in an other place he confesseth the same of himselfe whose wordes in the preface before his grammer be these Ic AElfric Æ¿olde þa listlan boc aÆ¿endan to engliscum gereorde of ðam staef craefte ðe is gehaten grammatica syððan ic tÆ¿a bec aÆ¿ende on hund eahtatigum spellum 80. Sermons translated by Aelfricus into the English or Saxon tongue I Elfrike was desirous to turne into our English tongue from the arte of letters called grammer this little booke after that I had translated the two bookes of fourescore sermons c. Of his Epistles especially we read of foure which he wrote One to the monkes of Egnesham De consuetudine monachorum An other to Wulfstane Arch. of Yorke wherin is touched the matter of the Sacrament The thirde he wrote against priestes marriage 4. Epistles written of Aelfricus in the Saxon or English tongue to one Sygeferth with whom there was a certaine Anker abiding which defended the marriage of priests affirming it to be lawfull The fourth he wrote to Wulfsinus B. of Scyrburne touching the matter of the sacrameÌ„t In the which epistle he taking occasion by a certaine abuse in his time which was that priests on Easter day filled their housel boxe and so kept it for the space of the whole yeare till Easter came againe for sicke persons writeth vppon that occasion in these words as follow in his owne Saxons tongue A writing of Aelfrike to wulfstne The wordes of Aelfricus writteÌ„ to Wulfstne Bishop of Scyrburne agaynst transubstaÌ„tiatioÌ„ Man sceal healden þaet halige husel mid mycelre gymene ne forhealdan hit ac halgian oþen edniÆ¿e to sceocum mannum a. embe VII niht oððe embe XIIII night ê§ hit huru fynig ne sy forðon ðe eal sÆ¿a ê§ Ã°e on easterdaeg Æ¿aes gehadgod Ãaet husel is Cristes lichama na lichamlice ac gastlice Na se lichama ðe he on ðroÆ¿ode ac se lichama ðe he embe spraec ða ða h bletsode hlaf Æ¿in to husel anre nihte aer his ðroÆ¿unge cÆ¿aeþ be þam gebletsode hlaf ðis is min lichama eft be ðam halgan Æ¿ine ðis is min blode þe bið for manegum agoten on synna forgifenesse Vnderstandaþ nu ê§ se drighten ðe mihte aÆ¿endon ðone hlaf aer his ðroÆ¿unge to his lichaman ê§ Æ¿in to his blode gastlice þaet se ylca daeghÆ¿amlice bletsah ðurh sacerda handa hlaf Æ¿in to his gastlican lichaman and to his gastlican blode The same in English Men shal reserue more carefully that holy housell not reserue it to long but halow other
may easily be coniectured what these practisers haue likewyse done in the rest Thirdly by one Italian tricke of Polydore Uirgill in our daies An ItaliaÌ„ tricke of Polydore Virgill to burne his bookes which he had gotten into his handes the properties and doinges of all other Italian papists of elder time may partly be coniectured For so I am informed by such as precisely will affirme it to be true y t when Polydore being licensed by the king to viewe and searche all Libraries had once accomplished his storye by the help of such books as he had compiled out of Libraries in y e end when he had taken out what he would like a true factor for y e popes own tooth he piled his bookes together set them al on a light fire For what cause he so did I can not certaynly pronounce but who so considereth well his religion may shrewdly suspect him For a probatioÌ„ wherof this may serue for a sufficient tryall that whereas of all other writers of historyes that haue bene in EnglaÌ„d as of Fabian Lanquer Rastall More Leland Balle Halle such other some of their bookes which they then occupyed yet remayn in hands to be seene Onely of suche books as Polydore vsed and which past his handes what Englishe man is he that hath seene or can shewe me one Whereby it may wel be thought the foresaid information to be true As also by this one Italian tricke of Polydore may other Italians likewise be suspected in making away such Latin books within this land as made not for their purpose But for somuch as those Latine bookes be nâ—w abolished and can not be had let vs returne to our Saxon tongue agayne and see what this Saxon sermon of Elfricus translation doth say for transubstantiation The copy whereof here ensueth ¶ A Sermon translated out of Latin into the Saxon tongue by Aelfricus against Transubstantiation An. 996. In die Sanctae Pascae ¶ The Alphabet of the Saxon tongue ¶ a. b. c. d. d. e. f. f. È g. h. i. l. m. n. o. p. r. r. s. s. t. t u. Æ¿. w. x. y. y. z. z. Abbreuiations AE Ae. Þ. Th. Þ. Th. S. S. Æ¿. W. and. ð. th þ. th This Sermon was vsuall to be read in the Church here in England in the Saxons time An. 366. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same in English A Sermon on Easter day MEn beloued it hathe bene often sayde vnto you about our Sauiours resurrection A Sermon 〈◊〉 Saxon 〈◊〉 into transâ—â—â—ed into Englishe howe hee on this present day after his suffering mightely rose from deathe Nowe will we open vnto you through Gods grace of the holye housell which ye should nowe go vnto and instruct your vnderstanding about this mysterie both after the olde couenaunt and also after the newe that no doubting maye trouble you about thys liuely foode The almightye God bad Moses hys Captaine in the Lande of Egypt to commaund the people of Israel to take to euery family a lamb of one yere old the night they departed out of the countrey to the land of promise and to offer that lambe to God and after to cutte it and to make the ✚ ✚ This signe of the crosse is beside the text but here we must beare with the ignorance of that time Exod. 12. signe of the Crosse wyth the lambes bloud vpon the side postes and the vpper post of theyr doore and afterwarde to eate the Lambes flesh rosted and vnleauened bread with wilde lettisse God sayeth vnto Moyses Eate of the Lambe nothing rawe nor sodden in water but rosted at the fire Eate the heade the feete and the inwardes and lette nothing of it be left vntill the morning if anye thing therof remaine that shall you burne with fire Eate it in this wise Girde your loynes and doe your shoes on your feete haue you staues in your handes and eate it in haste The tyme is the Lordes Passeouer And there was slaine on that night in euery house through oute Pharaos raigne the firste borne childe and Gods people of Israel were deliuered froÌ„ that sodaine death through the Lambes offering his bloudes marking Then sayde God vnto Moyses Keepe this day in your remembraunce and holde it a great feaste in your kindredes wyth a perpetuall obseruation and eate vnleauened breade alwayes seuen dayes at this feaste Exod. 14. After thys deede God led the people of Israel ouer the red Sea with drye foote drowned therein Pharao and all his army together with theyr possessions and fedde afterward the Israelites 40. yeares wyth heauenly foode Exod. 17. and gaue them water out of the hard rocke vntill they came to the promised land Parte of thys storie we haue treated off in an other place partly we shall nowe declare to witte that which belongeth to the holye housell Christen men may not nowe keepe that olde lawe bodely but it behooueth them to knowe what it Ghostlye signifieth That innocent Lambe which the old Israelites did then kil had signification after Ghostly vnderstanding of Christes suffering who vnguiltie shedde his holy bloud for our redemption Hereof sing Gods seruaunts at euery * * This Masse was not theÌ„ 〈◊〉 to these 〈◊〉 Popishe 〈◊〉 blasphemous masâ—es 〈◊〉 Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou Lambe of God that takest away the sinnes of the world haue mercy vppon vs. Those Israelites were deliuered from that sodaine deathe and from Pharaos bondage by the lambes offeryng which signified Christes suffering through which we be deliuered from euerlasting death and from the deuils cruell raigne if we rightly beleue in the true redemer of the whole world Christ the Sauiour That Lambe was offered in the euening and our sauiour suffered in the sixt age of this world This age of this corruptible worlde is reckened vnto the euening They marked with the lambes bloud vppon the doores and the vpper postes * * This Hebrewe letter Thau was not marked for the signe of the crosse but for the word â—orat that 〈◊〉 the law of God the first letter for the whole world Ezech. 9. Thau that is the signe of the crosse and wer so defended from the Angels that killed the Egyptians first borne childe And wee * * That oneâ—y crosse is it wherewith we are marked that S. Paule speaketh of Ephe 2. Christ reconciled both to God 〈◊〉 one body through 〈◊〉 crosse ought to marke our foreheades and our bodies with the token of Christes roode y t we may be also deliuered from destruction when we shal be marked both on forehead and also in heart with the bloude of oure Lordes suffering Those Israelites dyd eate the lambes flesh at their Easter time when they were deliuered and we receiue ghostly Christes body
well geuyng drinke as bread c. And thirdly howsoeuer those places De fractione panis be taken yet it maketh little for them but rather against them For if the Sacrament were administred amongst them in fractione panis i. in breakinge of breade then must they nedes grauÌ„t that if bread was there broken Ergo there was breade Exod. 12. forasmuche as neither the accidences of bread without breade can be broken neither can the naturall body of Christ be subiect to any fraction or breakyng by the Scripture which sayeth The natural body of Chryst may not be broken Accidences no man can breake No bread is there to be brokeÌ„ Ergo there is nothing in the Sacrament broken And yee shall breake no bone of him c. Wherfore take away the substance of breade and there can be no fraction And take away fraction how then do they make a Sacrament of this breaking whereas neither the substance of Christes body neither yet the accidences wythout their substance can be broken neither agayne will they admit any bread there remaining to be broken And what then was it in thys their Fractione panis that they did breake if it were not Panis that is Substantia panis quae frangebatur To conclude if they say that this fraction of bread was a Sacramentall breaking of Christes bodye so by the like figure let them saye that the being of Christes naturall body in the Sacrament is a Sacramental being and we are agreed Item they obiecte further and say An other obiection agaynst both kindes that the churche vpon due consideration may alter as they see cause in rites ceremonies and Sacraments Aunswer The institution of this sacrament standeth vpon the order example commandement of Christ. Aunswere This order he tooke First he deuided the breade seuerally froÌ„ the cuppe and afterward the cuppe seuerally from the breade 1. Order 2. Example 3. commauÌ„dement Secondly this he did not for any neede on his behalfe but onely to geue vs example how to do the same after him in remembraunce of his death to the worldes ende Thirdly beside this order taken and example left hee added also an expresse commaundement Hoc facite Doe thys Bibite ex hoc omnes Drinke ye all of this c. Against this order example and commaundement of the Gospel no Church nor councell of men nor aungell in heauen hath any power or authoritie to change or alter according as we are warned If any bring to you any other Gospell beside that ye haue receiued holde him accursed c. Item an other Obiection Galat. â— An other obiection agaynst both kindes Act. â— And why maye not the Churche say they as well alter the fourme of thys Sacramente as the Apostles did the fourme of Baptisme where in the Actes S. Peter sayth Let euery one be baptised in the name of Iesu Christ. c. Aunswere Thys text sayeth not that the Apostles vsed thys fourme of baptising I baptise thee in the name of Christ. Aunswere c. but they vsed many times this manner of speache to be baptised in the name of Christe not as expressing thereby the formable words of baptising but as meaning this that they would haue them to become members of Christe The Apostles changeâ—â— the 〈◊〉 Baptiâ—â—â— and to be baptised as Christians entring into his baptism and not only to the Baptisme of Iohn and therfore althoughe the apostles thus spake to the people yet notwithstanding when they baptised any themselues they vsed no doubte the forme of Christ prescribed and no other Item among many other obiections they alledge certaine perils and causes of waight and importance as spilling sheding or shaking the bloud out of the cuppe or souring or els sticking vpon mens beardes c. for the which they say it is wel prouided the halfe communion to suffice Wherunto it is soone aunswered that as these causes were no let to Christ to the Apostles to the Corinthians and to the brethren of the Primitiue Churche but that in theyr publike assemblies they receiued al the whole Communion as well in the one part as in the other Mans 〈◊〉 sin in 〈…〉 owne 〈…〉 God so neither be the sayd causes so important nowe to adnull and euacuate the necessarye commaundement of the Gospell if we were as carefull to obey the Lorde as wee are curious to magnifie oure owne deuises to strayne gnattes to stumble at strawes and to seeke knottes in rushes whych rather are in oure owne phantasies growing then there where they are sought 〈…〉 Eccle. 〈…〉 Cap. 5. In summa diuers other obiections and cauillations are in Popish bookes to be found as in Gabriell the difference made betwene the laitie and Priests also the distinction vsed to be made betweene the Priestes communion and the laicall communion Where is to be vnderstand that when Priests were bidde to vse the laicall communion thereby was ment not receauing vnder one kinde as lay men doe nowe but to absteyne from consecrating and onely to receaue as the lay men then did Some also alledge certeyne speciall or particular examples as of the cuppe onely seruing for the bread or of the bread only sent to certeine sicke folke for the cuppe And heere they inferre the story of Sozomenus touching the woman in whose mouth the Sacrament of bread whiche she onely receaued without the cuppe was turned to a stone c. other alledge other priuate examples likewise of infants aged meÌ„ sicke persons men excommunicate phrentickes and madde men or men dwelling farre off from Churches All respects 〈◊〉 geue 〈◊〉 to the â—â—â—dience of the worde in mountaynes or wildernes c. All which priuate examples neither make any instance against the auncient custome of publicke congregations frequented from the Apostles time and much lesse ought they to derogate from the expresse and necessarye precept of the Gospell which saith to all men without exception Hoc facite c. Bibite ex hoc omnes c. The third Article Priuate Masses trentall Masses and dirige Masses as they were neuer vsed before the time of Gregory The 3. article vi C. yeares after Christ so the same do fight directly agaynste our christian doctrine as by the definition therof may wel appeare The Masse is a worke or action of the priest applied vnto men for meriting of grace Ex opere operato in the which Action the Sacrament is first worshipped Definition of the Masse and then offered vp for a sacrifice for remission of sinnes à poena culpa for the quicke and the dead Of this definition as there is no part but it agreeth with their owne teaching so there is no part thereof which disagreeth not from the rules of christian doctrine especially these as follow The first rule of Christian doctrine 1. The first rule is Sacramentes be instituted for some principall end and vse out of the which vse they are no sacraments
c. The English is this Pope Gregorie the seuenth called Hildebrand holding a Synode accursed such as committed Simonie and remooued married Priestes from saying seruice forbidding also the lay men to heare their Masse after a new and strange example as many thought after an vnconsiderate preiudice against the sentence of holie fathers And thus much for the antiquitie of bringing in the single life of Priests which first springing from the tyme of Pope Nicholas and Alexander 2. began first with a custome and afterward was brought into a lawe chieflie by Pope Hildebrand and so spread from Italie into other countries and at length into England also albeit not with out much adoe as ye shall heare the Lord willing In the meane while as Pope Nicolas and Hildebrand were busie at Rome so Lanfranke Archb. of Canterbury likewise was doing here in England about the same matter although he began not altogither so roughlie as Pope Hildebrand did for so it appeared by his Councell holden at Winchester where though he inhibited such as were Prebendaries of cathedrall churches to haue wiues yet did he permit in his Decree Lanfrancks law for Priestes not to marye that such Priests as dwelt in townes and villages hauing wiues should reteine them still and not to be compelled to be separate from them and they which had none should be inhibited to haue enioyning moreouer the Bishops thus to foresee hereafter that they presumed not to admit into order any priests or Deacons vnlesse they should first make a solemne profession to haue no wiues The words of the Councell be these Decretumque est vt nullus Canonicus vxorem habeat sacerdotum verò in castellis in vicis habitantium habentes vxores Ex act 〈…〉 sub 〈◊〉 non cogantur vt 〈◊〉 non habentes interdicantur vt habeant deinceps caueant Episcopi vt Sacerdotes vel Diaconi non praesumant ordinare nisi profiteantur vt vxores non habeant c. And here to note by the way of the said Lanfranke for all his glorious gaye shew of his monkish virginitie and single life yet he escaped not altogither so vnspotted for his part but that the storie of Mathew Paris writing of Paulus Cadonensis Ex Math Pariâ—iâ—â— Lanfraâ—â—â—â— supposed 〈◊〉 to be a 〈◊〉 virgine whom Lanfranke preferred so gladly to be Abbot of S. Albons thus reporteth of him Paulus inquit Monachus Cadonensis Archiepiscopi Lanfranci nepos iure aliquorum relationibus consanguinitate propinquior c. That is Paule a Monke of Cadune and nephew of the Archbishop Lanfranke yea as some say further more neere in bloud to him then so c. Then after Lanfranke came Anselme into the See of Canterbury who taking to him a stouter stomacke Anselme Archb. of Canterbâ—â—y a constâ—â—â— doer 〈◊〉 Priestes mariage more fiercelie and egerlie laboured this matter in abrogating vtterly the mariage of priests Deacons Subdeacons and of the vniuersall clergy not permitting as Lanfranke did Priests that had wiues in villages and townes to keepe them still but vtterly commanding and that vnder great paine not onelie Priests and Deacons but Subdeacons also which is against the Councell of Laterane which were already maried to be seperated Concil â—aâ—teran 〈◊〉 14. De 〈◊〉 matrimoâ—â—â— copulatiâ— and that none should be receiued into order hereafter without profession of perpetuall chastitie And yet notwithstanding for all this great blustering and thundering of this Romish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests yet still holding their owne as well as they could gaue not much place to his vnlawfull Iniunction but kept stil their wiues almost two hundred yeares after refusing and resisting of long time the yoke of that seruile bondage to kepe still their freedome from such vowing professing and promising as may well appeare by those Priests of Yorke of whom Gerardus Archbishop of Yorke speaketh writing to Anselme in these wordes Sitio Clericorum meorum integritatem sed praeterquam in paucis admodum ve Aspidis surditatem vel fabulosi cuiusdam Prothei mutabilitatem inuenio Varijs linguarum aculeis minas modò conuitia infligunt Sed hoc facilius in his qui remotÃores sunt tolero Illud omninò graue genus mali est quod hi qui quasi in sinu meo sunt qui Canonicorum nomine gaudent canones aspernant aduersus concilij nostri statuta quasi Sophistici disputatores argumeÌ„tantur professiones verò mihi penitus abnegant Canonici illi qui sine professione ad sacros ordines inordinabiliter sunt prouecti qui in praesbyteratu vel Diaconatu constituti vxores siue Concubinas in publico hactenus habuerunt ab Altari nulla se reuerentia continuerunt Cum verò ad ordines aliquos inuito dura ceruice nituntur ne inordinando castitatem profiteantur In englishe thus I much desire the puritie of my clergye men Howbeit except it be in very few I finde in them the deafenes of the serpent aspis and the inconstancie of Protheus that the Poets fable spake of With theyr stinging tongues they cast out some while threates some while tauntes and rebukes But this greeueth mee lesse in them that be further off This greeueth mee most of all that they whiche be of mine owne Church as in myne owne bosome and prebendaryes of myne owne See contemne our Canons and argue like Sophisticall disputers agaynst the statutes of our Councell The prebendaries which vnordinately haue bene taken into orders heretofore without making vow or profession refuse vtterly to make profession to me And they that be priestes or Deacons hauing maryed before openly wyues or Concubines will not be remoued for anye reuerence from the Aultare And when I call vpon any to receaue order styffely they deny to professe chastitie in theyr ordering c. Thus for al their rigorous austeritie by this Anselme in forcing his Decree made at London agaynst the marriage of Priests yet the same had no great successe Hereby appeareth thaâ— Priestes 〈◊〉 the olâ—â— time here 〈◊〉 England 〈…〉 made â—ow of â—â—â—â—stity at thâ— orders bâ—fore this tyme. Ex 〈◊〉 lib. 4· neither in his life time nor after his life For although sondry priestes during his life tyme were coÌ„pelled by his extremitie to renounce theyr wyues yet many denyed to obey him Diuers were contented rather to leaue theyr benefices then their wiues A great number were permitted by king Henry for mony to enioy theyr wiues Which was so chargable vnto them sayth Edmer in his 4. booke that at length two hundreth priestes in theyr Albes and Priestly vestementes came barefoote to the kings Pallace crying to hym for mercy and especially makyng theyr sute to the Queene who vsing much compassion towardes them yet durst not make for them any intercession Anselme at this time was ouer the Sea making his voyage to the pope Who hearing hereof Read 〈◊〉 pag. 19â— writeth to the King declaring that suche forfaytures appertayned nothing to him
but by y e word Clericus as by diuers places as well in the printed bookes as in old Registers and writings of the Lawyers as well in the common law as Statute law remayneth of Recorde very euident to be seene Some special notes wherof as well for the ease of the Reader in the search of the same as also for the further satisfying of some who peraduenture shall want the bookes I thought good here to exhibite in forme and tenour as foloweth Certaine notes how this word Clericus is taken in the Lawe bookes Stat. de Mâ—rlebri An. 52. 〈◊〉 3. 〈◊〉 â—7 SI Clericus aliquis pro reatu vel crimine aliquo quod ad CoronaÌ„ pertineat arestatus fuerit postmodum per praeceptum domini regis in BalliuÌ„ traditus vel replegiatus extiterit ita quòd hi quibus traditus fuerit in Ballium eum habeant coram Iusticiarijs non amercientur de caetero illi quibus traditus fuerit in Ballium nec alij plegij sui si corpus suum habeaÌ„t coram Iusticiarijs licet coram eis propter priuilegium clericale respondere noluerit vel non potuerit propter Ordinarios suos An other Note Rex antecessores sui a tempore cuius contrarij memoria non existit vsi sunt quòd Clerici suis immorantes obsequijs dum obsequijs illis intenderint 〈…〉 2. in 〈…〉 8. ad residentiam in suis beneficijs faciendam minime compellantur nec debet dici tendere in praeiudicium Ecclesiasticae libertatis quòd pro Rege republica necessarium inuenitur An other Note Clericus ad Ecclesiam confugiens pro felonia pro immunitate Ecclesiastica obtinenda si asserit se esse Clericum regnuÌ„ non compellatur abiurare sed legi regni se reddens gaudebit Ecclesiastica libertate iuxta laudabilem consuetudinem regni hactenus vsitatam An other Note Appellatori in forma debita tanquam Clerico per Ordinarium petito libertatis Ecclesiasticae beneficium non negabitur In cap. 16. In the Statute intituled Articuli Cleri made onely for the benefite of the Clergie An. R. Edwardi R 2. nono are diuers notes to like effect But what nedeth many arguments for the proufe hereof The Statutes and law bookes of this Realme are very full of them in diuers and many places besides the presidents for the forme of geuing of benefices whereof none are capable but such as are spiritual men of the Clergie wherein they are not called or termed by any other title or terme in the Latin tong â—â—ericus in 〈◊〉 law 〈◊〉 taken for a Priest then Clerici for the most part not in the kyngs owne graunt or the Lord Chauncellours or any other subiectes of his as very well appeareth both by diuers olde wrytten Presidents whych haue bene shewed vnto me also by the formes of presentations collected set foorth for the instruction of such as are ignoraunt or not very perfite in the order of them in a Printed booke called The booke of sundrie Instrumentes In whyche fourme in the sayd booke the words in the kings graunt be these Rex Reuerendissimo in Christo. c. ad Ecclesiam Parochialem de N. vestrae diocaesis modo per mortem vltimi incumbentis ibidem vacantem ad nostram donationem pleno iure spectantem dilectum Capellanum nostrum A.B. ClericuÌ„ intuitu charitatis vobis praesentamus mandamus vti dictum A. Capellanum nostrum ad praefatam Ecclesiam admittere eumque Rectorem eiusdem instituere cum suis iuribus c. But if the presentation be from a Knight an Esquier or a Gentleman then these words Capellanum nostrum are alwayes left out as in the sayd booke apeareth in this sort Reuerendo in Christo patri c. A.B. de N. ad Ecclesiam de N predictam vestrae dioc modo per mortem T.D. vltimi incumbentis ibidem vacantem ad meam praesentationem pleno iure spectantem dilectum mihi in Christo Iacobum P. Clericum vestrae paternitati praesento humiliter rogans quatenus prefatum I. ad dictam Ecclesiam admittere ipsumque in Rectorem eiusdem Ecclesiae institui induci facere velitis cum suis Iuribus pertinentijs vniuersis c. As in the saide booke is more at large to be sene or perused Thus I doubt not louing reader but by these so plaine Euidences aboue prefixed thou hast sufficiently to vnderstand that thys violent restrainte of Priestes lawful Mariage wythin this Realme of England is of no suche long reach and antiquitie as hath bene thought of many and al by reason of ignoraÌ„ce of hystories and course of times So that briefly as in a Summary Table to comprehende that whole effect hereof First about the yeare of our Lord. 946. to the profession of single life 〈◊〉 46. and displacing of mariage began to come into exaÌ„ple here in England Pâ—iestes marâ—â—ge how 〈◊〉 when it 〈◊〉 first 〈◊〉 excluded out of â—â—â—rches by reason of s. Benets monks which then began to encrease hereabout the time of King Edgar and especially by the meanes of Oswald bishop of Yorke Odo and Dunstane Archbishops of Canterburie and Ethelwolde Bishop of Wint. so that in diuers Cathedral churches and bishops Seas monkes with theyr professed singlenes of life crept in maried Ministers which were then called secular Priestes with their wiues out of sondry Churches were dispossessed not from wyues but onely from their places and yet not in all Churches but onely in certaine wherof read before page 198. â— 1067. Not long after that about the time of Pope Nicolas 2. An. 1060. of Alexander and Hildebrande came into y e sea of Canterbury an other Monke called Lanfranke who also being a promoter of thys professed chastitie made the Decree more generall that all Prebendaries being maried in anye Churches shoulde be displaced yet the Priestes in Townes and villages shoulde not be compelled to leaue theyr maried wiues vnlesse they would Last of all folowed monkish Anselme an 1106. by whoÌ„ was made this law of Winchester aforesayd that Priests Archdeacons Deacons subdeacons whiche had wyues spiritual liuing shoulde be put from them both ¶ 1166. and also that none after shuld be admitted to their orders but shuld first professe single life that is to liue without wiues And thus much concerning priestes mariage forbidden Let vs adde moreouer to these euidences aboue rehearsed for more confirmation of the ancient vse and liberty of priests mariage an other testimonie or two out of like ancient records with like plaine wordes declaring vnto vs howe the matrimony of Priests before the time of Lanckfranke aforesaid was no straunge example in the Church and first we wil inferre the words of an old Martyrologe pertaining to the Recordes of Canterburie The wordes of whych Martyrologe be these Ex antiq Martyrilogio Ecclesiae Cant. LAnfrancus Archiep. reddidit Ecclesiae S. Andreae Liuingus
had all to be sprinckled my hose and shoes with myre And when I was come vnto Gloucester colledge which was about 6. of the clock I found the gates fast shut Whereat I did much marueile for they were wont to be opened dayly long before y e time Then did I walke vp and downe by y e wal there a whole houre before the gates were opened In the meane whyle my musing head being full of forecasting cares my sorowfull hart flowing with dolefull sighes I fully determined in my conscience before God that if I shuld chance to be taken be examined I would accuse no man nor declare any thing further then I did already perceaue was manifestly known before And so when the gate was opened thinking to shift my selfe to put on a longer gowne went in towardes my chamber goyng vp the stayres would haue opened my dore but I could not in a loÌ„g season do it Wherby I perceiued that my lock had ben medled w tall and therwith was somewhat altered Yea at last with much ado I opened the locke and went in Dalabers chamber searched for M. Garret When I came in I saw my bed all to tossed and tuÌ„bled my clothes in my presse throwne down my study dore open Wherof I was much amased and thought verily y t some searche was made there that night for M. Garret and that it was knowne of his being with me by the Monkes man that brought him to my chamber Now was there lying in the next chamber vnto me a Monke who as soone as he had heard me in y e chamber came to me and told howe M. Garret was sought in my chaÌ„ber y t night and what ado there was made by the CoÌ„missary the two proctors with billes swords thrusted thorow my bedstraw and how euery corner of my chaÌ„ber was searched for M. Garret And albeit his gowne and his hoode lay there in my presse with my clothes yet they perceiued them not Then he told me hee was commaunded to bring mee as soone as I came in vnto the Priour of y e students named Antony Dunstane a Monk of Westminster This so troubled me that I forgot to make cleane my hose and shoes to shift me into an other gowne and therfore so all to be dirted as I was in my short gowne I went with him to the sayde Priors chamber where I found the sayd Prior standing looking for my comming Dalaber brought to the Prior of Glocester Colledge He asked me where I hadde bene that night I told him I lay at Alborne Hall with my old bedfelow Fitziames but he would not beleue me He asked mee if M. Garret were with me yesterday I told him yea Then he would knowe where he was and wherfore he came vnto me I told hym I knew not where he was except he were at Woodstocke For so sayde I hee had shewed me that he would goe thether because one of the kepers there his frend had promised him a peece of veneson to make mery withall the shroftide and that he woulde haue borowed a hatte and a payer of hygh shoes of me but I had none in deede to lend hym Thys tale I thought meetest though it were nothyng so Then hadde he spied on my forefinger a big ringe of siluer very well double gilted with 2. letters A. D. ingraued in it for my name I suppose he thought it to be gold He required to see it I tooke it vnto hym When hee hadde it in hys hand he sayde it was hys ring for therein was his name an A. for Antonie Anthony Dalabers ringe taken from him and a D. for Dunstane When I hearde hym so say I wished in my heart to be as well delyuered from and out or hys company as I was assured to be deliuered from my ryng for euer Then he called for pen inke and paper and commaÌ„ded me to wryte when howe Garret came vnto me where he was become I had not wrytten scarsly three woordes but the chief bedle with ij or iij. of the Commissaries men were come vnto Maister Prior requiring hym strayghtwayes to bryng vs away vnto Lyncolne Colledge to the Commissarye and to D. London Whether when I was brought into the chapel there I found D. Cotislorde commissarie D. Higdon then Deane of the Cardinals Colledge and D. London Warden of the new Colledge standinge together at the altare in the chappel When I was brought vnto them after salutations geuen and taken betweene them they called for chaires and sate downe called for me to come to them and fyrste they asked what my name was Anthony Dalaber appreheÌ„ded and troubled for M. Garret I told them that my name was Antonye Dalaber Then they also asked me howe long I had bene student in the Uniuersitie and I tolde them almost 3. yeares And they asked mee what I studied I tolde them that I had read sophistrie and logicke in Alborne Hal and nowe was remoued vnto Glocester Colledge to study the Ciuil lawe the which the foresayde Prior of the studentes affirmed to be true Then they asked me whether I knew M. Garret and how long I had knowen him I told them I knew him wel had knowen him almost a tweluemoÌ„th They asked me when he was with me I told them yesterday at after noone Now by this time whiles they had me in this talke one came vnto them which was sent for w t pen inke and paper I trowe it was the Clerke of the Uniuersitie Assoone as he was come there was a bourd tresâ—es wyth a forme for him to sit on set betweene the Doctours and me and a great Masse booke layde before me and I was commaunded to lay my right hand on it and to sweare that I should truely aunswere vnto such articles and interrogatories as I should be by them examined vpon The examinatioÌ„ of Anthony Dalaber I made danger of it a while at first but afterwarde being perswaded by them partly by faire words and partly by great threates I promised to do as they wold haue me but in my hart nothyng so ment to do So I layd my hand on the booke and one of them gaue me my othe and that done commaunded me to kisse the booke Doct. London Warden of the new Colledge an Archpharisey Then made they greate curtesie betweene them who should examine me minister interrogatoryes vnto me At the last the rankest Papistical Pharisey of theÌ„ all D. London tooke vpon hym to do it Then he asked me againe by my othe where M. Garret was and whether I had conueyed hym I tolde him I had not conueyed hym nor yet wist not where he was nor whether he was gone except he were gone to Wodstocke as I had before sayde as he shewed me he woulde Then he asked me agayne when he came to me howe he came to me what and howe long he talked with me and whether
thou art sent for No my Lord quoth he No quoth the Byshop That is a meruailous thing Forsooth my Lord quoth he vnles it be for a certaine search made of late in Windsore I cannot tell wherfore it should be Then thou knowest the matter well enough quoth the Bishop and takyng vp a quire of the Concordance in his hand sayd Understandest thou the Latine tongue No my Lord quoth he but simply No quoth the Bishop And with that spake M. Wrisley then secretary to the king he saith but simply I cannot tell quoth the B. but the booke is translated worde for word out of the Latin Concordaunce and so began to declare to the rest of the Counsaile the nature of a Concordance and how it was first compiled in Latin by the great diligence of the learned men for the ease of preachers concluding with this reason that if such a booke should goe foorth in English it would destroy the Latin tongue And so casting down the quire again he reached another booke which was the booke of Esay the prophet and turnyng to the last chap. gaue the booke to Marbecke and asked hym who had written the note in the margent The other looking vpon it said forsooth my Lord I wrote it Read it quoth the B. Then he read it thus Heauen is my seate and the earth is my footestoole Nay quoth the B. read it as thou hadst written it Then shall I read it wrong quoth he for I had written it false How hadst thou written it quoth y e bishop I had written it quoth he thus Heauen is my seat and the earth is not my footestoole Yea mary quoth the Bishop that was thy meanyng No my Lord quoth he it was but an ouersight in writyng for as your Lordshippe seeth this worde Not is blotted out At this tyme came other matters into the Counsaile so that Marbecke was had out to the next chamber And when he had stood there a while one of the Counsaile named sir Anthony Wingfield Captaine of the Garde came foorth and callyng for Marbecke committed him to one Belson of the gard saying vnto him on this wise Take this man and haue him to the Marshalsey and tell the keeper that it is the Counsailes pleasure that he shall entreat him gently And if hee haue any mony in his purse as I think he hath not much take you it from him left the prisoners do take it and minister it vnto him as he shall haue need And so the messenger departed with Marbecke to the Marshalsey and dyd his commission most faithfully and truly both to the keper and to the prisoner as he was commanded The second examination of Marbecke before the Bishops Gentleman in the Marshalsey ON the next day which was Tuesday by 8. of the clock in the morning there came one of the B. of Winchesters Gentlemen into the Marshalsey whose mā brought after him two great books vnder his arme finding Marbecke walking vp and downe in the Chappell demanded of the keeper why he was not in irons I had no such cōmaundement quoth he for the messenger which brought hym yesternight from the Counsaile sayd It was theyr pleasure he should he gētly vsed My Lord quoth the gentleman will not be content with you and so takyng the bookes of his man called for a chamber vp to the which he caried the prisoner and casting the bookes from him vpon a bed sate him downe and said Marbecke my Lord doth fauour thee well for certaine good qualities thou hast and hath sent me hither to admonish thee to beware and take heed least thou cast away thy selfe wilfully If thou wylt be plaine thou shalt doe thy selfe much good if not thou shalt do thy selfe much harme I assure thee my Lord lamenteth thy case for as much as he hath alwayes hearde good report of thee wherfore now see to thy selfe and play the wise man Thou art acquainted with a great sort of heretikes as Hobby and Heynes with other mo knowest much of their secrets if thou wilt nowe open them at my Lords request he will procure thy deliueraunce out of hand and preferre thee to better liuing Alas sir quoth he what secretes doe I knowe I am but a poore man and was neuer worthy to be so conuersant eyther with M. Hobby or M. Heynes to know any part of their myndes Wel quoth the Gentleman make it not so strange for my lord doth know wel inough in what estimation they had both thee and Anth. Person for your religion Of Anth. Person quoth he I can say nothyng for I neuer saw him with them in all my lyfe And as for my selfe I can not denye but that they haue alwayes I thanke them taken me for an honest poore man and shewed me much kindnes but as for their secrets they were to wise to commit them to any such as I am Peraduenture quoth the Gentleman thou fearest to vtter any thing of them Marbecke cannot be perswaded to 〈…〉 because they were thy frends lest they hearing therof might hereafter withdraw their frendship from thee which thou nedest not to feare I warrant thee for they are sure enough and neuer like to pleasure thee more ner no man els With that the water stoode in Marbeckes eyes Why weepest thou quoth the Gentleman Oh sir quoth he I pray you pardon me these men haue done me good wherfore I beseech the liuing God to comfort them as I would be comforted my selfe Well quoth the Gentleman I perceiue thou wilt play the foole and then he opened one of the bookes and asked him if he vnderstood any Latine But a little sir quoth he How is it then quoth the gentleman that thou hast translated thy booke out of the latin Concordance yet vnderstandest not the tongue I will tell you quoth he In my youth I learned the principles of my Grammar wherby I haue some vnderstāding therin though it be very smal Then the gentleman began to try him in the latin Concordance English Bible which he had brought and when he had so done was satisfied he called vp his man to fet away the bookes so departed leauing Marbecke alone in the chamber the dore fast shut vnto him About two houres after the Gentleman came againe with a sheet of paper folded in his hand Another talke betweene Winchesters gentleman and Marbecke sate him down vpon the beds side as before sayd by my troth Marbecke my lord seeth so much wilfulnes in thee that he saith it is pity to do thee good When wast thou last w t Haynes Forsooth quoth he about a three weekes agoe I was at dinner with him And what talke quoth the Gentleman had he at his boord I cā not tel now quoth he No quoth y e gentleman thou art not so dull witted to forget a thyng in so short space Yes sir quoth he such familiar talk as mē
Papistes who will needes be both accusers and also â—â—dges in their owne opinions and causes and be not iudges your selues of your owne phantasticall opinions and vayne expositions for in such high causes ye may lightly erre And although you be permitted to reade holy scripture and to haue the worde of God in your mother tongue you must vnderstand that it is licenced you so to do onely to informe your owne conscience and to instruct your children and family and not to dispute and make scripture a rayling and a taunting stocke agaynst priestes and preachers as many light persons do I am very sory to know and heare how vnreuerently that most precious iewel the word of God is disputed rymed How are they 〈◊〉 to 〈◊〉 Gods word when none 〈…〉 to â—ead it vnder the degree of a Gâ—nâ—leman song iangled in euery Alehouse and Tauerne contrary to the true meaning and doctrine of the same And yet I am euen as muche sory â— Hierom wisheth the Scriptures not onely to be read of all men but also to be song of women at their rockes of plowmen at the plow of 〈◊〉 at their loome c. that the readers of the same folow it in doing so faintly coldly For of this I am sure that charity was neuer so faynt amongest you vertuous * Godly liuing though it encrease not with the Gospel so much as we wisheâ— yet the defecte thereof is not to bee imputed to the Gospel And if we well coÌ„pare tyme with time we shall find by vewing the bookes of the old Warmot questes of 〈◊〉 and baâ—des and wicked liuers 〈◊〉 presented to one nowe besides 〈◊〉 the common stues godly liuing was neuer less vsed nor god himselfe amongest Christians was neuer lesse reuerenced honored or serued Therfore as I sayde before be in charitye one with an other like brother and brother Loue dread and serue God to the which I as your supreme head and soueraigne Lord exhort and require you and then I doubt not but that loue and league that I spake of in the beginning shall neuer be dissolued or broken betwene vs. And as touching the lawes which be now made and concluded I exhort you the makers to be as diligent in putting them in execution as you were in making furthering the same or els your labour shall be in vayne your coÌ„mon wealth nothing relieued Notes vpon the foresayd exhortation The kinges Oration expeÌ„ded with notes vpon the same PRinces which exhort to concorde and charitie doe well but Princes which seeke out the causes of discord reforme the same do much better The papist and protestant Hereticke and Pharisee the old Mumpsimus and the newe Sumpsimus be teâ—mes of variance and dissention and be I graunt Symtomata of a sore wound in the commoÌ„ wealth but he that will amend this wound must first beginne to search out the causes and to purge the occasion thereof otherwise to cure the sore outwardlye whiche inwardlye doth fester and ranckle still it is but vayne The roote and ground of al this greeuance riseth here of the prelates and clergy of Rome seeking as it seemeth altogether after riches pompe honour of this world to mayntayn y e same vnder pretence of religion doe in verye deed subuert religioÌ„ vnder y e title of the church they bring into the churche manifest errours absurdities intollerable who pretending to be fathers of the churche if they transgressed but in maners and lightnes of life or neglygence of gouernement they might be borne withall for peace concords sake and here modesty ciuillitie quietnes vnitie charitie might haue place amongst modest natures But now they obscure the glory of the sonne of God which in no case ought to be suffered they extinct the light grace of the Gospell they clogge mens consciences they set vp Idolatry mayntayn Idols they bring in false inuocation they restrayne lawfull matrimonye whereby groweth filthy pollution adultery and whoredome in the Church vnspeakable they corrupt the sacramentes they wrast the scripture as worldly purposes they kill and persecute Gods people Briefly theyr doctrine is damnable theyr lawes be impious their doinges are detestable And yet after all this they crept craftely into the hartes of princes vnder the title of the Church coulor of concord making kinges and princes beleue that all be heretickes and schismatickes which will not be subiect to their ordinary power Now almighty God who is a ielous God not suffering the glory of his sonne to be defaced nor his truth to be troden vnder foot stirreth vp againe the harts of his people to vnderstaÌ„d his truth to defend his cause WhervpoÌ„ of those two partes as two mighty flintes thus smiting together coÌ„meth out the sparcle of this diuisioÌ„ which by no wise can be quenched but that one part must nedes yeld geue ouer There is no neutrality nor mediatioÌ„ of peace nor exhortation to agremeÌ„t that will serue betwene these two contrary doctrines but either the Popes errors must geue place to Gods word or els the veritye of God must geue place vnto them Wherefore as the good intent and plausible Oration of the king in this behalf was not to be discommended in exhorting his subiectes to charity so had he much more deserued commendation if he hadde sought the right way to worke charity to helpe innocency amongst his subiects by taking away the impious law of the 6. articls the mother of all diuision and manslaughter For what is this to the purpose to exhort in wordes neuer so much to charity and in deed to geue a knife to the murtherers hand to run vpon his naked brother which neither in conscience can leaue his cause nor yet hath power to defend himselfe As by experience here foloweth to be seene what charity ensued after this exhortation of the king to charity by the racking and burning of good Anne Askew with 3. other poore subiectes of the king within halfe a yeare after whereof shortly you shall heare more declared When these Chauntries and colledges thus by Acte of ParliameÌ„t wert geuen into the kings hands as is aboue remembred which was about the moneth of DeceÌ„ber an 1545. the next Lent following D. Crome preaching in the Mercers chappel among other reasons and persuatioÌ„s to rouse the people from the vayn opinion of Purgatory inferred this grounding vpon the sayd act of parliameÌ„t that if Trentals and Chauntry masses could auayle the soules in Purgatory then did the Parliament not wel in geuing away Monasteryes Colledges chauÌ„tries which serued principally to that purpose But if the parliament did wel as no maÌ„ could deny in dissoluing them D. Cromes Dilemma agaynst priuate masses and bestowing the same vpon the king then is it a playne case that such Chauntries and priuate masses do nothing conferre to relieue them in Purgatory This dilemma of D. Crome no doubt was insoluble D.
ere this time But to let this matter of syr George Blage passe wee will now reduce our storie againe to Anne Askew and her fellowe Martyrs who the same weeke were burned and could finde no pardon Anno 1546. Then the Catholicke fathers when they had broughte this christian woman wyth the residue as aboue hath ben declared vnto theyr rest they being now in their ruffe and triumph like as the Phariseis when they hadde broughte Christ to his graue deuised w t themselues howe to keepe him down stil to ouertreade truth for euer Whereupon consulting with certaine of the Counsell they made oute a straight and harde proclamation authorised by the kinges name for the abolishing of the scripture al such English bookes which might geue any light to the setting foorth of Gods true word and grace of the Gospel the copie and tenour of which Proclamation is this as followeth A Proclamation for the abolishing of English bookes after the death of Anne Askew set forth by the king An. 1546. the 8. day of Iuly THe kings most excellent Maiestie vnderstanding howe vnder pretence of expounding and declaring the truthe of Goddes Scripture A proclamation for the abolishing of Englishe bookes diuers leud and euil disposed persons haue taken occasion to vtter and sow abroade by bookes imprinted in the English tongue sondry pernitious and detestable errours heresies not onely contrary to the lawes of this realme but also repugnant to the true sence of Gods law and his word Nay rather for the ignorance and lack of Gods Scripture many haue taken occasion of error heresies â—ntollerable by reason whereof certaine men of late to the destruction of their owne bodies soules and to the euill example of others haue attempted arrogaÌ„tly and malitiously to impugne the truth and therewith trouble the sober quiet and godly Religion vnited and established vnder the kings Maiestie in this his realme his highnesse minding to foresee the daungers that myght ensue of the sayd bookes is enforced to vse hys generall prohibition commaundement and proclamation as followeth First that from henceforth no man woman or person of what estate The new â—estament of Tindals of Couerdals translation in Englishe forbidden condition or degree so euer he or they be shal after the last day of August next ensuing receiue haue take or keepe in his or their possession the text of the newe Testament of Tyndalles or Couerdales translation in English nor any other then is permitted by the Acte of Parliament made in the Session of the Parliament holden at Westminster in the 34. or 35. yere of his maiesties most noble raigne nor after the sayd day shall receiue haue take or keepe in his or their possession any maner of bookes prynted or wrytten in the English tongue which be or shal be set forth in the names of Frith Tindal Wickliffe Ioy Roy Basil Bale Barnes Couerdale Englishe bookes in Scripture reâ—â—rayned Turner Tracy or by any of them or any other booke or bookes containing matter contrary to the sayde Acte made An 34 or 35. but shall before the last day of August next coÌ„ming deliuer the same English booke or bookes to his maister in that housholde if hee be a seruaunt or dwell vnder any other and the maister or ruler of the house suche other as dwell at large shall deliuer all such bookes of the sortes aforesaid as they haue or shal come to their haÌ„ds deliuered as afore or otherwise to the Maior Bailiffe or chiefe Constable of the towne where they dwell to be by them deliuered ouer openly within 40. daies next folowing after the said deliuerie to the Shiriffe of the shire or to the Byshops Chancellour Commissary of the same diocesse to the entent the said Bishop Chauncellour Commissary and Shiriffe and euery of them shall cause them incontinently to be openly burned which thing the kinges Maiesties pleasure is that euery of them shall see executed in most effectuall sort â—urning of â—cripture â—ookes and of their doings thereof make certificate to the kings Maiesties most honourable Councell before the 1. of October next comming And to the intent that no man shall mistrust any daunger of such penall statutes as be passed in this behalfe for the keeping of the sayd bookes the kings Maiestie is most graciously contented by this proclamation A baitâ— to bâ—ing in bookes to pardon that offence to the sayd time appoynted by this proclamation for the deliuery of the said bokes and commaundeth that no Bishoppe Chauncellor Commissarie Maior Bailiffe Shiriffe or Constable shall be curious to marke who bringeth foorth such bookes but only order burne them openly as is in this proclamation ordered And if any man after the last day of August next comming shall haue any of the sayde bookes in his keeping or be proued and conuinced by sufficient witnesse before 4. of the kings most honourable counsail to haue hidden theÌ„ or vsed theÌ„ or any copy of any of them or any parte of theÌ„ wherby it shuld appeare that he willingly hath offeÌ„ded the true meaning of this proclamation the same shall not onely suffer imprisonment and punishment of his body at the kings maiesties will and pleasure The penaltye limited but also shall make suche fine and raunsome to his highnesse for the same as by his Maiestie or 4. of hys graces said counsaile shal be determined c. Finally his Maiestie straightly chargeth and commandeth that no person or persons of what estate degree or condition so euer he or they be from the day of this proclamation presume to bring any maner of English booke concerning any maner of Christian religion printed in the parties beyonde the seas into this realme to sell geue or disâ—â—ibute any English booke printed in outwarde parties or the copie of any such booke or any part thereof to any persone dwelling within this his graces realme or any other hys maiesties dominions vnlesse the same shal be specially licenced so to doe by his highnesse expresse graunâ— to be obtained in writing for the same vppon the paines before limited and therewithall to incurre his maiesties extreeme indignation For so much as it is hath alwayes bene the common guise and practise of the popes church to extinct condemne and abolish all good bookes and holesome treatises of learned men vnder a false pretence of errors heresies The vntrue dealing of the Papistes in gathering heresies where none is wherof examples aboundantly maye appeare in this historie aboue Now for the better triall hereof to see and trie the impudent shamelesse vanitie of these Catholicke ClergimeÌ„ in mistaking falsifying deprauing blaspheming and slandering where they haue no cause against al right honest dealing yea against their own knowledge conscience and manifest verity of Gods worde I shall therfore desire the attentiue Reader before we passe any further to consider expend here 2. things by the way First what opinioÌ„s
Antichrist the other not Idols were worshipped of both nations y e profauatyng of the Supper and Baptisme was lyke vnto them both wicked superstition raigned on both partes and true worship was deformed and defaced with detestable hipocrisie Truely it is most false that they do affirme and say that I had subscribed vnto such kynde of heresies as though they had bene conformable vnto the law of God when as nothyng is more aduerse or repugnaunt therevnto for euen now of late God of hys goodnesse and mercy had opened my daâ—elyng eyes and hath drawen me out of the filthy slow of Idolatry and superstition in the which amongest others I haue so long tyme wallowed and tumbled Neither is it any lesse absurde that they affirme me to haue allured many to embrace the same except peraduenture they do vnderstand that I haue oftentymes wished that the yoke of Antichrist should be shaken and cast off from the neckes of the Scottes as it is from the Englishe men whiche thyng with a sincere and vpright heart and with an earnest mynd I do now also wish and desire The 5. Article That the Scottish nation and their Clergy be altogether blynded 5. Article whome he did also say and affirme that they had not the true Catholike fayth And this he dyd openly teach and preached also that hys fayth was much better more excellent then the faith of all the clergy in the realme of Scotland Borthwike No man will deny that people to be blynded which neyther heareth Christ nor his Apostles Such is the people of Scotland I speake of those vnto whom the veritie and truth of Christ hath not yet opened or manifested it selfe There is no cause therefore why they should accuse me of heresy Furthermore how farre of the nation and people of Scotland be from the hearyng of Christ albeit the premisses do sufficiently declare in that they do chalenge vnto the Romishe Antichrist the autoritie which Christ and hys Apostles do declare Antithesis oâ— comparison betweene the religioÌ„ of Scotâ—â—â—h men and the religion of Christ. Christ himselfe to be endued with all and that contrary to the worde of GOD they forbid priests to marry I will adde some thing more unto it where by the matter may be more euident Christ calleth himselfe the dore whereby all men ought to enter in at Iohn the x. chapter Contrariwise the Scottes doe say and affirme that we must enter in by the virgine Mary and Saint Peter Christ in the fourth of Iohn sayth The tyme shall come when as the true worshippers shall worship the father in spirit and truth the Scottes builde themselues hye temples and chappels for Idols in the which euen as Israell in tymes past they commit fornication Paule in his Epistle to the Hebrews and x. chapter sayth That Christ by one onely oblation hath made perfect all those for euermore which are sanctified which saying confirmeth also the wordes of Christ hangyng vppon the Crosse saying it is finished signifieng that by hys death there was a finall ende set vnto all sacrifices which are offered vp for sinnes But the Scottish church men as they are blasphemers in deede so do they bragge and boast that they daily offer vp Christ for the sinnes both of the quicke and of the dead God commaundeth vs that we shall not worship any grauen Image The Scottes do not onely fall downe flatte before Images but also offer vp incense vnto them Saint Paule teacheth vs that Christ is made our wisedome righteousnesse satisfaction and redemption The Scottes beyng wyse men in theyr owne conceites preferre and embrace traditions fayned inuented out by mans head before the lawe of God they stablish righteousnesse in their owne workes sanctification in holy water and other externall things redemption in pieces of lead which they doe buy of their great Antichrist who then will quarell with me that I doe lye that the people of Scotland are blind and that my faith which doth onely behold the word of God to be much more better and excellent then theirs The 6. Article Agreeably to the ancient errors of Iohn Wickliffe and Iohn Hus Archheretikes condempned in the Councell of Constance 6. Article he hath affirmed and preached that the clergy ought not to possesse or haue any temporall possessions neyther to haue any iurisdiction or authoritie in temporalties euen ouer theyr owne subiectes but that all these things ought to be taken from them as it is at this present in England Borthwike The Lord in the xviij chapter of the booke of Numbers sayd thus vnto Aaron The Leuiticall law is no necessary rule now binding But he meaneth here of excessiue landes possessions of Abbeyes and religious he uses addict to them but the princes may diminish or conuert theÌ„ otherwise vpon considerations thou shalt possesse nothyng in theyr land neyther shalt thou haue any portion amongest them I am thy portion and inheritage amongst the children of Israell for vnto the sonnes of Leuy I haue geuen all the tithes of Israel that they should possesse them for their ministery which they do execute in the tent of ordinaries Albeit I do not doubt but that the order of the Leuites and of our clergy is farre different and variable For the administration of theyr sacred and holy thyngs after theyr death passed vnto their posterity as it were by right of inheritaunce which happeneth not vnto the posteritie of our clergy in these dayes Furthermore if any heritage be prouided or gotten for them I doe not gaynesay but that they shall possesse it But still I doe affirme that all temporall iurisdiction should bee taken from them for when as twise there rose a contention amongst the Disciples which of them should be thought the greatest Christ aunswered The kyngs of nations haue dominion ouer them and such which haue power ouer them are called beneficiall you shall not do so For he which is greatest amongst you shall be made equall vnto the yongest or lest and he which is the prince or ruler amongst you shall be made equall vnto hym which both minister mynding thereby and willyng vtterly to debarre the ministers of hys word from all terrene and ciuill dominion and Empire For by these poyntes he doth not onely declare that the office of a pastor is distinct and deuided from the office of a prince and ruler Ciuill dominion â—â—fering from Ecclesiasticall but that they are in effect so muche different and seperate that they cannot agree or ioyne together in one man Neither is it to be thought that Christ did set or ordaine an harder law then he himself before did take vpon hym Forsomuch as in the 12. of Luke certayne of the company sayd vnto hym Maister commaund my brother that he deuide his inheritaunce with me He aunswered Man who made me a Iudge or deuider amongest you We see therefore that Christ euen simply did reiect and refuse the office of a Iudge
weauer Agnes Grebill of Tenterden wife of Iohn Grebill the elder and mother to Iohn and Christoph. Grebill who with her own husband accused hir to death being of threscore yeare of age Rob. Harrison of Halden of the age of lx yeares Iohn Browne of Ashford Edward Walker of Maidstone Cutler The Articles whereupon these fiue blessed Martyrs were accused and condemned by the foresayd Iudges and witnesses were these as follow FIrst Ex Râ—gist W. Warham for holdinge that the sacrament of the aulter was not the very true bodye oâ— Christ but onely materiall bread in substaunce 2. That auricular confessioÌ„ was not to be made to a priest 3. That no power is geuen of God to Priestes of minystring sacramentes saying Masse or other Diuine seruice Their meaning was this that Priestes can claime no more vertue or hye estate by their orders then caâ— a lay 〈◊〉 more then to lay men 4. That the solemnisation of Matrimony is not necessary to saluation of soule neyther was instituted of God for a Sacrament they meant 5. That the sacrament of extreme vnction is not auaileable nor necessary to soules health 6. That the Images of the crosse of the crucifixe of y e blessed virgin and other Saintes are not to be worshipped that they which worship them do commit Idolatry 7. That pilgrimages to holy places and holy Reliques be not necessary nor meritorious to soules health 8. That inuocation is not to be made to sayntes but onely to God and that he onely heareth theyr prayers 9. That holy bread and holy water haue no more vertue after their consecration then before 10. That they haue beleued taught holden all and euery of the same damnable opinions before as they did at that present 11. That where they nowe haue confessed theyr erroures they would not haue so done but onely for feare of manyfest proufes brought agaynst them eyther els but for feare to be conuicted by them they would neuer haue confessed y e same of theyr owne accord 12. That they haue commoned and talked of the sayd damnable errours heretofore with diuers other persons and haue had bookes concerning the same The order and fourme of processe vsed agaynst these fiue Martyrs aforesayd and first of William Carder Anno. 1511. WIlliam Carder being conueÌ„ted before William WarrhaÌ„ Archbishop The processe of iudgement agaynst W. Carder Martyr and his Chancellour Cutbert Tonstal Doctour Siluester Doctor Welles Clement BroweÌ„ with other moe the Notaries being William Potkyng and Dauid Cooper the Articles and interrogatoryes a-aboue specified were layd vnto him Which articles he ther and then denied affirming that he neuer did nor doth hold any such opinions otherwise then becommeth that euerye Christen man shoulde doe ready to conforme hymselfe in all poyntes to their doctrine therfore to cleare himselfe y e better gaynst those Interrogatories obiected against them he stood in denyaâ—l of the same The like also did euerye of the other foure martyrs after hym All whiche notwithstanding The straight dealing of W. Warham Archbyshop of Canterbury the vncharitable Archbyshop seeking all aduauntage agaynst him that he might more then right law would geâ—e brought in agaynst hym such witnesses as before were abiured whom he knew for feare of relapse durst doe none other but disclose whatsoeuer they knew to wit Christopher Grebyll William Rich Agnes Iue Iohn Grebill Robert Hils Witnesses agaynst W. Carder Stephen Castelyn Whose depositions being taken and the sayd Carder being asked what he could lay for hymselfe hee had nothing he sayd to produce agaynst theyr attestations but submitted him vnto theyr mercye saying moreouer that if he had euer any misbeliefe of the sacrament of the Church contrary to the common holding of the Catholickes hee now was sory repented him therof Which being done y e archb this his submission notw tstanding notwithstanding that y e Register maketh no mention of any relapse coÌ„trary to good law at least contrary to all Christen charity proceeded to the reading of his blinde sentence and so condemned him who neyther stoode stubbernely to that whiche he did hold neither yet did hold any thinge contrary to the mind of holy scripture to the execution of burning Then after him was called for Agnes Grebill and examined of the sayd xii articles aboue recited whiche she in like maner denyed as the other had done before puttyng her aduersaries to ther proof Then the archbishop calling for Iohn Grebyll her husband and Christopher and Ioh. Grebyll her two sonnes who before had bene abiured caused them vppon theyr othe to depose agaynst theyr owne naturall mother and so they did First Iohn Grebell the elder her husband examined by vertue of hys othe to say how Agnes his wife hath and doth beleue of the sacrament of the aultar of going in pilgrimage offeringes and worshipping of Sayntes Images c. and how long she hath so holdeÌ„ thus deposed that first about the end of king Edwardes dayes the fourth in his house by the teaching of Iohn Iue she was brought to that beliefe and so forth from thence dayly till this time of detection she hath continued And besides that sayd he when my children Christofer and Iohn being about seauen yeares of age were then taught of me in my house the said errour of the Sacrament of the aultar and by the sayd Agnes my wife diuers times she was alwayes of one mind in the said misbeliefe against the Sacrament of the aultar The Catholicke Clergie of the Papistes set the husband agaynst the wife that it was not Christes body flesh and bloud but only bread Furthermore being examined how he knew that she was stedfast in the sayd errour he sayd that she alwaies without contradiction affirmed this teaching and sayde the sayd opinion was good and was well contented that her children aforesaid The Catholicke Papistes set the Children to accuse their owne mother were of the same opinions againste the Sacramente of the aultar c. Ex verbis Registri The Byshop with his Catholicke Doctours not yet contented with this to set the husband agaynst the wyfe proceeding further in their Catholicke zeale caused her two children Christofer and Iohn to be produced Christopher Grebill and Iohn Grebill witnes agaynst Agnes Grebill theyr mother one of the age of xxij the other of xix against their owne naturall mother Who likewise being pressed with their othe witnessed and sayd that the foresaid Agnes their mother held beleeued taught and defended that the Sacrament of the aultar was but bread and not the very body of Christ fleshe and bloud That Baptisme was no better in the Fount then out of the Fount That confirmation was of no effect That the solemnisation of Matrimony was no sacrament That confession to God alone was sufficient Also that going in pilgrimage and worshipping of Saints and Images was of none effect c. Item that their father and the sayd Agnes
extinguished in his fathers dayes by sharpe lawes seuere punishments here in England Briefly in all poynts and respectes K. Iosias and K. Edward onely differ in continuaÌ„ce of raigne betwene him and this our godly king no oddes is to be fouÌ„d but onely in length of time and reign Who if he might haue reached by the sufferaunce of God to the continuance of Iosias reigne proceding in those beginnings which in his youth appeared no doubt but of his Actes doings some great perfection woulde haue ensued to thys Church and Realme But the manifold iniquities of EnglishmeÌ„ deserued another plague as after fel amongst vs as in sequele of the story hereafter God willing shal be declared In the meane time to proceed in the excellent vertues of this christian yong Iosias as we haue begon althogh neither do we know nor will laysure serue vs to staÌ„d vpoÌ„ a full descriptioÌ„ of all his Actes yet will we God willing gâ—ue a litle taste of the noble nature and princely qualities of this king wherby the reader may esteme with himselfe what is to be thought of y e rest of his doinges though they be not here all expressed And first to begin with that whiche is the chiefest property of al other externe things in a prince to be coÌ„sidered that is K Edward beloued of his subiectes to be loued of his subiectes such were the hartes of all English people towarde this King inclined and so toward him still coÌ„tinued as neuer came prince in this realme more highly esteemed more amply magnified or more dearely tenderly beloued of all his subiects but especially of the good the learned sort yet not so much beloued as also admirable by reason of his rare towardnes hope both of vertue learning which in him appeared aboue y e capacity of his yeares And as he was intirely of his subiects beloued The meeke nature of K. Edw. so with no lesse good wil he loued theÌ„ again of nature disposition meek and much enclined to ciemeÌ„cy He alwayes spared and fauored the life of man as in a certayne dissertation of his once appeared had with Maister Cheke in fauoring y e life of heretickes in so much that when Ioane Butcher should be burned all the Councell could not moue him to put to his hand but were fayne to get Doct. Cranmer to perswade with him and yet neither could he with much labor induce the king so to do sayyng what my Lord will ye haue me to send her quicke to the deuill in her error so that D. Cranmer himself coÌ„fessed that he had neuer so much to do in all his life as to cause y e king to put to his hand saying that he woulde laye all the charge therof vpon Cranmer before God There wanted in him no promptnes of wit grauity of sentence rypenesse of iudgement Fauor and loue of religion was in him froÌ„ his childhood Such an organe geueÌ„ of God to the Church of England he was as England had neuer better Ouer and besides these notable excellencies K Edward well â—illed in the tongues and other great vertues in him adde moreouer skill knowledge of tongues other sciences whereunto hee seemed rather borne then brought vp Moreouer there wanted not in him to this felicitye of wit and dexterity of nature like happines of institution of good instructors Neither did there lacke agayne in him any diligence to receiue that The readines of K. Edward to his booke which they would teach him in so much that in the middest of all his play and recreatioÌ„ he would alwayes obserue keep his houre appoynted to his study vsing the same with much intentioÌ„ till time called him agayne from his booke to pastime In this his study keeping of his houres he did so profit that D. Cranmer the Archbishop then of Canterbury beholding his towardnes his readines in both tongues in translating froÌ„ Greek to Latine from Latine to Greek agayne in declaming w t his scholefellowes without helpe of his teachers and that ex tempore D. Cox king Edwardes schoolemaster would weepe for ioy declaring to D. Coxe his scholemaister that he would neuer haue thought that to haue bene in him except he had sene it himselfe To recite here his witty sentences his graue reasonâ— which many times did proceed froÌ„ him and how he would sometimes in a matter discoursed by his couÌ„sell adde theâ— vnto of his owne moe reasons causes touching the 〈◊〉 matter then they themselues had or could deuise it was 〈◊〉 most incredible in y â— age to see tedious here to prosecute This in him may seme notorious and admirable that he in these immature yeres could tell recite all the poâ—â—â— hauens and crekes not within his owne realme only but also in Scotland and likewise in FrauÌ„ce what commyng in there was how the tide serued in euery hauen or creke moreouer what burdeÌ„ what winde serued the comming into the hauen Also of all his iustices maiestrates gentlemeÌ„ that bare any authority within his realme he knew the names K. 〈◊〉 knew 〈◊〉 name◠〈◊〉 religion all his 〈◊〉 their housekeping their religioÌ„ and conuersation what it was Few sermons or none in his court especially in the Lord Protectors time but he would be at them Agayne neuer was he present at any commonly but he would excerp theÌ„ or note them with his owne hand Besides and aboue al other notes and examples of his commendatioÌ„ as touching the chiefest poynt which ought most to touch all men for mainteining promoting preferring embracing zealing and defending the true cause and quarell of Christes holy gospell what was his study hys zealous feruency his admirable constancy therin by thys one example folowing amongest many other may notably appeare In the dayes of this K. Edward the sixt Carolus the Emperor made request to the sayd king and his counsel to permit Lady Mary who after succeeded in the crowne to haue Masse in her house without preiudice of the law The 〈…〉 of 〈◊〉 Edward in 〈…〉 religion And the counsell on a time sitting vpon matters of pollicy hauing that in question sent Cranmer then Archbishoppe of Canterbury and Ridley then bishop of LondoÌ„ to intreat the king for the same who comming to his grace alledged theyr reasons and persuasions for the accomplishing therof So y e king hearing what they could say replied his answere again out of the Scriptures so groundedly grantly and fully that they were enforced to geue place to his replication and graunt the same to be true Then they after long debating in this maner with his maiesty labored politickely in an other sort and alledged what daungers the denying therof might bring to his grace what breach of amity of the Emperors part what troubles what vnkindnes what occasions sondry wayes it would enforce c. Unto whom the king aunswered wylling them to conteÌ„t themselues for he would
to the Byshop at Westminster for abolishing of Images Hyberniae Regem fidei defensorem in terra Ecclesiae Anglicanae Hybernicae supremum caput sufficienter legitimae autorisatus Reuerendo in Christo confratri nostro domino Thomae eadem permissione Westm. Episcopo salutem fraternam in Domino charitatem Literas reuerendissimi in Christo patris domini D. Thomae permissione diuina Cantuar. Archiepiscopi totius Angliae primatis Metropolitani tenorem literarum missâ—â—uÌ„ clarissimorum prudentissimorum dominorum de priuatis consilijs dicti illustrissimi domini Regis in se continen nuper cum ea qua decuit reuerentia humiliter recepimus exequend in haec verba Thomas permissione diuina Cant. c. And then makyng a full recitall as well of the Archbishops precept as also of the Counsels letters aboue specified he concluded with these wordes Quocirca nos Edmund Episc. antedictus Literis praedictis pro nostro officio obtemperare vti decet summopere cupientes vestrae fraternitati tam ex parte dicti excellentissimi Domini nostri Regis ac praefatoâ—um clarissimorum dominoruÌ„ de priuatis suis consilijs quà m praedicti Reuer patris domini Cant. Archiepiscopi tenore praesentium committimus mandamus quatenus attentis per vos diligenter consideratis Literarum huiusmodi tenoribus eos in omnibus per omnia iuxta vim formam effectum earundem cum omni qua poteris celeritate accommoda per totam Dioces vestram West debite effectualiter exequi faciatis procuretis Datum in aedibus nostris London vicesimo die Febr. An. Dom. 1548. Et regni dicti illustrissimi domini nostri Regis Anno secundo Now by the tyme that these things were thus determined the learned men which the kyng had appointed as ye haue heard before to assemble together for the true and right maner of administring the Sacramente of the body and bloud of Christ An vniforme order of the Communion accordyng to the rule of the Scriptures of God and first vsage of the Primatiue Churche after theyr long learned wyse and deliberate aduises dyd finally conclude and agree vppon one godly and vniforme order of receiuing the same not much differyng from the maner at this present vsed authorised within this realm and church of England commonly called the Communion Which agreement beyng by them exhibited vnto the kyng and of hym most gladly accepted was thereupon publikely imprinted and by his maiesties Councell perticularly deuided and sent vnto euery bishop of the realme requiring and commaundyng them by their letters on the kings Maiesties behalfe that both they in their own persons should forthwith haue diligent and carefull respect to the due execution thereof and also should with all diligeÌ„ce cause the bookes which they then sent them to be deliuered vnto euery Parson Uicar and Curate within their Dioces that they likewise might well and sufficiently aduise themselues for the better distribution of the sayd communion according to the tenour of the sayd booke agaynst the feast of Easter then next ensuyng as more fully appeareth by these their letters here followyng ¶ Letters Missiue from the Counsaile to the Bishops of the Realme concernyng the Communion to be ministred in both kyndes Anno 1548. AFter our most harty commendatioÌ„s to your Lordship where in the Parliament late holden at Westminster The Communion in both kindes to be ministred it was amongest other things most godly established that according to the first institution and vse of the primatiue church the most holy sacrament of the body and bloud of our Sauior Iesus Christ shuld be distributed to the people vnder the kyndes of bread wyne according to the effect whereof the kinges maiestie mynding with the aduice and consent of the Lord Protectors grace the rest of the Counsaile to haue the sayd Statute well executed in such sort or lyke as it is agreeable with the word of God so the same may be also faithfully and reuerently receiued of his most louing subiects to their comforts and wealth hath caused sundry of his maiesties most graue and well learned Prelates and other learned men in the Scriptures to assemble themselues for this matter who after long conference together haue with deliberate aduise finally agreed vpon such an order to be vsed in all places of the kings maiesties dominions in the distribution of the sayd most holy sacrament as may apeare to you by the booke thereof which we send herewith vnto you Albeit knowing your Lordships knowledge in the Scriptures and earnest good will zeale to the settyng foorth of all things accordyng to the truth thereof we be well assured you will of your owne good will and vpon respect to your duetie diligently set forth this most godly order here agreed vpon and commaunded to be vsed by the authoritie of the kyngs maiestie yet remembryng the crafty pratise of the deuill who ceaseth not by his members to worke by al wayes and meanes the hinderance of all godlines And consideryng furthermore that a great number of the Curates of the Realme eyther for lacke of knowledge can not or for want of good mynd will not be so redy to set forth the same as we would wish and as the importance of the matter and their owne bounden duties requireth we haue thought good to pray and require your Lordship and neuerthelesse in the kings maiesties our most dread Lordes name to commaund you to haue an earnest diligence and carefull respect both in your owne person and by all your officers and Ministers also to cause these bookes to be deliuered to euery Person Vicar and Curate within your Diocesse with such diligence as they may haue sufficient tyme well to instruct and aduise themselues for the distribution of the most holy Communion accordyng to the order of this booke before this Easter tyme and that they may by your good meanes be well directed to vse such good gentle and charitable instruction of their simple and vnlearned parishioners as may be to all their good satisfactions as much as may be praying you to consider that this order is set forth to the intent there should be in all partes of the Realme and among all men one vniforme manner quietly vsed The execution whereof lyke as it shall stand very much in the diligence of you and others of your vocation so doe we eftsoones require you to haue a diligent respect thereunto as ye tender the kings Maiesties pleasure and will aunswer for the contrary And thus we bidde your Lordship right hartily farewell From Westminster the 13. of March 1548. Your Lordships louyng friends Tho. Canterbury R. Rich. W. Saint Iohn Iohn Russell Hen. Arundel Anth. Wingfield W. Peter Edward North. Ed. Wootton By meanes as well of this letter and the godly order of the learned as also of the statute and acte of parliament before mentioned made for the stablishyng thereof all priuate blasphemous Masses
abuses we haue thought good to geue you these Iniunctions following 1 First ye shall preach at Paules Crosse in London Certayne priuat Articles inioyned to Boneâ— by the Counsaile Boner admonished to preach euery quaâ—ter at Paules Crosse. in proper person the Sonday after the date hereof iij. weeks and in the same Sermon declare and set forth the Articles hereunto annexed and ye shall preach hereafter once euery quarter of the yere there exhorting in your Sermon the people to obedience prayer and godly liuyng and ye shall be present at euery sermon hereafter made at Paules Crosse if sickenesse or some other reasonable cause doe not let you 2 Secondly you your selfe in person shall from hencefoorth euery day which heeetofore was accounted in this Church of England principall feast or Maius duplex and at all such tymes as the Bishops of London your predecessours were woont to celebrate and sing high masse now celebrate and execute the Communion at the hygh aultare in Paules for the better example of all other except sickenes do let 3 Thirdly ye shall your selfe according to your duetie the office of a bishop cal before you all such as do not come vnto and frequent the Common prayer and seruice in the Church or do not come vnto gods boord and receyue the Communion at the lest once a yeare or whosoeuer do frequent or go vnto any other rite or seruice then is appointed by our booke either of Mattins Euensong or masse in any church Chappell or other priuate places within your Dioces and ye shall see all such offenders conuented before you and punished accordyng vnto the Ecclesiasticall lawes with seuere and strait punishment therfore Lykewise ye shall see one onely order vsed in your Diocesse according to our sayd booke and none other 4 Fourthly ye shall both by your selfe and all your officers vnder you search out conuent before you more diligently then heretofore ye haue done as appertaineth to your office all adulterers and see the same punished according to the ecclesiastical lawes and to the authority geuen you in that behalfe 5 We haue heard also complaintes that the Churche of Paules and other Churches of London are of late more neglected as wel in reparation of the glasse as other buildings and ordinaunces of the same then they were heretofore woont and that diuers and many persons in the citie of malice denyeth the payment of their due tith to their Curates wherby the Curates are both iniured and made not so well able and in maner discouraged to do theyr dueties The which thyng also our will and commaundement is ye shall diligently looke vnto and see redressed as appertaineth 6 And forasmuch as al these complaints be made as most done committed in London Boner Bishop of LondoÌ„ commaunded to keepe his owne house to the intent you may looke more earnestly better and more diligently to the reformation of them our pleasure is that you shal abide and keepe residence in your house there as in the citie sea and principall place of your Dioces and none other where for a certaine tyme vntill you shal be otherwise licensed by vs. And thus hauing brought B. Boner home to his own house there to leaue hym a while to take his ease in hys owne lodging til we returne to him againe we wil in the meane tyme make a little intercourse into Cornewall and Deuonshire to discourse some part of the disordered and disloyall doings of those men against their so meeke and excellent a prince The rebels in Cornewall and Deuonshyre hauing no cause ministred therunto yea hauyng cause rather to yeld prayse and thanks to the lord for such a quiet and peaceable prince in his mercy geueÌ„ vnto them But such is the condition of vnquiet natures that they cannot skill of peace And where due discretioÌ„ lacketh there lewd disposed persons cannot tel when they be wel againe some be so crooked and so peruersly geuen that the more curteously they be intreated the worse they are and when by honest diligence they lift not to get their liuyng by publike disturbance of common weales they thinke to thriue And so seemed it to fare with this seditious people of Cornewall and Deuonshire who hauyng so good and vertuous a kyng that if they should haue sought hym as Diogenes they say did seeke for a man with a candle a meeker and better soueraigne they could not haue found a crueller they well deserued yet were they not with him contented but contrary to al order reason nature and loialtie aduaunced themselues in a rebellious conspiracie against hym and agaynst his proceedings through the pernitious instigation first as it seemeth of certaine popish priestes who grudgyng and disdainyng agaynst the Iniunctions and godly order of reformation set forward by the king Popishe priestes first stirrers of this rebellion and specially mourning to see their olde popishe Church of Rome to decay ceased not by all sinister subtile meanes first vnder Gods name and the kings vnder coulour of religion to perswade the people then to gather sides and to assemble in companies to gather Captaines All wickednes first beginneth vnder faire pretenses and at last to brast out in ranke rebellion Neither lacked there amongst the lay sort some as seditiously disposed as they to mischiefe and madnesse as well Gentlemen as other Of whom the chiefe Gentlemen Captains were Humfrey Arundell Esquire gouernour of the Mount Iames Rosogan Iohn Rosogan Iohn Payne Thomas Underhil Captaines of the rebelles in Deuonshyre Iohn Soleman William Segar Of priests which were principall stirrers and some of them gouernours of the Camps and after executed were to the number of 8. whose names were Rob. Bochim Iohn Tompson Roger Barret Priestes rebelles and traytors against the king Iohn Wolcoke Wil. Asa Iames Mourton Iohn Barow Rich. Benet besides a multitude of other popish priests which to the same faction were adioyned The number of the whole rebellion speakyng with y e lest mounted litle lesse then to the summe of ten thousand stout traitors These hearing first of the commotions which began about the same tyme in other parts to broyle as in Oxfordshire Diuers Commotions in K. Edwardes tyme suppressed Yorkeshire and especially in Northfolke Suffolk began to take therin some courage hoping that they shold haue well fortified the same with quarell But afterward perceiuyng how the mischieuous mutterings and enterprises of their conspiracie did sodenly fayle eyther beyng preueÌ„ted by tyme or repressed by power or that their cause beyng but onely about pluckyng down of enclosures and enlarging of commons was deuided from theirs so that eyther they would not or could not ioyne their ayde together then began they againe to quayle and their courage to debate Notwithstanding for so much as they had gone so far that they thought there was no shrinking back they fell to new deuises and inuentions for the best furtherance of
be greatly weake bring your selfe in dauÌ„ger of one part when parties be therwith one to scourge the other Wheras in coÌ„cord they â—e both yours in an honest reuereÌ„t louely feare to do theyr duty which I doubt not your wisedoÌ„e can consider And coÌ„sider also how noisome any other outward encoÌ„ber might be in the time of y e minority of our soueraign Lord. I told y e Emperors couÌ„sell that our late souereign Lord did much for the Emperor to enter war with him put his realme in his old dayes in y e adueÌ„ture of fortune whether he should enioy it or no for y t is the nature of war And sometime the coÌ„teÌ„ned abiect haue had y e vpper hand And wheÌ„ ye administer y e realme for another it were a maruelous question of him y t shall enioy y e realme to say what ment you in the time of administratioÌ„ to adueÌ„ture my realme why tooke ye not rather for the time of my minoritye any peace whatsoeuer it were which is better theÌ„ y e best waâ— as some meÌ„ haue writteÌ„ I know you haue authority sufficient wisdome pleÌ„ty yet being entred to write I forget for y e time what ye be coÌ„men 〈◊〉 you as I were talking at Brusels with you Wynchester agaynst the expedition into Scotland deuising of the worlde at large And if I were sworne to say what I thinke in the state of the world I would for a time let scots be scots with dispayre to haue theÌ„ vnlesse it were by coÌ„quest which shall be a godly enterprise for our yong maister wheÌ„ he coÌ„meth to age And in y e meane time prepare him mony for it see y e realme in an order which hath need of it And for a stay if the Emperor would offer the king of Romains daughter as he did do w t him in our maisters minority Winchester here meaneth a fetch if he could haue brought it about as he dyd w t vs in his Wherby all this hath chauÌ„ced vnto him And by this allians your estimation shal encrease our souereign Lordes surety not a little increase be augmented For of Fraunce it must be takeÌ„ for a rule They be so wantoÌ„ they cannot do well leÌ„ger theÌ„ they see how they may be scourged if they do not Here is all the wit that I haue which I offer vnto you vpon this occasion of writing shall pray God to put in your mind y t shal be for the best as I trust he will in y e meane time to extinct this barbarous coÌ„teÌ„tion at home which can serue onely to do hurt no good I had fashioned a letter to master Ridley which I seÌ„d vnto your grace and encomber you with these malencoly writinges engendred of this fondnes which be not worth y e reading And so it may like you to vse theÌ„ for hauing heard that ye haue sayd vnto me and otherwise heard and seene what you do I shall go occupy my wit in other matters now such as haue fonde enterprises shall see that I letted not theyr follyes which they called Gods worde Winchesters letters against Ridley Gods word is folly to Winchester but to them that be wise in the Lord it is the Wisedome of the Lord to saluation ¶ This place here eyther seemeth to lacke something or eâ—s Winchester to lackesome of his wits But for hys time the king our souereigne Lord that dead is and after his time you much to your honor and reputation * Winchester wrangleth agaynst Dales bookes howsoeuer any shal be here not contented which miscontentation hath bene so fond in some as they haue burst out and wished that they might without breach of his lawes kill me which is to me a tokeÌ„ of a maruelous fury which hath bene cause why I am glad both to depart hence and to depart the sooner pray to God to order all thinges for the best With preseruatioÌ„ of our soueraigne L. and encrease of your graces honor At my house in Sothworke the last of February Your Graces humble beadman S. W. An other letter of S.W. AFter my humble commeÌ„dations to your grace it may like the same to vnderstand I haue sene of late 2. books set forth in english by Bale very pernitious seditious and slaunderous And albeit that your grace needeth not mine aduertisement in y e matter yet I am so bolde to trouble your Grace with my letters for mine owne commodity wherwith to satisfy mine own conscience to write say as becommeth me in such matters which I desire your grace to take in good part For it greueth me not a little to see so soone after my late soueraigne Lord and maisters death a booke spread abroad more to his dishonor if a princes honor may be by vile inferior subiectes impeached then professed enemies haue imagined to note a womaÌ„ to haue suffered vnder him as a martyr the woman therewith to be by Bales owne elucidation as he calleth it so set foorth painted as she appeareth to be is boasted to be a sacrameÌ„tary by the lawes worthy as she suffered the paynes of death such like things haue by stealth in our late soueraign Lords dayes gone abroad as they do now And as I am woÌ„t in such cases to speak I keep my woÌ„t to write to your grace now in whose hands I know the estate of y e realme to be foretime in gouernment to whoÌ„ for respectes of old acquayntaunce I wish al felicity In these matters of religion I haue bene long exercised and haue thankes be to God liued so long as I haue sene them throughly tryed and besides that I haue learned in written bookes of Authority I haue perceiued by bookes written without authority as by M. Bale Ioye and other and specially as Bale vseth nowe that Scripture doth by abuse seruice to the right hand and the left at once in so much as at one time Bale prayseth Luther * Luther and Anne Askew why not as well Saintes both in heauen though they varied in one small poynt here as well as you Smith both the Popes friendes though ye vary as ye sayde your selfe in diuers and setteth his death forth in English with commendation as of a Saynt whych Luther whatsoeuer he was otherwise stoutly affirmed the presence really of Christes naturall body in the Sacrament of the aultar And yet Bale the noble clerk would haue Anne Askew blasphemously denying the presence of Christes naturall bodye to be taken for a Saynte also So as Bales Saynctes may vary in heauen if they chaunce not by the way which might suffice to disproue the mans creditte if thwarting talke were not more desired of many then the trueth in deede which trueth was supposed to haue bene both in writing and exercise well established long before our late Lordes death And Bale his adherentes in their madnes playnely reproued condemned I
proceded he to the answering of the foresaid articles but in such crafty and obstinate maner as before he had ben accustomed and as at large to them that be desirous to vnderstand the processe thereof in the first booke of the Actes and monuments of the Church aforesayd may appeare But briefly to conclude such exceptions he vsed against the witnesses produced against him and he himself produced such a number of witnesses in hys defence and vsed so many delaies and cauillations that in the end the commissioners seeing his stubbernesse proceeded to the sentence definitiue against him as heere vnder followeth ¶ Sentence definitiue agaynst Stephen Gardiner B. of Winchester IN the name of God Amen By authority of a commission by the high and mighty prince our moste gracious soueraigne Lord Edward the 6. by the grace of God king of England France and Ireland defendour of the faith The finall sentence 〈◊〉 the depriâ—uation of the Bishâ—â— of Winchâ—â—ster and of the Church of England and also of Ireland in earth the supreme head the tenour whereof hereafter ensueth Edward the sixt c. Wee Thomas by the sufferaunce of God Archbishop of Canterburye primate of all Englande and Metropolitane wyth the right reuerende fathers in God Nicholas Bishop of London Thomas Byshop of Ely and Henry Byshop of Lincolne Syr William Peter Knight one of our said soueraigne Lordes two principall secretaries Sir Iames Hales knight one of our sayd soueraigne Lordes Iustices of his common plees Griffith Leison and Iohn Oliuer Doctors of the Ciuill lawe Richard Goodrike Iohn Gosnold Esquiers delegates and Iudges assigned appointed rightfully lawfully proceeding according to the forme tenor of y e said commission for the hearing examinatioÌ„ debating finall determination of y e causes and matters in the said commisson mentioned and conteined and vpon the contentes of the same and certeine articles obiected of office against you Steeuen Bishop of Winchester as more plainely and fully is mencioned and declared in the said commission and articles all which we repute take here for to be expressed after sondry iudiciall assemblies examinations debatings of the said cause matters with all incidents emergents circumstances to the same or any of them belonging and the same also beeing by vs ofte heard seene and well vnderstanded and with good and mature examination and deliberation debated coÌ„sidered and fully wayed and pondred obseruing all such order and other things as by the lawes equitie and the said commission ought or needed heerein to be obserued in the presence of you Steeuen Bishop of Winchester do proceede to the geuing of our finall iudgement and sentence diffinitiue in this maner following For asmuch as by the actes inacted exhibites and allegations purposed deduced alleaged by sufficient proofes with your owne confession in the causes aforesaid had and made we do euidently finde and perceiue that you Steuen Bishop of Winchester haue not only transgressed the commaundements mencioned in the same Wynchester fouÌ„d to be a transgressor but also haue of loÌ„g time notwithstanding many admonitions and commandements geuen vnto you to the contrary remained a person much grudging speaking and repugning against the godly reformations of abuses in religion set foorth by the kings highnes authoritie within this his realme and forasmuch as we do also finde you a notable open and contemptuous disobeyer of sondry godly and iust commandements geuen vnto you by our sayd soueraigne Lorde and by his authoritie in diuers great and weighty causes touching and coÌ„cerning his princely office the state and common quietnes of this his Realme and for asmuch as you haue and yet do contemptuously refuse to recognise your notorious negligences misbehauiours contempts and disobedieÌ„ces remaining still after a great number of seuerall admonitions alwaies more and more indurate incorrigible and without all hope of amendement coÌ„trary both to your oth sworne obedience promise and also your bouÌ„den duety of allegiance and for the great sclaunder and offence of the people arise in many partes of the Realme through your wilfull doings sayings and preachings contrary to the common order of the Realme and for sondry other great causes by the actes exhibites your owne confession and proofes of this processe more fully appearing considering withall that nothing effectually hath ben on your behalfe alleaged purposed and proued ne by any other meanes appeareth whiche doth or may empayre or take away the proofes made against you vpon the sayde matters and other the premisses Therefore we Thomas Archbyshop of Caunterbury Primate of all England and Metropolitane Iudge delegate aforesayd calling God before our eyes with expresse consent and assent of Nicholas B. of London Tho. bishop of Ely Henry B. of Lincolne sir Wil. Peter Knight Sir Iames Hales Knight Griffith Leison and Ioh. Oliuer doctors of the ciuill law Rich. Goodricke and Iohn Gosnold Esquires Iudges and Colleagues with vs in the matters aforesaid and with the counsaile of diuers learned men in the lawes with whome we haue conferred in and vpon the premisses SteueÌ„ Gardiner Bish. of Winchester depriueâ— of his Bishopricke do iudge and determine you Steeuen Bishop of Winchester to be depriued and remooued from the Bishopricke of Winchester and from all the rightes authoritie emoluments commodities and other apurtenaunces to the sayde Byshoprike in any wise belonging whatsoeuer they be and by these presentes we doe depriue and remoue you from your sayd Bishopricke and all rites other commodities aforesaide and further pronounce declare the sayd Byshopricke of Winchester to all effectes and purposes to be voyde by this our sentence definitiue which we geue pronounce and declare in these writings This sentence diffinitiue being geuen the sayd Byshop of Winchester vnder his former protestatioÌ„s dissented froÌ„ the geuing and reading thereof and froÌ„ the same as vniust of no efficacy or effect in law and in that that the same conteineth excessiue punishmeÌ„t and for other causes expressed in his appellation aforesayd did then and there apud Acta immediately after the pronouncing of the seÌ„tence by word of mouth appeale to the kinges Royall maiestie first secondly and thirdly instantly more instantly SteueÌ„ Gardiner appealeth from the Sentence to the king most instantly asked apostles or letters dimissorials to be geuen and granted vnto him And also vnder protestation not to recede from the sayd appellation asked a copy of the sayd seÌ„tence the Iudges declaring that they would first knowe the kinges pleasure and his counsell therin vpon the reading and geuing of which sentence the promoters willed Will. Say and Thomas Aâ—gall to make a publicke Instrument and the witnesses then and there present to beare testimony thereunto c. And thus haue ye the whole discourse and processe of Steuen Gardiner late bishop of Winchester vnto whome the Papisticall cleargy doth so much leane as to a mighty Atlas an vpholder of their ruinous Religion The end of
body of Christ in the sacrament is to bee honored Rochester Welbeloued frendes and brethren in our sauior Christ you must vnderstand that this disputatioÌ„ Byshop Ridley replyeth with the other that shal be after this are appointed for to search forth the playne trueth of the holy scriptures in these matters of religion which of a long season haue bene hidden from vs by the false gloses of that greate Antichrist and his Ministers of Rome and now in our dayes must be reueyled to vs Englishe men thorow the great mercy of God principally and secondarily thorow the most gentle clemencye of our naturall soueraigne Lord the kings maiesty whom the liuing Lord long preserue to raigne ouer vs in health wealth godlines to mayntenaunce of Gods holy word and to the exterpation of all blinde gloses of men that goe about to subuert the truth For because therfore that I am one that doth loue the truth and haue professed the same amongst you thâ—â—â—ore I say because of conferring my mind with yours I will here gladlye declare what I thinke in this poynt now in controuersy Not because this worshipfull Doctor hath any need of my healpe in dissoluing of argumentes proposed agaynst him for as me semeth he hath aunswered hitherto very well and clarkly according to the truth of Gods word But now to the purpose I do grauÌ„t vnto you mayster oponent that the old auncient fathers do record and witnesse a certeine honour and adoration to be done vnto Christes body but then they speake not of it in the sacrament but of it in heauen at the right hand of the father as holy Chrisostome sayth honor thou it Christ to be honoured in heauen not in the Sacrament and then eat it but that honor may not be geueÌ„ to the outward signe but to the body of Christ it self in heauen For that body is there onely in a signe vertually by grace in the exhibition of it in spirite effect and fayth to the worthy receiuer of it For we receiue vertually onely Christes body in the sacrament Glin. How theÌ„ if it please your good Lordship doth baptisme differ from this Sacrament For in that we receiue Christ also by grace and vertually Rochester Christ is present after an other sort in baptism then in this sacrament Christ worketh otherwise in Baptisme then the Sacramental bread for in that he purgeth and washeth the infant from all kinde of sinne but here he doth feed spirituallye the receiuer in fayth with all the merites of hys blessed death and passion And yet he is in heauen still really and substancially As for example The kinges Maiesty our Lord and maister is but in one place wheresoeuer that his royall person is abiding for the time and yet hys mighty power and authoritye is euery where in his realmes and dominions So Christes reall person is onely in heauen subauncially placed but his migh is in all thinges created effectually For Christes flesh may be vnderstanded for the power or inward might of his flesh Glin. If it please your fatherhood S. Ambrose and S. Austen do say that before the consecratioÌ„ it is but very bread Obiect and after the consecration it is called the verye bodye of Christ. Madew Indeed it is the very body of Christ sacramentally after the consecration whereas before it is nothing but common bread and yet after that it is the Lordes bread thus must S. Ambrose and S. Austen be vnderstanded ¶ Here the proctours coÌ„manded the Opponent to diuert to the secoÌ„d conclusion but he requested them that they would permit hym as long in this matter as they would in the second and so he still prosecuted the fyrst matter as followeth Glin. THe bread after the consecration doth feed the soule Aunswere Well cauilled lyke a Papiste ergo the substaunce of common breade doth not remayne The argument is good for S Ambrose de sacramentis saith thus After the consecration there is not the thing that nature did forme but that which the blessing doth consecrate And if the benediction of the Prophet Elias did turne the nature of water how much more then doth the benedictioÌ„ of Christ here both God and man Madew That book of S. Ambrose is suspected to be none of his workes Rochester So say all the fathers Glin. I doe maruaile at that for S. Austen in his book of retractions maketh playne that that was his own very worke Rochester He speaketh indeede of such a booke so intituled to S. Ambrose but yet we do lacke the same book indeed Glin. Well let it then passe to other mens iudgementes What then say you to holy S. Ciprian 1200. yeares past Cyprian Who saith that the bread which our Lord gaue to his disciples was not chaunged in forme or quallitie but in very nature and by the almighty word was made fleshe Madew I do aunswere thus that this word fleshe may be taken two wayes either for the substaunce it selfe or els for a natural propertie of a fleshly thing So that Ciprian there did meane of a naturall property and not of fleshlye substance And coÌ„trariwise in the rod of AaroÌ„ where both the substance and also the property was changed Glin. Holy S. Ambrose sayth the body there made by the mighty power of Gods worde Ambrose· is a bodye of the Uyrgyne Mary Rochest That is to say that by the word of God the thing hath a being that it had not before and we doe consecrate the body that we may receiue the grace and power of y e body of Christ in heauen by this sacramentall body Glin. By your pacience my Lorde if it bee a bodye of the Uyrgyne as Saynt Ambrose sayth which we do consecrate as ministers by Gods holy word then must it needes be more then a sacramentall or spirituall bodye yea a very body of Christ in deed yea the same that is still in heauen without all mouing from place to place vnspeakably and farre passing our naturall reason which is in this mistery so captiuate that it cannot conceiue how it is there without a liuely fayth to Gods word But let this passe You do graunt that this breade doth quicken or geue lyfe which if it doe then it is not a naturall bread but a super-substanciall bread Rochester So doth the effectuall and liuely word of god which for that it nourisheth the soule it doth geue life for the diuine essence infudeth it selfe vnspeakably into y e faithfull receiuer of the sacrament Glin. How then say you to holy Damascene a Greeke authour Damascene who as one Tritenius sayth florished one thowsand yeares past he sayth thus The bodye that is of the holye Uirgine Mary is ioyned to the Diuinitye after the consecration in veritye and in deede not so as the body once assumpted into heauen and sitteth on the Fathers ryghte hand doth remoue from thence and commeth downe at the consecration time but that the same
described which otherwise is called secretum i. the secrete of the masse beinge so termed because the priest was wont to read it in secrete or in scilence Innocenâ—â—â—â— De 〈◊〉 altaris 〈…〉 cap. 1. The reason thereof Pope Innocentius .iij. declareth in his third booke for that the holy wordes sayth he of the Canon shoulde not growe in contempt with the people by the dayly vse and hearing thereof And bringeth in an example concerning the same of certeine shepheards which in the fieldes vsing the same wordes of the Chanon vpoÌ„ theyr bread and wine the matter was turned saith he into flesh and bloud and they plagued therefore from heauen but with such popish tales the Church hath bene loÌ„g replenished The Postcommon After the Canon and communion then followeth the Postcommon with the collectes which the masse booke requireth alwayes to be vsed in an odde number sometime teaching to vse but one as in the sondayes in Lent and sometime three as in certen masses from lowsonday tyll the Ascention but neuer to passe the number of seauen Ite Missa est Last of all commeth Ite missa est wherby the minister dimitteth and sendeth away al the congregation there present to theyr businesse for as you hearde before it was decreed in auncient time that it was not lawefull to departe from the congregation in the time of holy ministration before the end of the whole coÌ„munion And therfore all thinges being accomplished the minister turning to the asseÌ„bly pronounceth Ite missa est ☞ Where note that vpon sondayes and festiuall dayes onely when Gloria in excelsis was songe Ite missa est was wont to be sayd on the workedayes Benedicamus Domino sometime Requiescant in pace NOw concerning such trinckets as were to the foresaid Masse apperteining or circumstant first the linnin Albes and Corporasses were brought in by Pope Marcus Ann. 340. if that be true whiche is thought of some where note agayne that in the time of this Pope it was nothyng offensiue for euery honest Priest to haue his owne proper wife In the time also of this Marcus was concilium Elibâ—rtinum which condemned all kindes of Images and pictures in temples Contrary to the whiche counsell Pope Gregorye the thyrd about the yeare of our Lord. 732. calling a counsel at Rome did not onely stablish the Images before condeÌ„ned but condemned the gaynesayers for Heretickes as is aforesayd By Sixtus the second it was ordeined that no liturgy should be done saue onely vpon altars halowed Hallowing of Altars about the yeare of our Lord 260. as some suppose But as I see no firme probation vpon the same so haue I probable coniecture the same not to be true Some there be that shame not to say that S. Clement brought in the Albe and vestmentes Vestments Albes to the popish masse Item that the sacrameÌ„t of the bloud of the Lord should be coÌ„secrate in chalices of glasse and not of wood as it was in time before Chalices of â—asse they say it was the ordinaunce of Pope Seuerinus After this came in golden chalices and a true prouerbe with all That once they had woodden chalices and goldeÌ„ Priestes nowe they haue golden Chalices and woodden Priestes Schenianus ordeined the ringing of bels and burning of lampes in churches Uitalianus the playing on the organes Damasus by the instinct of Hierome appoynted gloria patri after the psalmes Pelagius deuised the Memento for the dead Leo brought in the Incense Eutichianus as other say brought in the Offertorye which was then after a farre other wise then it is or hath bene vsed now a great whyle For what time as manye of the Heathen being greatly accustomed with offeringes were conuerted vnto Christ and could not be wel brought from theyr olde long vse of Offeringes the Pope thought to beare somewhat with the weake and permitted them to bring meares into the congregation or church that wheÌ„ the Byshoppe had blessed them they that brought them mighte distribute them to the poore or take them to theyr owne vse But afterward did Pope Gregory so helpe vp this sentence Non apparebis in conspectu Dei tui vacuus c. Thou shalt not appeare in the sight of thy God empty c. that as he willed the people to lay theyr offeringes vppon the Aultare so they did and haue not yet forgotten to doâ— so still Soule masses and masses appplied for the dead came in partly by Gregory partly by Pelagius which brought in the Memento as is sayd ☞ Wherein note good Reader and marke how these two stand together that which our Sauiour sayth in hys Euangely hoc facite in mei commemorationem do this in remembraunce of me and that which they say In quorum memoria Corpus Christi sumitur c. i. In whose commemoration the bodye of Christ is taken c. Christ woulde it to bee done in his remembraunce and the Pope sayth doe it in remembraunce of the deade c. What can be more contrary Innocentius the third ordeined that the Sacrament should be reserued in the Churche Reseruation of the Sacrament Auricular confession A policy for vnity in popery The same brought also in auriculare confession as a lawe about the yeare of our Lord 1215. he did also constitute that no Archbishop should enioy the pall vnlesse he were of his owne religion and therefore no great maruell if there be such vnity in popery Uigilius ordeined that the Priest should say masse hauing his face toward the east Platina writeth how the first latin masse was song in the sixte counsell of constantinople The first Latin Masse songe at Constantinople A Coniecture probable that the Romane masse is of no great antiquitye whiche was about the yeare of our Lord 680. so that the sayd Masse was there then first allowed and not before And yet they I thinke the greek Church should haue knowne as soone the masse if it had proceeded from Iames or Basilius as the Latine Church did know it The opinion to thinke the Masse to helpe soules in Purgatory was confirmed by Pope Ioannes 19. by reasoÌ„ of a dreame wherein he dreamed that he saw and heard the voyces of deuilles lamenting and bewayling The feast of all soules that soules were deliuered from them by the saying of Masses and diriges And therefore did approue and ratify the feast of all soules brought in by Odilo The feast of all hallowes moreouer adioined also to the same the feast of al hallowes about the yeare of our Lord. 1003. Concerning lent fast some thinke that Telesphorus about the yeare of our Lord. 140. was the author therof Lent fast But that peraduenture may be as true as that which they also attribute to him that he ordeined three masses of one priest to be sayd on Christmas day Or if he did ordeine that fast yet he did ordeine it but freely
February in the yeare of our Lord 1554. The next moneth following which was the moneth of March and the 4. day of the sayd moneth there was a letter sent from the Queene to Boner Bishop of London with certaine Articles also annexed to be put in speedy execution conteining as heere followeth ¶ Articles sent from the Queene to the Bishop of London by him and his officers at her commaundement to be put in speedy execution with her letter to the sayd Byshop before prefixed RIght reuerend Father in God right trusty and welbeloued we greete you well A letter oâ— Q. Mary 〈◊〉 B. Boner Causes deâ—clared March 3. And wheras heretofore in y e time of the late raigne of our most dearest brother K. Edward y e 6. whose soule god pardon dyuers notable crimes excesses and faults with sundrye kindes of heresies sâ—â—â—ny adultery other enormities haue bene committed w tin this our Realme and other our dominions the same continuing yet hitherto in like disorder since the beginning of our raigne without any correction or reformation at all the people both of the laitie and also of the clergye chiefly of the clergy haue bene geuen to much insolency vngodly rule greatly to the displeasure of almighty God very much to our regret euill contentation to no litle slander of other Christen realmes and in a maner to the subuersion cleane defacing of this our realme and remembring our duety to almighty god to be to foresee as much as in vs may be y t all vertue and godly liuing shoulde be embraced florish increase and therewith also y t all vice vngodly behauiour shuld be banished and put away or at y e least wise so nigh as might be so bridled and kept vnder that godlines and honesty might haue y e ouer hand vnderstanding by very credible report and publike fame to ouâ— no smal heauines and discomfort that within your dioces as well in not exempted as exempted places the like disorder and euill behauiour hath bene done vsed like also to continue and increase vnlesse due prouision be had and made to reforme y e same which earnestly in very deede we do mind intend to the vttermost all y e waies we can possible trusting of Gods furtherance and helpe in y t behalfe For these causes and other most iust coÌ„siderations vs mouing we send vnto you certayne articles of suche speciall matter as among other thinges be most necessary now to be put in execution by you your officers extending to the end by vs desired and the reformation aforesaide wherein ye shall be charged with our speciall commaundement by these our letters to the intent you and your officers may y e more earnestly and boldly proceed therunto without feare of any presumption to be noted on your part or danger to be incurred of any such our Lawes as by our doinges of that is in the said articles conteined might any wise greue you whatsoeuer be threatned in any such case And therfore we straightly charge and commaund you and your sayde officers to proceede to the execution of the said Articles w tout all tracte and delay as ye will answere to the contrary Geuen vnder our signet at our Palace of Westminster the 3. day of march the first yeare of our raigne Articles sent from the Queene vnto the Ordinary and by him and his Officers by her commaundement to be put in execution in the whole dioces FIrst that euery Byshop and his Officers with all other hauing Ecclesiasticall iurisdiction shall with all speede and diligence and all maner of waies to them possible put in execution all such Canons and Ecclesiasticall Lawes heeretofore in the time of King Henry the eyght vsed within this Realme of England and the dominions of the same nor being directly and expresly contrary to the lawes and statutes of this Realme Item that no B. or any his Officer or other person aforesayd heereafter in any of their ecclesiasticall writings in processe or other extraiuditiall actes doe vse to put in this clause or sentence Regia authoritate fulcitus Item that no Byshop or any his officers or other person aforesaid do hereafter exact or demaund in the admission of any person to any ecclesiasticall promotion order or office any oth touching the primacy or succession as of late in few yeares passed hath bene accustomed and vsed Item that euery B. and his officers with all other persons aforesayd haue a vigilant eie and vse speciall diligeÌ„ce and foresight that no person be admitted or receiued to any ecclesiasticall function benefice or office being a sacramentary infected or defamed with any notable kinde of heresie or other great crime and that the said B. do stay and cause to be stayed as much as lieth in him that benefices and Ecclesiasticall promotions do not notably decay or take hinderaÌ„ce by passing or coÌ„firming of vnreasonable leases Item that euery Bishop and all other persons aforesayde For punishing â—eâ—esies 〈◊〉 they call them do diligently trauaile for the repressing of heresies and notable crimes especially in the Cleargie duely correcting and punishing the same Item that euery B. and all the other persons aforesayd do likewise trauell for the condemning and repressing of corrupt and naughty opinions vnlawfull bookes ballades and other pernitious and hurtfull deuices engendring hatred amongst the people and discord amongst the same And the Scholemaisters Preachers and Teachers do exercise and vse their offices and duties without teaching preaching or setting foorth any euill and corrupt doctrine and that doing the contrary they may be by the Bishop and his said officers punished and remoued Item that euery B. and all the other persons aforesayd proceding summarely with all celerity speed may and shall depriue or declare depriued and amoue according to their learning discretion all such persons froÌ„ their benefices ecclesiasticall promotioÌ„s who coÌ„trary to the state of their order the laudable custome of the church haue married vsed women as their wiues or otherwise notably and slaunderously disordered or abused themselues sequestring also during the said proces the fruites and profites of the said benefices and Ecclesiasticall promotions Item that the said B. and all other persons aforesayd do vse more lenity and clemency with such as haue married whose wiues be dead then with other whose women do yet remayne aliue And likewise such Priestes as with the consents of their wiues or women openly in the presence of the B. do professe to abstaine Prouision 〈◊〉 priestes which reâ—â—unce their 〈◊〉 to be vsed more fauourably In which case after penaunce effectually done the Bishop according to his discretion and wisedome may vpon iust consideration receiue and admit them agayne to their former administration so it be not in the same place appointing them such a portion to liue vpon to be payde out of their benefice whereof they be depriued by
that saueth the Christian man in Christe and doubtlesse the scarcitie of Faith is nowe more and will I feare encrease then it was in the time of the greatest tyrannes that euer were and no marueil why Faith more scarser now then in the old time vnder Tyrauntes Read ye the 6. chap. of s. Iohns Reuelation and ye shall perceiue amongest other thinges y t at the opening of the fourth Seale came out a pale horse and hee that sate vpon him was called death and hell followed hym This horse is the time wherin hipocrites and dissemblers entred into the Churche vnder the pretence of true Religion The pale horse in the Apocalips chap. 6. what it meaneth Mo soules slaine by Monkes and Fryers c. then bodyes by Tytantes as Monkes Friers Nounes Massing Priestes wyth suche other that haue killed moe soules with heresie and superstition then all the tyrannes that euer were killed bodies w t fire sword or banishment as it appeareth by hys name that sitteth vpon y e horse who is called death for all soules that leaue Christe and trust to these hypocrites liue to the deuill in euerlasting paine as is declared by him that foloweth the pale horse which is hell These pretensed and pale hypocrites haue stirred the earthquakes The 6. chapt of the Apocalips opened that is to witte the Princes of the worlde against Christes church haue also darkened the Sunne and made the Moone bloudy and haue caused the Starres to fal from heauen that is to say haue darkned with mists and daily doe darken as ye heare by theyr Sermons the cleare sunne of Gods most pure worde the Moone which be Gods true Preachers whych fetche onely lighte at the Sunne of Gods word are turned into bloud prisons and chaines that theyr light can not shine vnto the worlde as they woulde whereuppon it commeth to passe that the Starres that is to say Christian people fall from heauen that is to wit from Gods most true woorde to hypocrisie most deuilish superstition and Idolatrie Let some learned man shew you al the articles of your beliefe monuments of Christian faith from the time of Christ hitherto and yee shall perceiue that there was neuer mention of suche articles as these hypocrites teach God blesse you and pray for me as I do for you Out of the Fleete by your brother in Christ Iohn Hooper To maister Ferrar Bishop of S. Dauies D. Tailor M. Bradford and M. Philpot prisonners in the kings benche in Southwarke THe grace of God be with you Amen I am aduertised by diuers An other letter of M. Hooper as well such as loue the truthe as also by suche as yet be not come vnto it that ye and I shal be caried shortly to Cābridge there to dispute in the faith and for the religion of Christ which is most true that we haue and doe professe I am as I doubt not ye be in Christ readie not only to goe to Cambridge but also to suffer by Gods helpe Commission geuen out for M. Hooper and other to dispute at Cambridge death it selfe in the maintenaunce thereof Weston and his complices haue obtained foorth the commission already and spedily most like he wil put it in execution Wherfore deare brethren I doe aduertise you of the thing before for diuers causes The one to comfort you in the Lorde that the tyme draweth nigh and is at hand that we shall testifie before Gods enemies Gods truth The next that ye shoulde prepare your selues the better for it The third to shew you what wayes I think were best to vse our selues in this matter and also to hear of euery one of you your better aduise if mine be not good Ye knowe such as shall be Censors and Iudges ouer vs breath and thirst our bloud and whether we by Gods help ouercome after the word of God or by force and subtiltie of our aduersaries be ouercome this will be the conclusion our aduersaries wil say they ouercome and ye perceiue howe they reporte of those great learned men and godly personages at Oxforde Wherefore I minde neuer to aunsweare them except I haue bookes present The counsell of M. Hooper how and vpon what cautions to dispute with the aduersaries because they vse not onely false allegation of the Doctors but also a peece of the Doctors against the whole course of the Doctors minde The next that we may haue sworne Notaries to take things spoken indifferently which will be very harde to haue for the aduersaries will haue the ouersight of all thinges and then make theirs better then it was our worse then it was Then if we see that two or three or more will speake together or with scoffes and tauntes illude and mocke vs I suppose it were best to appeale to be hearde before the Queene and the whole Counsaile and that would much set foorth the glory of God For many of them knowe already the truthe many of them erre rather of zeale then malice and the others that be indurate shoulde be aunsweared fully to their shame I doubte not althoughe to oure smart and bloudshedding For of this I am assured that the Commissioners appoynted to heare vs and iudge vs meane nothynge lesse then to heare the cause indifferently for they be ennemies vnto vs vnto our cause and be at a poynt already to geue sentēce against vs so that if it were possible with S. Stephen to speak so that they could not resist vs or to vse suche silence pacience as Christ did they will proceede to reuenging Wherefore my deare brethren in the mercy of Iesus Christe I would be glad to knowe your aduise this day or to morowe for shortly we shall be gone and I verily suppose that we shall not cōpanie together but be kept one abroade from an other They will denie our appeale yet let vs chalenge the appeale and take witnesse thereof of suche as be present and require for indifferencie of hearing and iudgement to be heard either before the Queene and the Counsaile or els before all the Parliament as they were vsed in king Edwardes dayes Further for my part I will require both bookes and time to answere Wee haue bene prisoners now three quarters of a yeare and haue lacked oure bookes and oure memorie by close keeping and ingratitude of their partes be not as present and quicke as theirs be I trust God will be with vs yea I doubt not but he will and teache vs to doe all thinges in hys cause godly and cōstantly If our aduersaries that shal be our iudges may haue their purpose we shall dispute one day be condemned the next day and suffer the third day Note how◠the Papist◠proceed agaynst all order and law And yet is there no law to condemne vs as farre as I knowe and so one of the Conuocation house sayde this weeke to Doct. Weston To whome Weston made this answere It forceth not quoth
this romish Idolatry When he had thus said they with weping teares prayed together and kissed one the other His last token to his wyfe and his sonne he gaue to his wife a booke of the Church seruice set out by Kyng Edward which in the time of his imprisonment he daylye vsed And vnto his sonne Thomas he gaue a Latin booke cōteining the notable sayings of the old martyrs gathered out of Ecclesiastica historia in the end of that book he wrote his Testament and last Vale as hereafter foloweth ¶ The last will and Testament of Doctor Rowland Taylour Parson of Hadley D. Taylours will and testament written in the booke which he gaue to his sonne Iob. 1.2 Apoc. 14. Luke 12. I Say to my wife and to my children The Lord gaue you vnto me and the Lord hath taken me from you and you from me blessed be the name of the Lord. I beleue that they are blessed which dye in the Lord. God careth for Sparowes and for the heares of our heades I haue euer founde him more faythfull and fauorable thē is any father or husband Trust ye therefore in him by the meanes of our deare Sauior Christes merites beleue loue feare and obey him pray to him for he hath promised to helpe Count me not dead for I shall certainely liue and neuer dye I go before and you shal folow after to our long home I go to the rest of my children Susan George Ellen Robert and Zachary I haue bequeathed you to the onely omnipotent I say to my deare frendes of Hadley and to all other which haue heard me preache A pure consciēce fully quieted that I depart hence with a quiet conscience as touching my doctrine for the which I pray you thanke God w t me For I haue after my little talent declared to other those lesiōs y t I gathered out of gods booke the blessed Bible Therfore if I or any Aungell from heauen should preach to you any other Gospell then that ye haue receiued Gods great curse vpon that Preacher Beware for Gods sake that ye deny not God A graue warning agaynst Popery neyther decline from the word of fayth lest God decline from you so do ye euerlastingly perishe For Gods sake beware of Popery for though it appeare to haue in it vnitye yet the same is in vanity and Antichristianity and not in Christs fayth and verity Beware of the sinne agaynst the holy ghost The sinne agaynst the holy Ghost now after such a light opened so playnly and simply truly throughly and generally to all England The Lord graunt all men his good and holy spirit encrease of his wisedome contemning the wicked world A godly prayer harty desire to be with God the heauenly company through Iesus Christ our only Mediator Aduocate righteousnes life sanctification and hope Amen Amen Pray Pray ¶ Rowland Taylour departing hence in sure hope without all doubting of eternal saluatiō I thāke God my heauenly father through Iesus Christe my certeine Sauiour Amen The 5. of February Anno. 1555. Psalme 27. The Lord is my lighte and my saluation whome then shall I feare Roma 8. God is he that iustifieth who is he that can condemne Psalm 30. In thee O Lord haue I trusted let me neuer be confounded On the next morow after that Doct. Tailour had supped with his wife in the Counter as is before expressed which was the fift day of February the Shiriffe of London with his Officers came to the Counter by two of the clocke in the morning and so brought forth Doctor Taylour and without any light lead him to the Wolsacke an Inne without Algate D. Taylours wife suspecting that her husband should that night be caried away watched all night within S. Butolphes Churchporch beside Algate hauing with her two children D. Taylour lead from the Coūter by night toward Hadley the one named Elizabeth of xiiij yeares of age whom being left without father or mother Doctour Taylour had brought vp of almes from iij. yeares olde the other named Mary D. Taylours owne daughter Now when the Shiriffe his company came against S. Butolphes church The last meeting and leaue-taking with his wyfe and children Elizabeth cried saying O my deare father Mother mother here is my father led away Then cried his wife Rowland Rowland where art thou for it was a very darcke morning that the one could not see the other D. Taylour aunswered deare wife I am here and stayed The Shiriffes men would haue led him forth but the Shiriffe sayd This Sheriffe was M. Chester stay a litle maysters I pray you and let him speake with his wife and so they stayed Then came she to him and he tooke his daughter Mary in his armes and hee his wife and Elizabeth kneeled downe sayd the Lordes prayer At which sight the Sheriffe wept apase so did diuers other of y e company After they had prayd he rose vp kissed his wife shooke her by the hand sayd Farewell my deare wife be of good cōfort for I am quiet in my conscience God shal stirre vp a father for my children And then he kissed his daughter Mary and sayd God blesse thee and make thee his seruant kissing Elizabeth he sayde God blesse thee I pray you all stande strong stedfast vnto Christ his word keepe you from idolatry Thē said his wife God be with thee deare Rowland I will with Gods grace meet thee at Hadley And so was he led forth to the Woolsacke and his Wife folowed him As soone as they came to the Woolsacke hee was put into a chamber wherein he was kept with foure Yeomen of the Gard and the Shiriffes men Doctor Tailor as soone as he was come into the chamber fell downe on his knees gaue himselfe wholy to prayer The Sheriffe then seing D. Taylours wife there The Shrieffes gentlenes shewed to the womā would in no case graunt her to speake any more with her husband but gētly desired her to go to his house and take it as her owne promised her she should lack nothing sent two Officers to conduct her thither Notwithstanding she desired to go to her mothers whither the Officers led her and charged her mother to keep her there till they came agayne Thus remayned Doctour Taylour in the Woolsacke kept by the Shiriffe and his company D. Taylour brought to the signe of the Woolsacke till 11. of the clocke At which time the Sheriffe of Essex was ready to receyue him and so they set him on horseback within the Inne the gates being shut At the comming out of the gates Iohn Hull before spokē of stood at the rayles with Thomas Doctour Taylours sonne When Doctour Taylour saw them he called them saying Come hither my sonne Thomas And Iohn Hull lifted the child vp and set him on the horse before hys father And Doct. Taylour put
the Gard were so busy about him that as soone as he opened his mouth one or other thrust a tip staff into his mouth and would in no wise permit him to speake Then desired he licence of the Shiriffe to speake D. Taylour could not be suffered to speake to the people but y e Shiriffe denyed it to him and bad him remember hys promise to the Counsell Well quoth Doctour Taylour promise must be kept What this promise was it is vnknown but the common fame was that after he and others were condemned the Consell sent for them and threatned them they would cut theyr tongues out of theyr heades except they would promise that at theyr deathes they would keep silence and not speake to the people Wherefore they desirous to haue the vse of theyr tonges to call vpoÌ„ God as long as they might liue promised silence For the Papistes feared muche least this mutation of religion from truth to lies from Christs ordinances to the Popish traditions should noâ— so quietly haue bene receiued as it was especially this burning of y e Preachers but they measuring others myndes by theyr own feared lest the tumult or vprore might haue bene stirred the people hauyng so iust a cause not to bee contented with theyr doinges or els that they most feared y e people should more haue bene confirmed by their godly exhortatioÌ„s to stand stedfast agaynst their vaine Popish doctrine idolatry But thanks to God which gaue to his witnesses fayth and pacience with stout and manly hartes to despise all tormentes The Gospellers are not seditious as the Papistes commonly bee neither was their so much as any one man that once shewed any signe of disobedience toward y e magistrates They shed theyr bloud gladly in the defeÌ„ce of y e trueth so leauing example vnto all men of true perfect obedience which is to obey God more then meÌ„ and if need require it to shed theyr owne bloud rather then to depart from Gods truth Doctor Taylor perceiuing that he could not be suffred to speake sat down and seing one named Soyce Soyce pulleth of his bootes he called him and sayd Soice I pray thee come pull of my bootes take them for thy labor Thou hast long looked for theÌ„ now take them TheÌ„ rose he vp D. Taylour confesseth the truth and put of his clothes vnto his shirt and gaue theÌ„ away Which done he saide with loud voyce Good people I haue taught you nothing but Gods holye word and those Lessons that I haue taken out of Gods blessed booke the holy Bible Homes a cruell Tyrant and I come hyther this day to seale it with my bloud With that woorde Homes yeoman of the Gard aforesayd who had vsed doctour Taylour very cruelly all the waye D. Taylour prayeth gaue him a great stroke vpon the head with a waster and sayd Is that the keeping of thy promise thou hereticke Then he seyng they would not permit him to speak kneled down and prayed a poore woman that was among the people A good woomaÌ„ comming to pray with him could not be suffered stepped in prayed with him but her they thrust away and threatned to tread her down with horses notwithstaÌ„ding she would not remoue but abode and prayed with him When he had prayed he went to the stake and kissed it and set hymselfe into a pitch barrell which they had set for him to stand in and so stood with his backe vpright agaynst the stake with his handes folded together and his eyes toward heauen so he continually prayed Then they bound him with chaynes and the Shiriffe called one Richard Doningham a Butcher and commauÌ„ded him to set vp Fagots but he refused to do it and sayd I am lame Syr and not hable to lift a Fagot Richard Donningham The Shyrriffe threatned to send him to prison notwithstanding hee would not do it Then appoynted he on Mulleine of Carsey a man for his vertues fit to be a hang man and Soice a very dronkard and Warwicke who in the commotion time in king Edwardes dayes lost one of his eares for his sedicious talke amongest whoÌ„ was also one Robert King a deuiser of Enterludes The tormentourâ— Warwicke a cruell tormentour This king was also one of them which went with his halbert to bring them to death which were burnt at Bery D. Taylor is pacient who albeit was there present had doyng there with the gunnepouder what he ment and did therin he himselfe sayth he did it for the best and for quicke dispatch the Lord knoweth which shal iudge al more of this I haue not to say These foure were appoynted to set vp the Fagots and to make the fire which they most diligently did and this Warwicke cruelly cast a Fagot at him which lyght vpon his head and brake his face that the bloud ran downe his visage Then sayd Doctour Taylour Oh frend I haue harme enough what needed that Furthermore Syr Iohn Shelton there standing by as Doct. Taylour was speaking and saying the Psalme Miserere in Englishe stroke him on the lippes ye knaue Syr Iohâ— Shelton sayd he speake Latine I will make thee At the last they set to fire and Doctour Taylour holding vppe both hys handes called vpoÌ„ God and sayd D. Tayloâ—â— last worâ— Mercifull father of heauen for Iesus Christ my Sauiours sake receiue my soule into thy handes Soyce 〈…〉 downe with an Holbard So stood he still without either crying or mouing with his handes folded together till Soice with an Halberd stroke him on y e head that the braynes fell out and the dead corpes fell downe into the fire Thus rendred the man of God his blessed soule into the handes of his mercifull father and to his most deare and certeine Sauiour Iesus Christ whome he most entyrelye loued faithfully and earnestly preached obediently folowed in liuing and constantly glorified in death ⧠The Martyrdome of Doctour Taylour burned at Hadley for the testimony of the Gospell February 9. Anno. 1555. The same morning when he was called vp by the shiriffe to goe to his burning about three of the clocke in the morning being sodenly awaked out of his sound sleepe he sat vp in his bed and putting on his shyrt had these wordes speaking somewhat thicke after his accustomed maner Ah horson theeues ah horson theues robbe God of his honor robbe God of his honor Afterward being risen and tying his poyntes hee cast his armes about a balke whiche was in the chamber betwene Mayster Bradfordes bed his D. Taylor careles of his death and there hanging by the handes sayde to M. Bradford O Maister Bradford quoth he what a notable sway should I geue if I were hanged meaning for that he was a corpulent and bigge man These thinges I thought good here to note to set forth and declare to those that shall read this history what a notable and singuler
according to the statute yet was I faine for the zeale of vnitie not to see their vncurteous deedes departing with M. Ferlee for the auoyding of theyr malice and enuy and gaue that office for the amitie of George vnto M. Chaunter his sonne in lawe This Chaunter was D. Yong. and to D. Mericke the office of Cardigan But seeyng afterward theyr couetous respect to their owne glory and lucre not regardyng the reformatioÌ„ of sinne and especially of shameles whoredome I was compelled to remooue them D. Yong and D. Mericke remoued by B. Farrar froÌ„ their offices sore agaynst their wylles and whereas I desired many and sundry tymes charitable redresse of their wrong doings in the vacation tyme I obteyned many fayre wordes and nothing in deede And desiring to haue sight of the booke of Statutes of the Church for the knowledge of my duetie and theyrs The wronges which B. Farrar receâ—ued by Thomas Yong and D. Mericke I could not obteine Desiring to haue a key of the Chapter house seale as my L. of Bath had they would not deliuer it but vpon conditions yet was I contented to be brideled receiuyng it as it pleased them to geue it And further requiring the sight of necessary euidences for the declaration of diuers thyngs in trauers of my right they would in no wyse graunt it And thereupon consideryng theyr vngentlenesse I mooued the Quo warranto knowyng right well that if they should shew any substantiall graunt vnder the kings seale for their corporation it must therin appeare the B. to be the head and euer hath bene vnder the king for other they neyther haue nor had except they would returne to Rome againe as I trust they will not And yet perceiuyng afterward that they had no speciall graunt to shew or els such as they would not shew I my self for the respect of vnitie wrote my letters to the Kyngs Attorney by reason wherof the Quo warranto was stayed and so yet remayneth But as touching the certificate the kings subsidie beyng due at Michaelmas last and forborne til after Christmas and lawfully demanded afore they did vtterly refuse to pay both to my Uice collector and to my selfe except I would take it of them in portions not knowyng where to aske the rest and it is committed vnto me in the kings roll a whole summe in grosse to be receyued of the Canons residentaries for their Diuident who because they cannot agree in diuiding would haue the kings maiesty to tary for his money till they can agree to make diuision and I connot demand it of any perticular person nor at any perticular place Wherfore I most humbly beseech your fatherly goodnes for the Lordes sake to persist and continue my good Lord and friend vnto such time as ye finde me either desiring to be defended in my wroÌ„g or not willyng to put the iudgemeÌ„t of my right cause into your hands And because that the residue of matters touching them and their vngeÌ„tle vntrue and vngodly doyngs is too long and I haue molested you too much with this my tedious letter I shal now surcease humbly beseeching your good Lordship to accept in good part this my boldnes proceding of necessity and to pardon it for the loue of our Lord Iesu who saue and keep you in helth comfort and honor long to endure for the aduauncement of his glory Written at Agurguily this ix of March Your Lordships to command during lyfe R. F. ¶ The history of one Rawlins White burned at Cardiffe in Wales about the moneth of March for the testimony of Christes Gospell reported by Iohn Dane beyng yet alyue who was almost continually with hym duryng his trouble vnto hys death FOr so much as we haue here passed the history of Maister Farrer Rawlins White Martyr burned at Cardiffe in Wales burned at the town of CarmardeÌ„ in Wales I thought to adioyne and accompany with the same the history also of one Rawlins White a Fisherman whiche both in the like cause and in the same countrey of Wales also about the same moneth of March and yere aforesayd gaue his life like a valiaÌ„t souldior of Iesus Christ to martyrdom and was burned at Cardiffe the proces of whose story here followeth expressed more at large This Rawlins was by his calling or occupation a Fisherman liuing continuing in the said trade by the space of xx yeres at the least in the town of Cardiffe beyng as a man of his vocation might be one of a very good name well accompted amongst hys neighbours As touchyng his religion at the first it can not otherwyse be knowen but that he was a great partaker of the superstitioÌ„ and Idolatry that then was vsed I meane in the raigne of K. Henry the 8. But after that God of his mercy had raysed vp the light of his Gospell thorough the blessed gouernment of K. Edward the vj. here in this Realme of England this Rawlins began partly to mislike that which before hee had embraced and to haue some good opinion of that which before by the iniquitie of the tyme had ben concealed from him and the rather to bring this good purpose and intent of his to passe he began to be a diligeÌ„t hearer and a great searcher out of the truth The desirous minde of Rawlins to search for truth But because the good man was altogether vnlearned and withall very simple he knew no ready way how hee might satisfie his great desire At length it came in hys mynde to take a speciall remedy to supply hys necessite which was this He had a little boy which was his own sonne The godly inteÌ„t of Rawlins in setting his soÌ„ne to schoole which childe he set to schoole to learne to read English Now after the little boy could read indifferently wel his father euery night after supper sommer and winter would haue the boy to read a piece of the holy scripture now and then of some other good booke In which kind of vertuous exercise the olde man had such a delight pleasure that as it semed he rather practised himself in the study of Scripture then in the trade or science which before tyme he had vsed so that Rawlins within few yeares in the said tyme of K. Edward The meanes whereby Rawlins first came to knowledge through the help of his little sonne as a special minister appointed by god no dout for that purpose through much conscience besides profited went forward in such sort that he was able not onely to resolue himselfe touching his owne former blindnes ignoraÌ„ce but was also able to admonish and instruct other and therfore when occasion serued he would go from one place to an other Rawlins by the meanes of his yong soÌ„ne came to the knowledge of the Scripture visiting such as he had best hope in By which his doyng he became in that countrey both a notable and open professor of
his counsell that my life mother children brethren sisters and frendes with other delightes of life G. Marsh forsaketâ— kindred al togethâ—â— to sticke 〈◊〉 Christ. were as deare sweet vnto me as vnto any other man and that I would be as loth to lose them as an other would if I might hold them with good conscience and without the ignominy of Christ and seeing I could not doe that my trust was that God would strenthen me with his holy spirit to lose them all for his sake for I take my selfe sayd I for a sheepe appaynted to be slayne paciently to suffer what crosse so euer it shal please my merciful father to lay on me And so after I had desired them that if I were committed to prison my frendes might be suffered to relieue me they departed Mayster More afore this brought vnto me a booke of one Alphonsus a Spanish Frier Alphonsuâ— booke brought 〈◊〉 G. Marsh of all heresies wherwith the church of Rome which he called Christes true church had bene troubled since Christes time willing me to read and take Counsell of that booke appoynted me a place where this author did write agaynst them that say the lay people ought to receiue vnder both kindes This Authour I perceiued did vehementlye write agaynst Luther Melancthon PellicaÌ„ other Germaynes of this our time in all pointes defeÌ„ding y e blasphemous abuses and enormities of the Romish Church condeÌ„ning as detestable heresies whatsoeuer was written taught or beleued contrary to the same vsing for his stroÌ„gest and surest argumentes the consent agrement and determinatioÌ„ of the Romish Church So within a fewe dayes Mayster More came to me againe asking me how I liked the book I sayd the authour of the booke did in all poyntes beyng a Papist allow the rites and abuses of the Romish church Marshes iudgement of Alphoâ—sus booke and shewed him further that this author without authority and contrary both to the Scriptures olde Doctors did condemn for heresy the lay people receiuing of this sacrament vnder both kindes where as this Authour witnesseth his owne selfe that Christes church 900. yeares after Christ vsed the contrary So in conclusion he rebuketh me saying I was vnlearned erred from the Catholicke fayth stubburne and stoode altogether in mine owne conceite I aunswered for my learning I knowledge my selfe to know nothing but Iesus Christ euen him that was crucified and that my fayth was grounded vpon Gods holy word onely such as I doubted not pleased God and as I would stand in vntill the last day God assisting me and that I did not say or do any thing either of stubbernes selfe wilfulnes vayn glory or any other worldly purpose but with good conscience and in the feare of God and desired him to speake to my Lord and his Counsell that I might finde some geÌ„tlenes and mercy at theyr handes He made me but short answere Then I sayd I commit my cause vnto God who hath numbred the hayres of my head and appoynted the dayes of my life saying I am sure God which is a righteous Iudge would make inquisition for my bloude according as he hath promised Then he tooke his booke froÌ„ me and departed I continued still in Ward vntill Low sonday and after dinner my keeper Richard Scot came to mee into my chamber G. Marsh 〈◊〉 to Lancaster Castell and told me that two young men were come to cary me to Lancaster and so deliuered me vnto them a great company both of my Lordes seruauntes and others accompanying and bringing mee on the way vnto Rich. Addertons and somewhat further counselling and perswading like as is aforesayd To whome I made playne aunswere that in matters of faith I would geue place to no earthly creature So they comforted me and sayd y t they wer sory for me saying if I knew mine opinion to be good I did wel and so they departed willing my bringers to entreate me honestly My bringers by the way shewed me they were willed aduised to binde me and that they desired first to see me and after they had looked on me sitting at dinner they answered they would take charge of me beyng loose for they sayd I seemed to be an honest man The first night we were all night at Broughton and the second day we came to LaÌ„caster betimes at after noone and so they kept me all night with them of their geÌ„tlenes and on the morow deliuered me to y e Iaylor who brought me into the highest prison where I do remaine G. Marsh caused to â—old vp his handes at Lancaster amongest other malefactours After that the sayd George came to Lancaster Castle there being brought with other prisoners vnto the Sessions was made to hold vp his haÌ„ds w t other malefactors The Earle of Darby had this communication with him as here followeth Communication betweene George Marsh and the Earle of Darby Talke betweene G. Marsh and the Earle of Darby I Sayd vnto my Lord I had not dwelled in the countrey these three or foure yeares past and came home but lately to visite my mother children and other my friends and to haue departed out of the country before Easter theÌ„ next to haue gone out of the realme Wherfore I trusted seing nothing could be layd against me wherein I had offended agaynst the lawes of this realme his Lordship would not with captious questions examine me to bring my body into daunger of death to the great discomfort of my mother but suffer me to auoyd peaceably seeing I might haue fled out of the country and yet of mine owne will came to hys Lordship He sayd to his Counsell he had heard tell of me aboue at London and intended to make search for me and take me either in Lancashyre or aboue at London and asked me into what land I would haue gone The Earle of Darby chaâ—geth the calme of 〈◊〉 of heresie I aunswered I would haue gone either into Almain or els into Denmarke He sayd to his Counsell in Denmarke they vsed suche heresie as they haue done in England but as for Almayne hee sayde the Emperour had destroyed them So after such like woordes I sayde vnto him my trust was that his Lordship being of the honourable Counsell of the late king Edward consenting and agreeing to acts concerning fayth toward God and religion vnder great payne woulde not so soone after consent to put poore men to shamefull death as he had threatned me for embrasing the same with so good a conscience He aunswered that he with the Lord Windsor Lord Dacars The Earle of Darby L. 〈◊〉 and Lord Dacars in â— Edwards 〈◊〉 agreed 〈…〉 with one moe whose name I haue forgotten did not consent to those Actes and that the nay of them foure would be to be seene as long as y e ParliameÌ„t house stode Then my Lord did rehearse the euill luck of the Dukes of Northumberland and Suffolke with