the proudest of you all shall repent this receiuing agayne of Antichrist and your tiranny that ye now shew agaynst the flocke of Christ. So was Doctor Taylour nowe condemned committed to the Clinke the keepers charged straitlye to keepe him for ye haue nowe an other maner of charge quoth the Lord Chauncellour then ye had before therefore looke ye take heed to it WheÌ„ the keeper brought him toward the prison y t people flocked about to gase vpoÌ„ him vnto whoÌ„ he sayd God be praysed good people I am come away from theÌ„ vndefiled will confirme the truth with my bloud So was he bestowed in the Clincke till it was toward night and theÌ„ he was remoued to the Counter by the Poultry When D. Taylour had lyen in the sayd Counter in the poultry a seuennight or there aboutes prisoner the fourth day of February Anno 1555. Edmund Boner Byshop of London with others came to the said Counter to disgrade him bringing with them such ornaments as do appertein to theyr massing MuÌ„mery Now being come he called for the sayd D. Taylor to be brought vnto him the bishop being then in the chamber where the keeper of the Counter and his wife lay So D. Taylour was brought downe froÌ„ the chamber aboue that to the sayd Boner And att his comming the Bishop sayd Mayster Doctour I woulde you would remember your selfe and turn to your mother holy Church so may you do wel enough and I wil sue for your pardon Wherunto M. Taylor aunswered I would you and your felowes would turne to Christ. As for me I will not turne to Antichrist Well quoth the byshop I am come to disgrade you wherfore put on these vestures No quoth Doct. Taylour I will not Wilt thou not said the Bishop I shall make thee ere I goe Quoth Doct. Taylor you shal not by the grace of God TheÌ„ he charged him vpon his obedience to do it but he would not do it for him So he willed another to put them on his backe wheÌ„ he was throughly furnished therwith he set his handes by his side walking vp and down and sayd how say you my Lord am I not a goodly foole how say you my maysters If I were in cheape should I not haue boyes enough to laugh at these apish toyes toying trumpery So the byshop scraped his fingers thuÌ„bes the crowne of his head and did the rest of such like deuilish obseruaunces At the last when he should haue geuen D. Taylour a stroke on the brest with his Crosierstaffe the Bishoppes Chapleine sayd my Lord strike him not for hee wyll sure strike agayne Yea by S. Peter will I quoth Doct. Taylour The cause is Christes and I were no good Christian if I would not fight in my Maysters quarrell So the byshop laid his curse vpon him but stroke him not Then D. Taylor sayd though you do curse me yet God doth blesse me D. Taylour 〈…〉 the â—ope and 〈…〉 of D. â—aylour I haue the witnes of my conscience that ye haue done me wrong and violence And yet I pray God if it be hys will forgeue you But from the tyranny of the Byshop of Rome his detestable enormities good Lord deliuer vs. And in going vp to his chamber he still sayd God deliuer me from you God deliuer me froÌ„ you And when he came vp he told Maister Bradford for they both lay in one chaÌ„ber that he had made the Byshop of London afearde for sayth he laughingly his Chapleine gaue him counsel not to strike me with his Crosierstaffe for that I would strike agayne and by my troth sayde he rubbing his handes I made him beleue I would do so in deed The night after that he was disgraded his wyfe and his sonne Thomas resorted to him â—eepers of 〈◊〉 and were by the geÌ„tlenes of the keepers permitted to suppe with hym For this difference was euer found betweene the keepers of the byshops prisons and the keepers of the kinges prisons that the Bishops keepers were euer cruell blasphemous and tyrannous like theyr Maysters but the Keepers of the kinges prisons shewed for the most part as much fauor as they possible might So came Doctor Taylours wife his sonne and Iohn Hull his seruaunt to sup with him and at their comming in afore supper they kneeled downe and praied saying the Letany D Taylour â—lessed his 〈◊〉 D. Taylours 〈…〉 to 〈◊〉 sonne â—â—rthy of al 〈◊〉 to be 〈◊〉 After supper walking vp and downe he gaue GOD thanks for his grace that had so called him and geuen him strength to abide by his holy worde and turning to hys sonne Thomas My deare sonne sayd he almighty God blesse thee geue thee his holy spirit to be a true seruaunt of Christ to learn his word and constantly to stand by his trueth all thy long life And my sonne see that thou feare God alwaies Flee from all sinne wicked liuing be vertuous serue God with dayly prayer and apply thy booke In any wise see thou be obedient to thy Mother loue her and serue her be ruled by her now in thy youth and folow her good counsell in all thinges Beware of lewd company of young men that feare not God but folowe theyr lewde lustes and vayne appitites Flye from Whooredome and hate all filthy liuing remembring that I thy father do dye in the defence of holy mariage And another day wheÌ„ god shall blesse thee loue cherish the poore people couÌ„t that thy chiefe riches is to be rich in almes and when thy mother is waxed old forsake her not but prouide for her to thy power and see that she lacke nothing For so will GOD blesse thee and geue the long life vpon earth and prosperity which I pray God to graunt thee Then turning to his wife D. Taylour councelleth hiâ— wyfe My deare wife quoth he continue stedfast in the feare and loue of God keepe your selfe vndefiled from theyr Popysh Idolatryes and superstitions I haue bene vnto you a faythfull yokefelow and so haue you bene vnto me for the which I pray GOD to reward you and doubt you not deare wife but God wyll reward it Now the time is come that I shall be taken from you you discharged of the wedlocke bond towards me therfore I will geue you my counsell what I thinke most expedient for you You are yet a childbearing woman and therfore it will be most conuenient for you to marry For doubtlesse you shall neuer be at a conuenient stay for your selfe and our poore children nor out of trouble tyll you be maryed Therfore as soone as God will prouide it marry with some honest faythfull man that feareth God Doubt you not God will prouide an honest husband for you he wil be a mercifull father to you and to my children whom I pray you bring vp in the feare of God in learning to the vttermost of your power and keep them from
Wicket the Gospell of Sainct Iohn the Epistles of Sainct Paule Iames and Peter in English an exposition of the Apocalips a booke of our Ladies mattens in english a booke of Salomon in english a booke called the pricke of conscience  Iohn Edmundes of Burford Taylor The crime againste Iohn Edmundes for hauing a certain english book of y e cōmandemēts The foresayd Robert Colyns being sworne vpon the Euangelists did detecte these persons Iohn Harrys The crime againste Iohn Harrys For communing with hym of the first Chapter of Sainct Iohns Gospel For speaking against Idolatry In the beginning was the word and the word was wyth God and God c. Also for communing of a Chapter in Mathew of the viij beatitudes  Thomas Hall Item for counsaylyng hym not to go on pilgrimage to Saincts because they were Idols  Rob. Lyuord William Lyuord Bruges Ioanne his wife Harrys his wife Rich. Colyns All these were detected for that they beeing together in Bruges house at Burford were reading together in the booke of the exposition of the Apocalyps and communed concerning the matter of opening the booke with seauen claspes c.  Iohn Ledisdall or Edon of Hungerford Iohn Colyns of Burford Iohn Colyns and his wife of Asthall Iohn Clerke of Claufield The wife of Richard Colyns of Ginge  Thom. Colyns and his wife of Gynge This Thomas was charged for hauyng a booke of Paul Iames in English  William Colyns Robert Pope of Henred Hakker of Colmanstreete in London  Stacy brickmaker of Colmōstreete For hauing the booke of the Apocalypse  Tho Phillip Laurence Wharfar of London For readyng the Epistle of Sainct Peter in English in the house of Roberte Colyns at Asthall  Ioanne Colyns his owne sister of Asthall Thomas Colyns hys cousen of Asthall Maistres Bristow of London Iohn Colyns sonne of Richard Colyns of Gynge Ioanne Colyns daughter of Richard Colyns of Gynge Henry Stacy sonne of Stacy of Colmanstreete Thomas Steuenton of Charney in Barkeshyre Iohn Brabant in Stanlake Iohn Baker weauer of Wytney  Richard Colyns The wordes of Richarde Colyns were these That the Sacramente was not the true bodye of Christ in flesh and bloud but yet it ought to be reuerenced albeit not so as the true body of christ  Thom. Colins of Gynge hys owne naturall Father The crime agaynste Thomas Colins For that eight yeares past this Thomas Colins his Father had taught this Iohn his sonne in the presence of hys Mother the x. Commaundementes and namely that he should haue but one GOD and shoulde worshyp nothing but GOD alone The sonne accuseth the father and that to worship Sayntes and to go on pilgrimage was Idolatry Also that he should not worshippe the Sacrament of the aulter as God for that it was but a token of the Lordes bodye Which thing so muche discontented this Iohn Colyns that he sayd he would disclose his Fathers errours and make him to be burned but his Mother entreated him not so to doe  Rob. Colins of Asthall The crime against Rob. Colyns That this Robert readde to him in a certaine thick booke of Scripture in English Iohn Colins of Burford appeached to the Byshop these persons her named Iohn Edmundes and his wife The crime layd to Ioh. Edmundes For that hee readde to this Iohn the x. Commaūdementes tolde him that Iohn Baptiste sayd that one shoulde come after him whose buckle of his shoo he was not worthye to vndoe  Alice wife of Gunne of Wytney  Iohn Hakker and his sonne of London This Iohn Hakker of London comming to Burford brought a book speaking of the x. plagues of Pharao Also after that an other booke entreatyng of the seauen Sacramentes  Laurence Taylor of Shordich Thomas Philip of London Philip seruaunt of Richard Colins Waunsell fishmonger of the Vise Ioane Robert Burges wife Iohn Boyes and his brother a Monke of Burford Thomas Baker Father to Gunnes wife of Whatley Agnes daughter of Iohn Edmundes The Mother of Iohn Boyes of Sedbery Edward Red Scholemayster of Burford Robert Hichman of Lechelade  Elynor Hegges of Burford This Elynor was charged that she shold burne the Sacrament in an Ouen  Iohn Through of the Priory of Burford The Mother of Robert Burges wife Roger Dods of Burford by his othe was cōpelled to vtter these persons here named Syr Iohn Drury Vicare of Windrish in Worcetershyre The crime against this Syr Iohn Drury was for that when Roger Doddes came first to him to bee hys seruaunte hee sware him vppon a booke to keepe his counsels in all thinges and after that he shewed hym a certayne woman in his house whome hee sayde to bee hys wife counselling moreouer the sayd Roger Dods vpon an embring day to suppe with bread cheese sayinge that whiche goeth into a mannes body defileth not a mans soule but that whiche goeth out of the body defileth both body and soule Also that the sayde Uicare taught him the A.B. C. to the intent he shoulde haue vnderstanding in the Apocalips wherein he sayde that he shoulde perceiue all the falsehood of the world and all the trueth He said farthermore vnto him when he had bene at the Ladye of Worcester at the bloud of hayles which had cost him xviij pence that he had done as an ill husbande that had ploughed his lande and sowen it but nothing to the purpose For he hadde worshipped mans handye worke and cast away his money which had bene better geuen to the poore for he should worship but one God and no handye worke of man Item when the people would offer candles where hee was Uicare to Mary Magdalene he would take thē away say they were fooles y t brought them thether  Elizabeth More of Easthenred Robert Pope of Westhenred  Henry Miller or Tucke by Ware This Henrye dyd shew to Roger Dods a certain story of a woman in the Apocalips riding vpō a red beast The sayd Henry was twise abiured  Iohn Fyppe of Hychenden For reading vnto the said Roger Dods a certayne Gospell in English  W. Fyppe of Hychenden and Henry his sonne This William had exhorted Roger Dods that he should worship no Images nor commit no Idolatrye but worship one God and tolde the same Roger that it was good for a man to be mery wise meaning that he shold keepe close that was tolde him for els strait punishement woulde folow  Roger Parker of Hichenhen This Parker sayd to Iohn Fyppe for burning of his bookes that he was fowle to blame for they were worth a hūdreth markes To whom Iohn aunsweared that hee had rather burne his bookes then that hys bookes shoulde burne hym  The wife of Thomas Wydemore daughter of Roger House of Hychenden Olde Wydmores wife sister to Iohn Phip of Hychenden  Iohn Ledisdall of Hungerford For reading the Bible in Englishe For reading of the bible in Robert Burges ouse at
God seing it determineth one thing and Gods word an other Iohn Baker did detect Robert Pope Richard Nobbis Iohn Edmundes For speaking againste going on pilgrimage and Image worship Iohn a Lee denounced Iohn a Weedon When this Iohn a Lee had tolde the sayd Weedon how the B. had said in his sermon these woordes That all whiche were of the sect of heretickes beleued that God was in heauen but they beleued not that the bodye of Christ on the aulter was God to this hee aunswearing agayne sayd ye be bold vpon that worde deryding the B. in so saying  W. Dorset of kinges Langley For saying that images stoode for nothing and that Pilgrimage serued to spend folkes mony nothing els Ioane Steuenton denounced Alice Colyns Iohn Harrys For teaching the sayd Ioane Steuenton in Lent y t x. Commaundements thus beginning I am thy Lord God that led thee out of the Land of Egypt and brought thee oute of y e house of thraldom Thou shalt not haue no alyen Gods before me neither make to thee any image grauē w t mans hādes that is in heauen aboue neyther in the earthe beneath c. Itē for teaching her y e first chapter of S. Iohns Gospell In the beginning was the word c. For teaching her the 1. chapter of Peter Sir Iohn a Priest and also Rob. Robinson detected M. Cotismore of Brightwell Also Maistres Cotismore otherwise called Maistres Doly For speaking these woordes to one Iohn Baynton her seruant that if shee went to her chamber prayd there shee shoulde haue as much merit as though she went to Walsingham on pilgrimage Item when the sayd Sir Iohn came to her after the death of M. Cotismore hys Mayster requyryng her to sende one Iohn Stayner her seruant to our Lady of Walsingham for Maister Cotismore which in his lyfe time being sicke promised in his owne person to visite that place shee would not consēt therto nor let her seruaunt go Item for saying y t when women go to offer to Images or saints they did it to shewe theyr newe gay geare that images were but carpenters chips Carpenters chyppes and that folkes go on pilgrimage more for the grene way then for deuotion Iohn Hakker did detect Tho. Vincent of London To Tho. Uincent it was obiected for geuinge this Hakker a book of S. Mathew in English Maistres Cotismore otherwise Doly  Rich. Colyns For receiuing of the said Hakker a booke of the 10. Commaundementes in English  Goodwife Bristow of Woostreete in London  William Gunne For receiuing of Hakker a booke of the x. plagues sent of God to Pharao The foresayd Iohn Hakker did detect The Wyfe of Tho. Wydmore of Chychenden Elizab. the daughter of this Hakker and Rob. her husband other Wise called Fitton of Newbery William Stokeley of Henley Iohn Symondes and his wife of great Marlow Iohn Austy of Henley Thomas Austy of Henley Grinder of Cookham  Iohn Heron. For hauing a booke of the exposition of the Gospels fayre written in English Tho. Groue end also Io. of Reding put to theyr othe did detect Richard Grace For speaking these words falowing that our blessed Lady was the Godmother to S. Katherine The Legend of S. Katherine proued false therefore the Legend is not true in saying that Christe did mary with S. Katherine and bad Adrian put on his vestmēt and saye the seruice of Matrimonye For so Christ should liue in adulterye for mariyng wyth hys Godsyster which thing if he shold do he shold be thought not to do well Item for saying by the picture of S. Nicholas being newly paynted that he was not worthy to stand in y e Roode loft but that it better beseemed hym to stand in the Belfray c. In this Table aboue prefixed thou hast gentle reader to se and vnderstand First the number and names of these good men and women troubled and molested by the church of Rome and all in one yeare of whom few or none were learned being simple laborers and artificers but as it pleased the Lord to worke in them knowledge and vnderstanding by reading a few English bookes such as they could get in corners Secōdly what were theyr opiniōs we haue also described And thirdly herein is to be noted moreouer the blind ignorance vncourteous dealing of the bishops agaynst them not onely in that they by theyr violent othe and captious interrogatoryes constrayned the children to accuse theyr parentes and parents the childrē the husband the wife the wife the husband c. but especially in y e most wrongfully they so afflicted them without all good reason or cause onely for the sincere verity of Gods worde reading of holy Scriptures Now it remaineth that as you haue heard the opiniōs which principally in number were 4. so also we declare their reasons scriptures wherupon they grounded The reasons and probations of their doctrine after that consequently the order maner of penance to them inioyned by the Byshop And first agaynst pilgrimage and agaynst worshipping of Images they vsed this text of the Apoc. 9. I saw horses in a vision and the heads of thē as the heads of Lions smoke fire and brimstone came out of theyr mouthes with these 3. plages the third part of men were slayne of the smoke and of the fire and of the brimstone that came out of the mouthes of them They that were not slayn of these 3. plagues were such as worshipped not deuils and images of gold and siluer of brasse of tree and of stone c. Ex Regist. Longland Fol. 72. Also they vsed alledged the first commaundement that there is but one God y t they ought not to worship mo Gods then one c And as touching the Sacrament and the right doctrine therof Wickliffe◠Wicket The Shepherdes Calender they had theyr instruction partely out of Wickliffes wicket partly out of the Shepheardes Calender where they read That the sacrament was made in remembraūce of Christ and ought to be receiued in remembraunce of his body c. Moreouer they alledged and folowed the wordes of Christ spokē at the supper at what time he sitting with his Disciples and making with them his Maundy tooke bread and blessed and brake and gaue to his disciples And sayd eat ye this reaching forth his arme Ex Regist. Io. Longland Fol. 102. and shewing the bread in his hand and then noting his owne naturall body and touching the same and not the bread consecrate is my body which shall be betrayed for you doe this in remembraunce of me And likewise tooke the wine and had them drinke saying this is my bloud which is of the newe Testament c. Item Fol. 42. that Christ our Sauior sitteth on the right hand of the father and there shal be vnto the day of dome Wherfore they beleued that in the Sacrament of the aultar was not the very body of Christ. Item
foorth his fruite so did it appeare by thys man Antichristians are those which are against Christ. For he daily seeing the glorye of God to be so blasphemed idolatrous religion so embraced and maintained that most false vsurped power of the Bishop of Rome so extolled was so greeued in conscience and troubled in his spirite that he could not be quiet till he did vtter his minde therein Wherefore dealing priuately with certaine of his frendes he did plainely open and disclose howe blasphemously and abhominably God was dishonoured his worde contemned and hys people whom he so dearely bought were by blinde guides caried headlong to euerlasting damnation and therefore hee coulde no longer endure but muste needes and would vtter theyr abhominations and for his owne parte for the testimonie of his conscience and for the defence of Gods true religion The godly zeale of Tho. Benet would yeelde hymself moste patiently as neare as God woulde geue him grace to die and to shedde hys bloude therein alleaging that his death shoulde be more profitable to the Churche of God and for the edifying of his people then his life shuld be To whose perswasions when hys friendes had yeelded they promysed to pray to God for hym that hee myght be strong in the cause and continue a faithfull souldiour to the ende Which done he gaue order for the bestowing of such bookes as he had and very shortlye after in the moneth of October hee wrote his minde in certaine scrolles of Paper whyche in secreate maner he set vp vpon the doores of the Cathedrall churche of the Citie in which was wrytten The Pope is Antichrist and we ought to worshippe God onely The Pope is Antichrist and no Saintes These bils being found there was no smal adde and no litle search made for the inquiry of the heretike that should set vp these bils Benet setteth vp billes against the Pope and the Maior his officers were not so busie to make searches to find this heretike but the bishop and all his doctors were as hote as coales enkindled as though they had bene stong w t a sort of waspes Wherefore to kepe y e people in their former blindnes order was taken that the doctors should in hast vp to the pulpit euery day and confute this heresie Neuerthelesse this Thom. Benet keping his own doings in secret went the sonday folowing to the cathedral church to the Sermon and by chaunce sate downe by 2. men which were the busiest in al the city in seking searching for this heretike and they beholding this Benet sayd the one to the other Surely thys fellowe by all likelyhoode is the heretike that hath set vp the billes and it is good to examine him Benet almost tak◠in the church Neuertheles whē they had wel behelde him and saw the quiet and sober behauiour of the man his attentiuenes to the preacher his godlinesse in the Church being alwayes occupied in hys Booke which was a Testament in the Latine tongue were astonied and had no power to speake vnto him The storyes a little vary touching the taking of Benet but departed left hym reading in his booke As touching this poynte of Benets behauior in the Church I finde the reportes of some other a litle to vary and yet not much contrary one to the other For in receiuing the letters and wrytings of a certain minister whych at the same time was present at the doynge hereof in Exeter thus I finde moreouer added concerning the behauiour of this Thomas Benet in the Church At that time sayth he as I remember doct Moreman Crispin Caseley wyth suche other bare the swinge there Beside these were there also preachers there Doctors friers in Exeter one Doctour Bascauild an vnlerned doctor God knoweth and one D. Dauid as wel learned as he both Gray friers and doctor I know not who a Blacke frier not much inferiour vnto them Gregory Bassed Fryer of Exeter Moreouer there was one Bacheler of Diuinitie a Gray frier named Gregory Bassed in deede learned more then they all but as blinde and superstitious as he whych was most Whych Gregorie not long before was reuolted from the way of righteousnes to the way of Beliall for in Bristowe sayth the author he lay in prison long almost famished for hauing a booke of M. Luther called his questions which he a long time priuily had studied for teaching of youth a certaine Cathechisme To be shorte the braines of the Canons and Priests the officers and commons of that Citie were very earnestly busied howe or by what meanes suche an enormious heretique whyche had pricked vp those billes might be espied and knowen but it was long first At last the Priestes founde out a toye to curse him what soeuer he were with booke bel and candle which curse at that day seemed most fearefull and terrible The maner of the curse was after this sort One of the Priestes apparelled all in white ascended vp into the pulpit The priestes curse they cannot tell whom The other rabblement wyth certaine of the two orders of Friers and certaine superstitious Monks of S. Nicholas house standing round about and the Crosse as the custome was being holdē vp with holy candles of waxe fixed to the same he began his sermon w t this Theame of Iosue Est blasphemia in Castris There is blasphemie in the armie and so made a long protestation but not so long as tedious and superstitious and so concluded that that foule and abominable heretike which had put vp such blasphemous billes was for that his blasphemie damnably accursed and besought God our Lady S. Peter Patrone of that church with all the holy companie of martyrs confessors and virgines that it might be knowen what hereticke had put vp such blasphemous billes that Gods people might auoide the vengeance The maner of the cursing of the sayd Benet was maruelous to beholde for as muche as at that time there was fewe or none The manner of the popes blacke curse with booke bell and candle vnlesse a Sherman or two whose houses I well remember were searched for billes at that time and for bookes that knew any thing of Gods matters or how God doeth blesse theyr curses in such cases Then sayde the Prelate by the authoritie of God the father almighty and of the blessed virgin Mary of S. Peter and Paule and of the holy Saints we excommunicate we vtterly curse and banne commit and deliuer to the deuill of hell him or her what soeuer he or shee be that haue in spite of God and of S. Peter whose church this is in spite of all holy saintes and in spite of our most holy father the Pope Gods vicare heere in earth Here is colde charitye and in spite of the reuerend father in God Iohn our Diocesane and the worshipfull Canons Maisters and Priestes and Clarkes which serue God daily in this Cathedrall Church
by some meane be brought to passe that as the Serpent deceiued Eue thorow wilines so your mindes may be corrupt from the simple veritie that is in Christ. And also in his Commentaries vpon the epistle to the Coloss vpon this text In Christ Iesus is all treasure of wisedome and in other diuers places of the same worke 2. Tim 3. Chrysost. in Epist. Paulâ— in opere imperfecto The preacher must not sweâ—â—e neither on the right hand or left from the expresse word of God S. Chrysostome also in his Commentaries vppon Paul declaring this saying Omnis scriptura diuinitus inspirata c. The whole Scripture giuen by inspiration of GOD. c. And in his Booke called Opus imperfectum I wote not precisely vpon what text but there you shal finde that he would haue a true preacher of gods law not swaruing therefro neither vpon the right hand neither vpon y e left but keeping thereafter according to the teaching of SalomoÌ„ for he that should thervnto adde or withdraw should enterprise as sayeth Chrysostome to be wiser then God These or els such like wordes doth he say I will be deemed by the booke brought forth because my remembraunce cannot retayne perfectly all such thinges S. Cyprian mainteineth well the same in an Epistle that â—e writeth ad Cecilium fratrem Cyprianus ad Ceciliâ—â— fratrem Which I woulde to God were in English that al men might learn the deuout goodnes in it conteined In the same he teacheth clearely how we ought to heare Christ onely and his learning not regarding ne attending to the traditions of men lyke as he doth also in many other places And this agreeth well with Scripture which is called the word of Saluation Scripture how many names it hath the administration of righteousnes the word of truth yea and the truth it selfe the rod of direction our spirituall food the spirituall sword that we ought to fight with against all temptations and assaultes of our ghostly enemies the seede of God the kingdome of heauen keyes of the same the power of God the light of the worlde which who so followeth shal not be ouercome with darknes the law of God his wisedome and Testament Of which wordes and such like The word sufficient 〈◊〉 all our direction euery one will giue matâ—er of substantial argument that we following the same doctrine onely shall haue sufficient safe conduict to come vnto the inheritaunce promised albeit none other wayes or meanes were annexed with the same And certaine I am that in this blessed doctrine of Christ is taught Scripture sufficient to saluation without any other addition Psal. 25. howe we ought to do truth and mercy which is all that we neede to do as testifieth the Psalme in these wordes Vniuersae viae domini misericordia veritas c. All the wayes of the Lorde are mercie and truth And againe the Prophet willing vs to do as he did sayth in this maner Adhaesi testimonijs tuis domine noli me confundere I haue cleaued to thy testimonies O Lord confound me not In lyke maner the sayd whole Psalme warneth vs. Psal. 118. Yea all the Scripture biddeth vs sticke fast to the steady and true worde of God saying that he is verax viae eius veritas omnis autem homo vanitas mendax For he is true and all his wayes are trueth but all men are vaine and lyers For that is the sure foundation which cannot fayle them that grounde therevppon as reporteth Christ Euery one sayth he that heareth my words doth them is like to a wise man that buildeth vppon a sure foundation And there ought to be none other foundation to christen men but only the vndoubted truth of Iesus to build our faith vpon and direct our liuing thereafter as sheweth s. Paul saying FundamentuÌ„ aliud nemo c. Other foundation can no man lay then that which is laid which is Iesus Christ. And likewise in the Epistle vnto the Ephesians 1. Cor. 3. where he sayth I am non estis hospites aduenae sed conciues sanctorum domestici dei c. Nowe ye are no more strangers and forreiners but Citizens with the Saints and of the houshold of God 〈◊〉 1. And in the same epistle S. Paul dilating of Christes benificence sheweth how that he ordained in the Churche diuers officers to the edifying of Christen people that he calleth Christes body vntill all we may come vnto the vnitie of faith which coÌ„meth by following of one doctrine whiche is Christes wherby wee may growe to bee perfect men and that we should not be here like to children caried about with euery winde of doctrine by deceipte and wilines of men that study to deceiue vs. Heb. 13. In like forme doeth he warne vs in the Epistle to the Hebrues that we should not be caried about as the wind with diuers and straunge doctrines but continue in that which euer continueth like and all one agreeable for all men in all partes The inconstancy and variablenes of mens coÌ„stitutions The popes lawes were neuer wholy receiued of all men and that at all times not being chaungeable as mens constitutions be whereof looke what one doth counsaile or ordaine to be of effecte another annulleth the same according as mens mindes doe alway alter and are full vnstedy Neither doe such pertaine vnto all men for the Greekes with other whome the Pope ne none of his people wil yet deny to be of Christes Church will in no condition admitte such neither for men to liue after them nor to beleeue them as pertaining to theyr faith But they allowe well the doctrine that perseuereth euer one Heb. 13. and is immutable as sheweth Saint Paule saying Iesus Christ yesterday and to day is all one and so euer shal be He is white breade without any sower leuen of Pharisaical traditions veritie without guile light without any darkenes the very straight way that hath neither hooke ne croke From this ought we not to turne neither vpon one hand ne other vnlesse we will go from him that is our felicitie and anker of safetie But what should I more entreate of this excepte I would recite all scripture which in euery parte is full of admonitions exhorting and warning vs to cleaue fast vnto this way which is the doctrine of the Gospel which God I beseech him graunt vs all both to knowe and loue taking heede that in no wise wee be seduced therefro by lawes doctrines of men Looke also in the ij chap. to the Colossians and in the epistle of Timothe and Titus So that I conclude in holy scripture to be conteined sufficiently enough of doctrine The chiefe article obiected againsâ— Iohn Lambert for the regiment and saluation of our soules And this because learned men do call the head Article laid against me I would that all men should well note it and record my saying
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
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
it not be dispensed with all by the keyes If these Bull founders doe charg me with any other thing besides in this article they do nothing els but as they are wont to do For what matter or marueile is it if Antichrist do lye The 6. article Contrition whiche is gotten by examining The answere of M. Luther to the 6. article remembryng and detesting our sinnes whereby a man calleth to mynde hys yeares past in the bitternes of his soule in pondring the greatnes the multitude and filthines of his sinnes the loosing of eternall blisse and purchasing of eternall damnation this contrition maketh an hypocrite yea rather a manne to be more a sinner The Answere O the incredible blindnes and brutishnes of these Romish bulles This Article is truely mine very christian which I will not suffer to be wreasted from mee for all the Popes and papists in the world The answere of mayster Luther to the 6. aâ—ticle For thys I meant by that doctrine that repentaunce is of no force vnlesse it be done in faithe and charitie whiche thinge they also teache them selues but that they do not knowe nor teach neither what faith nor charitie is And therefore in condemning my doctrine they condemne also their owne foolishly repugnyng against themselues in their owne coÌ„tradiction I say therfore that he which teacheth repentaunce in such wise maner that he hath not a greater regard to the promised mercye of God and faith in the same then to this afflicting and vexing of the minde he teacheth the repentaunce of Iudas Iscarioth he is pestilent a deuil to mens soules and a tormentor of consciences Read the bookes of those sophisters where they wryte of repentaunce and thou shalt see there no meÌ„tion made eyther of promise or faith For these liuely parts of repeÌ„tance they cleane omitte onely do vexe meÌ„ with these dead contritions But heereof we haue and wil hereafter entreat more at large But what should I here stand vpon euery Article seeing my bookes be abroade wherein I haue geuen a reason of all sufficiently and more woulde haue done if mine aduersaries also had brought to light theirs The purpose of Luther in setting forth hys articles For what folishnesse is this that they thinke to answere me with thys one saying that they count all my sayings as damned wheras I did wryte to this ende onely that they shoulde acknowledge their errours wherewith they haue so long bewitched the people of God Neither did I looke that I should be condemned which vnderstanding knowing the same right wel haue iustified those things which they haue condemned before with sufficient authoritie bothe of scripture and reason Neither looked I that they should tel me what they thought for I knew all that well enough but that I sought of them was to knowe whether they thought right therin or not Here looked I to be taught and behold none of them all durst once put foorth his head Wherefore I see these asses nothing to vnderstand either the things that I say or yet themselues But they be suche blinde bussardes that they perceiue not what it is that I seeke in my bookes For they dreame that I haue suche an opinion of them as though they had the truthe of their side when there is nothing that I lesse thinke to be true For I foreseeing that they had condemned al these things before came foorth and shewed my selfe as one not to be condemned but as already condemned of them to accuse their condemnation to be wicked hereticall and blasphemous and so openly to denounce them as heretikes and erroneous vnles they shewed some better reason and ground of their doings doctrine where as they on the other side like foolish minstrels harping all on one string haue nothing else in theyr mouthes â— Pet. 3. but we condemne that we haue condemned proouing after a newe kinde of Logike the same thing by it selfe O most idiote huddypeaks and blockish condemners where is the saying of Peter Be alwayes ready to reÌ„der a count of that faith and hope which is in you Wherefore seeing these ignorant Papists being thus confounded doe so flie away from the face of the manifest veritie that they dare not once open their mouthes in defence of themselues or of their cause and haue blasted oute with much ado this timerous Bul of theirs I being comforted with the flight of these mine aduersaries do account this theyr dastardly damnation in sted of full allowing and iustifying of my cause and so rebounde againe theyr owne damnation vppon their owne heads for howe coulde they more condemne themselues then whiles they fearing to be founde themselues culpable of heresie if they shoulde be driuen to geue account of their doctrine do flie to this miserable and desperate refuge willingly to shutte their eyes and stop their eares and to say I will not I damne thee I heare thee not I allow thee not If I should haue plaid any such mad part how would they I pray you haue triumphed against me This dastardly feare declareth what cowardes they are Wherefore not to burden the reader with any tedious prolixitie of matter in prosecutinge euery Article I heere protest in these presents that I * * Note here good reader that amongest these articles certayne there be which because they seemed somewhat to beare wyth the Pope and his pardons Luther comming after to more knowledge that the pope was Antichrist confesseth himselfe in his 〈◊〉 that he vtterly calleth 〈◊〉 the same not 〈◊〉 king them as the 〈◊〉 would 〈◊〉 had him but rather aggrauaâ—â—â— them agaynst the Pope confesse all these thinges here condemned by this miserable Bull for pure clear and Catholike doctrine whereof I haue sufficiently geuen accompt in my bookes which be extant abroade Furthermore I wil also that the sayd my bokes being extant abroad shal be taken as a publike accusation against these wicked Sophisters seducers of the people of God so that vnlesse they shall geue a count of their doctrine and shall conuicte me with good grounde of Scripture I doe here as muche as in me lieth denounce theÌ„ as guiltie of errour heresie and sacriledge admonishing desiring and in the Lorde exhorting all them which truely confesse Christ that they will beware and take heede of their pestiferous doctrine and not to dout but that the true Antichrist raigneth by them in the world amongst vs. And if any shal contemne thys my brotherly admonition lette him knowe that I am pure and cleane from hys bloud excused froÌ„ the laste iudgement of Christe For I haue left nothing vndone whiche Christian charitie dyd binde me to doe Finally if there be no other way whereby I may resist these babling and trifeling condemners the vttermost and last which I haue I will geue and bestow in the quarrell that is this life and bloude of mine For better it were for me a thousande times to be slaine then
vnity concord in al things and especially in the true fayth and religion of God and therewithal also duely wayed the great daunger that his louing Subiects were in for confessing the gospell of Christ through many and diuers cruell statuts made by sondry his predecessors against the same which being stil left in force mought both cause the obstinate to conteÌ„n his graces godly procedings and also the weak to be fearefull of theyr christianlike profession he therfore caused it among other things by the authority of the same parliament to be enacted Statut. an 1. Reg. Edwardi 6. Cap. 12. that all Actes of Parliament Statutes touching mentioning or in any wise concerning religion or opinions that is to say as well y e statute made in the first yeare of the reigne of king Rich. the second The statute made An· 1. Reg. Rich. 2. An. Reg Hen 5. An. 25. Reg. HeÌ„ 8. Item An. 31. Henr. â— An. 34. Henr. 8. An. 35. Henr. 8. repealed Item note for the statute An. 2. Reg. HeÌ„ 4. cp 15. because that statute was repealed by an estatute made 25. an Henr. 8. therefore the same is here omitted The bloudy statute of the 6. articles repealed and the statute made in the second yeare of the reigne of King Henry the fift and the statute made in the 25. yeare of the raigne of K. Henry .8 coÌ„cerning punishment and reformation of hereticks and Lollards and euery prouision therein conteined and the Statutes made for the abolishment of diuersity of opinions in certain Articles concerning Christian religion commoÌ„ly called the 6. Articles made in the 31. yeare of the raigne of K. Henry 8. also the statute made in the ParliameÌ„t begon the 16. day of Ianuary in the 33. yeare of the reigne of the sayd K. HeÌ„ry the 8. and after proroged vnto the 21. day of Ianuary in the 24. yeare of his sayd raigne touching mentioning or in any wise concerning bookes of the olde and new Testament in English the printing vttering selling geuing or deliuering of bookes or writings and reteining of english bookes or writinges and reading preaching teaching or expounding the scriptures or in any wise touching meÌ„tioning or coÌ„cerning any of the sayd matters And also one other statute made in the 35 yeare of the Raigne of the sayd K. Henry 8. concerning the qualification of the Statute of the sixe Articles and all and euery other act or acts of parliament concerning doctrine or matters of religion and al and euery braunch article sentence matter paines or forfaytures conteined meÌ„tioned or in any wise declared many of the same Actes or Statutes should from thenceforth be vtterly repealed made voyd and of none effect By occasion wherof as wel al such his godly subiects as were then still abiding within this Realme had free liberty publickely to professe the Gospel as also many learned zealous preachers before banished were now both licensed freely to returne home agayne also encouraged boldly and faythfully to trauel in theyr fuÌ„ction and calling so that God was much glorified and the people in many places greatly edified Moreouer in the same Session his Maiestye with the Lords spirituall and temporall and the Commons in the same Parliament assembled throughly vnderstanding by the iudgement of the best learned that it was more agreable vnto y â— first institution of the sacrament of the most precious body and bloud of our Sauior Christ and also more conformable to the common vse and practise both of the Apostles and of the primatiue Churche by the space of fyue hundreth yeares and more after Christes Ascension that the sayde holye Sacrament shoulde bee ministred vnto all Christen people vnder both the kindes of bread and wine then vnder the forme of bread onely and also that it was more agreable vnto the sayd first institution of Christ and the vsage of the Apostles and primatiue Churche that the people being preseÌ„t should receiue the same with the priest then that the priest should receiue it alone dyd by theyr authority moreouer enacte that the sayde holy Sacrament should be from theÌ„ceforth commonly deliuered and ministred vnto the people throughout the churches of Englâ—d and Ireland and other the kinges dominioÌ„s vnder both y e kindes of bread and of wine The asseâ—â—bly oâ— Byâ—shop◠〈◊〉 others at Windsore except necessity otherwise required and also that the Priest that should minister the same should at the least one day before exhort all persons which should be present likewise to resort prepare themselues to receiue the same And at y e day prefixed after some godly exhortation made by the minister wherin should be further expressed the benefit and comfort promised to them which worthely receiue this holy Sacrament the daunger and indignation of God threatned to them which presume to receiue the same vnworthely to the end that euery man might try and examine his owne conscience before he should come thereunto the sayd Minister shoulde not without a lawfull cause denye the same to any person that would deuoutly and humbly desire it any Law Statute The assemâ—bly of Byshops and others 〈◊〉 Windsore ordinaunce or custome contrary therunto in any wise notwithstanding After which most godly consent of the parliament the king being no lesse desirous to haue the forme of administration of the Sacrament truely reduced to the ryght rule of the scriptures and first vse of the primatiue church then he was to establish the same by the authority of his owne regall lawes appoynted certain of the most graue and best learned Bishops and others of his Realme to assemble together at his Castle of Windsor there to argue and entreat vpon this matter and conclude vpon and set forth one perfect and vniforme order according to the rule and vse aforesayd And in the meane while that the learned were thus occupyed about theyr conferences the Lord Protectour and the rest of the kinges Councell farther remembring that that time of the yere did then approch wherin were practised many superstitious abuses and blasphemous ceremonies agaynst the glory of God and trueth of his word determining the vtter abolishing thereof directed theyr letters vnto the godly and reuerend father Thomas Cranmer then Archbishop of Caunterbury Metropolitane of England requiring him that vpon the receit thereof he should will euery Bishop within his Prouince forthwith to geue in charge vnto all the Curates of theyr Diocesses that neither candles should be any more borne vpoÌ„ Candlemas day neither yet ashes vsed in Lent Candleâ—â—â— to be 〈◊〉 on Candâ—â—â—mas day nor Palmes vpon palme Sonday Whereupon the Archbishop zealously fauouring thee good and Christianlike purpose of the king and his CouÌ„sell Ashes for bidden on Ashwednesday 〈◊〉 Edm. Boâ—â—â— did immediately in that behalfe write bnto all the rest of the Bishops of that prouince and amongest them vnto Edmund Boner then Bishop of London Of whose rebellious and obstinate contumacy for that we
hauing also theyr Deanes stall in the quere wyth a Prebende thereunto annexed and the chiefe place in the Chapter house with a key of theyr Chapter Seale beyng also by the Kynges Maiestyes Commission appoynted theyr Ordinary yet woulde they not in anye wise deliuer vnto him a Booke of theyr Statutes for the better knowledge of his and theyr duetyes nor shewe vnto him their Recordes and Monumentes for declaration of the kings right and his For which cause this Defendaunt by writ of quo warranto lawefully called them to aunswere which yet lyeth a sleepe to the losse of the Kinges Maiestyes right The time of deliuery of the sayd writte he remembreth not The 37. he sayeth is all false as farre as hee knoweth ¶ To the title of wilfull negligence he sayeth that hee hath vsed to his power willing diligence TO the 38. he sayth that he being attendant according to his bounden duetye to serue the Kinges highnesse during the time of the parliament from the first vnto the last day and then immediately after repayred into his Dioces and he might not trust R. M. the Chauntour and George Constantine to execute faythfully the iurisdiction because they had before through theyr slaundrous life and not punishing misdoers left the country in great enormity of filthy whoredome And sayth farther that one cause why he appoynted not an Officer c. was for that he lacked his letters of authority of Iurisdiction The 39. and 40. he sayth are vntrue To the 41. he sayth that how often he did minister the Communion he doth not remember but in all other thinges so farre as he knoweth he hath studied to order hymselfe according to his vocation as farre as he beleueth hee goeth like a Minister To the 42. he sayeth that hee hath not alienated hymselfe from studye neyther preached vndiscreetly nor reported the Scriptures vntruely to his knowledge but he hath bene very much hindered both from study preaching by the malicious crafty and couetous behauiour of the forenamed persons And that he did set forth the doctrine of honest maryage as well of all other menne as of Priestes euen as the Scripture then rehearsed did minister occasion To the 43. he sayth that reciting the wordes of Luke if thy brother haue offended agaynst thee blame him and if he repent forgeue hym and if he haue offended agaynst thee seuen tymes in one day and seuen times in the daye be conuerted vnto thee saying I am sory forgeue him He sayd farther these wordes in effect it appeareth by this place of scripture that we are not bound except he repent to forgeue him but we are bound to pray to God to forgeue him and to geue him grace to repent that wee may forgeue him To the 44. he sayth that he hath preached right often at Carmarthen as well as at other places and hee sayeth that a great number at Aberguilly do vnderstand english very well To the 45. he sayth that after he had preached fyrste at Brecknocke Carmarthen Swanzy Laugharne Tinby Pembroche Hereforde Saynt Dauids Cardigan with other notable Townes he hath since that time preached to a greate manye other poore Churches but not in Tinby nor Pembroche but for Hereforde he standeth in doubt And whereas he brought with him at the first a learned Preacher of Godly life the vngodly stubborne behauiour of the persons before named weryed him away And wheras he had waged an other learned man to come into his Dioces to preache George Constantine by hys discouragement aduertised him from this Defendaunt To the 46. he sayth that in all his Churches appropriated there is both Bible and Paraphrases so farre as he knoweth and if the Priestes there woulde not shewe him the lacke thereof yet should the Officialles declare it vnto him that it might be amended by his will without delay To the 47. he sayth that George Constantine couetously ingrossed into his handes a great number of Paraphrases wher as this Defendaunt hath admonished the Clergy to buy euery one for his discharge and if the sayd George being Officiall of two Archdeaconries and other Officials in theyr Office woulde declare vnto him what Churches do lack Bibles or Paraphrases he would cause it to be amended as much as in him lyeth ¶ To the title of Folly he sayth that his desire is in true simple maner of his wordes deedes and other honest behauiour through Gods grace to shew Godly wisedome TO the 48. he sayth that he thinketh no folly in the decent colour or fashion with honest vse of Saddle Bridle Stirrops Staffe and other like necessary or conuenient things and sayth that he vseth a Saddle made after the Scottish fashion with stirrops of iron vnuarnished like spurs and blacke bridle without studdes the bit and snaffle white as other mens be To the 49. he sayth that whē he goeth abroad in winter he weareth a hat to beare of rayne and snow in sommer to shadow him from the Sunne without any vowe of superstition or offence of the people To the 50. he sayth that all is one to him to ride or go as cause requireth and whether he sayd as is conteyned in the article or not he remembreth not Howbeit he doth vse to go a foote To the 51. he sayth that after lawfull prayer it pleased God to geue him a sonne begottē and borne in honest mariage whome he therefore caused to be named Samuell presenting him to the minister to be receiued into Christes Church as a poore member of Christ by the holy Sacrament of baptisme was this done openly in the Cathedrall Church with earnest grauity and without offending any man and also 2. wiues being before at variaunce desired both to be Godmothers whiche were both receiued to make vnity betweene them not knowing any lawe to the contrary nor none offence therby conceiued of the people To the 52. he sayth that he doth vse with grauity all honest louing enterteinement of his Chylde to encourage him hereafter willinglye at hys Fathers mouth to receiue wholesome doctrine of the true feare loue of God and sayeth that he hath whistled to hys Chylde but sayde not that the Chylde vnderstoode it and that he aunswered to one that founde fault with it as is conteyned in the article To the 53. he sayeth that hee was neuer Surueyor but went to see Milforde Hauen for honest purpose and not to suruey it and for that hee at the sighte of a Seale whistled in his fist such as meaned folly might turne it to theyr purpose And it is not true that he stoode whistlynge an hower to the Seale nor that anye faulte was founde with it nor any such aunswere made by him to his knowledge To the 54. he sayth that if he did say the destroying of the Frie letteth plenty of Fish he thinketh the same not agaynst reason but he remembreth not to haue sayd as is conteined in the article To the 55. he saith that he remembreth not that
they which hate me may see it and be ashamed because thou Lord hast helped me and comforted me Neare vnto the stake was a litle hill vpon the top wherof were pitched vp foure staâ—es quadrangle wise with a couering round about like a pulpit into the which place as Wade was thus praying at y e stake entred a Frier wyth a booke in his hand whoÌ„ when Wade espied he cried earnestly vnto y e people to take hede of the doctrine of the whore of Babilon exhorting them to imbrace the doctrine of the gospel preached in K. Edward his daies Whom the sheriffe thus speaking to the people often interrupted saying be quiet Wade and die pacieÌ„tly I am sayde hee I thanke God quiet Maister Sheriffe and so trust to die All this while the Frier stoode still looking ouer the couerlet as though he woulde haue vttered somewhat but Wade very mightily admonished y e people to beware of that doctrine whiche when the Frier perceiued whether he were amased or coulde haue no audience of the people withdrewe himselfe oute of the place immediately wythoute speaking anye woorde and went awaye downe to the Towne Then the Reedes being sette about hym he pulled them and imbraced them in his armes alwayes with his handes making a hole against his face that his voyce might be heard which they perceiuing that were hys tormentours alwaye caste fagottes at the same hole whych notwythstanding he still as he coulde put off his face being hurte with the ende of a fagotte cast thereat Then sire being putte vnto him he cried vnto God often Lorde Iesus receiue my soule wythout any token or signe of impaciencie in the fire till at lengthe after the fire was once throughly kindled he was hearde no man speake still holding hys handes vp ouer hys head together towardes heauen euen when he was dead and altogether rosted as though they had bene stayed vppe wyth a proppe standing vnder them Thys signe did God shewe vppon hym whereby his very ennemies might perceiue that God had according to hys prayer shewed such a token vppon hym euen to their shame and confusion And this was the order of this godly Martyrs execution thys was his ende Whereby God seemed to confound and strike with the spirit of dumbnes the Frier that Locuste which was risen vp to haue spoken against hym and also no lesse woonderfully susteined those handes which he lifted vp to him for coÌ„fort in his torment Spectatores praesentes Richardus Fletcher pater nunc Minister Ecclesiae Crambroke Richardus Fletcher filius Minister Ecclesiae Riensis The apprehension examination condemnation and burning of Diricke Caruer and Iohn Launder who suffered martyrdome for the testimonie of Christes Gospell THe 22. day of this moneth of Iuly was burned at Lewes within the Countie of Sussex one Diricke Caruer late of the parish of Brighthamsted in the same Countie And the next day being the 23. day of the same moneth was also burned at Steuing an other named Ihon Lander late of Godstone in the Countie of Surrey Whych 2. men were w t others about the ende of the moneth of October An. 1554. apprehended by Edwarde Gage Gentleman as they were at prayer within the dwelling house of the said Diricke and by him were sent vp vnto the Queenes Counsaile Who after examination sent them as prisoners to Newgate there to attende the leisure of Boner Bishop of London From whence vpon the Bishops receipte of a letter from the Lorde Marques of Winchester now Lord Treasurer they were brought by the keeper of the prison the 8. of Iune next after into the bishops chamber at his house in LoÌ„don and there being examined vpon diuers poynts of religion they made their seueral confessions subscribing and signing them with theyr owne hands Which being read the Bishop obiected vnto them certaine other Articles causing them to sweare truely and directly to aunswere thereunto whiche Articles they confessed to be true referring them selues chiefly to theyr former confessions This done after long perswasions and faire exhortations they were demaunded whether they would stand to their aunsweres To whom Launder sayde I will neuer goe from these answeres so long as I liue The other also confirmed the same and therfore they were commanded to appeare againe before the Bishoppe in the Consistorie at Paules the 10. day of the same moneth nexte followynge Which articles and confessions wyth the afore mencioned letter do here ensue A letter sent from the Marques of Winchester Lord Treasurer vnto Boner B. of London touching the examination of the said prisoners AFter my right harty commendations to your good Lordship I shall not forget your liuerie of blacke against this time no more I shall maister Deane to whom I wrote to make the sermon who must now assuredly do it for my L. of Chichester cannot attend it To whom I haue geuen like knowledge by my letter now sent and your Lordshippe must commaund the Sextens of youre church to be in readines for ringing in the time of seruice And if ye be not furnished with blacke apparell for the aultar and for the Priest Deacon and Subdeacon I must haue knowledge therof that it be taken of the Queenes stuffe whereof I pray you let me be aduertised And ye haue sent Bradford to Newgate as a man determined of heresie before you but as I perceiue ye haue not sent me a Significauit and therfore you must send me one that I may procede with him and that shal I do assone as I am answeared of you There be diuers like prisonners that came from Sussex that be not yet examined before you lying nowe in Newgate whych must be examined by you since they be come to London and so I pray you they may be and I certified of your proceedings that I may follow which I shall doe thanking your Lordship heartely for my Conies trusting to recoÌ„pence your Lordship again shortly with twise as many From my house this 7 of Iune 1555. Your louing friend Winchester The Confession of Diricke Caruer before Boner Bishop of London DIricke Caruer bearebrewer of Brighthamsted Diricke Caruer his confession in the countie of Sussex where he hathe dwelled by the space of 8. or 9. yeares borne in the village of Dilson by Stockome in the land of Luke 40. yeres of age or thereabout and nowe prisoner in Newgate where he hath remained and continued at the Counsailes commaundement since Alhollowne day last past being examined concerning hys faith and beliefe in the sacrament of the altar The materiall substance of the Sacrament denyed to be the body of Christ really sayeth that he hath doth beleue that the very substance of the body and bloud of Christ is not in the sayd Sacrament that there is no other substaunce remaining in the said sacrament after the woordes spoken by the Priest but onely the substance of bread and wine Item being examined concerning the Masse in Latin now