his acquaintance wyth M. Tindall Whereunto he sayde that he denied not but that foure yeares then past The purgatiâ—n and answere of Humfrey Mummuth to the artycles he had heard the said Tindal preach two or three sermons at S. Dunstons in the West and afterward meeting with the said Tindall had certaine communication with hym coÌ„cerning his liuing who then told him that he had none at all but trusted to be in the Bishop of London his seruice for then he laboured to be his chaplayne But being refused of the Bishop so came agayne to the sayd Mummuth this examinate and besought him to helpe hym Who the same tyme tooke hym into hys house for halfe a yeare Tindal refused of Byshop Stokesley to be his Chaplein where the said Tindall liued as he sayd like a good priest studieng both night day He would eat but soddeÌ„ meate by his good will nor drink but small single beere He was neuer seene in that house to weare lynnen about him al the space of his beyng there Whereupon the sayd Mummuth had the better liking of hym so that he promised him ten pound as he then sayd for his father and mothers soules The temperate conuersation of W. Tyndall and all Christen soules which money afterward he sent him ouer to Hamborow according to his promise And yet not to him alone he gaue this exhibition but to diuers other moe likewise which were no heretikes as to D. Royston the Bishop of Londons Chaplayne he exhibited fortie or fiftie pounds to D. Wodiall Prouinciall of the Frier Austens as much or more to D. Watson the Kings Chaplayne also to other scholars and diuers Priests besides other charges bestowed vpon Religious houses as vpon the Nunry of Dendey aboue fiftie poundes sterling bestowed c. And as touching his bookes as Enchiridion the Pater noster De libertate Christiana an Englishe Testamente of whome some W. Tindall left with him some he sent vnto hym some were brought into hys house by whome he could not tell these bookes he said did lye opeÌ„ in his house the space of two yeares together he suspecting no harme to be in them And moreouer the same bookes beyng desired of sondry persons as of the Abbesse of Denney a Frier of Grenewich the Father Confessour of Syon he let them haue them and yet he neuer heard Frier Priest or lay maÌ„ finde any fault with the sayd bookes Likewise to D. Watson to D. Stockehouse Maister Martin Parson of Totingbecke he committed the perusing of the bookes of Pater noster and De libertate Christiana which found no great fault in them but onely in the booke De libertate Christiana they sayd there were thynges somewhat hard except the Reader were wise Thus he excusing himselfe and moreouer coÌ„plainyng of y e losse of his credite by his imprisonment in the Tower and of the detrimentes of his occupying who was wont yearely to shyp ouer v. hundreth clothes to straungers set many Clothiars a worke in Suffolke and in other places of whoÌ„ he bought all their clothes which almost were now all vndone by this reason at length was set at libertie beyng forced to abiure and after was made Knight by the kyng and Shriffe of London Of this Humfrey Mummuth we read of a notable example of Christian patience A notable exaÌ„ple of Christian pacience in an Alderman M. George Stafford reader in Cambridge in the Sermons of M. Latimer which the sayd Latimer heard in Cambridge of M. George Stafford reader of the Diuinitie Lecture in that Uniuersitie Who expoundyng the place S. Paule to the Romaines that we shall ouercome our enemy with well doyng so heape whote coales vpon his head c. brought in an exaÌ„ple saying that he knew in London a great rich Marchaunt meanyng this Humfrey Mummuth which had a very poore neighbour yet for all his pouertie he loued him very well and lent him money at his neede and let him come to his table whensoeuer he would It was euen at that tyme when D. Colet was in trouble and should haue bene burnt if God had not turned the kyngs hart to the contrary Now the richman began to bee a Scripture man he began to smell the Gospell The poore man was a Papist still It chaunced on a tyme when the rich maÌ„ talked of the Gospell sittyng at his table where he reproued Popery and such kynde of thynges The poore man beyng there present tooke a great displeasure agaynst the rich man in somuch that hee would come no more to his house he would borow no more money of him as he was wont to doe before tymes yea and conceiued such hatred and malice agaynst him that he went and accused him before the Byshops Now the riche man not knowyng of any such displeasure offered many tymes to talke with him and to set him at quyet It would not be Ex concione Doct. Hugo Latimeri The poore man had such a stomacke that hee would not vouchsafe to speake with him If he mete the rich man in the streate he would goe out of his way One tyme it happened that hee mete him so in a narrow streate that he could not auoyde but come neare him yet for all that this poore man I say had such a stomacke agaynst the riche man that he was mynded to goe foreward and not to speake with hym The riche man perceiuyng that caught hym by the hand and asked him saying Neighbour Agree with thine enemie while thou art in the way with him Math. 5. what is come into your hart to take such displeasure with me What haue I done agaynst you tell me and I will be ready at all tymes to make you amendes Finally he spake so gently so charitably so louyngly and frendly that it wrought so in the poore mans hart that by and by he fell downe vppon his knees and asked him forgeuenesse The riche man forgaue him and so tooke him agayne to his fauour and they loued as well as euer they dyd afore ¶ The history of Thomas Hitten Persecuters Martyrs The Causes Wil. Warham Archbyshop of Canterbury Fisher Byshop of Rochester Thomas Hytten At Maydstone An. 1530. TOuchyng the memoriall of Thomas Hytten remayneth nothyng in writtyng Tho. Hitten Martyr but onely his name saue that William Tyndall in his Apologie agaynste More and also in another booke entituled The Practise of Prelates doth once or twise make meÌ„tion of him by way of digression He was sayth he a Preacher at Maydstone whom the Byshoppe of Canterbury William WarhaÌ„ and Fisher Byshoppe of Rochester after they had longe kepte and tormented him in prison with sundry torments and that notwithstanding he continued constant at the last they burned him at Maydstone for the constant and manifest testimonie of Iesu Christ and of his free grace and saluation In the yeare of our Lord 1530. ¶ The burnyng of Thomas Hytten Persecuters Martyrs The Causes
iestingly and merely to answere the Dukes request The iudgement of Erasmus touching Luther saying that in Luther were two great faultes first that he would touch the bellyes of monks the second y t he would touch the popes crown which two matters in no case are to be dealt withall Then opening his minde playnly to y e Duke thus he sayde Monkes belies and the Popes crowne not to be touched that Luther did well in detecting errours and that reformation was to be wished and very necessary in the church and added moreouer that the effect of his doctrine was true but onely that he wished in him a more temperate moderation and maner of writing and handling Wherupon Duke Friderick shortly after wrote to Luther seriously Ex Chron. Casp. Peâ—cer lib. 5. exhorting him to temperate the vehemency of his style This was at the City of Colen shortly after the Coronation of the newe Emperour where also Huttenus Aloisius Marlianus Ludouicus viues Halonius with other learned men were assembled together wayting vpon the Emperour Furthermore the same Erasmus the yeare next folowing that Ex epist. Erasm ad Moguntinensem wrote vp to the Archbishop of Mentz a certayne Epistle touching the cause of Luther In whiche Epistle thus he signifieth to the Byshop That many thinges were in the books of Luther condemned of monkes and Diuines for hereticall whiche in the bookes of Bernarde and Austen are redde for sound and godly Also that the world is burdened with mens institutions with schole doctrines and opinions The 〈◊〉 burdened 〈◊〉 and with the tyrannye of begging Friers which Fryers when they are but the Popes seruaunts and vnderlinges yet they haue so growne in power and multitude that they are nowe terrible both to the pope himselfe and to all princes Who so long as the pope maketh with them so long they make him more theÌ„ a God But if he make any thing agaynst their purpose or commoditie then they wey his authoritie no more then a dreame or phantasie Once sayd he it was counted an heresie when a man repugned agaynst the Gospell or Articles of the fayth Now he that dissenteth from Thomas of Aquine is an hereticke whatsoeuer doth not like them whatsoeuer they vnderstand not that is heresie To speake Greeke is heresie Or to speake more finely then they do that is with them heresie And thus much by the way concerning the iudgement of Erasmus Now to returne and to entreate something orderly of the actes and conflictes of Luther with hys aduersaryes after y e Tecelius the foresayd Fryer w t his fellow monkes and Frierly fellowes had cried out w t open mouth against Luther in mayntayning the popes indulgences and that Luther agayn in defence of hys cause had set vp propositions against the open abuses of the same maruell it was to see how soone these propositions were sparckled abroad in sundry and farre places and howe greedely they were catched vp in the hands of diuers both far near And thus y e contentioÌ„ of this matter increasing betwene them Ex Paralâ—p Abbat Vrsperg Luther was coÌ„pelled to write therof more largely fully theÌ„ other wise he thought which was in y e yeare of our Lorde 1517. Yet all this while Luther neuer thought of anye alteration to come of any ceremony much lesse such a reformation of doctrine and ceremonies as afterward did follow But onely hearing that he was accused to the Bishop of Rome he did write humbly vnto him in the beginning of which writing he declareth y e vnordinate outrage of those his pardonmongers whiche so excessiuely did pill pole the simple people to the great slaunder of the Church and shame to his holines and so proceeding in the ende of the sayd his writing thus he submitteth himselfe The submission of Luther to the Pope Wherefore sayth he most holy father I offer my selfe prostrate vnder the feete of your holines with all that I am and that I haue Saue me kill me call me recall me approoue me reproue me as you shall please Your voyce y e voyce of Christ in you speaking I wil acknowledge If I haue deserued death I shall be contented to dye For the earth is the Lordes Psal. 23. and all the fulnes therof who is to be blessed for euer Amen This was the yeare of our Lorde 1518. After that Martine Luther prouoked thus by Tecelius had declared hys minde in writing lowly and humbly and had set vp certayn propositions to be disputed not loÌ„g after The ragyng Dialogue of Syluester Prieâ—â—as against Luther among other monkes and Fryers steppeth vp one Siluester de Priero a Dominicke Frier who fyrst began to publish abroad a certayne impudent and rayling Dialogue against him Unto whom Luther answered agayn first alledging the place of the Apostle 1. Thes. v. That we must proue all thinges Also the place Gal. 2. That if an aungell from heauen do bryng an other Gospell then that we haue receiued he ought to be accursed The aunswere of Luther against Syluester Item he alledged the place of Austen vnto Hierome where the sayd Austen sayth That he is wont to geue thys honour onely to the book of Canonicall Scripture that who soeuer were the writers thereof he beleueth them verily not to haue erred But as touching all other mens writings were they neuer so holy men or learned he doth not beleue them therefore because they so say but in that respect as they doe agree with the Canonicall Scripture which cannot erre Clem. De poenit remiss C. Abusionibus Item he alledged the place of the Canon law Clem. de Poenit. remis C. Abusionibus Wherein he proued y t these pardonsellers in their setting forth of the popes indulgenses ought to go no further by the lawe then is enioyned them within the letters of their commission And in the latter part of his aunswer thus Luther writeth to the reader Let opinions sayth he remayne opinions so they be not yokes to the Christians Let vs not make mens opinions equall with the articles of fayth to the decrees of Christ and Paule Moreouer I am ashamed quod he to heare the common saying of this Diuine schole doctours who holding one thing in the schooles and thinking otherwise in their own iudgement thus are wont secretly among theÌ„selues Ex Paralipominis Abba Vrsperg and with their priuy friendes talking together to say Thus we do hold and thus would I say being in the schooles but yet be it spoken here amongst vs it cannot be so proued by the holy Scriptures c. Ex. Paralip Abb. Vrsperg Eckius wryteth against Luther D. Andraeas answereth for Luther Next after this Siluester stept forth Eckius and impugned the conclusions of Luther Agaynst whom encountered D. Andraeas Bedenstein ArchdeacoÌ„ of Wittenberg makyng hys Apologie in defence of Luther Then was Martin Luther cited the 7. of August by one Hieronimus
them their office The aunswere of Luther to the place of S. Iohn Pasce Oues meas doeth teache what is to feede and what he ought to be that feedeth After thys Eckius came to the authoritie of the Councell of Constance alleging this amongst other articles De necessitate salutis est credere Rom. pontificem Occumenicum esse That is that it standeth vpon necessitie of our saluation to beleeue the Bishop of Rome to bee supreme heade of the Churche The authoritie of the councell of Constance alleging moreouer that in the same Councell was debated and discussed that the general Councel could not erre Whereunto Martin Luther againe did answere discreetly saying that al the articles which Iohn Hus dyd holde in that Councell were not condemned for hereticall with much other matter more Againe of what authoritie that Councel of Constance is to be estemed that he leaft to other mens iudgemeÌ„ts This is most certain said he that no Councell hath such authoritie to make newe articles of faith Here M. Luther began to be cryed out of by Eckius and his complices for diminishing y e authority of generall Councels Although in deede he meane nothing lesse but euer labored to confirme the authority of the same yet was he called hereticke schismaticke and one of the Bohemes faction with many other termes moe of reprochful contumely Eckius then graunted the authoritie of the Apostles to be equal yet not to folow therby the authoritie of all Byshops therefore to be equall For betwene Apostleship and ministerie sayd he there is great difference To conclude Eckius in no case coulde abide that anye creature shoulde decline from any worde or sentence of the Popes decrees or the coÌ„stitutions of the forefathers To this againe Luther answeared grounding him selfe vpon the place ad Gal. 2. where S. Paule speaking of the principall Apostles Gala. 2. sayeth And of them which seemed to be great what they were before it maketh no matter to mee for God accepteth no mans person neuerthelesse they that were of some reputation dyd auayle nothing at all c. Eckius to this said that as touching the authoritie of the Apostles Here is good doctrine of Eckius I trowe they were all chosen of Christ but were ordeyned Bishops of Saint Peter And whereas Luther brought in the constitution of the decree which sayeth Ne Romanus pontifex vniuersalis Episcopus nominetur c. Yea let not the Bishop also of Rome bee called vniuersal Bishop c. To this Eckius aunsweared on this sort that the Bishop of Rome ought not to be called vniuersal Bishop yet he may be called sayd he Byshop of the vniuersall church And thus much touching the question of the Popes supremacie From this matter they entred nexte to Purgatorie wherein Eckius kept no order The question of Purgatorie For wheÌ„ they should haue disputed what power the Pope hath in Purgatorie Eckius turneth the scope of the question and prooueth that there is Purgatorie allegeth for him the place of Machab Luther leaning vpon the iudgement of Hierom affirmeth the booke of Machabees not to be Canonical 2. Mach. 12. Eckius againe replyeth the booke of Machabees to be of no lesse authoritie then the Gospels Also he alleged the place 1. Corinth 3. 1. Corint 3. Hee shall bee saued yet so as it were by fyre Moreouer he inferred the place of Math. 5. Agree thou with thine aduersary while thou art in the way with him Math. 5. least he commit thee into prison from whence thou shalt not escape tyll thou hast payed the vttermost farthing Psal. 65. c. To this he added also the place of the Psalmes We haue passed through the fire and water The question of Indulgences c. Howe these places be wrasted to purgatory let the reader discerne and iudge Then was inferred the question of indulgences wherof Eckius seemed to make but a toy a matter of nothing and so passed it ouer The question of Penaunce At last they came to the question of penance touching which matter the reasons of Eckius digressed much from the purpose which went about to proue that there be some maner of paynes of satisfaction whiche thing Luther dyd neuer deny But that for euery particuler offence such particuler penaunce is exacted of Gods iustice vpon the repeÌ„tant sinner as is in mans power to remitte or lâ—lease as pleaseth him such penance neither Luther nor anye other true Christian did admit And thus haue ye the chiefe effect of this disputation betweene Luther and Eckius at Lypsia When Vldericus Zuinglius came to Tigurie Which was in the month of Iuly an 151â— About the beginning of the same yeare 151â— Uldericke Zuinglius came first to Zuricke and there began to teach Who in the 16. article in his booke of articles recordeth that Luther and both at one time one not knowing nor hearing of an other began to write against the popes pardons and indulgences Albeit if the time be rightly counted I suppose we shall finde that Luther began a yeare or two before Zuinglius Luther and Zuinglus began both at one tyme to write against the Pope Notwithstanding this doth Sledan testifie that in this present yeare when Sampson a Franciscan came with the popes pardons to Zurick Uldericke Zuinglius did withstand him and declared hys chaffer and pardons to be but a vayne seducing of the people to inueagle away their money Ex Sled Lib. 1. The next yeare ensuing Luthers bookes condemned at Louen and Colen Pope Leos Bull against Luther which was 1250. the Fryers and Doctours of Louane and also of Colen condemned y e bookes of Luther as hereticall Agaynst whom Luther agayne effectuously defended himselfe and charged them with obstinate violence and malicious impiety After this within fewe dayes flasheth out from Rome the thunderbolt of pope Leo against the said Luther notwithstanding he so humbly and obediently before had reuerenced both the person of the pope and agnised the authoritie of his see and also had dedicated vnto him Lutherus de libertate Christiana and bookes intituled De Christiana libertate that is of Christian libertye In which booke these two poyntes principally hee discusseth and prooueth 1 That a Christen man is free and Lorde of all thinges and subiect to none 2 That a Christen man is a dilligent vnderling and seruaunt of all men and to euery man subiect Moreouer in the same yeare he set out a defence of all his articles which the popes Bull had before condemned An other book also he wrote to the nobilitie of Germanie Lutherus ad Nobilitatem Germaniae Three wall or bulwarkes of the papistes in the which booke he impugneth and shaketh y e three principall walles of the papistes the first whereof is this 1 Where as y e papistes say that no temporal or prophane magistrate hath any power vpon the spiritualtie but
forenoone to perswade Luther simply and absolutely to submitte the iudgement of his writinges to the Emperor and Empire Sollicitatâ—oÌ„ to causa Luther to yelde He aunswered he would doe it and submit any thing they would haue hym so they grounded with authority of holy Scripture otherwise he woulde not consent to doe any thing For God sayd by his Prophet sayth he Trust ye not in Princes nor in the childreÌ„ of men in whom there is no health Also Cursed be he that trusteth in man And seeing that they did vrge him more vehemently he answered We ought to yeld no more to y e iudgement of men theÌ„ the word of God doth suffer So they departed and prayed him to aduise for better answere and sayd they would returne after dinner After dinner they returned exhorting him as before but in vayne Luthers coÌ„dition They prayed him that at the least he woulde submit his writing to the iudgement of the nexte generall Councell Luther agreed therunto but with this conditioÌ„ that they themselues shoulde present the Articles collected out of his bookes to be submitted to the Councell in suche sort as notwithstanding the sentence awarded by the couÌ„cell should be authorised by the Scripture and confirmed with the testimonyes of the same They then leauing Luther departed and reported to the Archbishop of Triers False witnesse that he had promised to submit his writinges in certayne articles to the next Councell in the meane space he woulde keepe silence which Luther neuer thought who neither with admonitions ne yet manaces could be induced to deny or submit his bookes to the iudgementes of menne he had so fortified hys cause wyth cleare and manifest authorityes of the Scripture vnlesse they could proue by sacred scripture and apparant reasoÌ„s to the contrary The prouideÌ„ce of God It chaunced then by the speciall grace of God that the Archbishop of Triers sent for Luther thinking presently to heare him And when he perceiued otherwise then Peutinger and the Doctour of Bade had tolde him he sayde that he would for no good but that he had heard himselfe speake for els he was euen now going to the Emperor to declare what the Doctors had reported Then the Archbishop entreated Luther and conferred with him very gently Familiar talke betweene the archbishop and Luther first remouing such as were preseÌ„t as well of the one side as of the other In this conference Luther concealed nothing from the Archbishop affirming that it was dauÌ„gerous to submit a matter of so great importaunce to them who after they had called hym vnder safeconduct attempting him with new commaundementes had condemned his opinion and approued the Popes Bull. Moreouer the Archbishop bidding a frend of his draw nigh required Luther to declare what remedy might bee ministred to helpe this Luthers prophecie out of Gamaliell Luther answered there was no better remedy then suche as Gamaliel alledged in the fyfte chapter of the Apostles as witnesseth S. Luke saying If this Councell or this woorke proceede of men Act. 5. it shall come to nought but if it be of God ye can not destroy it And so he desired that the Emperour might be aduertised to write the same to the Pope that he knewe certaynely if this his enterprise proceeded not of God it would be abolished within three yea within two yeares The Archbishop enquired of him what he would do if certayne articles were taken out of his bookes to be submitted to the generall councell Luthers coÌ„stancie Luther aunswered so that they be not those which the counsell of Constance condemned The Archbyshoppe sayd I feare they will be the very same but what then Luther replyed I will not nor I cannot holde my peace of such for I am sure by theyr decrees the word of God was condemned therefore I wyll rather loose head and life then abandon the manifest word of my Lord God Then the Archbishop seing Luther would in no wise geue ouer the word of God to the iudgement of men geÌ„tly bade Luther farewell who at that instaunt prayed the Archbishop to entreat the Emperours maiesty to graunt him gracious leaue to depart He aunswered he woulde take order for him and speedely aduertise hym of the Emperours pleasure Within a small while after Iohn Eckius the Archbyshops officiall in the presence of the Emperours Secretary who had bene Maximilians Chauncellour sayde vnto Luther in his lodging Luther sent home from the counsel by the commaundement of the Emperour that since he had bene admonished diuersly of the Emperiall maiesty the Electors Princes and estates of the Empyre and that notwithstanding he woulde not returne to vnity and concord there remained that the Emperour as aduocate of the Catholique fayth should proceed further and that it was the Emperours ordinaunce that he should within 21. dayes returne boldly vnder safe conduct and be safely garded to the place whence he came so that in the meane while he styrred no commotion amonge the people in his iourney either in conference or by preaching· Luther hearing this aunswered very modestly christianly euen as it hath pleased God so is it come to passe the name of the Lord be blessed He sayde further he thanked most humbly the Emperors maiesty and all the Princes and estates of the Empyre that they had geuen to hym benigne and gracious audience and graunted safe conduct to come and returne Finally he sayd he desired none other of them then a reformation according to the sacred word of God and consonancy of holy Scriptures which effectually in his hart he desired Otherwise he was prest to suffer all chauÌ„ces for the Emperiall maiesty as life and death goodes fame and reproch reseruing nothing to himselfe but the onely word of God which he would constantly confesse to the latter end humbly recommending hym to the Emperours maiesty and to all the Princes and other estates of the sacred Empyre The morow after which was the 26. day of Aprill Luthers departure from Wormes after he had taken his leaue of such as supported him and other his beneuolent frends that often times visited hym and had broken hys fast at tenne of the clocke he departed from Wormes accompanyed with such as repayred thyther with him hauing space of time limited vnto him as is sayd for 21. dayes and no more The Emperours Heralde Casper Sturine folowed and ouertooke him at Oppenhime being commaunded by the Emperour to coÌ„duct him safely home ¶ The vsuall prayer of Martin Luther COnfirme O God in vs that thou hast wrought and perfect the worke that thou hast begunne in vs to thy glory So be it Ex histor Phil. Melancth Ex Sledano Ex Parali Abb. Vrsperge ex Casp. Peucero MArtin Luther thus being dismissed of the Emperour according to the promise of his safeconduct made as you haue heard departed from Wormes toward his countrey the 26 of Aprill Luther in his iourney wryteth to
the Emperour and nobles of Germany acompanied with the Emperours Heraulde and the rest of his company hauing onely xxi dayes to him graunted for his returne and no more In the which meane space of his returne hee writeth to the Emperour and to other nobles of the Empyre repeating briefely to them the whole action and order of things there done desiring of them theyr lawfull good will and fauour which as he hath alwayes stand neede of so now he moste earnestly craueth especially in this that hys cause whiche is not his but the cause of the whole church vniuersall may be hearde with indifferency and equitye and may be decised by the rule and authority of holy Scripture signifying moreouer that when so euer they shall please to send for him he shall bee ready at theyr commaundement at any time or place vppon theyr promise of safety to appeare c. During the time of these doinges the Doctours and Schoolmen of Paris were not behinde with theyr partes The doctors of Parts condemne the bookes of Luther but to shewe theyr cunning condemned the bookes of Luther extracting out of the same especially out of hys booke De Captiuitate Babilonica certayne Articles as touching the Sacramentes lawes and decrees of the Church equalitye of workes vowes contrition absolution satisfaction Purgatory free will priuiledges of holy Church coūcelles punishment of heretiques Philosophye Schole diuinity with other more Philip Melancton answereth the Parisians Unto whom Philip Melancton maketh aunsweare and also Luther himselfe albeit pleasantly and iestingly It was not long after this but Charles the new Emperour Luther outlawed by the Emperour to purchase fauor with the Pope because hee was not yet confirmed in his Empyre prouideth and directeth out a solemne writ of outlawry agaynst Luther all them that take his part commaunding the said Luther where so euer he might be gotten to be apprehended and his bookes burned By which decree proclaymed agaynst Luther the Emperour procured no small thanke with the Pope in so much that the Pope ceasing to take part with the French king ioyned himselfe whollye to the Emperour In the meane time Duke Fridericke to geue some place for the time to the Emperors Proclamation M. Luther kept aside for a while conueyed Luther a litle out of sight secretly by the helpe of certain noble men whom he well know to be faythfull and trusty vnto him in that behalfe There Luther being close and out of company wrote diuers Epistles and certayne bookes also vnto his frendes among which he dedicated one to his companye of Augustine Fryers entituled De abroganda Missa Which Friers the same time being encouraged by him Luthers booke De Abroganda Missa ad Augustinenses beganne first to lay downe theyr priuate Masses Duke Fridericke fearing least that would breede some great styrre or tumult caused the censure and iudgementes of the whole Uniuersity of Wittenberge to be asked in the matter committing the doing thereof to foure Iustus Ionas Philip Melancthō Nic. Ambsdorssius Ioh. Dulcius The mindes of the whole Uniuersity being searched it was shewed to the Duke that he shoulde doe well and Godly The Masse laide downe first at Wittenberge by the whole aduise of the learned there to commaund the vse of Masse to be abrogate through his dominion and though it could not be done without tumult yet that was no let why the course of true doctrine should be stayed The iudgement of the Vniuersitie of Wittenberge against the Masse for the multitude which commonly ouercommeth the better part Neyther ought such disturbaunce to be imputed to the doctrine taught but to the aduersaryes which willingly and wickedly kicke agaynst the trueth wherof Christ also geueth vs forewarning before For feare of such tumults therefore we ought not to surcease frō that which we know is to be done but constantly must go forward in defence of Gods truth how so euer the world doth esteeme vs or rage against it Thus shewed they their iudgemēt to Duke Fridericke Anno. 1521. It happened moreouer about the same yeare and time that king Henry also pretending an occasion to impugne the booke De Captiuitate Babylonica wrote agaynst Luther In which booke 1. He reproueth Luthers opinion about the Popes pardons 2. He defendeth the supremacy of the Byshop of Rome 3. He laboreth to refell all his doctrine of the Sacramēts of the Church This booke albeit it carryed the kinges name in the title K. Henry wryteth agaynst M. Luther yet it was an other that ministred the motion an other that framed the stile But who so euer had the labor of this booke the king had the thanke and also the rewarde For consequently vpon the same the bishop of Rome gaue to the sayd king Henry for the style agaynst Luther K. Henry made defender of the fayth by the Pope y e style and title of Defender of the Christen fayth and to his successors for euer Shortly after this within the compasse of the same yere Pope Leo after he had warred agaynst the Frenche men and had gotten from them through the Emperors ayd the Citties of Parma Placentia and Millen c. he sitting at supper reioycing at three great giftes that God had bestowed vpō him 1. That he being banished out of his coūtry was restored to Florence agayn with glory 2. That he had deserued to be called Apostolique The death of Pope Leo in the midst of his tryumphe 3. That he had driuē the Frenchmen out of Italy after he had spokē these wordes he was stroken with a sodayne feuer and dyed shortly after being of the age of 47. yeares albeit some suspect that he dyed of poyson Successour to whom was Pope Adrian the vi scholemayster sometime to Charles the Emperour Pope Adrian the 6. who liued not much aboue one yeare and a halfe in his Papacy During whose small time these three especiall thinges were incident A great pestilence in Rome wherein aboue an hundreth thousande people were consumed A great pestilence in Rome The losse of Rhodes by the Turke And thyrdly the capitall warre which the sayd Pope Adrian with the emperour and the Uenetians and the king of Englande dyd hold agaynst Fraunces the French king This pope Adrian was a Germane borne brought vp at Louane Adrian a Germaine Pope and not vnlearned and as in learning he exceded the common sort of Popes so in moderatiō of life and maners he semed not all together so intēperate as some other Popes haue bene and yet like a right Pope nothing degenerating from hys Sea Pope Adrian a great enemie to Luther he was a mortall enemy against Martin Luther and his partakers In his time shortly after the Councell of Wormes was broken vppe an other meeting or assemble was appoynted by the Emperor at Norenberge of y e princes nobles and states of Germany an 1522. Unto this assemble the sayde
beganne by little to fall from hym and the concourse of the other mans auditors more and more encreased Which when Cornelius perceaued hee perswaded Campeius that vnlesse hee prouided that man to be dispatched the estimation of the Churche of Rome would thereby greatly decay But when they could not openly bryng theyr purpose about secretly thys way was deuised that Cornelius Ioannes shuld come to opeÌ„ disputatioÌ„ which disputatioÌ„ endured til 3. of the clocke after midnight At length when neyther part coulde agree Ioannes was bid to returne home to his house Who as he was come downe to the lower steps where the place was most straitest so that his frendes could not come to rescue him although by drawing theyr swords they declared their good willes was theyr taken and layd fast in prison When the day came Mollius taken and imprisoned by Card Campeius suche tumulte and stirre was in the whole Cittie that Cornelius was driuen to hide himselfe Also Campeius the Cardinall with the bishop there were both contemned of the studentes The next day y e Bishop of Bononie sent his ChauÌ„celour to Iohn in the prison to signifie vnto him y t either he must recant or els burne But he beyng of a bold cheerefull spirite would in no wise be brought to recant This one thing greeued him that hee should be condemned his cause being not heard In the meane season Laurentius Spatha aboue mentioned being generall of that order in most spedy wise posted vp to Rome there so practised with the Cardinall S. Crucis the Proctor in the court of Rome for the gray Fryers that the Pope wrote downe his letters to Campeius that he shoulde deliuer the sayd Iohn out of prison so that he notwithstanding within 3. monthes after should personally appeare at Rome Mollius deliuered out of prison by meanes of Spatha the generall Thus the 30. daye of hys imprysonment he was deliuered who but for comming of the popes letters had bene burned within 3. daies after Moreouer with the sayde Mollius Cornelius also was cited to make hys appearance likewyse at Rome and there was deteined in prison by the Cardinall S. Crucis till hys cause shoulde be decided The frendes of Mollius gaue hym counsayle not to go to Rome offred hym mony to go to Germany but he would not saying that the Gospell must also be preached at Rome After he was come to Rome appeared before Pope Paule 3. humbly hee desired Mollius appeareth before the Pope that the cause being so weighty might come in publicke hearyng but that could not be obtayned Then was he coÌ„maunded to write his minde in Articles and to bring his proofes which he dilligeÌ„tly performed entreating of Originall sinne Iustification by sayth Free will Purgatory and other such like prouing the sayd articles by the authoritie of the Scripture and of auncient fathers and so exhibited the same to the bysh of Rome Upon this certain Cardinals and Bishops were assigned to haue the cause in hearing who disputed with him 3. dayes could not refell that which he had prooued At last answere was made vnto him thus that it was trueth which he affirmed neuerthelesse the same was not meet for this present tyme for that it coulde not be taught or published without the detriment of the Apostolicke sea wherefore he should absteyne hereafter from the * The Popes church can not abide S. Paules Epistles Epistles of S. Paule and so returne agayne safe to Bononie there professe * Paules Epistles must geue place to Philosophie Philosophy Thus as he was returned to Bononie and al men there were desirous to know of his case how he sped at Rome openly in the pulpit he declared all thinges in order as they were done and gaue God thankes Herewith Campeius beyng more offended then before obteyned of the Pope that the generall of the order should remoue the sayd Iohn Mollius from Bononie and place him some other where So Mollius from thence was sent to Neaples Mollius in great daunger at Neaples there was appoynted reader and preacher in the Monastery of S. Laurence But Petrus the Uiceroy there not abiding his doctrine so neerely sought his death that he had much adoe to escape with lyfe and so departing froÌ„ thence he went wandring into Italy from place to place preaching Christ whersoeuer he came Not long after this when Cardinall CaÌ„peius was dead he was called againe vnto Bononie by a good Abbot named De Grassis an 1543. where hee renued again y e reading of S. Paules Epistle after a secret sort Mollius the second tyme apprehended for reading S. Pauls Epistles as he did before but y t could not be long vndiscouered Wherupon by y e meanes of Cardinall de Capo and by Bonauentura the generall he was apprehended the second tyme and brought to Fauentia layd there in a filthy stincking prison where he continued foure yeres no man hauing leaue once to come to him During which tyme of his induraÌ„ce he wrote a Commentary vpon the bookes of Moses but that labour by the malignitie of the aduersaryes was suppressed Mollius agayne deliuered At length through the intercession of the Earle Petilianus and of the foresaid good Abbot De Grassis he was agayn deliuered and sent to Rauenna where he made hys abode a few months with the Abbot ad S. Vitalem there agayne taught the Gospell of Christ as before The 〈◊〉 â—eale of Mollius and whensoeuer hee spake of the name of Iesu hys eyes dropt teares for he was fraught with a mighty feruency of gods holy spirite In proces of tyme when this Abbot was dead his sureties began to be weary of theyr bond and so was he agayne now the thyrd tyme reduced into prison by the popes Legates There were then 4. men of great authoritie who beyng styrred vp of GOD had pitty vpon hym and bayled hym out of prison Of whom one of the sayd sureties tooke y e sayd Mollius home to instruct hys children in the doctrine of religion and good letters Furthermore at the fame of this man suche a concourse of people came to see him that the aduersaryes beganne to consult wyth themselues to kill hym least hys doctrine shuld disparse farther abroad to the detriment of the Churche of Rome Wherupon commaundement was sent to the popes Legates to lay handes vpon hym and to send hym vp fast bound to Rome Where agayne Mollius the fourth tyme imprisoned now the fourth tyme he was imprisoned in the Castle of Nome and there continued 18. monthes being greatly assaulted sometimes with flattering promises sometyme with terrible threates to geue ouer hys opinion but hys building could not be shaken for it was grounded vpon a sure rocke Thus Doct. Mollius beyng constant in the defence of Christes Gospell was brought The coÌ„stancie of Doct. Mollius and of the Weauer w t certayn other
that I being a learned man as you say am not deliuered yet froÌ„ the coÌ„fuse dungeon of heresy through the helpe of the gospel much more do you that are far better learned then I cause me to maruel at your foolish admiratioÌ„ Neither can I chuse but laugh at you as one being rapt to the third heauen of such high misteries and yet see not those thinges which be done here in the lower partes of terrene Philosophy for what a ridiculous thing is it for a man to looke so long vpon the Sunne that he can see nothing els but the Sunne nor canne not tell whyther to turne him Moreouer Argumentum ad autoritâ—re destructiue what student is there in all Cambridge be he neuer so young that knoweth not that the argumeÌ„t of authority brought out nagatiuely hath no force Bilney So as the Phariseis tooke Christ you take my wordes much otherwise then I meant Brusierd Your words which wander farre from the scope of Scripture I doe not like What is in your meaning and lyeth inwardly in your minde I can not tell Bilney Such as inuocate the helpe either of Christ or of any other Saynt for any corporal inurmity to be deliuered froÌ„ the same may be well reseÌ„bled to delicate pacâ—â—ts who being vnder the hand of phisitioÌ„s hauing medicines ministred agaynst theyr diseases not abiding the payn therof rap all a suÌ„der wherfore I say no man ought to implore y e helpe of God or of any saynt * 〈…〉 out 〈◊〉 Scylla 〈…〉 be two â—â—â—gerous 〈◊〉 in the sea By thys church storie he meaneth by hee Legenda aurea otherwise callaed the legeâ—â— of lyes The Popes Letonie at Rome for corporall infirmity Brusierd O moste pernicious perilous heresy of all that euer I heard Thus you fleeing the smoke fal into the â—ire auoiding the daunger of Scylla you run vpoÌ„ Caribois O hart of man wrapped in palpable darcknes I wish M. Bilney that you would but once search set out the fyrste origine of these rogatioÌ„ dayes For so we read in y e churche story that they were first ordeyned by pope Gregory with fasting prayers holy processions agaynst the pestileÌ„ce by the infection of the ayre theÌ„ raigning among the people At what time y e people theÌ„ going in y e procession a certeine Image like to our blessed Lady painted w t the handes of S. Luke y e EuaÌ„gelist did go before theÌ„ about y e which image in y e honor of the virgin angels did sing this Antheme Regina coeli laetare c. O Queene of heauen be glad To the which Antheme the pope also adioyned this Ora pro nobis dominuÌ„ c. Pray to the Lord for vs. Wherefore seeing the angels did worship the image of the glorious virgin Mary in the honor of her seing moreouer y e holy father pope Gregory with al y e clergy did pray for corporall infirmity it appeareth manifestly that we ought to worship y e saints also to geue honor in a maner to theyr Images further also to pray to almighty God al saints for corporal infirmity that we may be deliuered from the same so that they may say the like for vs which is said in the Gospell Sende them away because they cry after vs. And although there be infinite places inexpugnable to be alleaged out of the holy scripture wherwith we might easily resist this your error Scripture well applyed yet standing herewith content as sufficient at this present we wil procede now to your secoÌ„d pestiferous error wherin you like an ingrate child go about to teare out y e bowels of your mother For in y t you say affirme blasphemously the bish of Rome to be the very Antichrist Whether the Pope be Antichrist that his pryuileges haue no force against the gates of hel in so saying what do you but like a most vnkinde and vnnatural child spoile your louing mother of all her treasures wouÌ„d her being spoiled being wouÌ„ded plucke out her bowels most miserably vpoÌ„ y e earth But forsomuch as there is nothing so absurd or so heretical but shal be receiued of some itching eares I would therfore now heare you declare how he sitteth in the teÌ„ple of god as god being exalted worshipped aboue all y t is named god or how that he sheweth himselfe as Lord in power and signes and wonders deceitfull Bilney Although incredulitye doth not suffer you notwithstanding your learning to vnderstand these thinges yet I will goe about something to helpe your incredulity herein through the helpe of the Lorde beseeching you y t setting all superstition aparte you will vnderstande those thinges that are aboue Do ye know the table of the tenne Commaundementes Brusierd According as the Catholique Doctours do expound them I know them meanely But how you do expound them I cannot tell Bilney And doe you knowe also the constitutions of men which are deuised onely by the dreames of men whereunto men are so straightly bound that vnder paine of death they are compelled to obserue them Brusierd I knowe certaine sanctions of the holy fathers but such as you speake of to be deuised by mens dreames I knowe none Bilney Now then let vs set and compare these two together so shall you easily vnderstand the Bishop of Rome whom they call the Pope to sitte in the temple of God 2. Thessal â— as God and to be extolled aboue all that is named God It is written The temple of the Lorde is holy which is you 1. Cor. 3. Therefore the conscience of man is the temple of the holy Ghost in whiche temple I will proue the Pope to sit as God The place of S. Paule expounded concernyng Antichriâ—â— sitting in the tempâ—â— of God c and to be exalted aboue all that is called God For who so contemneth the decaloge or the table of the commaundementes of God there is but a small punyshment for him neither is that punishment to death but contrarywise he that shall contemne or violate the constitutions which you call the sanctions of men is couÌ„ted by all mens iudgement gilty of death What is this but y e high bishop of Rome to sit to raigne in the temple of God that is in mans conscience as God Brusierd Although this exposition seemeth vnworthy for christeÌ„ eares yet I would heare you further how he sheweth himselfe in signes and wonders deceitfull Signes and myracles illusion Bilney These wonders whiche they call miracles be wrought daily in the Church not by the power of God as many thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene lose now abroad 500 yeres according as it is written in the booke of the Apocalips After a thousand yeares Satan shal be let loose c. Neyther are they to be called miracles of true christen men but illusions rather wherby to delude mens
Rich 〈…〉 and Fâ—ythe This Bayfild mightely prospered in y e knowledge of God and was beneficiall to M. Tyndall and M. Frith for hee brought substaunce wyth him and was their owne hand and solde all their workes and the Germaynes workes both in Fraunce in England and at the last comming to London to M. Smithes house in Bucklers Bury there was he bewrayed dogged from that house to his Bookebynders in marke lane and there taken and caryed to Lollardes Tower from thence to the Colehouse by reason y t one person Patmore Parson of Much Haddam in Essex theÌ„ lying in Lollards Tower was in the doctrine and in the kingdom of Christ there confirmed by hym This Parson Patmore after loÌ„g trouble was abiured and condemned by the Byshops to perpetuall prison and deliuered afterwarde by the kinges pardon PersoÌ„ Patmore died in Lollards tower As more appeareth in the sequele of hys storye among abiurers c. He was taken because he maryed hys priest in those dayes He had alwayes corne plentye and when the markets were very deare he would send plenty of hys corne thither to plucke downe the prices thereof This Richard Bayfilde being in the Colehouse was woorser handled then hee was before in the Lollardes tower for there he was tyed both by the neck The cruell haÌ„dling of Richard Bayfilde in the Colehouse middle and legges standing vpright by y e walles diuers times manicled to accuse other y t had bought hys books but he accused none but stoode to his religion and confession of his fayth vnto the very end and was in the consistorye of Paules thrise put to his triall whether he would abiure or no. He sayd he would dispute for hys fayth so did to theyr great shame Stokesley then being his iudge with the assistance of Winchester and other Bishops whereof here followeth now the circumstance in order to be seene The articles layd to Richard Bayfield by the foresayd Bishops were these an 1531. Nouemb. x ¶ Articles layd to Richard Bayfield FIrst that hee had bene many yeares a Monke professed of the order of S. Benet Articles obiected agaynst Rich. Bayfilde of S. Edmundes Bury in the diocesse of Norwiche 2. That he was a priest and had ministred and continued in the same order the space of 9. or x. yeares 3. That sithens the feast of Easter last hee being beyonde the sea brought and procured to haue diuers and manye bookes and treatises of sundry sortes as well of Martyne Luthers owne workes as of diuers other of hys damnable sect and of Oecolampadius the great heretique and diuers other heretickes both in Latine and Englishe y e names of which bookes were contayned in a little bill written with hys owne hand 4. That in the yeare of our Lord. 1528. he was detected accused to Cutb. then B. of London A rancke heresie in the Popes church to geue al laude praise to God alone for affirming and holding certayne Articles contrary to the holy Churche and specially that all laud and prayse should be geuen to God alone and not to sayntes or creatures 5. That euery priest might preach the word of God by y e authoritie of the Gospell and not to runne to the Pope or Cardinals for licence as it appeared sayd they by his confession before the sayd Byshop 6. That he iudicially abiured the sayde articles before the sayd Bishop and dyd renounce and forsweare them and all other articles contrarye to the determination of holye Church promising that from thenceforth hee woulde not fall into any of them nor any other errors 7. That he made a solemne othe vpon a booke the holy Euangelistes to fulfill such penaunce as shoulde be enioyned hym by the sayd byshop 8. After hys abiuration it was enioyned to hym for penance that he should goe before the crosse in procession in the parish church of S. Buttolphes at Billings gate and to beare a fagot of woode vpon hys shoulder 9. It was enioyned hym in penaunce that he shuld prouide an habite requisite and meete for hys order and profession as shortly as he might and that he should come or go no where without such an habite the which he had not fulfilled 10. That it was likewise enioyned him in penaunce that sometyme before the feast of the ascention then next ensuing hys abiuration he should goe home vnto the Monastery of Bury and there remayne according to the vowe of hys profession which he had not fulfilled 11. That he was appoynted by the sayd bishop of LondoÌ„ to appeare before the sayd byshop the 25. day of April next after hys abiuration to receiue the residue of his penance and after hys abiuration he fled beyond the sea and appeared not 11. That the 20. day of Iune next following hys abiuration he did appeare before the sayd Bysh. Tonstall in the Chappell of the Byshop of Norwiche hys place and there it was newly enioyned hym in part of penaunce that hee shuld prouide him an habite coÌ„uenient for his order profession w tin 8. dayes then next following whiche hee had not done That it was there agayne enioyned him that he should depart from the city diocesse iurisdiction of London and no more to come within it without the speciall liceÌ„ce of the bishop of London or his successor for the time being which he had not fulfilled ¶ The aunswer of Richard Bayfield to the Articles prefixed TO the first Article he confessed that hee was professed a Monke in the monastery aforesayd The aunswee of Rich. Bayfilde to the Articles in the yeare .1414 To the ij Article he answered that he was a priest and tooke orders An. 1518. To the third Article he confessed the bil and scedule to be written with his hand which is annexed thereunto and that he brought ouer the sayde bookes and workes a yeare and a half past a great number of euery sort Being further demaunded for what intent he brought them into the realme he aunswered to the intent y t the Gospel of Christ might be set forward and God the more gloryfied in thys realme amongst Christen people and that he had solde and dispersed many of those bookes before named to suÌ„dry persons within thys Realme and to diuers of the diocesse of London Being further demaunded whether Martin Luther were coÌ„demned as an heretike by the Pope he answered that he heard say that Martin Luther with all his sect and adherents were and are condemned as heretikes by y e Pope And being demauÌ„ded whether Zwinglius was of Luthers sect he aunswered that he neuer spake with him Being asked whether Zwinglius was a Catholicke hee aunswered that he could not tell Being inquired whether the bookes contained in the scedules did coÌ„tain any errors in theÌ„ he said he could not tell neither could he iudge Also he confessed that the common fame hath bene within these ij or iij. yeres that Oecolampadius Zwinglius be
shoulde haue borne the whole burthen Wherefore my brethren I charitably exhorte you to beare your partes of your liuelode salarie toward the paiment of this summe grauÌ„ted Then it was shortly sayde to the Byshop My Lorde twenty nobles a yeare is but a bare liuing for a Priest for now vittaile and euery thyng is so deare The priestâ— aunswer to the bish that pouertie in maner enforceth vs to say nay Beside that my Lorde we neuer offended in the Premunire for we medled neuer wyth the Cardinals faculties let the Byshoppes and Abbottes which haue offended pay Then the Bishops Officers gaue to the Priestes hygh wordes which caused them to be the more obstinate Also diuers temporall men whych were present comforted the Priestes and bade them agree to no paiment In tâ—ys rumour diuers of the Bishops seruaunts were â—uâ—â—ered and stricken so that the Bishop began to be afraide and wyth faire wordes appeased the noyse and for all things which were done or sayd there he pardoned them gaue to them hys blessing and prayed them to departe in charitie Then they departed thinking to heare no more of the matâ—â—â— but they were deceiued For the Byshop went to Sir Thom. More then being Lorde Chancellor which greatly fauoured the B. and the clergy and to him made a greeuous coÌ„plaint declared the fact very greuously B. Stokesly complaineth to Syr Tho. More Wherupon commaundement was sent to syr Tho. Pargitor Maior of the Citie to attache certaine priests and temporal men and so 15. priestes 5. temporall men were arrested of the whych Certayne priestes and temporall meÌ„ committed to priâ—â— some were sent to the Tower some to the Fleete and other prisons where they remained long after This being done in the yeare of our Lorde 1532. it followeth moreouer the same yeare that diuers preachinges were in the realme one contrary to another coÌ„cerning the kings mariage and in especiall one Thom. Abell Clerke Preaching against the kinges first mariage which was the Queenes Chaplaine to please her withal both preached and also wrote a booke in defence of the sayd mariage wherby diuers simple meÌ„ were persuaded Wherfore the king caused to be coÌ„piled and reduced into a boke the determination of the vniuersities with the iudgemeÌ„ts of great Clerkes which booke being printed set abroade did againe satisfie all indifferent and reasonable persones which were not too much wedded to their willes Mention was made a litle before of a parlameÌ„t begon the 15. day of Ianuary An. 1533. in the which Parlament the coÌ„mons had put vp a Supplication complaining of y e strait dealing of the Cleargie in their proceeding Ex officio The wilked acte Ex officio brokeÌ„ by the king Statut. an 25 Reg. Hen. 8. This coÌ„plaint although at the first it seemed not greatly to be tendered of the king yet in prorogation of y e parlament the time so wrought withall that the King hauing more cleare vnderstaÌ„ding of the abuses enormities of the clergye and in speciall of the corrupt authoritie of the Sea of Rome prouided certayne actes agaynst the same First as concerning the lawes decrees ordinaunces and constitutions made and stablished by the pretensed authoritie of the Byshops of Rome to y e aduauncemeÌ„t of theyr worldly glory y t who so did or spake any thing either agaynst their vsurped power or agaynst y e sayd lawes decrees or constitutioÌ„s of theirs not approued nor grouÌ„ded vpoÌ„ holy scripture or els being repugnant to y e kings prerogatiue royal An acte coÌ„cerning the popes lawes shuld therfore staÌ„d in no danger nor be impeachable of heresie And likewise touching such coÌ„stitutions ordinances canoÌ„s prouinciall or Synodall which were made in this realm in y e conuocation of bishops being either preiudicial to y e kings prerogatiue or not ratified before by the kinges assent or being otherwise onerous to the king and his subiects or in anye wise repugnant to the lawes and statutes of this realme they Decrees and constitutions prouinciall of this realme coÌ„mitted to examinatioÌ„ were committed to the iudgment of 32. persons chosen by the king out of that higher lower house to be determined either to stand in streÌ„gth or to be abrogate at their discretions and farther that all y e Clergy of this realme submitting themselues to the kyng should and did promise in verbo Sacerdotij neuer hereafter to presume to assemble in theyr conuocations without the kinges writte nor to enact or execute suche constitutions without hys royall assent c. Ex Statut. Henr. 8. Farther in the same Parliament was enacted and decreed that in causes and matters happening in contention no person should appeale pruoke or sue No man to appeale to Rome out of the kinges dominions to the Court of Rome vnder payne of prouisours prouision or Premunire Item in the same parliament was defined and concluded y t all exportation of Annates and first fruites of Archbishoprickes and Bishoprickes out of this Realme to the Sea of Rome for any bulles brieues or palles * Boner in his prologue before De vera obedientia saithâ— that this rauinous pray of the pope commeth to asmuch almost as the kings reuenues The maneâ—â— of Inuesting by the king or expedition of any such thing should vtterly cease Also for the inuesting of Archbishops Bishoppes or other of any Ecclesiasticall dignitie such order in the sayde Parlament was taken that the king should send a licence vnder the great seal with a letter missiue to the Prior and Couent or to the Deane and Chapter of those Cathedrall Churches where the Sea was vacant by the vertue of which liceÌ„ce or letters missiue they within 12. daies should chose the said person nominated by the king none other and y t election to stand effectuall to all intents which election being done then the partie elect making first his othe and fealty to the king if it were a Bish. that was elect then the king by his letters patents to signifie the sayd election to the Archb. of that prouince and 2. other Bishops or els to 4. bishops within this realme to be assigned to that office without any other suing procuring or obtaining any bulles breues or other things from the Sea of Rome Moreouer against al other whatsoeuer intolerable exactions and great summes of mony vsed to be paid out of this realme to the B. of Rome in pensions censures Peterpence procurations fruites suites for prouisions expeditions of bulles for Archb. and Bishops for delegacies and rescriptes in causes of contentions and appeales Peter pence stopped froÌ„ Rome iurisdictions legatiue also for dispensations licences faculties graunts relaxations writtes called Perinde valere rehabilitations abolitions canonizations and other infinit sorts of bulles breues and instrumeÌ„ts of sundry natures the number whereof were tedious particularly to be recited In the said Parlament it was ordained y t all such vncharitable vsurpations exactions
seduced by a common errour and abuse crept into the Church thorough the sufferance and auarice of such as felt profite by the same Item if ye do or shall know any within your parish or elsewhere that is a letter of the word of God to be read in english or sincerely preached The worde of God to be preached without stop or interruption or of the executioÌ„ of these iniunctions or a fautor of the Bishop of Romes pretensed power now by the lawes of this Realme iustly reiected and extirped ye shall detect the same to the Kings highnes or his honourable Counsayle or to his vicegerent aforesayd or to the iustice of peace next adioyning Item that you and euery Parson Uicar or Curate within this diocesse shall for euery Church keep one booke of Register Register booke for euery parish wherein ye shall write the day and yeare of euery wedding christening burieng made within your parish for your time so for euery man succeding you likewise also therin set euery persons name that shall be so wedded christined or buried for the safe keeping of the same booke the parish shall be bounde to prouide of theyr common charges one sure coffer with ij lockes and keies whereof the one to remaine with you and the other wyth the Wardens of euery such parish wherein the sayd booke shall be layd vp Which booke ye shall euery Sonday take foorth and in the presence of the saide Wardens or one of them write and record in the same al the weddings christnings and buriengs made the whole weeke before and that done to lay vp the sayd booke in the sayde coffer as afore and for euery time the same shall be omitted the partie that shall be in the fault thereof shall forfaite to the sayd Church three shillings foure pence to be employed on the reparation of the same Church Item that ye shall once euery quarter of a yeare reade these and the other former iniunctions geuen vnto you by authoritie of the Kings highnes openly and deliberately before al your parishners to the entent that both you may be the better admonished of your duetie and your said parishners the more incited to ensue the same for their part Item for as much as by a lawe established euery mâ—n is bound to pay his tithes no man shall by colour of duty omitted by their Curates deteine their tithes Tythes to be payed so redub one wrong with another or be his owne iudge but shall truly pay y e same as hath ben accustomed to their persons curates without any restraint or diminutioÌ„ such lacke and default as they can iustly find in theyr parsons and curates to call for reformation therof at theyr Ordinaryes other superiors handes who vpon complaint due proofe therof shall reforme the same accordingly Item that no Person shall from henceforth alter or chaunge the order and maner of any fasting day that is coÌ„mauÌ„ded indicted by y e church nor of diuine prayer nor of seruice othâ—rwise theÌ„ is specified in y e sayd iniuÌ„ctioÌ„s vntill such time as the same shall be so ordered transposed by y e kings highnes authority 〈◊〉 day abrogate the Euens of such saynts whose holidayes be abrogated only excepted which shal be declared henceforth to be no fasting dayes except also the commemoratioÌ„ of Tho. Becket sometime Archbishop of Canterbury which shal be cleane omitted and in stead thereof the feriall seruice vsed Item that the knoling of the Aues after seruice certayne other times which hath bene brought in begon by the pretence of y e B. of Romes pardon Knoling of Auees forbidden henceforth be left omitted lest the people do hereafter trust to haue pardon for the saying of their Aues betwene the sayd knolyng as they haue done in times past IteÌ„ where in times pâ—st men haue vsed in diuers plates in theyr Processions to sing Ora pro nobis to so manye saintes Suffrages of Saintes relected that they had no time to sing the good Suffrages folowing as Parce nobis Domine and Libera nos Domine it must be taught and preached y e better it were to omit Ora pro nobis and to sing the other suffrages being most necessary and effectuall All which and singuler Iniunctions I minister vnto you and to your parishners by the kings highnes authority to me committed in this part which I charge commaund you by the same authority to obserue and keep vpon paine of depriuation sequestration of your fruits or such other cohercion as to the king or his vicegerent for this time being shal be sene conuenient By these Articles and IniunctioÌ„s thus comming forth one after an other for the necessary instruction of the people The king better deseruing the name of supreme gouernour theÌ„ the Pope it may appeare how well the king deserued then the title of his supreme gouernment geuen vnto him ouer the church of England by the which title and authority he did more good for the redressing and aduauncing of Christes Church and religion here in England in these three yeres then the Pope the great Uicar of Christ w t all his bishops and Prelates had done the space of iij. hundreth yeares before Such a vigilant care was then in the king and in his counsell how by all wayes and meanes to redresse religion to reforme errors to correct corrupt customes to helpe ignoraunce and to reduce the misleadings of christes flock drowned in blinde popery superstition customes idolatry to some better forme of more perfect reformatioÌ„ Wher vnto he prouided not only these articles precepts and iniunctions aboue specified to informe the rude people but also procured the Bishoppes to helpe forward in the same cause of decayed doctrine Read afore pag. 1024. with their diligent preaching teaching of the people according as ye heard before pag. 1024. how that in the yeare 1534. during all the whole time of the parliament there was appoynted euery sonday a Bishop to preach at Paules Crosse agaynst the supremacy of the Bishop of Rome Amongest which bishops Iohn Longland Bishop of Lincolne the kinges confessor and a great persecutor of y e poore flock of Christ as is before sufficiently recorded Read afore pag. 952. pag. 952. made a Sermon before the king vpon good Friday this present yere 1538. at Grenewich seriously and effectuously preaching on the kinges behalfe against the vsurped supremacy of the bishop of Rome the contentes of whose sermoÌ„ wholy to expresse were here to long tedious So much as may suffice for our purpose I thought should remayne to the posterity beginning at his Theame whiche then he tooke in hand to entreat vpon writteÌ„ in the 13. cha to the Hebrues as foloweth ¶ The Sermon of Iohn Longland Bishop of Lincolne on good Friday before the king at Grenewich an 1538. THe wordes of the Apostle are these Habemus altare de
bene from these our latter dayes the purer it was in all respectes and especially touching this barbarous article of traÌ„substaÌ„tiation Haymo ¶ Anno. 800. We will now draw more neare our owne time coÌ„ming to the age of Bertrame and of Haimo who were about the yeare of our Lord 810. vnder Carolus Magnus By whose writings it is euident that the church was infected as yet with no such phantasy of transubstantiatioÌ„ neither did any almost dreame of taking away y e substance of bread from the Sacrament For although Haymo Remigius Rabanus and other which liued in that age doe attribute to the Sacrament the honorable name and reuerence as we also doe of the Lordes body and bloud yet they exclude not from thence all substaunce of mele bread leane the bare accidences as our new come Catholickes do Haymo de Sermonum proprietate lib. 5. cap. 11. as by the wordes of Haymo doth appeare Where he folowing the wordes of Bede sheweth also the cause why it is so called by the name of the Lordes body Quia sayth he panis corpus confirmat ideo ille corpus Christi congruenter nuncupatur Vinum autem quia sanguinem operatur in carne ideo ad sanguinem Christi refertur That is Because bread confirmeth the hart of man therefore it is called conueniently the body of Christ and because wine worketh bloud in the fleshe of man thereof is it referred to the bloud of Christ. What canne be more effectually spoken to proue the substaunce of breade there to remayne For take away the substance of bread wine what is in the accidences left that can confirme maÌ„s hart or ingender bloud in the flesh And therefore seeyng there must nedes something remaine that must be referred to Christes body bloud in that SacrameÌ„t it either must be the substaunce of bread and wine or els it canne be no Sacrament And furthermore speaking of the visible thinges which are sanctified how and whereunto they be conuerted he sayth that by the holy ghost they passe to a Sacrament of the Lordes body And likewise the same Haymo in an other place speaking of the feuites of the earth that is of corne and wyne declareth Haymo lib. 7. in ecclesial cap· 8. how our Sauiour making of them an apt mistery coÌ„uerteth them to a Sacrament of his body and bloud c. Lib. 7. in Ecclesiast cap. 8. Bertramus likewise as he liued in the same age so in like sort he shewed his opinion therein to the like effect as Haymo did For as Haymo writing in these words declareth quia aliud est Sacramentum aliud virtus sacramenti sacramentum enimuero percipitur virtute Sacramenti interior homo satiatur Haim ibid. that is the sacrament is one thing and the vertue of the sacrameÌ„t is an other thing for the sacrament is receiued with the mouth but with the vertue of the Sacrament the inward man is satisfied So after like maner Bertramus according to y e same thus writeth Ille panis qui per Sacerdotis ministerium Christi corpus efficitur aliud exterius humanis sensibus ostendit aliud interius fidelium mentibus clamat c. That is the bread which by the ministery of y e priest is made the body of christ doth import one thing outwardly to the senses of man ¶ An. â—10 Bertram 〈◊〉 de corpore sang Domini an other thing it speaketh to the mindes of the faythfull Outwardly it is bread the same as was before the same forme is pretended the coulour appeareth the same taste remayneth But inwardly there is an other matter fare more precious and more excellent because it is heauenly which is the body of Christ that is scene not with the outwarde eyes of the fleshe but with the syght of a faythfull minde c. We will now proceede to the testimonye of Rabanus Maurus byshop of Mentz scholer somtime to Alcuinus in Paris an english man Rabanus Maurus Bishop of Mentze Anno. 800. who liuing also in the same age with Haymo and Bertrame which was 800. yeares after Christ geueth the like testimony of this doctrine in his booke of Institutions Where he asking the question why the Lord would geue the misteries of his body and bloud then vnder suche thinges as might be kept and reserued whole with great honor thus he aunswereth agayne The Lord sayth he would rather that the Sacramentes of his body and bloud should be receiued with the mouth of the faythfull Rabanus 〈…〉 and made to be theyr food that by the visible action the inuisible effecte might be shewed For like as materiall meate outwardlye nourisheth and quickeneth the body so also the word of God inwardly nourisheth and strengtheneth the soule For man lyueth not onely by bread but by euery word proceeding from the mouth of God And after foloweth For this bread and drink signifieth the eternall society of the head and of the members together And agayne For the Sacrament is one thing and the vertue of the Sacrament is an other thing The SacrameÌ„t is receiued with the mouth with the vertue of the Sacrament the inwarde man is nourished For the Sacrament is turned to the nourishmeÌ„t of the body but the vertue of the Sacrament the dignity of eternall life is gotten Wherfore like as the same is turned into vs when we eate of it so also are we turned into the body of Christ when we liue obediently and godly c. Who seeth not by these wordes of this Byshoppe what forme of doctrine was then in the Church receiued concerning this article of the Sacramet much diuers from this our grosse opinion of transubstantiation With the sayd Rabanus also accordeth an other of the like standing and also doctrine called Christianus Druthmerus who writing vpon Math. The wine sayth he doth chere and cherish the bloud and therfore not incoÌ„uenienlty the bloud of christ is figured therby for whatsoeuer procedeth froÌ„ him to vs it chereth vs with true gladnes encreaseth al goodnes vnto vs. And a â—itâ—e before the sayd Druthmarus sayth The Lorde gaue to his Disciples the Sacrament of his body to the remission of sinnes and keeping of charity that they alwayes remembring his doing might do that in figure which he should doe for them This is my body sayth he that is in Sacrament This Druthmarus liued also in the time of Carolus Magnus as witnesseth Abbas Spaynehemensis After Bertamus was Ioannes Scotus or els as some call him Ioannes Erigena Ios. 〈◊〉 a man well accepted with Carollus Caluus and afterward with Lodouicus Balbus about the yere of our Lord 880. He wrote a Booke De corpore sanguine Domini so affirming therein teaching as he knew that Bertramus had taught a litle before in Fraunce This booke y e pope caused to be condemned in Vercellensi Synodo Of the life and conuersation of this Iohannes Scotus
their wiues we following the auncient Canon of the diligent Apostles and constitutions of holy men enact that suche lawfull mariage from henceforth shall stande in force in no case dissoluing theyr coniunction with their wiues neither depriuing them of their mutuall societie and familiaritie together in suche time as they shall thinke conuenient c. Hetherto ye haue heard the decree heare now the penaltie in the same decree and distinction conteined Si quis igitur praesumpserit contra Apostolicos canones aliquos Praesbyterorum Diaconorum priuare à contactu communione legalis vxoris suae deponatur c. That is If any therefore shal presume against the Canons of the Apostles Ibidem 6. thinges in this Councell to be noted to depriue either priest or Deacon from the touching and companye of his lawfull wife let him be depriued And likewise this Priest and Deacon whosoeuer for religion sake shall put away his wife let him be excommunicate c. And the Councell of Gangren sayth let him be accursed By these wordes of the Councell recited sixe things are to be noted 1. First how this Councell calleth y e Mariage of priestes lawfull contrary to these vj. articles and to a certeyne late Englishe writer of our countrey entituling his booke against the vnlawfull mariage of Priests 2. In that this Councell so followeth the Canons of the Apostles and constitutions of holy men we haue to vnderstand what the censure both of the Apostles and determination of other holy men were therein 3. If the Iniunction of this Councell agreeyng thus with the Apostles and holy men stoode with truth the contrary Canon of the Romaines and also of these sixe English articles must needes be condemned of errour 4. By this Councell appeareth that so long time almost 700. yeares after Christ this prohibition of Priestes mariage was not yet entred into the Orient Churche but stoutely was holden out 5. By the Romane Canon heere mentioned which began with Gregorius 600. yeares after Christ a little before this Councell it can not be denied but the Churche of Rome began then to disceuer not onely from the veritie but also from the vnitie of all other Churches following the Apostolicke doctrine Albeit the said Romane Canon at that time stode not long but was shortly disanulled by the sayd Gregorius agayne by the occasion of infants heads found in his fish pond whereof Christ willing more shal be spoken heereafter The crafty packing of the Romanes in suppressing and counter 〈◊〉 the Canon◠of Councels 6. Sixtly heere is to be noted remēbred the craftie false packing and fraude of the Romaines which in the Latine booke of Councels in diuers new impressions haue suppressed this Canon because be like it maketh little w t their purpose plaieng much like with this as Pope Zosimus Bonifacius and Celestinus played with y e sixt councel of Carthage which for their supremacy would haue forged a false Canon of Nice had not the Councell sent to Cōstantinople for the true exemplar therof so proued them open lyers to their faces So likewise this Canō aboue mētioned although it be omitted in some bookes yet beyng found in the auncient true written copies beyng alledged of Nilus a Greeke Byshop of Thessalonica Dist. 31. CC. yeare tofore and moreouer beyng found alledged in the Popes own booke of Decrees Distin. 31. must needes conuince them of manifest theft falsehoode Thus it may stand sufficiently proued that y e deprauation of Priestes lawfull mariage all this space was not entred into the church neither Greeke nor Latin Hildebrand and Calixtus first extorters of Priestes lawfull mariage at least tooke no ful possession before Pope Hildebrandus tyme. Anno Domini 1070 and especially Pope Calixtus time Anno Domini 1120. which were the first open extortors of Priestes mariage Auentinus a faythfulll writer of his tyme writyng of the Councell of Hildebrand hath these wordes Auentinus in histor Bonorum Sacerdotes illa tempestate publicè vxores sicut caeteri Christiani habebant filios procreabant sicuti instrumentis donationū quae illi templis Mystis Monachis fecere vbi hae nominatim cum coniugibus testes citantur honesto vocabulo Praesbiterissae nūcupantur inuenio Caesar tum c. That is In those dayes Priestes commonly had wiues as other Christē men had and had children also as may appeare by auncient instrumentes deedes of gift which were then giuen to Churches to the Clergy and to religious houses in the whiche instrumentes both the Priestes and their wiues also with them which there be called Praesbyterissae I finde to be alledged for witnesses It happened moreouer y e same tyme sayth Auentine that the Emperour had the inuestyng of diuers Archbyshoprickes Byshoprickes Abbayes and Nunries within his dominions Pope Hildebrand disdaynyng agaynst both these sortes aforesayd that is both against them that were inuested by the Emperour and also agaynst all those Priestes that had wiues prouided so in his Coūcell at Rome that they which were promoted by the Emperour into liuyngs of the Church were counted to come in by Symony the other which were maryed Priestes were counted for Nicolaitanes Wherupon pope Hildebrād writyng his letters to y e Emperour to Dukes Princes and other great Prelates and Potētates namely to Bertholdus Zaringer to Rodolphus of Sueuia to Welphon of Bauaria to Adalberon and to their Ladyes and to diuers other to whom he thought good also to Byshops namely to Otto Byshop of Constance with other Priestes and lay people willeth them in his letters to refuse and to keepe no company with those Symoniake and those Nicolaitane Priestes for so were they termed then which had either any Ecclesiasticall liuyng by the Emperour or els which had wiues to auoyd their Masses Simoiacke Priestes Nicolaitan Priestes neither talke neither to eate nor drinke with them nor once to speake to them nor to salute them but vtterly to shunne them as men execrable and wicked no otherwise thē they would eschue the plague or pestilence By reason whereof ensued a mighty schisme and affliction among the flocke of Christ Ex Auentino Annal. Bonor◠lib. 5. such as lightly the lyke hath not bene seene For the Priestes went agaynst their Byshops the people agaynst the Priest the laytie agaynst the Clergy briefly all ranne together in heapes in confusion Men and women as euery one was set vpon mischief wickednesse contention and auarice tooke thereby occasion vpon euery light suspition to resiste their Minister to spoyle the goodes of the Church The vulgare people contemned the Priestes which had maryed wiues despised their Religion and all thynges that they dyd yea and in many places would purge the place where they had bene with holy water and brent their Tithes Also such was the mischief of them that they would take the holy mysteries whiche those maryed Priestes had consecrated and cast them in the dyrt
tread them vnder their feete For so then had Hildebrand taught them that those were no Priestes neither that they were Sacramentes whiche they did consecrate So that by this occasion many false Prophets rose seducing the people from the truth of Christ by forged Fables and false miracles and feyned Gloses wrastyng the Scriptures as serued best for their owne purposes Of whom few there were that kept any true chastity Many could make glorious boastes brags thereof but the greatest part vnder the shew pretence of honesty purenes of life coÌ„mitted incest fornication adultery euery where almost and no punishment was for the same c. Thus much out of Auentinus Lib. 5. Annal. To this testimony of Auentinus aboue mentioned we will also adioyne the recorde of Gebuilerus a writer of this our latter tyme and one also of their owne crewe Gebuilerus who doth testifie that in tyme of the Emperour Henricus the fourth Isidorus de vita clericorum an 1057. the number of 24. Byshops both in Germany Spayne and in Fraunce were maryed with the Cleargie also of their dioces Of the which Spanish Byshops we reade also in Isidorus whiche wrote more then sixe hundreth yeares after Christ and the place also cited in the Popes Distinctions in his booke De clericorum vita Dist. 23. cap. Ius igitur how they ought eyther to leade an honest chaste life or else to keepe themselues within the bande of matrimonie c. Whereby is declared the single life of Priests eyther to be then voluntary or else their mariage not to be restrained as yet by any law Moreouer such Calistian Priestes as be nowe adayes counting Priests mariage as a new deuise and not standing with auncient times Calistian priests that is of Calixtus secte who chiefly forbad priestes mariage let them looke vpon the Decree of Pope Symmachus and answeare there to the Glose Dist. 81. where it is written Let Priests be all restrained from the conuersation of all women except it be their mother sister or their owne wife c. Where the glose in the margent geueth a note saieng Hic loquitur secundum antiqua tempora Thus if either the voyce of scripture might take place with these men which be so rigorous against Priestes mariage All the Apostles were maried except Iohn and Paule Ex Ambrose 2. Cor. 11. or if the examples of the Apostles might moue them whome S. Ambrose witnesseth to haue bene all married except onely Paule and Iohn or else if the multitude of maried Bishops and Priestes might preuaile with them heere might be rehearsed That Tertullian was a married Prieste as witnesseth Hierome Ex Epist Hilarij ad Abram filiaÌ„ Spiridion Byshop of Cyprus had wife and children Hylary Byshop of Poytiers was also maried Gregory Byshop of Nyssa Gregory Byshop of Nazianzum Ex Ruffino lib. 2. cap. 9. Prosper Byshop of Rhegium Cheremon Byshop of Nylus All these were married Byshops Ex Nazianzeno Of Polychrates and his 7. aunciters Byshops and maried men we spake before Epiphanius Byshop of Constantinople in Iustinians tyme was the more commended because his father aunciters before him Ex Nouel constit 3. ¶ Finali were Priests and Byshops marryed Hierome sayth that in his time Plurimi Sacerdotes habebant matrimonia That is many Priestes were then married men Pope Damasus reciteth vp a great number of Byshops of Rome Ex Hiero. aduersus Iouinian lib. 1. Distinct. 56. Hosius which were Priests sonnes as Syluerius an 544. Deus dedit aboute the yeare 622. Adrianus 2. aboute the yeare 873. Ex Vicelio de sacrificio missae Foelix 3. about the yeare 474. Hosius Agapetus an 534. Gelasius 484. Bonifacius Theodorus whose Father was Byshoppe of Hierusalem aboute the yeare 634. Ioannes 10. an 924. Ioannes 15. the sonne of Leo a Priest aboute the yeare 984. Richarde Archdeacon of Couentry Henry ArchdeacoÌ„ of Huntingdon Volusianus Byshop of Carthage Tho. Archbishop of Yorke sonne of Sampson Byshop of Worcester And howe many other Byshops and Priestes in other countreys besides these Bishops of Rome might be annexed to this Catalogue if our leasure were such to make a whole beaderole of them all In the meane time the wordes of Siluius Cardinall afterward B. of Rome are not to be forgotten whiche he wrote to a certeyne frende of his Ex Aenea Siluio Epist. 321. whiche after his orders taken was disposed to mariage To whome the foresayde Syluius aunswereth agayne in these wordes folowing Credimus te vti non insulso consilio si cum nequeas continere coniugium quaeris quamuis id prius cogitandum fuerat anteaquam initiaueris sacris ordinibus Sed non sumus dij omnes qui futura prospicere valeamus Quando huc ventum est vt legi resistere nequeas melius est nubere quà m vri c. That is We beleeue that you in so doing follow no sinister counsayle in that you choose to be maried when otherwise you are not able to liue chaste Albeit this counsayle should haue come into your heade before that you entred into Ecclesiasticall orders But we are not all gods to foresee before what shall happen heereafter Now for so much as the matter and case standeth so that you are not able to resist the lawe better it is to marry then to burne c. All these premisses well considered it shall suffice I trust though no more were sayd to proue that this general law and prohibition of priests mariage pretended to be so auncient is of no such great time nor loÌ„g coÌ„tinuance of yeres as they make it but rather to be a late deuised doctrine geÌ„dered by the Monkes and grounded vpoÌ„ no reason law nor scripture but that certeine which be repiners against the truth do racke and wrast a few places out of Doctors and ij or iij. Councels for their pretensed purpose Whose obiections and blinde cauillations I as professing heete but to write stories referre to the further discussion of Diuines in whose bookes this matter is more at large to bee sought and searched In the meane season so muche as apperteyneth to the searching of times and antiquitie and to the conseruation of such Actes and monuments as are behoueable for the Churche I thought heereunto not vnprofitable to be adioined a certaine Epistle learned and auncient of Uolusianus Bishop sometimes of Carthage tending to the defence of Priests lawfull wedlocke Volusiâ—â—â—â— Byshop of Carthage which Aeneas Syluius in Descriptione Germaniae also Illyricus in Catal and Melancth Lib. De coniugio do father vpon Huldericus Byshop of Augusta in the time of Pope Nicholas 2. but as I finde it in an old written example sent by Iohn Bale to Math. Archbishop of Canterbury as it is ioyned in the same booke Hulderiâ—â—â— Byshop of August about the yeare of 〈◊〉 Lord. 9â—â— so it beareth also the same title and name of Uolusianus Byshop of
and Alexander 2. through the intrigation of wicked Hildebrand were the authors of that constitution whereof Gracian speaketh it remaineth playne by the wordes of Uolusianus in the latter end of his Letter wherin he maketh mention both of discharging the priest from singyng Masse the people from hearing that the saide Epistle was written not to Pope Nicolas the first but to the secoÌ„d for because both these were decreed against maried priestes vnder Nicolas 2. and Alexander 2. as is afore declared And further least my iudgement herein should seeme to stand alone and singular without some to take my part I will here produce for me a Parisian Doctour 〈◊〉 testimoniâ— Ioan. Quintâ—â— De Clericorum moribus and a famous Lawyer Ioannes Quintius aboue mentioned who in his booke De Clericorum moribus plainely accordeth wâ—th mine opinion touching this Nicolas authour of the Decree aforesaide where he writeth in these wordes Nicolaus Papa Othoni Coloniensi Archiepisc. c. Quinque fuerunt hoc nomine pontifices Primum secundumúe oportuit esse qui haec rescripserit ille Romanus anno 860. hic Burgundus ann 1059. Reliquos Ninolaos antecessit Gratianus qui scripsit haec anno 1150 Posteriorem fuisse credo qui in Panomiae lib. 3. Tit. de lapsis nominatur Nicholaus iunior cuius est aliud Decretum sequens The author of this booke of 〈◊〉 was 〈…〉 in which booke he 〈…〉 of Popes and Bishops c. That is to say in English Pope Nicolas writing to Otho Archebishop of Colen Glos. There haue bene in all fiue Popes called by this name of Nicolas Of the whiche fiue this Nicolas the writer hereof muste bee eyther the first or seconde the one a Romane anno 860. the other a Burgundian ann 1059 or 1060. the other Nicolas liued after Gratian who wrote in the yeare 1150. In my iudgement I suppose this to be Nicholas the seconde which in the thirde booke of the Lawes called Pannomiae Tit. de lapsis is named Nicolas the younger Which Nicholas also is authour of the next Decree that followeth c. Wherfore if any man shal obiecte hereafter that because Gratian in the Distinction aforesayde nameth Pope Nicolas absolutely without any additioÌ„s Obiection aunswered it is therfore to be taken for Nicolas the first vnto this obiection I set here these two Lawiers to answeare Unto whose aunsweare this I adde also that the common manner of Gracian lightly in all his Distinctions is that when he speaketh of Popes as of Innocentius Gregorius Leo Lucius and suche other verye seldome he expresseth the difference of their names So in the Dist. 18. Praesbyteris where he bringeth in the Decree of Pope Calixtus in like maner against the Matrimonie of Priestes Deacons and Subdeacons he addeth therto no discrepance of his name and yet al the world knoweth that this was Calixtus the second not the first c. But whether he were or no the matter forceth not much The letters no doubt by their title appeare to be written by Uolusianus Most certaine this is by whoÌ„ so euer they were written fruitfull Epistles they are and effectual to the purpose But least wee shall seeme too muche to digresse from our purpose let vs returne to the story time of Nicolas y e second againe which was about the yeare as is said 1060. a litle before Hildebrand was Pope Which Hildebrande albeit he was then but a Cardinal yet was he the whole doer of all thinges Read afore pag. 174. and concluded what him listed in the Church of Rome and also made Popes whom he would as appeared both by this Nicolas also Pope Alexander which followed him pag. 174. So that this dissolution of priests mariage began somwhat to kindle vnder this pope Nicolas The time examined of this Voluâ—ianuâ— Epistle to Pope Nicholas through the pestilent meanes of Hildebrand and after him increased more vnder Pope AlexaÌ„der as appeareth by the Synode holden at Millane an 1067. but moste of al it burst out vnder the sayd Hildebrand himselfe being Pope the yeare as is sayd 1076. Although as touching this prohibition of priestes to be maried I am not ignoraunt that certaine of the contrary faction in searching out the reache and antiquitie of this tradition for priestes to abstaine from wiues doe referre the same to the time of the seconde Councell of Carthage which was about y e time of Pope Syritius a great enemy to Ministers wyues as appeareth Distinct. 84. Cum praeterito 〈◊〉 4. cap. 〈…〉 Yet notwithstanding to the same may be aunsweared that this was no vniuersall or generall Councel but some particular Synode and therfore of no such great forceable authoritie 2 Secondly the same Synode being about the time of Pope Syritius who was a capitall enemy against priests marryage may seeme to draw some corruption of the time then present 3 Thyrdly neither is it vnpossible but as diuers bastard Epistles haue bene falsely fathered vpon certaine auncient Bishoppes of the Primitiue Churche and diuers Canons also as of the Councell of Nice haue bene corrupted by Byshoppes of Rome so some falsehode likewise or forgery might be vsed in this seconde Councell of Carthage 4 Fourthly although no false conueyance had ben vsed therein yet for so much as the sayd Canon of this secoÌ„d Councell of Carthage doth misreport and falsifye the Canons of the Apostles in so doing it dooth iustly diminishe his owne credite 5 Fiftly seeing the foresayde Canon of this seconde Councel of Carthage tendeth cleane contrary to the Canons of the Apostles to the Councel of Gangra and other Councels moe and commaundeth that whiche they doe accurse the authoritie thereof ought to haue no great force but rather may be reiected 6 Finally though this constitution of the Councell of Carthage were perfectly sounde without all corruption Priestes and Byshops maried long after the 2 Councell of Carthage yet plaine and euident it is by this Uolusianus Byshop also of Carthage that the same constitution tooke no great holde in the Churche for so muche as we see that both this Uolusianus was married after that in Carthage him selfe and also besides him many hundreth yeares after Marriage was a common matter through moste Churches of Christendome amongest Bishoppes and priests as partly before hath beene declared And more maye be seene in hystories what great tumultes and busines was long after that in Hildebrandes time and after him also amongest the Clergy men both in Italie Spayne France and in al quarters of Christendome for seperating priestes from their libertie of marrying And againe if this tradition concerning the vnmarryed life of Priestes had stand vpon such an olde foundation from the second Councel of Carthage as they pretend what needed then in the time of Pope Nicolas 2. Pope Alexander 2. Pope Gregory 7. and other Popes after them so much labour to be taken so many Lawes and decrees to be deuised enacted
wee say that there is a great difference and separation betwixt the body in the which Christe suffered and the bloud which he shed vpon the Crosse thys body which euery day is celebrated in the mysterie of the Passion of Christe For this body is a pledge and a similitude but the other is the very truthe it selfe Ergo it appeareth that these two are seperated a sunder by no lesse difference then is betweene a pledge and the thing whereof y ◠pledge is geuen or then is betweene an Image of a thing and the thing it selfe whereof the Image is or then is betwene the forme of a thing and the veritie it selfe This wrote Bertramus Druthmarus manye other Bertramus Ioan. Scotus Druthmarus and yet were neuer in all their time once reprooued of heresie Thys wrote Ioannes Scotus also in whose life time men had not eies to espie his heresies But about 200. yeare after his death he was iudged and condemned for an hereticke his bookes burned in a Councell holden at Vercellae in Lombardie in the yeare of our Lorde God .1015 Bertramus condemned for an hereticke 200. yeares after his death Since which time euen vntill this day although Idolatrye had great encrease yet there neuer wanted some good men whiche boldly woulde professe and sette foorth the truth although they were well assured that theyr worldly reward shoulde be spite malice imprisonning sworde fire and all kindes of tormentes Thus so shortly and in so few woordes as I could I haue declared to you what Christe meant by these woordes This is my bodye what the Apostles thought therein in what sorte they deliuered them to theyr successors in what sense and meaning the holy Fathers and olde wryters and the Uniuersall and Catholicke Churche hath euermore taken them The ende and deceasse of king Edward the sixt THus hauing discoursed thinges done and past vnder the raigne of king Edwarde The decease of king Edward .6 suche as seemed not vnfruitfull to be knowen we will now draw to the ende and death of this blessed king our young Iosias Who about a yeare and a halfe after the death of the Duke of Somerset hys Uncle Anno 1553. in the yeare of our Lorde 1553. entring into the 17. yeare of his age and the 7. yeare of his raigne in the month of Iune was takē from vs for our sinnes no dout Whome if it had so pleased the good wil of the Lord to haue spared with longer life not vnlike it was by all cōiectures probably to be esteemed by those his towarde and blessed beginnings but proceeding so as he began he would haue reformed suche a Common wealth heere in the Realme of England as by good cause it might haue bene sayd of hym y t was sayd in y e olde time of the noble Emperour Augustus in reforming and aduauncing the Empire of Rome Quam quum ille lateritiam vt aiebat accepit Ex Suetonio marmoream reliquit Which Empire he receiued he sayd of bricke but he left it of fine Marble But the condition of this Realme and the customable behauiour of English people whose propertie is commonly to abuse the lighte of the Gospell when it is offered deserued no suche benefite of so blessed a reformation but rather a contrarye plague of deformation suche as hapned after his raigne as ye shall heare the Lord graunting in the nexte Queenes dayes that followed Thus then this godly and vertuous Impe in the time and moneth aboue mentioned was cut from vs of whose worthy life and vertues haue bene partly afore declared Neuerthelesse to haue some monument of him remaining to testifie of the good nature and gentle disposition of that Prince we will adde heere for a remembraunce thys little Epistle of his own hand wryting to the Archb. of Canterbury his Godfather as followeth An Epistle of yong Prince Edward to the Archb. of Canterbury his Godfather Prince Edward when he wrote this epistle seemed to be very younge not aboue seauen yeares of age lying then at Antile IMpertio te plurima salute colendissime Praesul charissime Susceptor Quia abes longè a me vellem libenter audire te esse incolumem Precor autem vt viuas diu promoueas verbum Dei Vale. Antilae decimo octauo Iunij Tuus in Christo filius Edwardus Princeps An other Epistle of the young Prince Edward to the Archb. his Godfather ETsi puer sum colendissime Susceptor non tamen immemor sum vel officij erga te mei An other Epistle of Prince Edward to his godfather vel humanitatis tuae quam indies mihi exhibere studes Nō exciderūt mihi humanissimae tuae litterae pridie diui Petri ad me datae Quibus ante hac respondere nolui non quòd illas neglexerim aut non minerim sed vt illarum diuturna meditatione fruerer fideliue memoria reponerem atque demum bene ruminatis pro mea virili responderem Proinde affectum erga me tuum verè paternum quem in illis expressisti amplector veneror optoque vt multos viuas annos tuoque pio ac salubri consilio pergas esse mihi venerandus pater Nam pietatem ante omnia mihi amplectendam exosculandam esse duco quoniam diuus Paulus dicit 1. Tit. 4. Pietas ad omnia vtilis est Optimè valeat tua paternitas in plurimos annos Hartefordioe tertio decimo Ianuarij Tui studiosissimus EDOVARDVS Princeps The aunswere of the Archbishop to Prince Edwardes Epistle Alludit ad verba Terentijin Comoedia NOn magis poterit ipsa me seruare salus fili in Christo charissime quam salus tua Mea vita non dicenda est vita absque tua salute valitudine Quapropter cum te incolumem ac saluum intelligo vitam etiam mihi integram esse incolumem sentio The aunswere of Thomas Cranmer Archbishop of Cant. to the epistle of Prince Edward Neque certè absentia mea tam est iniucunda tibi quà m sunt litterae tuae periucundae mihi Quae arguunt tibi iuxta adesse ingenium dignum tanto principe praeceptorem dignum tanto ingenio Ex quibus tuis litteris te sic litteras video colere vt interim doctrinae coelestis tua nequaquam minima sit cura quae cuicunque sit curae non potest illum quaeuis cura frangere Perge igitur qua via incoepisti Princeps illustrissime Spartam quam nactus es hanc orna vt quam ego per literas video in te virtutis lucem eadem olim illuminet vniuersam tuam Angliam Nō scribam prolixius tum quidem vt me intelligas breuitate non nihil affici tum etiam quod credam te aetate quidem adhuc paruulum paruo gaudere similem simili tum etiam praeterea ne impolita mea oratio in causa sit quò generosa illa tua indoles
of the Conuocation neuer heard one worde of this Catechisme Cran. I was ignorant of the setting too of that title and as soone as I had knowledge therof I did not like it Therefore when I complained therof to the Councel it was answered me by them that the boke was so entituled because it was set foorth in the time of the Conuocation West Moreouer you haue in Duns translated in Romana Ecclesia pro Ecclesia Catholica i. In the Churche of Rome for the Catholicke Church Cran. Yea but he meant the Romish Church West Moreouer you haue depraued S. Thomas namely where he hath these wordes D. Cranmer charged with mistranslating Tho. Aquinas In quantum vero est sacrificium habet vim satisfactiuam Sed in satisfactione attenditur magis affectio offerentis quà m quantitas oblationis Vnde Dominus dicit apud Lucamde vidua quae obtulit duo aera quòd plus omnibus misit Quamuis ergo haec oblatio ex sui quantitate sufficiet ad satisfaciendum pro omni poena tamen fit satisfactoria illis pro quibus offertur vel etiam offerentibus secundum quantitatem suae deuotionis non pro tota poena That is In as muche as it is a sacrifice it hath the power of satisfaction But in satisfaction the affection of the offerer is more to be waied then the quantity of the oblation Wherfore the lord sayde in Lukes Gospell of the widowe which offered two mites that she cast in more thē they al. Therfore although this oblation of the quantitie of it selfe wil suffice to satisfie for all paine yet it is made satisfactorie to them for whom it is offered or to the offerers according to the quantitie of their deuotion and not for all the paine You haue thus turned it Quod sacrificium Sacerdotis habet vim satisfactiuam c. That is That the Sacrifice of the priest hath power of satisfaction c. And therefore in thys place you haue chopped in this word Sacerdotis of y e priest wheras in the translation of all the newe Testament you haue not set it but where Christ was put to death And again where s. Thomas hath pro omni poena for all paine your booke omitteth many things there Thus you see brethren the truth stedfast and inuincible you see also the craft and deceit of hereticks Weston triumpheth before the victory the truth may be pressed but it cannot be oppressed therefore crye altogether Vincit veritas i. The truth ouercommeth This disordered disputation sometime in latine sometime in English continued almost till 2. of the clock Which being finished and the arguments wrytten and deliuered to the handes of M. Say the prisonner was had away by the Mayor and the Doctors dined together at the vniuersitie Colledge Disputation at Oxford betweene D. Smith with his other Colleagues and Doctors and Bishop Ridley Aprill 17. Aprill 17. THe next day folowing which was the 17. of April was brought forth D. Ridley to dispute against whom was set D. Smith to be principall opponent Touching whych D. Smith D. Smith sent to dispute agaynst B. Ridley for so much as mention heere happeneth of hys name first the reader is to be aduertised what is to be attributed to his iudgement in religion which so oftentimes before hath turned and returned to and froe grounded as it seemeth vpon no firme conscience of doctrine as both by hys articles by him recanted may appeare and also by hys owne letter sent a little before in king Edwardes dayes to the Archbishop of Caunterbury from Scotlande Which letter I thought heere to exhibite as a certaine Preface before his own arguments or rather as a testimonie against him selfe whereby y e reader may vnderstand how deuoutly he magnified them and their doctrine a little before agaynst whome he nowe disputeth so busely Reade I beseeche thee his Epistle and iudge The true copie of a certaine Epistle of Doctor Rich. Smith declaring his affection to the setting forth of Gods sincere woorde MOst honorable I commend me vnto your Lordship doing the same to vnderstand A letter of D. Smith to Doct. Cranner Archbishop of Cant. that I wrote letters to your grace in Ianuarye last and the 10. day of Februarie declaring the causes of my sodaine vnaduised departyng from your grace ouer the sea and desiring your good lordship of your charitye towarde them that repent of theyr ill Acts to forgeue me your selfe all that wrōg I did towards your grace and to obtaine in wryting the kings maiesties pardon for me in all poyntes concerning his lawes D. Smith purposing to write for the mariage of Priestes vpon the receit wherof I would returne againe home wythin halfe a yeare at the vttermost afterwarde wryte de Sacerdotum connubijs c. a Latine booke that should be a iust satisfaction for any thing that I haue wrytten agaynste the same Reliqua què omnia dogmata vestra tum demum libenter amplexurum vbi Deus mentem meam vt ea citra cōscientiae laesionem agnoscam doceamquè I wrote not this that I want any good liuing heere but because mine absence oute of the realme is dishonour to the Kings highnes and Realme and because I must needes if I tarie heere a quarter of a yeare longer wryte an aunsweare to your Graces booke of the Sacramente and also a Booke of common places against all the doctrine sette foorth by the kinges Maiestie which I cannot do wyth good conscience Wherefore I beseeche your Grace helpe me home assoone as yee may conueniently for Gods sake and ye shal neuer I trust in God repent that facte Ex vrbe diui Andreae 14. Feb. Richardus Smithaeus And thus much touching the forenamed Doctor Rich. Smith being set heere as is sayde to dispute against Byshop Ridly Disputer◠against D. Ridley who was brought now y e next day after to the Archb. to aunswer in the diuinitie schoole Against whome also besides D. Smith disputed D. Weston D. Tresham D. Oglethorpe D. Glin D. Seton D. Cole M. Warde M. Harpsfielde D. Watson M. Pye M. Hardinge M. Curtop M. Fecknam To all them hee aunsweared very learnedly Hee made a preface to these questions but they woulde not let him goe forth in it but caused him to make an end of the same and sayde it was blasphemie and some saide he droue of the time in ambiguous things nothing to the purpose so they wold not suffer him to say his mind D. Smith coulde get nothing at his hand in so muche that other did take his argumēts and prosecuted them He shewed himselfe to be learned a great clearke They coulde bring nothing but he knew it as well as they The disputation beginneth West Prolocutor Good Christen people and brethren we haue begon this day our schoole by Gods good speede I trust and are entring into a controuersie whereof no question ought to be mooued concerning the veritie of the
people in diuers places haue not cesed hitherto to preach and yet daily do that all they which hold or affirme the sayd glorious virgine to haue bene conceiued without originall sinne be heretiques and they which celebrate the seruice of the sayde her conception or do heare the sermons of them which do so affirme doe sinne grieuously also not contented herewith doe wryte and set foorth bookes moreouer mainteining their assertions to the great offence and ruine of godly mindes We therfore to preuent and wythstand such presumptuous and peruers assertions which haue risen and more heereafter may arise by suche opinions and preachings aforesaid in the mindes of the faithfull by the authority Apostolical do condemne and reproue the same and by the motion knowledge and authority aforesayd decree and ordeyne that the preachers of Gods word and all other persones of what state degree order or condition soeuer they be which shall presume to dare affirme or preach to the people these foresayde opinions and assertions to be true or shall reade holde or maintaine any suche bookes for true hauing before intelligence hereof shal incurre thereby the sentence of excommunication from whyche they shall not be absolued otherwise then by the bishop of Rome except onely in the time of death Thys Bull being dated the yere of our Lord. 1483. gaue no litle heart and encouragement to the gray Friers Franciscanes which defended the pure conception of the holy virgin against the blacke Dominicke friers with theyr confederates holding the contrary side By the vigour of which Bull the Gray order had got such a conquest of the Blacke garde of the Dominikes that the sayd Dominikes were compelled at length for a perpetuall memoriall of the triumph both to geue to the glorious virgine euery night an Antheme in praise of her Conception and also to subscribe vnto their doctrine In which doctrine these wyth diuers other poyntes bee conteined 1 That blessed Mary the virgine suffered the griefes and aduersities of this life Ex lod Clitoueo de puricate coÌ„ceptionis Lib. 2. not for any necessity inflicted for punishment of Originall sinne but onely because she would conforme her selfe to the imitation of Christ. 2 That the sayde virgin as she was not obliged to anye punishmente due for sinne Filthy absurdities in the Popes doctrine as neither was Christe her sonne so she had no neede of remission of sinnes but in steed thereof had the diuine preseruation of Gods helpe keeping her from all sinne which grace only she needed and also had it 3 Item that where the body of the virgin Mary was subiect to death and died this is to be vnderstand to come not for any penaltie due for sinne but either for imitation and coÌ„formitie vnto Christ How the virgin Mary was subiect to death after the friers opinions or els for the natural constitution of her body being elemental as were y e bodies of our first parents who if they had not tasted of the forbidden fruit should haue bene preserued from death not by nature but by grace strength of other fruits and meates in Paradise Which meates because Mary had not but did eate our coÌ„mon meates therfore she died and not for any necessitie of Originall sinne Clitouaeus lib. â— cap. 2. 4 The vniuersall proposition of S. Paule which sayth that the Scripture hath concluded all men vnder sinne is to be vnderstand thus as speaking of all them which be not exempted by the speciall priuiledge of God as is the blessed virgin Mary 5 If iustification be taken for reconciliation of him that was vnrighteous before and now is made righteous theÌ„ the blessed virgin is to be taken not for iustified by Christ but iust from her beginning by preseruation 6 If a sauiour be taken for him which saueth men fallen into perdition condemnation so is not Christ sauior of Mary but is her saueour only in this respect for susteining her from not falling into condemnation c. 7 Neither did the virgine Mary geue thankes to God nor ought so to doe for expiation of her sinnes but for her conseruation from case of sinning Good stuffe 8 Neither did she pray to God at any time for remission of her sinnes but onely for remission of other mens sinnes she praied many times and counted their sinnes for hers 9 If the blessed virgine had deceassed before the Passion of her sonne God would haue reposed her soule not in the place among the Patriarkes or among the iust but in the same most pleasaunt place of Paradise where Adam and Eue was before they transgressed These were the doting dreames and phantasies of the Franciscans of other papists commonly then holden in the schooles wrytten in their bookes preached in theyr sermons taught in churches * The gray friers had made a picture of Ioachim Anna kissing by the which kisse Anna waâ— conceiued with Mary Ex Rob. Lycid Minorita and set foorth in pictures So that the people was taught nothing els almost in the pulpits all this while but how the virgine Mary was coÌ„câ—iued immaculate and holy wythout Originall sinne and how they ought to call to her for helpe whome they wyth special termes do cal the way of mercy the mother of grace the louer of pietie the comforter of mankind the continuall intercessour for the saluation of the faithfull and an aduocate to the king her sonne which neuer ceasseth c. Verba Papae Sixti in Decret And althoughe the greatest number of the scholedoctours were of the contrary faction as Peter Lombardus Thom. Aquine Bernandus Bonauentura and other yet these new papists shifted of their obiections with friuolous distinctioÌ„s and blinde euasions as thus Petrus Lombardus Idolatry to the blessed virgin they sayd is not receiued nor holdeÌ„ in the schooles as touching thys article but is reiected Clitoueus lib. 2. cap. 15. Bernardus in Epist ad Lugdunens although hee seemeth to deny the conception of the blessed virgin to be voyd of Originall sinne Obiections popishly soluted saying that she could not be holy when shee was not and liued not to this they answere that all be it she was yet in essence not yet shee was holy in her conception and before her conception in the diuine presence of God which had chosen preelected her before the worlds to be the mother of the Lord. Againe where Bernard doeth argue that she was not without original sinne conceiued because she was not coÌ„ceiued by the holy Ghost to this they aunswere That the holy Ghost may worke two wayes in conception eyther without company of man and so was Christ only conceiued or els with company and help of man and thus was the blessed virgin conceiued Clit. lib. 2. cap. 14. Bonauentura say they was an holy father but hee spake then after the custome and maner of his time when as the solemnitie and puritie of this conception was not yet decreed nor receiued by
so much and moreouer sayd to Elizabeth her sister that if she woulde keepe counsaile not tell her husband she would say more And when Elizabeth answered that she would not tell but sayth the other I will haue you to sweare and because she woulde not sweare the other would not proceed any further Alice Browne forced by her othe too detect Iohn Tracher of Chessham The cause why this Iohn Tracher was denounced was thys for that hee taught her in the Gospell this sayeng of Iesus Blessed bee they that heare the word of GOD and keepe it Also because hee taughte her the eyghte beatitudes in English ¶ Emme Tilseword because she refused to detect other by vertue of her othe and denied such matter as by witnes and by the Bishops actes were prooued against her in paine of relaps the Bishop enioyned her to make certaine fagots of cloth and to weare the same both before her vpper garment and behinde so long as she liued Ex Regist. Longland  Thomas Afrike For asking howe hys cousin Widmore clerke the elder and Iohn Fip did at Hichenden whether they kepte the lawes of GOD as they were woont W. Phippes forced by his othe to detect Roger Parker deceased Ioh. Phip For sayeng that Images are not to bee woorshipped because they are made and carued wyth mans hande and that such ought not to be worshipped  Iohn Gardiner For that to the sayde Wil. this Gardiner sayd that all which are burned for thys secte are true Martyrs  Iohn Stilman  Iohn Butler by his othe was forced to detect Thomas Geffray firste of Vxbridge then of Ipswich Taylor For reading and teaching him in the acts and preachings of the Apostles Item for hauing a Scripture Booke in English whyche Booke the sayde Gefferay gaue to the Byshoppe of London when hee was accused Item that the sayde Gefferay sayde that true Pilgrimage was barefoote to go and visite the poore weake and sicke for they are the true Images of God  Richard Vulford This Uulforde and Thomas Gefferay tolde the sayde Iohn Butler that the hoste consecrated was not the verye true bodye of Christe In proofe whereof they sayde that let a Mouse bee put in the pixe wyth the hoste A story of a mouse put into the pixe and the Mouse woulde eate it vp And for more proofe they declared vnto the sayde Iohn Butler that there were two Priests in Essex which put a mouse in the pixe to a consecrated hoste and the mouse did eate it Afterwarde the facte of these Priestes beyng knowne and brought to the Byshop one of the Priestes was burned for the same  Ioh. Clerke of DeÌ„ham Also the same Uulford and Geffrey told him and Iohn Clerke that holy bread and holy water were but a vayne glorye of the world for God neuer made them but were mennes inuentions and that GOD neither made Priestes for in Christes time there were no priests Moreouer that Thomas Geffrey caused this Iohn Butler diuers SoÌ„dayes to goe to London to heare Doctour Colet Doctor Colet commended  Andrew Fuller of Vxbridge Because this Iohn Butler had an olde booke of Richard Uulford Also an other greate booke of Andrewe Fuller for whiche hee payde sixe shillyngs and foure pence and an other litle booke of Thomas Man which he brought to the Byshop The foresayd Iohn Butler did detect Thomas Man Moreouer this Thomas Man was appeached because hee read to this deponent ten yeares agoe howe Adam and Eue were expelled out of Paradise and for speakyng agaynste Pilgrimage and worshyppyng of Images and agaynst the singyng seruice vsed then in Churches This Thomas Man was burnt and dyed a Martyr of whoÌ„ mention is made before pag. 817.  William Kyng This William Kyng was appeached because he lodged Thomas Man in his house vppon a certaine holy day at diuine seruice vnto whom resorted Richard Uulford and Ioh. Clerke this Ioh. Butler to whom the sayd Tho. Man declared that pilgrimage was naught that Images were not to be worshypped  Rob. Carder Durdant Rich. Butler his own brother Wil. Kyng To these was layd that Thom. Caâ—der brought this Ioh. Butler to Durdantes house at IueÌ„court by Stanis where was Rich. Butler his brother and William Kyng readyng in a certaine Engglishe booke At whiche tyme Durdant desired theÌ„ not to tell that he had any such English booke in his house least hee should be burned for the same  Rich. Nash or Ashford Also an other tyme that Iohn Butler with Richard Butler his brother and Robert Carder weÌ„t to the house of Rich. Ashford or Nashe to heare the same Ashford read in a certaine little booke but which coÌ„teined many good things  Richard Vulman of London This Uulman was detected vpon this for that he would haue red to this Iohn Butler a certaine english booke and spake against pilgrimage and images  Henr. Vlman his wife of Uxbridge  Radulph Carpenter of London A daughter of Iohn Phip A daughter of William Phip This Rafe Carpenter was detected for hauing certaine bookes of the Apocal. in English Also for that thys CarpeÌ„ter and his wife did bring him and the wife of Henry Uulman to a cornerhouse of Fridaystreete where the goodman of y e house hauing a stumpe foote had diuers such bookes to the inteÌ„t they should heare them read  R. Butler Ienkin Butler his owne breethren The mother of Richard Ashford I. Butler his other brother These were detected partly for holdyng against the Sacrament of the alter partly also because they were reading two houres together in a certayne booke of the actes of the Apostles in English at Chersham in Ashfords house Iohn Phip compelled by his othe to detect The wife of Robert Pope For hauing certaine bookes in English For reading bookes in Englishe one bound in bourds and three with parchment couerings with foure other sheetes of paper written in english conteining matter agaynst the Romish Religion Also another booke of the seruice of the virgin Mary in English Thomas Stilman Tho. Stilman was therefore detected for y t he told Wil. Fip how that he being in lolards tower did climbe vp the steeple where y e bels were and there cutting y e belropes did tye two of them together and so by them slipped downe into Paules Churchyard escaped Tho. Tredway compelled by his othe to detect Iohn MordeÌ„ of Ashly greene Rich. Asheford his brother Agnes Ashford his owne mother These were accused detected because Iohn Morden had in hys house a booke of y e Gospels and other chapters in english read three or foure times in the same In whiche booke his brother Ashford also did rede once Item because I. Morden spake against Images and spake these words our Lorde Iesus Christ saith in hys Gospell Blessed bee they that heare y e word of God kepeth it c. Tredway also detected his mother for teaching him y t he shuld
part agaynst his accusers that he at that time was rid out of trouble William Tyndall in hys booke aunswering that M. More addeth moreouer and testifieth that the Byshop of London would haue made the said Colet Deane of Paules an hereticke for translating the Pater noster in Englishe had not the Byshop of Caunterbury holpen the Deane But yet the malice of Fitziames the Byshop so ceased not who being thus repulsed by the Archbishop practised by an other trayne how to accuse hym vnto the king The occasion thus fel. It happened the same time that the king was in preparation of warre agaynst Fraunce Whereupon the Byshop with his coadiutors taking occasion vpon certaine wordes of Colet wherein he seemed to preferre peace before any kinde of warre Iniqua pax iustissimo bello praeferenda were it neuer so iust accused him therefore in their sermons and also before the Kyng Furthermore it so befell the same time y t vpon good friday D. Colet preaching before the king entreated of the victory of Christ exhorting all Christians to fight vnder y e standard of Christ against the deuill adding moreouer what an hard thing it was to fight vnder Christes banner and that all they which vpon priuate hatred or ambition tooke weapon against their enemy one christian to slay an other suche did not fight vnder the banner of Christ but rather of Satan therefore concluding his matter he exhorted that Christian men in theyr warres would followe Christ their Prince captayn in fighting against their enemies rather then the example of Iulius or Alexander c. The king hearing Colet thus to speake and fearing lest by hys words the hartes of his souldiours might be withdrawne from his warres which hee had then in hande Colet called before the kyng tooke hym aside and talked with him in secret conference in his garden walking Bish. Fitziames Bricot and StaÌ„dish who were his enemies thought now none other but that Collet must needs be committed to y e Tower wayted for his comming out But the king with great gentlenes intertayning D. Colet and bidding him familiarly to put on his cap in long curteous talk had with him in the garden much commended him for his learning integritie of lyfe agreeing with him in all poyntes D. Colet commended of the king but that onely he required him for that the rude souldiours shuld not rashly mistake that which he had said more playnly to explane hys words and minde in that behalfe which after he dyd and so after long communication and great promisâ—s the king dismissed Colet with these wordes saying let euery man haue his Doctour as him liketh this shall be my Doctour and so departed Wherby none of his aduersaries durst euer trouble him after that time The foundation of the schoole of Paules Among many other memorable actes left behind him he erected a worthy foundation of the schoole of Paules I pray God the fruites of the schoole may answere y e foundation for the cherishing vp of youth in good letters prouiding a sufficient stipende as well for the maister as for the Husher whome he willed rather to be appoynted out of the number of maryed men then of single priestes with their suspected chastitie The first moderator of this schoole was Guliel Lilius Gulielm Lilius Ex epist. Eras. ad Iod. Ionam Guliel Grocinus Guliel Latimerus The iudgemeÌ„t of Greocinus vpon Hierachia ecclesiast Dionisii Areopag a man no lesse notable for hys learnyng then was Colet for his foundation Ex. Epist. Erasm. ad Iodoc Ionam This Colet died the yeare of our Lord 1519. Not long before the death of this Colet and Lily lyued Gulielmus Grocinus and Gulielmus Latimerus both English men also and famously learned This Grocinus as he began to read in his opeÌ„ lecture in y e church of S. Paul the booke of Dyonisius Areopagita commonly called Hierarchia Ecclesiastica for the reading of the holy scriptures in Paules was not in vre in the first entry of his preface he cryed out with great vehemency agaynst them who soeuer they were whiche eyther denyed or stoode in doubt of the authoritie of that booke in the number of whome hee noted Laurence Valla diuers other of like approued iudgement and learning But afterward the same Grocine when he had continued a few weekes in hys reading thereof and did consider further in him he vtterly altered and recanted his former sentence protesting openly that the forenamed booke to his iudgement was neuer written by that authour whom we reade in the actes of the Apostles to be called Dyonisius Areopagita Ex. Eras. ad Parisiens Dionisius Areopag The tractation of these two couples aboue rehearsed doe occasion me to adioyne also the remembraunce of an other couple of like learned men The names of whom not vnworthy to be remembred were Thomas Linacre and Richard Pace which two followed much vpon the tyme of Colet Thomas Linacre Richarde Pace and of Wil. Lily But of Richard Pace whiche was Deane next after the foresayd Iohn Colet more conuenient place shall serue vs hereafter to speake comming to the story of Cardinall Wolsey Moreouer to these two I thought it not out of season to couple also some mention of Geffrey Chaucer and Iohn Gower Geffrey Chaucer Iohn Gower Which although being much discrepant froÌ„ these in course of yeres yet may seeme not vnworthy to be matched with these forenamed persons in commendation of their study and learning Albeit concerning the full certainty of the tyme and death of these two we cannot find yet it appeareth in the prologe of Gowers work intituled confessio Amantis that he finished it in the 16. yeare of K. Rich. the second And in the end of the viij booke of hys sayde treatise he declareth that he was both sicke and old when he wrote it wherby it may appeare that he liued not long after Notwithstanding by certayne verses of the sayde maister Gower placed in y e latter end of Chaucers works both in Latine and Englishe it may seeme that he was aliue at the beginning of the raigne of king Henry the iiij and also by a booke which he wrote to the same K. Henry By his sepulture within a Chappell of the Churche of S. Mary Oueries The bookes 〈◊〉 Iohn Gower whiche was then a monastery where he his wife lye buried it appeareth by hys cheyn his garlaÌ„d of Laurell that he was both a knight and florishing than in poetry In the which place of his sepulture were made in hys grauestone 3. books the first bearing the tytle Speculum meditantis The second Vox Clamantis The thyrd CoÌ„fessio amantis Besides these diuers Chronicles and other workes moe he compiled Likewise as touching the tyme of Chaucer by hys owne works in the end of hys first booke of Troylus and Crâ—scide it is manifest that he and Gower were bothe of one tyme
ouerthrowne for euer In the tyme of pope Alexander the 6. and about the yeare of our Lord. 1500. as is before specified The fall of the Popedome signified by the fall of the Angel from the Church toppe of the popes Castle Ex Baleo Centur. 8. pag. 000. the hygh angell which stoode in the top of the popes churche and castle of S. Angell was throwne downe with a terrible thunder into the riuer of Tybris whereby might seeme to be declared the ruine and tall of the popedome To this may be adioyned whiche in certayne Chronicles and in Iohn Bale is recorded which sayth that in y e yeare of our Lord. 1516. whiche was the same yeare when Martine Luther began Pope Leo the x. dyd create 31. Cardinals In the which yeare and day of theyr creation there fell a tēpest of thūder and lightning in Rome which so strake the church where the Cardinals were made that it remoued the little Childe Iesus out of the lappe of hys mother and the keyes out of Saint Peters hand An other signification of the popes subuersion Whiche thing many then did interprete to signifie and foreshow the subuersion and alteration of the sea of Rome Hetherto pertayneth also a strange portente and a prodigious token from heauen in the yeare of our Lord. 1505. Ex Ioan. Carione Fronc Mirandula alijs Bloudie markes of the Lordes passion seen vpon mens garments In the which yeare vnder the reigne of Maximilian Emperour there appeared in Germany vpon the vestures of men as well of Priestes as lay men vpon womens garmentes also and vpon theyr rockes as they were spynning diuerse printes and tokens of the nayles of the spunge of the spayre of the Lordes coate and of bloudy Crosses c. All which were seene vpon theyr cappes and gownes as is most certaynly testified and recorded by diuers which both did see also did write vpon the same Of whom first was Maximilian the Emperour who both had and shewed the same to Franciscus Mirandula which wrote thereupon a booke in Latine meter called Staurostichon wherin for the more credite these verses be conteyned Non ignota cano Caesar monstrauit ipsi Vidimus Innumeros prompsit Germania testes c. Of this also writeth Iohn Carion Functius The exposition of this portent Phil. Melanct. Flaccius with diuers other moe These markes and tokēs as they were very straunge so were they diuersly expounded of many some thinking that they pretended affliction and persecution of the churche to drawe neare some that God by that token did admonishe them or foreshewed vnto them the true doctrine of their iustification which onely is to be sought in the Crosse and passion of Christ and no other thing This I maruell that Christianus Masseus and other of that profession doe leaue it out Belike they sawe some thinge in it that made not to theyr liking For whether it signifieth persecution to come vpon the Germayns they cannot be euill that suffer and beare the Crosse wyth Christ Or whether it signifieth the true doctrine of Christ comming to the Germaynes it cannot otherwise be but that the doctrine of the Byshop of Rome must needes be wrong which is contrary to this which God hath styrred vp in Germany By this and such like prophecies it is euident to vnderstand the time not to be farre of when God of his determinate prouidēce was disposed to reforme to restore his Churche And not onely by these prophecies the same might well appeare but also and much rather by y e hartes of the people at that tyme whose mindes were so insenced and inflamed with hatred agaynst the pompe and pryde of Rome both through all nations and especially the people of Germany that it was easie to perceaue the tyme was neare at hand whē the pride of popish prelacy would haue a fall Such disdeyne there was such contempte and derision began to ryse on euery side then agaynst the pope and the Courte of Rome that it might soone appeare by the heartes of the people that God was not disposed to haue it long to stand For neither were their detestable doinges of secret that men did not see them neither did any man be hold them hauing any sparckle of godlines that could abide them And thereupon grewe these prouerbes to their derision in euery country As in Germany it hath bene Prouerb amongst them Prouerbes against the corrupt sea of Rome Was i st nu in der werlt fur ein wesen Wir moegen fur den pfaffen nicht genesen What is this to see the world now round about That for these shaueling priestes no man that once maye route Quà m primum clericus suscipit rasuram statim intrat in eum diabolus That is So soone as a Clerke is shorne into his order by and by the deuill enterth into him In nomine Domini incipit omne malum That is In the name of God beginneth all euill alluding to the Popes Bulles which commonly so begin Item when Bulles come from Rome bind well your purses The nearer Rome the farther from Christ. Item he that goeth once to Rome seeth a wicked man He that goeth twise learneth to know him He that goeth thrise bringeth him home with him Item the Courte of Rome neuer regardeth the sheepe without the woll Once were wodden chalices and golden priestes Ex Auen Now we haue golden chalices and wodden Priestes Once Christan men had blinde churches and light hartes Now they haue blinde hartes and light Churches Item many are worshipped for Saintes in heauen whose soules be burning in hell What should I speake of our English prouerbe which so vily esteemeth the filthy Friers that it compareth them sauing thy reuerence good Reader to a fart In Fraunce Gallus Senonensis writeth .400 yeares agoe that amongest them it was an old saying Romae solui Satanam in perniciem totius Ecclesiae That is That Sathan was let lose at Rome to destroy the whole Church Thomas Becket himselfe in his time writing to the Colledge of Cardinals denieth it not but to be a common word both through town and city Quod non sit iustitia Romae That is That there is no right at Rome To these may be adioyned also the A. B. C. Whiche we find in the margent of a certayne ould register to be attributed to William Thorp whose story we haue comprehended in the booke before ¶ A wake ye ghostly persons awake awake The A.B.C. against the pride of the Clergie B oth Priest pope Byshop and Cardinall C onsider wisely what wayes that ye take D aungerously beyng like to haue a fall E uery where the mischiefe of you all F arre and neare breaketh out very fast G od will needes be reuenged at the last ¶ H ow long haue ye the world captiued I n sore bondage of mens traditions K inges and Emperours ye haue depriued L ewdly vsurping theyr chiefe possessions M uch
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
and because he shoulde not misdoubt anye fraude or iniurye herein he assured to him his warrant and promyse M. Luther accursed at Rome of the Pope M. Luther being thus prouided for his safeconduict by the Emperour after he had bene first accursed at Rome vpon Maundy Thursday by the popes censure shortly after Easter speedeth hys iourny toward the Emperour at Wormes Where the sayde Luther appearing before the Emperour and all the states of Germany how constantly he stoocke to the truth and defended hymselfe and aunswered his aduersaryes and what aduersaryes hee had here followeth in ful history with the actes and doings as there happened according as in our former edition partly was before described ¶ The actes and doynges of Martin Luther before the Emperour at the Citty of Wormes IN the yeare of our saluation .1521 about seuentene dayes after Easter Anno. 1521. Martin Luther entered into Wormes being sent for by the Emperour Charles the 5. of y e name c. who the first yeare of hys Empyre made an assemble of princes in the foresayd Cittie And whereas M. Luther had published three yeares before certayne propositions to be disputed in the towne of Wittenberge in Saxonie against the tyranny of the pope which notwithstanding were torne in peeces condemned and burned by y e papistes and yet by no manifest Scriptures nor probable reason conuinced the matter began to grow to a tumult vprore yet Luther mayntayned all this while openly his cause against y e clergy Luther is sent for to Wormes Wherupon it seemed good to certain y t Luther shoulde be called assigning vnto hym an Heraulde of armes with a letter of safe conduict by the Emperour and Princes Being sent for he came and was brought to the Knightes of the Rhodes place where he was lodged well entertayned and visited of many Erles Barons knightes of the order Gentlemen Priestes and the comminaltie who frequented his lodging til night To conclude he came contrary to the expectatioÌ„ of many as wel aduersaries as other For albeit he was seÌ„t for by the Emperours messenger and had letters of safeconduct yet for that a few dayes before his accesse his bookes were coÌ„demned by publique proclamations it was much doubted of by many y t he would not come and the rather for that his frendes deliberated together in a village nye hand called Oppenhime where Luther was first aduertised of these occurrentes many perswaded him not to aduenture him selfe to suche a present danger considering howe these begynninges answered not to the fayth of promise made Who wheÌ„ he had heard their whole perswasioÌ„ aduise he answered in this wise As touchyng mee Constancy in Luther since I am sent for I am resolued certainly determined to enter Wormes in the name of our Lorde Iesus Christe yea although I knew there were so many deuils to resist me as there are tyles to couer the houses in Wormes The fourth daye after his repayre a Gentleman named Ulricke of Pappenhim Lieutenaunt generall of the men at armes of the empire was commanded by the emperour before dynner to repayre to Luther and inioyne hym at foure of the clocke in the after noone to appeare before the Emperial maiestie the Princes Electors Dukes and other estates of the Empire to vnderstande the cause of his sendyng for Wherunto he willingly agreed as hys duetie was And after iiij a clocke Ulricke Pappenhim and Casper Sturm the Emperors Heraulde who conducted M. Luther from Wittenberge to Wormes came for Luther and accompanied him through the garden of the knightes of the Rhodes place to the Earle Palatines pallace and least the people should molest him that throÌ„ged in he was led by secrete stayres to the place where he was appointed to haue audience Yet manye who perceyued the pretence violently rushed in and were resisted albeit in vaint many ascended the galleries because they desired to behold Luther Luther is brought before the Emperour Thus standing before the Emperour the Electours Dukes Earles and all the estates of the Empire assembled there he was first aduertised by Ulricke of Pappenhim to keepe silence vntil such time as he was required to speake Then Iohn Eckius aboue mentioned Iohn Eckius propoundeth against M. Luther who then was the Bishop of Triers general officiall with a loude and intelligible voyce first in Latine then in Dutche according to the Emperours commaundement saide proponed this sentence in maner as ensueth or like in effect Martyn Luther the sacred and inuincible Emperiall maiestie hath enioyntd by the consent of all the estates of the holye Empyre that thou shouldest be appealed before the throne of his maiestie to the ende I might demaunde of thee these twoo poyntes First whether thou confessest these bookes here for hee shewed a heape of Luthers bookes written in the Latine and Dutch tongues and which are in all places dispersed intituled with thy name be thine and thou doest affirme them to be thine or not Secondly whether thou wylt recant and reuoke them and al that is contayned in them or rather meanest to stand to that thou hast written Then before Luther prepared to aunswere Mayster Ierome Scurffus a Lawyer of Wittenberge Hierome Schâ—â—â—ie required that the tytles of the bookes should be read Forthwith the foresaid Eckius named certayne of the bookes and those principally whiche were imprinted at Basill among the whiche he nominated his Comentaries vpon the Psaltar his booke of good works his Commentary vpon y e Lords prayer and diuers other which were not contentions M. Luthers aunswere After this Luther answered thus in Latine in dutch Two things are proponed vnto me by the Emperial maiestie First whether I will auouche for mine all those books y t beare my name Secondly whether I will maintayne or reuoke any thing that hytherto I haue deuised published Whereunto I wil answere as breifly as I can In the first I can do none other then recognise those bookes to be mine Luther refuseth to reuoke his bookes which lastly were named certaynely I will neuer recant any clause therof In the second to declare whether I will wholy defend or call backe any thing coÌ„prised in them forasmuch as there be questioÌ„s of faith y e saluation of the soule this concerneth y e word of God which is the greatest most excellent matter that can be in heauen or earth the which we ought duely euermore to reuereÌ„ce this might be accouÌ„ted in me a rashnes of iudgemeÌ„t euen a most dangerous atteÌ„pt Iâ— I wold pronouÌ„ce any thing before I wer better aduised coÌ„sidering I might recite something lesse then the matter importeth and more then the truth requireth if I did not premeditate y e whiche I would speake The which two thinges well considered doth set before mine eyes this sentence of our Lord Iesus Christ wherin it is said Whosoeuer shall deny me before meÌ„ I
will deny him before my father I require then for this cause and humbly beseech the Emperiall maiestie to graunt me liberty and leysure to deliberate Luther desireth respite to aunswere so that I may satisfie the interrogatiō made vnto me without preiudice of y e worde of God and perill of mine owne soule Wherupon the princes began to deliberate This done Eckius the prolocutor pronounced what was their resolution saying Albeit M. Luther thou hast sufficiently vnderstanded by the Emperoures commaundement y e cause of thy appearance here therfore doest not deserue to haue any further respite geuen thee to determine yet the Emperous maiestie of his mere clemencie graunteth thee one day to meditate for thine answere so that to morow at this instant houre thou shalt repayre to exhibite thyne opinion not in writing but to pronounce the same with liuely voyce This done Luther was led to hys lodging by the herauld But herein I may not be obliuious that in the way going to the Emperour when he was in the assemble of princes he was exhorted of other to be couragious māly to demean himself Luther is exhorted to be constant and not to feare them that kil the body but not the soule but rather to dread him that is able to send both body and soule to euerlasting fire Furthermore he was encouraged with this sentence When thou art before kinges thinke not what thou shalt speake for it shall be geuen thee in that houre Math. 10. The next day after foure a clocke the Herauld came brought Luther from his lodging to the emperors courte where he abode till sixe a clocke for that the princes were occupyed in graue consultations abiding there and being enuironed with a great number of people and almost smothered for the prease that was there Then after when the Princes were set and Luther entred Eckius the Officiall began to speake in this maner Yesterday at this houre the Emperours maiestie assigned thee to be here M. Luther Eckius againe propoundeth agaynst Luther for that thou didst affirm those books y t we named yesterday to be thine Further to y e interrogation by vs made whether thou wouldest approue al y t is contayned in thē or abolish and make voyde any part therof y u didst require time of deliberation which was graunted is now expyred Albeit thou oughtest not to haue oportunitie graunted to deliberate considering it was not vnknowne to thee wherefore we cited thee And as concerning the matter of fayth euery man ought to be so prepared that at all times when soeuer he shal be required he may geue certayne constant reason therof thou especiall being counted a man of such learning and so long tyme exercised in Theologie Then goe to aunswere euen now to the Emperours demaund whose bountye y u hast proued in geuing thee leisure to deliberate Wilt thou now maintayn all thy bookes which thou hast acknowledged or reuoke any part of them and submit thy selfe The Officiall made this interrogation in Latine and in Dutche Martine Luther answered in Latine and in Dutch in this wise modestly and lowly and yet not without some stoutnes of stomacke and Christian constancie so as his aduersaries woulde gladlye haue had hys courage more humbled and abased but yet more earnestly desired his recantation wherof they were in some good hope whē they heard him desire respite of time to make his answere His aunswere was this MOst magnificent Emperor and you most noble princes and my most gentle Lordes M. Luther aunswereth for him self I appeare before you here at the houre prescribed vnto me yesterday yelding the obedience that I owe humbly beseeching for Gods mercy your most renowmed maiesty and your graces honors that ye will minister vnto me this curtesy to attende this cause beningly which is the cause as I trust of Iustice and verity And if by Ignoraunce I haue not geuen vnto euery one of you your iust titles or if I haue not obserued the ceremonies and countenaunce of the Court offending against them it may please you to pardone me of your benignities as one that onely hath frequented cloysters and not courtly ciuylities And first as touching my self I can affirme or promise no other thinge but onely this that I haue taught hitherto in symplycytye of minde that which I haue thought to tende to Gods glory to the saluation of mens soules Now as concerninge the two articles obiected by your most excellente maiestye Luther geueth a compt of hys fayth before the Emperour whether I woulde acknowledge those bookes which were named and be publyshed in my name or whether I would mainteine not reuoke thē I haue geuē resolute answere to the first in the which I persist shall perseuer for euermore y t these bookes be myne and publyshed by me in my name vnlesse it hath syth happened that by some fraudulent misdealing of myne enemies there be any thyng foysted in them or corruptly corrected For I will acknowledge nothing but that I haue wrytten and that which I haue wrytten I will not deny Now to answeare to the second article I beseech your most excellent maiestye and your graces He deuideth hys workes into three parts to vouchsafe to geue eare Al my bookes are not of one sort There be some in which I haue so simply and soundly declared opened the religion of Christen faith and of good workes that my very enemyes are compelled to confesse them to be profitable and worthy to be read of all Chrystyans And truely the Popes Bull how cruell and tyrannous so euer it be iudgeth certayne of my bookes inculpable albeyt the same with seuere sentence thundreth against me and with monstruous cruelty condēneth my bookes which books if I shuld reuoke I might worthely be thought to neglect and transgresse the office of a true Christian and to be one alone that repugneth the publicke confession of all people There is an other sort of my books which containe inuectiues agaynst the Papacie and other of the popes retinue as haue with theyr pestiferous doctrine and pernicious examples corrupted the whole state of our Christianitie Neyther can any deny or dissemble this whereunto vniuersall experience and common complaynt of all beare witnesses that the consciences of all faythfull men be most miserably entrapped vexed and cruelly tormented by the Popes lawes and doctrines of men Also that the goodes and substaunce of Christen people are deuoured especially in this noble and famous countrey of Germanye and yet without order and in most detestable maner are suffered still to be deuoured without all measure by incredible tyranny notwithstanding that they themselues haue ordayned to the contrary in theyr owne proper lawes The Pope proceedeth contrary to his owne doctrine as in the Distinct. 9. .25 q. i. .2 where they themselues haue decreed that all such lawes of popes which be repugnant
these bookes which he wrote last men sayd he would iudge and esteeme him as the tree is knowen not by the blosome but by the fruit Here he added something of the noone deuil and of the spirite comming in the darcke Psal. 90. and of the flying arrow All his oration was exhortatory full of Rhetoricall places of honesty of vtility of lawes of the daungers of conscience and of the common particular wealth repeating ofre this sentence in the proheme midle and epilogue of his oratiō that this admonition was geuen him of a singulare good will and great clemency In the shutting vp of his oration he added manacinges saying that if he would abide in his purposed intent the Emperour woulde proceede further and banish him from the Empyre perswading hym deliberately to ponder and to aduise these and other thinges Martin Luther answered Most noble Princes and my most gracious Lordes M. Luther aunswereth to Veu◠I render most humble thankes for your benignityes and singuler good wils whence proceedeth this admonition For I knowe my selfe to be so base as by no meanes I canne deserue to bee admonished of so mighty estates The councell of Constance condemned the word of God Then he franckely pronounced that he had not reprooued all Councels but onely the councel of Constance and for this principall cause for that the same had condemned the word of GOD which appeared in the condemnation of this article proponed by Iohn Hus The Church of Christ is the Communion of the predestinate It is euident sayde he that the Councell of Constance abolished this Article and consequently the Article of our fayth I beleue the holy churche vniuersall and sayd that he was ready to spend life and bloud Scādale of faith and charitie so he were not cōpelled to reuoke the manifest word of God for in defence therof we ought rather to obey God then men And that in this he could not auoid the scandall or offence of fayth for there bee two maner of offences to wit of charity and of fayth The slaunder of charity consisteth in maners and in life The offences of fayth or doctrine rest in the word of God and as touching this last he could escape it no maner of wayes for it lay not in his power to make Christ not to be a stone of offence If Christes sheepe were fedde with pure pasture of the gospell if the fayth of Christ were sincerely preached and if there were good Ecclesiasticall magistrates who duely would execute theyr office we shoulde not neede sayth he to charge the Church with mens traditions Further that he knew wel wee ought to obey the Magistrates and higher powers how vniustly and peruersly so euer they liued We oughte also to be obedient to theyr lawes and iudgementes all which he had taught sayd he in all his works adding further that he was ready to obey them in all poyntes so that they enforced him not to deny the word of God These wordes finished Luther was bid stand aside the Princes consulted what answere they might geue him The Princes consulted about Martin Luther This done they called him into a parlor whereas the foresaid Doctour Voeus repeated his former matters admonishing Luther to submit his writinges to the Emperour to the Princes iudgement Luther answered humbly and modestly that he coulde not neither would permit that men shoulde say he woulde shunne the iudgement of the Emperour Princes and superiour powers of the Empyre So farre was it off that he woulde refuse to stand to theyr tryall that he was contented to suffer his writings to be discussed considered and iudged of the simplest so that it were done with y e authority of the worde of God and the holy Scripture and that the word of God made so muche for him The word of God only true and was so manifest vnto him that he could not geue place vnlesse they coulde confounde his doctrine by the worde of God This lesson sayd he he learned of S. Austē who writeth that he gaue his honour onely to those bookes which are called Canonicall that he beleued the same onely to be true As touching other Doctors albeit in holynesse and excellēcy of learning the passed yet he would not credit them further then they agreed with the touchstone of Gods word Further sayde he S. Paule geueth vs a lesson writing to the Thessalonians Proue all thinges folow that is good And to the Galathians Though an Aungell should descende from heauen 1 Thes. 5. Gal. 1. if hee preach any other doctrine let him be accursed and therefore not to be beleued Finally he meekely besought them not to vrge his cōscience captiued in the bands of the word of God and holy scripture to denye the same excellent worde And thus hee commended his cause and himselfe to them and specially to y e Emperours maiesty requyring they fauour y t he might not be compelled to doe anye thing in this matter against his conscience in all other causes he would submit himself with all kinde of obedience and due subiection As Luther had thus ended his talke Ioachimus Elector Marques of Brandeburge demaūded if his meaning was thus that he woulde not yelde vnlesse he were conuinced by the Scripture Yea truely right Noble Lorde quoth Luther or els by auncient and euident reasons And so the assemble brake and the Princes repayred to the Emperours Court. After theyr departure the Archbishoppe of Triers accompanyed with a fewe his familiars namely Iohn Eckius his Officiall and Cochleus commaunded Luther to repayre into his parlour With Luther was Hieronimus Scurffius and Nicholas Ambsdorff for his assistaunce Then the Officiall beganne to frame an argument like a a Sophist and Canonist defending the Popes cause that for the most part at all times holy Scriptures haue engendred errors as the error of Heluidius the heretique False argumentes for the Pope Math. 1. out of that place in the Gospell where is expressed Iosephe knewe not his wyfe tyll she was deliuered of her first childe Further he went about to ouerthrow this proposition that the Catholique Church is the Communion of Sayntes Martin Luther and Hierome Scurffe reprooued but modestly these follies and other vain and ridiculous matters which Eckius brought forth as thinges not seruinge to the purpose Sometime Cochleus would come in with his fiue egges and laboured to perswade Luther to desiste from his purpose vtterly to refraine thenceforth to write or teach and so they departed About euening the Archbishopp of Triers aduertised Luther by Ambsdorff that the Emperours promise made vnto him was prolonged two daies and in the mean season he would conferre with him the nexte day and for that cause he would send Peutinger and the Doctour of Bade which was Voeus the morow after to him and he himselfe would also talke with him The friday after whiche was S. Markes day Peutinger and the Doctour of Bade trauelled in the
all meanes do prouide how to stop the course of the word and because they see themselues too weake to bring theyr purpose about they flie to the ayde of Kings and Princes For the necessary remedie whereof if they shall thinke good to ioyne their consent there shall nothing be lacking in their behalfe what they are able eyther in counsayle or goodes to do in the matter declaring moreouer that this should haue bene seene too long before Which being so they praied and desired them to accept in good parte and diligently to expend this that they did write As for theyr owne parte they required nothing else more then peace both betweene them and all men Neither was it euer their intent to stirre any thing that should be preiudiciall against their league and bande agreed vpon betweene them But in this cause which concerneth their eternall saluation they can do no otherwise but as they haue done vnlesse their errour by learning might be proued and declared vnto them Wherefore as they did before so now they desire againe that if they thinke this their doctrine to be repugnant to the holy Scripture The Tygurines will be iudged by the scriptures they will gently shew and teach them their errour and that before the end of the moneth of May next ensuing for so long they will abide wayting for an aunswere as wel from them as from the Bishop of Constance and also from the Uniuersitie of Basill And thus much conteineth the aunswere of the Tigurines vnto the letter of their other colleagues of Heluetia In the meane time as this passed on and the moneth of May aboue mentioned was now come The B. of Constance aunswereth the Tygurines by wryting the Byshop of Constance with the aduise of his Councell about him did aunswere the Tigurines as he was requested of them to do in a certaine booke first written and afterward printed wherin he declareth what Images and pictures those were which the prophane Iewes and Gentiles in the old time did adore and what Images be these which the Churche hath from time to time receaued and admitted and what difference there is betweene those Idols of the Iewes Gentiles and these Images of the Christians A Popishe distinction betweene the Images of the Gentiles and Images of of the Christians Ex Ioan. Sled lib. 4. The conclusion hereof was this that where as the Scripture speaketh against Images and willeth them not to be suffered that is to be vnderstand of such Images and Idols as the Iewes and Idolatrous Gentiles did vse yet neuerthelesse such Images pictures which the Church hath receaued are to be vsed and reteined From this he entreth next into the discourse of the Masse where he proueth by diuers and sondry testimonies both of the Popes Canons and Councels the Masse to be a sacrifice and oblation This booke being thus compiled and wrytten hee sent it vnto the senate of Zuricke about the beginning of Iune willing and exhorting them by no manner of meanes The booke of the Byshop of Constance written to the Senate of Zuricke in defence of the Masse and Images The aunwere of the Tigurines to the Byshops booke to suffer their images or the masse to be abrogated and shortly after he published the said booke in Print sent it to the Priests and Canons of the Minster of Zuricke requiring them to folow the custome of the Church receaued and not to suffer themselues otherwise to be persuaded by any mā The Senate againe answering to the Bishops booke about the middle of August did write vnto him first declaring that they had read ouer ouer againe his booke with all diligence The which booke for somuch as the Byshop had diuulged abroad in printe they were therof right glad because the whole world thereby might iudge betwene thē the better After thys they explaned vnto hym the iudgement and doctrine of their ministers and preachers and finally by the authoritie testimonies of the Scripture conuinced his opinion and prooued the doctrine of his booke to be false But before they sent their answer to him about the 13. day of Iune they commanded al the images as wel within the Citie as throughe their dominion to be taken downe and burned quietly and without any tumult Images abolished within all the dominiō of Zuricke A few monethes after an order was taken in the sayde Citie of Zuricke betweene the Canons of the churche and citie for disposing the landes and possessions of the Colledge It would grow to a long discourse to comprehend all things by order of circumstance Certaine Pages or townes of the Suitzers complayne against the Tigurines that happened amōg the Heluetians vpō this new alteration of religion but briefly to contract and to runne ouer the chief specialties of the matter heere is first to be noted that of the Heluetians which were confederate together in 13. Pages chiefly sixe there were which most disdained and maligned thys religion of the Tigurines to witte Lucernates Urani Suitenses Unterualdij Tugiani Friburgenses These in no case could be recōciled False matter of accusation laide against the Tigurines by the other Pages The rest shewed thēselues more fauourable But the other which were their ennemies conceiued great grudge raised many sclaunderous reportes and false rumours against them and laide diuers thinges to their charge as first for refusing to ioyn theyr consent to the publique league of the other Pages with Frances the french king then for dissenting from them in religion and thirdly for refusing to stand to the Popish decree made the yeare before at Ratisborne by Ferdinandus and other bishops aboue mentioned pag. 838. They layd moreouer to their accusation for aiding the Uualsutenses theyr neyghbors against Ferdinandus their Prince which was false Also for ioyning league secretly with other Cities wythout their knowledge which was likewise false Item that they should intende some secrete conspiracie against them and inuade them with warre which was as vntrue as the rest What slaūnderous tongues can doe Many other quarels besides they pretended againste the Tigurines which were all false and cauilling sclaunders as that they should teach and preache that Mary the mother of Christ had mo sonnes that Iames the younger the Apostle did die for vs and not Christe hymselfe Against these and such other vntruthes being meere matters of cauillation and sclaunder The Tigurines aunswer againe to the complaint of the Pages the Tigurines did fully and amply purge and acquite themselues by wryting and did expostulate vehemently with them not onely for these false and wrongfull suspitions of theyr partes vndeserued but also for other manifolde iniuries receiued and borne at theyr handes among which other wrongs and iniuries thys was one that the Burghmaster of Turegia had apprehended a certaine preacher Iohn Oxlinus a preacher apprehended for religion named Ioannes Oxlinus and led him home as prisoner vnto his house
contrary according as Christ doth tell vs of the scribes phariseis admonishing vs to followe theyr doctrine not their liues Mat. 23. but there is great difference Math. 23. whether they y t take the gouernance of the church do sit in Moses chayre which is the seate of truth or els doe sit in the chayre of abhomination spoken of by Daniell also by S. Paule where he sayth 2. Thes. 2. That the man of perdition shal sit in the temple of God vaunting hymselfe insolently aboue all that is called God 2. Thes. 2. And as touching the keyes of binding loosing geuen to Peter Christ therein assigned to Peter The keyes of binding loosing other apostles the office of preaching the word of the gospell whiche they did also well obserue in preaching nothing els but onely the word in the whiche word is al the power conteyned of binding loosing Neither is it to be granted the Church to haue two heades one in heauen an other in earth The head whereof is but one whiche is Iesus Christ whome the father hath appoynted to be head alone both in heauen and earth Ephes. 1. Colos. 1. as S. Paul in many places of his Epistles doth teach Ephes. 1. Colos. 1 c. The Fryer You haue no vnderstanding how to expound the Scriptures But the olde doctors haue expounded the scriptures holy Councels Auricular confession whose iudgements are to be followed But what say you to auricular confession The Martyr I know no other confession but that which is to be made to God and reconciliation towardes our neighbour which Christ and his Apostles haue commended to vs. The Fryer Haue you not read in the Gospell howe Christ doth bid vs to confesse to the priest where hee commaunded the leper being made whole to shew hym selfe to the priest The Martyr The true church of the Lord Iesus Christ neuer obserued this straunge kinde of confession to carrye our sinnes to the priestes eare And though the churche of Rome haue intruded this maner of confessing it followeth not thereby that is to be receiued And as touching the leper whome the Lorde sent to the priest he was not sent therefore to whisper his sins in the Priestes care but onely for a testimony of hys health receiued according to the law Of the other confession whiche is to be made to God we haue both the examples and testimonyes of the prophet Dauid full in the psalmes 32.51.106 where he sayth Psal. 32.51.106 That he confessed his sinnes vnto the Lord and receiued forgeuenes of the same The Fryer After this the fryer proceeding further to make comparison betweene the churche of Rome The Church of Rome and of Geneua compared and the churche of Geneua would proue that the pope hath power to set lawes in the Church without anye expresse worde of God For so it is written sayd hee That there were many other thinges besides which are not written in this booke Ioan. 21. Also where Christ promiseth to his Disciples to send vnto them the holye ghost which shuld induce them into al truth Moreouer such decres ordinances which are in y e church were decided sayd he and appoynted by the doctors of y e church by al the Councels directed no doubt by the holy Ghost Furthermore he inferred that y e church also of Geneua had theyr ordinaunces and constitutions made without any word of God And for example he brought forth the order of the psalms and seruice publiquely obserued and appoynted vpon wednesday in the churche of Geneua as though that day were holyer then an other The Martyr To this the martyr answered agayne declaring that the ordinaunce of those publicke prayers and psalmes vppon wednesday in the churche of Geneua was not to bynde conscience or for anye superstitious obseruation or for any necessitie whiche eythere should bind conscience or could not be altered at their arbitrement but onely for an order or commoditie for publike resort to heare the word of god according as ancient kings temporall Magistrates haue vsed in old time to doe in congregating the people together not to put any holines in the daye or to bind conscience to any obseruation as the pope maketh his lawes but onely for orders sake seruing vnto commoditie And as touching that any thing should be left for doctors and counsels to be decided without the expresse word of God that is not so for that al things be expressed and prescribed by the word whatsoeuer is necessary eyther for gouernment of the Church or for the saluation of men so that there is no neede for doctours of the Church or Councels to decide anye thing more then is decided already Rom. 15. 2. Iohn Paule sayth that he durst vtter nothing but that the Lord had wrought by him Rom. 15. S. Iohn speaking of the doctrine of Christ Iesu willeth vs to receaue no man vnles he bring with him the same doctrine 2. Ioan. S. Paule warneth the Gallat not to beleeue an angell from heauen The Church ought to be gouerned only by the voyce of the Lords word 1. Pet. 5. bringing an other doctrine thē that which they had already receiued Gal. 2. Christ callyng himselfe the good shepheard noteth them to be his sheep which heare his voyce and not the voyce of others Ioh. 11 And S. Peter admonishing the pastors of y e churche forewarneth them to teache onely the woorde of God without any seeking of Lordship or dominion ouer the flocke From the which moderation how far y e forme of the popes church doth differ the tyranny whiche they vse doth well declare The Fryer In the old churche priestes and ministers of the church were wont to assemble together for deciding of such thinges as pertained to the gouernment and direction of the church whereas in Geneua no such thing is vsed as I can proue by this your owne testament here in my handes that you the better may vnderstand what was then the true vse and manner of the Churche The Martyr Churches may be instituted without the Pope What was the true order and manner that the Apostles did institute the church of Christ I would gladly heare and also would desire you to consider the same and when you haue well considered it yet shall you finde the institution and regiment of the Church of Geneua not to be without the publicke counsell and aduisement of the magistrates elders ministrs of that church with such care and diligence as Paule and Silas took in ordering the church of Thessalonica Birrhea c. wherin nothing was don without the authoritie of Gods word as appeareth Act. 17. As likewise also in stablishing the Church of Antioch when the Apostles were together in counsell for y e same there was no other law nor doctrine folowed but onely the word of God as may appere by the wordes of the Councell Quid tentatis Deum
theyr Martyrdome they were drawne thorough the durt vppon an hurdle to the place accompanyed with a number of bylles and glayues and guÌ„ners and truÌ„peters Moreouer albeit there was no such cause they being two simple poore men yet the Magistrates commaunded vpon what occasion I know not all the gates of y e Citty to be shut and garded with keepers Trumpettes brought in to stop the hearing of Gods Saints WheÌ„ the blessed martyrs were brought and bound to the post which was before the Pallace they much reioysing that they were made worthye to suffer for Christe made confession of their fayth and many earnest exhortations vnto the people But to stop the hearing of these saints the trumpeters were commaunded to sound which during all the time of their suffering neuer ceased The hangman preparing hymselâ— first to strangle Cazes chaunced to fall downe from the top of the post to the pauement and brake hys head in such sorte as the bloud followed in great quantitie Notwithstanding he recouering hymselfe went to Monier and hym he strangled who patientlye rendered vp his lyfe Cazes which was the stronger of them both being set on fire before the hangman came suffered the extremitie of the fire with great paynes but greater patience for as hys legges wer almost halfe burnt yet he endured crying My God my father and so gaue vp hys lyfe And further to note the worke of God that folowed when these two myld martyred sayntes were almost coÌ„sumed in the fire to ashes sodenly without matter or cause such a feare fell vpon them at y e execution that the iustices and the people Feare sent amongst Gods enemies notwithstanding that they had the gates locked to them were defensed with all manner of weapons about them not knowing wherfore took theÌ„ to their legs in such hast fleeing away y t they ouerran one an other The prior of S. Antonies fel down so y t a great number went ouer hym The iudge Pontacke on hys mule w t his red robe fleeing as the other dyd was ouerthrowne with the presse in the street called Poetâ—uin in suche sorte Impius fugit et ne no persequitur that he was fayne to be caryed to Pichons house a widow and there cryed within Hide me saue my lyfe I am dead I see euen the lyke matter as at the last commotion My friendes hyde my mule that no man se her nor know her Briefly such was the feare which came from them that euery maÌ„ shut vp their houses After the feare was past euery man asked what the matter was but none could tel neither could the enemies of Gods truth perceaue who was he that put them so to flight and feare w tout any semblaunce of anye aduersary about them This story is testified and to be founde both in the volume of the Frenche martyrs printed by Iohn Crispine lib. 6. also in the booke of Dutch martyrs written by Adrianus Bertelmewe Hector martyr A gentlemaÌ„ called Perriere M. Bartlemew Eme President M. Augustine de Eglise Counseller Bartlemew Hector At Thurin Ann. 1556. First this Hector was a trauailer about the country and a seller of bookes hauyng his wife and children at geneua As he came into the vale of Angroigne in Piedmont to get his liuing wyth sellyng of bookes hee was taken by a certen gentleman and there arested sent to Thurin then examined at last condeÌ„ned Beyng condemned hee was threatned y t if he spake any thing to the people his tongue should be cut of Neuerthlesse he ceased nothing to speake After his praiers made wherein he prayed for the Iudges that God would forgeue them and opeÌ„ theyr eies he was offered his pardon at the stake if he would conuert which he refused Then he prepared himselfe to his death which he tooke patiently Wherat many of the people wept saying why doth this man dye whiche speaketh of nothing but of God Ex hist. Gal. per Crisp. lib. 6. The accusers appeare not in the story Philip Cene Iames his fellow martyrs Phillip Cene. Iames his fellow At Dyion An. 1557. This Phillip Cene was an Apothecarie at Geneua He was taken at Dyion there imprisoned and in the same town of Dyion he with one Iames hys companion was burned As this Phillip went to his death singing psalmes the Fryer standyng by stopped hys mouthe with his hande The most part of the people wept bitterly saying be of good courage brethren be not afrayd of this death Which when one of the aduersary part heard he sayde to one of the magistrates Do you not see how almost halfe part of the people is of their side and doth comfort them Ex Ioan Crisp. lib. 6.  Archambant Seraphon M. Nicolas du Russeau At Dyion Ann. 1557. These two were in prison together w t Phillip Archambant M. Nicolas Russean martyrs and Iames abouesaid at Dyion Archambant goyng about with a packet of pedlerye ware to get hys liuing and comming towardes hys wyfe heard of certayn prisoners at Dyion to whome he wrote to comfort them with his letters The next daye after hee was searched at Aussone and letters of certayne schollers of Paris founde about him then he was brought to Dyion where hee with the other called M. du Rousseau constantly suffered The same Archambant had bene also condemned three yeares before at Tule and as he was ledde to Bordeaux he escaped Ex eius Epist. ad vxorem apud Crisp. lib. 6. The kinges Attourney of Sainctes Ville Philbert Hamlin At Burdeaux Ann. 1557. Philbert Hamlin first was a priest then hee went to Geneua wher he exercised printing Philbert Hamelin martyr and sent bookes abroad After that hee was made a minister at the towne of Allenart in Saintonge In which and in other places moe hee did much good in edifying the people At last hee was apprehended at Saintes Uille and with him his host a priest whom he had instructed in the gospell and after confession made of hys fayth hee with the sayde prieste was caryed to Burdeeux before the President As hee was in prison on a sondaye a priest came in with all his furniture to saye masse in the prison whom Philbert seing to be reuested came pluckt his garmentes from his backe wyth suche zeale and vehemency that the masse garmentes with the challice candlestickes fell downe and were broken saying Is it not enough for you to blaspheme God in churches but you must also pollute the prison w t youre Idolatry The iaylour hearing of this The zeale of Philbert in his furye layd vpon him w t his flaffe and also complayned of him whereby he was remoued to the common pryson and layd in a low pitte laden wyth great yrons so that hys legges were swolne withall and there continued viij dayes A little before hee perceiuing the priest his host to decline from the truth did what he could to confirme hym in the same but
of men For it is wrytten Blessed is the manne that hath not gone in the wayes of sinners and hath not stande in the counsailes of the vngodly and hath not sit in the chaire of pestilence Psal. 1. God forbid that I should deny Christ where I ought to confesse him I wil not set more by my life then by my soule neither will I exchange the life to come for this worlde heere present O howe foolishly speaketh he which heere argueth me of foolishnesse Neither doe I take it to be a thing so vncomely or vnseeming for me not to obey in this matter the requests of those so honourable iust prudent vertuous and noble Senatours whose desires he sayeth were inough to commaunde me For so are we taught of the Apostles That we ought to obey God before men After that we haue serued and done our duetie first vnto God then are we bounde next to obey the Potestates of this worlde whome I wish to be perfecte before the Lord. They are honourable but yet are they to be made more perfecte in the Lord They are iust but yet Christ the seat of iustice is lacking in them They are wise but where is in them the beginning of wisdom that is the feare of the Lorde They are called vertuous but yet I wish them more absolute in Christian charitie They are good and gratious but yet I misse in them the foūdation of goodnes which is the Lord God in whome dwelleth all goodnes and grace They are honourable yet haue they not receiued the Lord of glory which is our Sauiour most honourable and glorious Vnderstande you kings and learne you that iudge the earth Serue the Lord in feare and reioyce in him with trembling Hearken to doctrine and get knowsledge least you fal into Gods displeasure and so pearish out of the way of righteousnes What freat you what fume you O Gentils O you people what cast you in your braines the cogitations of vanity you kings of the earth and you princes why conspire you so together against Christ and against his holy one Psal. 2. Howe longe will you seeke after lies and hate the trueth Turne you to the Lorde and harden not your hearts For this you must needes confesse that they which persecute the Lordes seruaunts do persecute the Lorde him selfe For so he sayeth himselfe Whatsoeuer men shall doe to you I will count it to be done not as vnto you but to my selfe And nowe let this carnal polliticke counseller and disputer of thys worlde tell wherein haue they to blame me if in mine examinations I haue not aunswered so after their minde and affection as they required of me seeing it is not our selues that speake but the Lord that speaketh in vs as he himselfe doth fore witnesse saying When ye shall be brought before rulers and Magistrates it is not you your selues that speake but the spirit of my father that shal be in you M. 10 Wherefore if the Lord be true and faithfull of his word as it is most certain then is there no blame in me for he gaue the wordes that I did speake and who was I that coulde resist his will If any shall reprehende the things that I sayde let hym then quarell wyth the Lorde whome it pleased to worke so in me And if the Lorde be not to be blamed neither am I heerein to be accused which did that I purposed not and that I forethoughte not of The thinges whiche there I did vtter and expresse if they were otherwise then well lette them shewe it and then will I say that they were my wordes and not the Lordes But if they were good and approoued and such as can not iustly be accused then must it needes be graūted spite of their teethe that they proceded of the Lorde and then who be they that shall accuse me A people of prudence Or who shall condemne me Iust iudges And though they so doe yet neuerthelesse the worde shall not be frustrate neither shall the Gospel be foolish or therefore decay but rather the kingdome of God shall the more prosper and flourish vnto the Israelites and shall passe the sooner vnto the electe of Christe Iesu And they which shall so doe shall proue the greeuous iudgement of God neither shal they escape without punishment that be persecuters and murderers of the iust My well be loued lift vp your eyes and consider the counsailes of God Hee shewed vnto vs a late an Image of his plague which was to our correction And if we shall not receiue him he will drawe out his sworde and strike with sworde pestilence and famine the nation that shall ryse against Christe These haue I wrytten to your comforte deare brethren Pray for me I kisse in my heart with an holy kisse my good maisters Siluius Pergula Iustus also Fidel Rocke and hym that beareth the name of Lelia whō I know although being absent Itē the gouernor of the Vniuersitie Syndicus all other whose names be writtē in the boke of life Farewel all my felow seruants of God fare ye wel in the Lord pray for me continually From the delectable horchyard of Leonine prison 12. cal Aug. An. 1555. ¶ It is wrytten of one Thebrotus that when he hadde read y e booke of Plato De immortalitate animae hee was so mooued and perswaded therewith that he caste hym selfe downe headlong from an high wall to be rid out of thys present life If those heathen Philosophers hauing no worde of God nor promise of any resurrection and life to come coulde so soone be perswaded by reading the wordes of Plato to cōtemne this world and life here present how muche more is it to be required in Christians instructed with so many euidences and promises of Gods most perfect word that they shoulde learne to cast of the carnall desires and affections of this miserable peregrination and that for a double respect not onely in seeing reading and vnderstanding so many examples of the miseries of thys wretched worlde but also muche more in considering and pondring the heauenly ioyes and consolations of the other world remaining for vs hereafter to come For a more full euidence wherof I thought good to geue out this present letter of Algerius aboue prefixed for the taste of the same and a liuely testimony for all true Christians to read and consider Now let vs proceede further the Lord willing in our Table of Italian Martyrs Persecutours Martyrs The causes  Ioannes Aloisius At Rome An. 1559. Of Ioannes Aloisius we finde mention made in a letter of Symonne Florillus whiche Aloisius was sente downe frō Geneua to the parties of Calabria there to be their minister who afterwarde was sent for vp to Rome and there suffered Ex Epist. D. Simonis Florilli  Iacobus Bouellus At Messina An. 1559. Iacobus Bouellus was likewise sent frō Geneua to the sayde parties of Calabria with Aloisius who also being sent for vp to Rome was sente
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
Pantal alijs Notes vppon the storie of Merindoll aboue recited THus hast thou heard louing Reader the terrible troubles slaughters committed by the Bishops and Cardinals againste these faithfull men of Merindol whiche for the hainous tirannie and example of the facte moste vnmercifull maye be comparable with any of the first persecutions in the primitiue Churche done either by Decius or Dioclesianus Nowe touching the sayd storie and people of Merindol briefly by the way is to be noted The Gospellers of Merindoll came first of the Waldenses that this was not the firste time that these men of this countrey were vexed neither was it of late yeres that the doctrine and profession of them began For as by the course of time and by auncient Recordes it maye appeare these inhabitaunts of Prouince and other coastes bordering about the confines of Fraunce and Piemont had their continuance of auncient time and receiued their doctrine first from the Waldenses or Albigenses which were as some say about the yeare of oure Lord 1170. or as other doe recken about the yeare of our Lorde 1216. whereof thou haste gentle reader sufficiently to vnderstaÌ„d Vid. supra pag. 230. c. reading before pag. 230. Item pag. 260 Item pag. 267. c. These Waldenses otherwise called Pauperes de Lugduno beginning of one Petrus Waldus Citizen of Lyons as is before shewed Vid. supra pag. 231. pag. 231. by violence of persecution being driuen oute of Lions were disparcled abroad in diuers countreis of whom some fled to Massilia some to Germanie some to Sarmatia Liuonia Bohemia Calabria and Apulia diuers strayed to the Countreis of France especially about Prouince and Piemont of whoÌ„e came these Merindolians aboue mentioned and the Angrognians with others of whom now it foloweth likewise God willing to discourse Waldenses how and of whom they first began They which were in the countrey of Tolouse of the place where they frequented were called Albij or Albigenses Against the which Albigenses Frier Dominicus was a great doer labouring and preaching against them 10. yeres together and caused many of them to be burned for the which he was highly accepted and rewarded in the Apostolicall Court and at lengthe by Pope Honorius the 3. was made Patriarch of the blacke gard of the Dominicke Friers Dominicus Patriarch of the blacke Fryers enemie to the Waldenses Ex Antonino part 3. tit 19. cap. 1. These Albigenses against the Pope of Rome had set vppe to them selues a Bishop of their owne named Bartholomaeus remaining about the coastes of Croatia and Dalmatia as appeareth by a letter of one of the Popes Cardinals aboue specified pag 261. For the which cause the Sea of Rome tooke great indignation against the sayde Albygenses Vid. sâ—pra pag. 261. and caused all their faithfull Catholickes and obedienciaries to their Churche to rise vp in armour and to take the signe of the holy crosse vpon them to fight against them An. 1206 by reason wherof great multitudes of them were pitifully murdered not onely of them about Tolouse Auinion in France as is afore to be seene pag. 273. but also in al quarters miserable slaughters and burnings of them long continued from the raigne of Fridericke 2. Emperour almost to this present time through the instigation of the Romane Popes Paulus Aemylius the French Chronicler in his 6. booke wryting of these Pauperes de Lugduno Ex Paul Aemylio lib. 6 and Humiliati and deuiding these two orders from Albigenses reporteth that the two former orders were reiected of Pope Lucius 3. And in their place other two orders were approued to witte the order of the Dominicke Friers and of the Franciscanes Which seemeth not to be true for somuch as this Pope Lucius was 20. yeres before Innocent 3. and yet neither in the time of Pope Innocent the order of the Dominicke Friers was approued but in the time of Pope Honorius the 3. who was 40. yeres after Pope Lucius Again Bernardus Lutzenbergensis in Catal. haeret affirmeth that these Pauperes de Lugduno Ex Bernard Lutzenberg or Waldenses began first an 1218. Which if it be true then must the other report of Aemylius be fals wryting of the sect of Pauperes Lugdunenses to be refused by Pope Lucius the 3. who was long before this in the yeare of our Lord. 1181. Among other authours which wryte of these Waldenses Ioan Sleidan Lib. 16. intreating of their continuance and doctrine See the story of Sleidan thus wryteth of them There be sayeth he in the French Prouince a people called Waldoys These of an auncient trade and custome among them doe not acknowledge the Bishop of Rome and euer haue vsed a manner of doctrine somewhat more pure then the rest but especially since the comming of Luther they haue encresed in more knowledge and perfection of iudgement Wherefore they haue beene oftentimes complained vppon to the kinge as though they contemned the Magistrate and would moue rebellion with other suche matter falsely surmised against them more of despite and malice then of any iust cause of truthe There be of them certaine Townes and Villages among which Merindoll is one Against these Merindolians sentence was geuen fiue yeares past at Aix being the high tribunall seate or iudgement place of Prouince that all should be destroied without respecte of age or persone in such sort as that the houses being pluckt downe the Village shoulde be made plaine euen with the grounde the trees also should be cut downe and the place altogether made desolate and desert All beit though it were thus pronounced yet was it not then put in execution by the meanes of certaine that perswaded the king to the coÌ„trary namely one William Bellay who was at the same time the kings Lieutenaunt in Piedmont But at the last the 12. day of April an 1545. Iohn Minerius President of the Counsell of Aix calling the Senate reade the kings letters commaunding them to execute the sentence giuen c. This confession worthy of perpetual memory you shall see more largely set out in Henr. Pantaleon wryting of the destruction of Cabriers and Merindoll and also in the French storye Moreouer concerning the confession and the doctrine of the sayde Merindolians receiued of auncient time from their forefathers the Waldenses thus it followeth in the sayd boke and place of Iohn Sleidan At last sayeth Sleidan after he had described what great crueltie was shewed against them when the reporte hereof was bruted in Germanie it offended the mindes of many and in deede the Suitzers who were then of a contrary Religion to the Pope entreated the King that he woulde shewe mercy to suche as were fled Whereunto the saide king Fraunces made aunswere in thys wise pretending that he had iust cause to doe as he did inferring moreouer that they ought not to be carefull what he did within his dominions or how he punished his offendours more then he was
that people and are confounded and their Religion brought in disdayne Thus God beateth down those which exalte themselues aboue measure and maketh his aduersaries to fall into the pits whiche they themselues haue made Let vs pray vnto him therefore that it would please him likewise to stretch out his puissaunt arme at this day to maintayne his poore Church now afflicted and to confound all the deuises of Sathan and his members to the aduauncement of his glory and kyngdome ¶ The conclusion of the story And thus hast thou Christiā reader for thy erudition and comfort the story and doyngs The conclusiō of the story of Merindoll Angrongne Merindoll and Cabriers in Prouince vnder the Frēche king discoursed concernyng these two countreys both of Prouince also of Piemont the one beyng subiect vnder the dominion of Fraunce the other belōgyng to the Duke of Sauoy In the which two foresayd regions and countreys how long the Gospell of Christ hath continued euē from the tyme of the first Waldenses the history it selfe declareth Furthermore what iniuries and wronges haue bene done agaynst them for the Gospels sake Angrongne and others in Piemont vnder the Duke of Sauoy The cruelty of the aduersaryes The patience of the Martyrs what rigour and cruelty hath bene shewed of the aduersary part agayn for their part what pacience in their sufferyng what constancie in their doctrine what truth in their wordes and simplicitie in their deedes what obedience toward their Magistrates and fayth toward God they haue vsed finally how miraculously and mightily God hath fought for his people and confounded the enemyes the sayd history may geue thee full knowledge and experience Wherein this thou hast moreouer for thy more learnyng to note and to consider with thy selfe besides many other memorable thinges in this story conteined how vnwillyng this people were at first what remorse of conscience they had for their obedience toward their Magistrates to lift vp any hād or finger for their owne defence And therfore many of them beyng slayne cruelly murthered as willingly offeryng their throates without any resistaunce to the cruell handes of their enemyes the rest were cōpelled to flye into the mountaines beyng spoyled of house vittaile weapon onely to saue their poore liues with flying Thē they which are in Iewry let thē flye into the Mountaines Luke 21. whiche otherwise they would not with resisting in rockes caues thinking there rather to perish by famine then to vse that defence for thēselues which nature geueth to euery brute beast to helpe it selfe as it may agaynst violēce iniury Yet these poore Waldoys refusing all resistaunce laying downe their own weapon for obedience sake yea not liftyng vp their own handes to defend their owne heades onely vsed the poore shift of flying frō their enemies till at lēgth the rage of those bloudy persecutours satisfied with no bloud nor contented with any reason ceased not still most furiously to infest them yea to take also the mountaines frō them which had taken from them their houses before neither yet permittyng them to liue with the wild beastes in the desert whiche could not liue in their townes at home till at length by extreme necessitie the prouidēce of God so workyng with them The Waldois compelled to defēd thēselues they were cōpelled to turne their faces to take those weapōs which the grounde gaue to their handes And with those stones so marueilously the God of hostes wrought for his people that they beat vāquished ouerthrew their aduersaries they cōfoūded their pride they abated their malice at last stayd the intollerable rage of their persecutiō So mercyfully and victoriously the Lorde God omnipotent fought with his people Note how the Lord blessed the Waldois standing to their owne defence or rather for his people they but turning almost their faces vnto their enemies no otherwise then he fought in times before with Iosue agaynst the heathen with the Israelites against the Phelistians with the Macabees against Antiochus and the Sirians This hystorie caryeng with it a true narration of things done in the sayd country of Piemont and written as it semeth by certayne of the Ministers whiche were at the doyng thereof with the like faith and simplicitie we haue collected partly out of the Italian partly out of the French tongue for in both the languages it is written although in the French tongue Ex Histor. Gallica Italica it is much more largely discoursed which booke most principally heerein we haue followed The title whereof thus beginneth Histoire des persecutions Guerres faites contre le peuple appellé Vaudois c. Now that we haue finished these forreine Histories concerning suche matters as haue bene passed in other Realmes and nations of Germanie Italie Spaine Fraunce and Sauoy consequently it remayneth after this degresse to returne and reduce our story againe to our owne countrey matters heere done and passed at home after that first we shall haue added one forreine storie more concerning y e Martyrdome of a Christian Iewe which suffered about these yeares in Constantinople among the Turkes in this wise as foloweth ¶ The story of a christian Iew in Constantinople martyred by the Turkes A Christian Iewe Martyr Persecutors Martyrs The causes The Turkes of Constātinople A Iew christened and Martyred At Constantinople An. 1528. TO these forreyne Martyrs aforesayd we wil also adioine the Hystorie of a certayne Iew who in the yeare of oure Lorde 1528. dwelling in the Citie of Constātinople and there receyuing the sacrament of Baptisme was conuerted and became a good Christian When the Turkes vnderstoode heereof Anno. 1528. they were vehemently exasperated agaynste hym that he forsaking his Iewishnes should bee regenerate to the faith of Christ and fearing least his conuersion shoulde be a detrimente to theyr Mahometicall lawe they sought meanes howe to put hym to deathe whiche in shorte tyme after they accomplished And for the greater infamie to be done vnto the man they cast his dead corps into the streetes commanding that no man should be so hardy as to bury the same The Martyrdome of a Christian Iewe. HAuing thus comprehended the troubles and persecutions of such godly Saintes and blessed Martyrs which haue suffered in other foreine nations aboue mentioned heere now endyng with them and beginning the eyght booke we haue God willing to returne agayne to our owne matters The contents of the booke folowing and to prosecute such Actes and recordes as to our owne countrey of England do appertayne In the proees whereof among many other thyngs may appeare the maruelous worke of Gods power and mercy in suppressing and banishing out of thys Realme the long vsurped supremacie of the Pope also in subuerting and ouerthrowing the houses of Monkes and Friers with diuers other matters perteyning to the reformation of Christes true Church and Religion All which things as they haue bene long
attemptes wherefore he directed his letters to the Earle of Northumberland willing him with all diligence to arrest the Cardinall to deliuer him to the Earle of Shrewsbury great Steward of the Kings housholde When the Earle had sene the letters he with a conuenient number came to the Manor of Cawood the fourth daye of Nouemb. and wheÌ„ he was brought to the Cardinal in his chaÌ„ber he said to him My Lord I pray you take patience The Cardinal arrested for here I arrest you Arrest me said y e Cardinal Yea sayd the Earle I haue a commaundement so to do You haue no such power said the Cardinall for I am both a Cardinall and a Legate De Latere and a Peere of the College of Rome ought not to be arrested by any teÌ„porall power for I am not subiect to that power wherefore if you arrest me I will withstand it Well saide the Earle heere is the Kings commission which he shewed him and therefore I charge you to obey The Cardinall somewhat remembred himselfe and sayd Well my Lord I am contente to obey but although y t I by negligence fell into the punishment of the Premunire and lost by the lawe all my lands goodes yet my person was in the Kings protection and I was pardoned that offence wherefore I maruell why I nowe should be arrested specially coÌ„sidering that I am a member of the Sea Apostolique on whome no temporall man ought to lay violent hands Well I see the King lacketh good counsayle Well sayd the Earle when I was sworne Warden of y e Marches you your self told me that I might with my staffe arrest all meÌ„ vnder the degree of a King nowe I am more stronger for I haue a commission so to do which you haue seene The Cardinal at length obeyed and was kept in a priuie chamber and his goodes seased and his officers discharged and his PhisitioÌ„ called Doctor Augustine was likewise arrested and brought to the Tower by Sir Walter Welsh one of the Kings chamber The sixt day of Nouember he was conueyed from Cawood to Sheffeld Castle and there deliuered to the Earle of Shrewsburies keeping till the Kings pleasure were knowne Of this attachement was much communing amongst the common people wherefore many were glad for he was not in the fauour of the commonaltie When the Cardinall was thus arrested the King sente sir William Kingston Knight Captaine of the Gard The Cardinal brought vp toward London and Constable of the Tower of LoÌ„don with certeine yeomen of the gard to Sheffeld to fetch y e Cardinal to the Tower When the Cardinall sawe the Captaine of the Garde he was sore astonished and shortly became sicke for then he perceiued some great trouble toward him for that cause meÌ„ said that he willingly toke so much quaÌ„titie of a strong purgatioÌ„ that his nature was not able to beare it Also the matter that came froÌ„ him was so blacke that the stayning therof could not be gotteÌ„ out of his blaÌ„kets by any means The Cardinall poysoneth hym selfe But sir William Kingston coÌ„forted him and by easie iorneyes he brought him to the Abbey of Leycester the xxvij daye of Nouember where for very feeblenes of nature caused by purgations and vomites he dyed the seconde night folowing and in the same Abbey lyeth buried It is testified by one yet being aliue in whose armes the sayde Cardinall dyed that hys body being dead was blacke as pitch also was so heauie that sixe coulde scarse beare it Furthermore it did so stinke aboue the grounde that they were constrayned to hasten the buriall thereof in the night season before it was daye At the which buriall such a tempest with such a stinch there arose that all the torches went out and so he was throwne into the tombe and there was layde By the ambitious pride and excessiue worldly wealth of this one Cardinal al meÌ„ may easily vnderstand iudge what the state and condition of al the rest of the same order whom we cal spiritual men were in those dayes The pride of the Cardinall as well in all other places of Christendome as especially heere in England where as the princely possessions great pride of the Clergie did not only farre passe and exceed the common measure and order of subiectes but also surmounted ouer Kings and Princes and all other estates as may well appeare by his doings and order of his storie aboue described Amongst other actes of the foresayd Cardinall this is not to be forgotten that he founded a new College in Oxford for the furniture wherof he had gathered together all the best learned he could heare of amongst which number were these Clarke Tindall Sommer Frith and Tauerner with other mo which holding in assemble together in the College were accouÌ„ted to be heretiques as they called them and thereupon were cast into a prison of the college where saltfish lay through the stinke wherof the most part of them were infected Clarke died iâ— the Cardinals Colledge in prison and the sayde Clarke beyng a tender yong man and the most singular in learning amongst them all died in the said prison and other in other places in the towne also of the same infection deceased And thus hauing deteined the Reader enough or rather too much with this vaineglorious Cardinal now we wil reduce our storie again to more other fruiteful matter and as the order of time requireth first beginning wyth M. Humfrey Mummuth a vertuous and a good Alderman of London who in the time of the said Cardinal was troubled as in the storie heere foloweth ¶ The trouble of Humfrey Mummuth Alderman of London MAister Humfrey Mummuth was a right godly and sincere Alderman of London The stâ—ry of Humfrey Mummuth who in the dayes of Cardinall Woolsey was troubled and put in the Tower for the Gospell of Christ and for mainteyning them that fauoured the same Stokesley then Bishop of London ministred Articles vnto him to the nuÌ„ber of xxiiij as for adhering to Luther and his opinions Articles ministred against HuÌ„frey Mummuth by Byshop 〈◊〉 for hauing and reading heretical bookes and treatises for geuing exhibition to William Tindall Roy and such other for helping them ouer the sea to Luther for ministring priuie helpe to translate as well the Testament as other bookes into English for eating flesh in Lent for affirming faith only to iustifie for derogating from mens constitutions for not prayeng to Saintes not allowing Pilgrimage auricular confession the Popes pardons briefly for being an aduauncer of all Martin Luthers opinions c. He being of these articles examined and cast in the Tower at last was compelled to make his sute or purgation writing to the foresaid Cardinall then Lord Chauncelor and the whole Counsayle out of the Tower In the contents whereof he answered to the criminous accusation of them which charged him with certayne bookes receyued from beyond the sea Also for
with Bilney for feare least he should appeale But at the last the Bishop enclining vnto him graunted him two nightes respite to deliberate that is to say till Saterday at 9. of the clocke afore noone and then to geue a playn determinate answere what he would do in the premisses The 7. day of December in the yeare and place aforesayd the Byshop of London with the other Byshops being assembled Bilney also personally appered Whom the Bishop of London asked whether he would now returne to the vnity of the Church and reuoke the errors and heresies wherof he stood accused detected and conuicted Who aunswered that now he was perswaded by Maister Dancaster and other his frendes he would submitte hymselfe trusting that they woulde deale gently with him both in his abiuration penaunce Bilney through infirmitie rather then by conuiction recanteâ—h Then he desired that he might read his abiuration which the Byshop graunted When he had read the same secretly by himselfe and was returned being demaunded what he would doe in the premisses he aunswered that he would abiure and submitte himselfe and there openly read his abiuration Ex Regist. LoÌ„d and subscribed it and deliuered it to the Bishoppe which then did absolue him and for his penaunce enioyned him M. Bilney enioyned penance that he should abide in prison appoynted by the Cardinall till he were by him released and moreouer the next day he shoulde go before the procession in the Cathedrall Church of S. Paule bare headed with a Fagot on his shoulder should stand before the Preacher at Paules Crosse all the SermoÌ„ time Ex Regist. Lond. Here for so much as mention is made before of v. letters or Epistles whiche this good man wrote to Cutbert Tonstall Bishop of London and by the sayd Byshop deliuered vnto the Registers we thought good to insert certayne thereof such as could come to our handes The Copy of which letters as they were written by him in Latin because they are in the former Edition to be seene and read in the same Latine wherein he wrote them it shall suffice in this booke to expresse the same onely in Englishe Concerning the first Epistle which conteyneth the whole story of his conuersion and seemeth more effectual in the Latine then in the Englishe we haue exhibited it in the second Edition pag. 1141. and therefore haue here onelye made mention of the same briefely The copy whereof beginneth thus ¶ Reuerendo in Christo patri D. Cutb. Tonstallo Lond. Episcopo T. Bilnaeus Salutem in Christo cum omni subiectione tanto presulidebitam HOc nomine pater in Christo obseruaÌ„de longe beatiorem me puto quòd ad tuae Paternitatis examinationem vocari me contigit Ea enim eruditione es ea vitae integâ—itate quod omnes fatentur vt ipsemet non possis alioqui diuinarum in te dotium estimator non admodum magnificus quoties tibi succurrit quanta tibi gratis fecerit Deus in illius laudes non erumpere ac tecum in corde tacitus exclamare Fecit mihi magna qui potens est sanctum nomen eius In talem nunc me iudicem incidisse gratulor ac Deo qui moderatur omnia gratiam pro virili habeo Luke 1. Et quanquam testis est mihi Deus nullius in omnibus meis concionibus erroris mihi conscius sum nedum haereseos aut factionis quod calumniantur quidam quaestus sui quà m animarum lucri auidiores tamen supra modum laetor diuina haud dubiè benignitate prouisum est vt ob veritatis testimonium ad Tunstalli tribunal sisterer qui si quis alius optimè nouit nunquam defuturos Iannes ac Iambres qui veritatem resistant nunquam defuturos * * Elymas magus Act. 13. Elymates qui conentur subuertere vias domini rectas denique nunquam defuturos Demetrios * * Pithonissa Act. .6 Pythonissas Balaamos * * Nicolaitae Apoc. 2. Nicolaitas Caynos Ismaeles qui omnes cum quae sua sunt non quae Iesu Christi auidissimè sectentur quaerant qui fieri potest vt Christum sincerè ac simpliciter annunciatum perferant Nam si populus semel in Christum pro se passum solidè ac purè confidere occeperit ruent mox in verè fidelium pectoribus quaecunque hactenus pro Christo amplexi sunt Tunc intelligent non hic aut illic Christum esse sed regnum Dei in semetipsis esse Tunc intelligent patrem neque in montibus Samariae neque Hierosolymis adorandum esse sed in omni loco in spiritu veritate Quod si fit actum de lucris suis putabunt bestiae agri quorum interest impleri illud Ezechielis 34. Dispersae sunt oues meae Ezech. 34. eo quòd non esset pastor factae sunt in deuorationem omnium bestiarum agri dispersae sunt Errauerunt greges mei in cunctis montibus in vniuerso colle excelso super omnem faciem terrae dispersi sunt greges mei non erat qui requireret non erat inquam qui requireret Imo si quis requirere velit ac in caulas Christi vnitatem dico fidei errabundos reducâ—re mox insurgunt nomine Pastores sed reuera lupi qui non aliud de grege quà m lac lanam pellem quaerunt animas cum suas tum gregis permittentes diabolo Insurgunt inquam Pseudopastores veri Demetrij ac Demetrij instar exclamant Hic hereticus vbiqui suadet auertitque multam turbam dicens quod non sunt dij qui manibus fiunt Hi sunt hi pater colende sunt qui sub pretextu persequendi Hereticos ventris sui negotium agunt inimici crucis Christi Qui quiduis potius ferre possunt quà m puraÌ„ Christi pro peccatis nostris crucifixi annunciationem Hi funt quibus Christus aeternam minatur damnationeÌ„ cum ait Vae vobis Scribae Pharisei Math. 23. Hypocritae qui clauditis regnum coelorum ante homines vos enim noÌ„ intratis nec introeuntes sinitis intrate Hi sunt qui cum ipse aliunde ascenderunt alios intrare non sinunt Quod patet quia si quis per me inquit Christus introierit saluabitur ingredietur egredietur pascua inueniet hi non inueniunt pascua nunquam enim doceÌ„t alios post se trahunt vt non per Christum qui solus est ostium per quod ad patrem peruenitur sed aliunde per opuscula quae ouibus tacito nonnunquam Christo Iohn 10. suadent proponunt iniungunt ad suum potius quaestum quà m animarum salutem spectantes hoc deteriores quà m illi qui super Christum fundamentum edificant lignum foenum stipulam Isti fateÌ„tur se Christum scire sed factis negant Denique hi sunt medici illi 1. Cor. 3. in quos mulier illa annis duodecim
Fryer Birde about Bilney Bishop of Chester was he that brought apples to Boner mentioned in the story of Haukes An other was a blacke Fryer called Hodgekins who after being vnder the Archbyshop of Caunterbury maryed Frier Hodgekins a black Fryer against Bilney and afterward in Queene Maryes tyme put away hys wyfe These 4 orders of Fryers were sent as is sayd to bayte Bilney who notwithstandyng as hee had planted hymselfe vppon the fyrme rock of Gods word was at a poynt and so continued vnto the end But here nowe commeth in sir Thomas More trumping in our way with hys paynted carde would needs take vp this Tho. Bilney from vs and make hym a conuert after his secte Thus these coated cardes though they could not by playn scriptures conuince hym beyng aliue yet now after hys death by false play they will make hym theirs whither he will or no. This syr Thom. More in hys rayling preface before hys booke agaynst Tindalll doth challenge Bilney to hys catholicke Church and sayth that not onely at the fyre but many dayes before both in wordes and writing reuoked abhorred 4. Reason of Syr Thomas More and detested hys heresies before holden And how is this proued by 3. or 4. mighty argumentes as big as milpostes fet out of * Vtopia one of Mores phantasies Aunswere to Syr Tho. More Utopia from whence thou must know reader can come no fittons but all fine Poetrie First he sayth that certayne Norwichmen writing to London and denying that Bilney did recant afterward being therupon examined were compelled to graunt that he at his examination redde a bill but what it was they could not tel for they stood not so neare to heare hym And albeit they stood not so neare yet some of them perceaued certayne thinges there spoken whereby they thought that he did reuoke Some agayne added to those things spoken certayne additions of their owne to excuse him from recantation First to aunswere hereunto and to try out this matter somewhat roundly with M. More let vs see with what conueyaunce he proceedeth in this narratioÌ„ At his first examination sayth he he waxed stiffe in hys opinions but yet God was so good Lord vnto hym that he was fully coÌ„uerted to the true Catholicke fayth c. And when might thys goodly conuersion begin Many dayes quoth he before his burning Here is no certayn day assigned but many dayes lefte at large that he might haue y e larger roume to walke inuisible Well then but how many dayes coulde these be I would fayne learne of M. More when hee was not many dayes in theyr hands no longer then they could sende vpp to London for a writte to burne him Belike then shortly after his apprehension at the first comming of the fryers vnto hym by and by he reuolted A straunge matter that he which 2. yeares before had layne in suche a burning hell of dispayre for his first abiuration and could find no other comfort but onely in returning to the same doctrine agayne which before he had denyed vtterly resigning himselfe ouer to death and taking his leaue of his frendes and setting his face with Christ purposely to goe to Hierusalem voluntarily there to fall into the handes of y e Scribes Pharisies for that doctrines sake should now so soone euen at the first brunt geue ouer to the contrarye doctrine agayne It is not like God was so good Lord vnto hym sayth M. More That God was good Lord vnto him very true it is But that God did so turne him in deede to be a member of that Romish Churche that hath not M. More yet sufficiently proued To affirme without proufe or demonstration in matters of storye it is not sufficient But what hath bene done in deede that must be proued by good euidence and speciall demonstration of witnesses that we may certaynly know it so to be It followeth moreouer in M. More And there lacked not some sayth he that were sory for it The first reason of M. More No doubt but if our Bilney had so relented some would haue bene very sorye therfore But what one man in all this summe in all Norwich was sory that M. More must specifie vnto vs before we beleue him so well are we acquaynted with his Poeticall fictioÌ„s But how els should this narratioÌ„ of M. More seeme to runne with probabilitie if it were not watered with such additions He addeth moreouer and sayth And some wrote out of Norwiche to London that he had not reuoked his heresies at all but still did abide in them This soundeth rather to come more neare to a truth Read of Sinon in the 2. booke â—f Virgil who craftely mixeth one thing with false to betray the Citie of Troye And here is a knack of Sinons arte to interlarde a tale of vntrueth with some parcell of truth now and then among that somethings being found true may winne credite to the rest which is vtterly false And why then be not the letters of these Norwich men beleued for the not recanting of Bilney Because sayth he afterwarde they being called to examination it was there prooued playnly to their faces that Bilney reuoked By whoÌ„ was it proued By those sayth he which at his execution stood by and heard him read his reuocation hymselfe c. What men were these or what were their names or what was any one mans name in all the Cittie of Norwich y t heard Bilney recant There M. More will geue vs leaue to seek them out if we can M. More hâ—â—e painteth Antickes for he can name vs none Well why could not the other part heare Bilney read hys reuocation as well as these Because sayth More hee read so softly that they could not heare him Well all this admitted that Bilney read his reuocation so softly that some could heare some could not hear him theÌ„ this would be knowne what was the cause why Bilney read his reuocation so softly which must needes be either for lacke of good will to read or good voyce to vtter If good will were absent in reading that reuocation then it appeareth y t he recanted against his owne minde and conscience If it were by imbecillitie of voyce vtterance theÌ„ how followeth it M. More in this your narration where you say that the sayd persons whiche coulde not heare hym read the bill yet notwithstanding could heare hym rehearse certaine other thinges spoken by him the same time at the fire wherby they could not but perceaue well that he reuoked his errors c. Ah M. More for all your pouder of experience doe ye thinke to cast such a mist before mens eyes that we cannot see how you iuggle with truth and take you tardy in your own narration vnlesse peraduenture you wil excuse your selfe per licentiam Poeticam after the priuiledge of Poets and paynters for as ye know the old liberty of these two Pictoribus atque Poetis
sore impotent miserable people your bedemeÌ„ TheÌ„ shal as wel y e number of our foresayd monstrous sort as of the bandes whores theeues and idle people decrease Then shall these great yearely exactions cease Then shall not your sword power crown dignity obedience of your people be traÌ„slated from you TheÌ„ shall you haue full obedience of your people Then shall the idle people be set to worke Then shall matrimony be much better kept Then shall the generation of your people be encreased Then shall your commons encrease in riches TheÌ„ shall y e Gospell be preached Then shall none beg our almes froÌ„ vs. TheÌ„ shall we haue enough and more then shall suffice vs which shall be the best hospitall that euer was founded for vs. TheÌ„ shall we daily pray to God for your most noble estate loÌ„g to endure Against this booke of the Beggers aboue prefixed being written in the time of the Cardinall The supplicatâ—â—â— of Purgatorye made by Syr Thâ— More against the 〈◊〉 of beggars another contrary booke or supplication was deuised and writteÌ„ shortly vpoÌ„ the same by one sir Thomas More knight Chauncellour of the Duchy of Lancaster vnder the name and title of the poore sely soules pewling out of Purgatory In the which booke after that the sayd M. More writer therof had fyrst deuided y e whole world into foure partes that is into heauen hell middle earth and purgatory then he maketh the dead mens soules by a Rhetoricall Prosopopoea to speake out of Purgatory pynfolde sometimes lamentably complayning sometimes pleasauntly dalying scoffing at the authour of the Beggers booke sometymes scoldyng and rayling at him calling him foole witlesse frantike an asse a goose a mad dog an hereticke all that nought is And no maruell if these sely soules of purgatory seme so fumish â— testy For heat ye know is testy soon inflameth choler but yet these Purgatory soules must take good heed how they call a man a foole and hereticke so often For if the sentence of the Gospell doth pronounce theÌ„ guilty of hell fyre Math. 5. which say fatue foole it may be doubted lest those poore sely melancholy soules of Purgatory calling this man foole so oft as they haue done doe bring themselues therby out of purgatory fire to the fire of hel by y e iust senteÌ„ce of the gospell so that neither the 5. woundes of S. Fraunces nor all the merites of S. Dominicke nor yet of all the Friers can release them poore wretches But yet for so much as I doe not nor cannot thinke that those departed soules eyther would so farre ouershoote themselues if they were in purgatory or els that there is any such fourth place of Purgatory at all vnlesse it be in M Mores Utopia as Mayster Mores Poeticall vayne doth imagine 〈◊〉 that is to say 〈…〉 I cease therefore to burden the soules departed and lay all the witte in maister More the authour and contriuer of this Poeticall booke for not keeping Decorum personae as a perfect Poet should haue done They that geue preceptes of Arte do note this in all Poeticall fictions as a special obseruation to foresee and expresse what is conuenient for euery persoÌ„ according to his degree and condition to speake and vtter Wherefore if it be true that M. More sayth in the sequele of his booke that grace charity increaseth in theÌ„ that lye in the paynes of Purgatory then is it not agreable that such soules lying so long in Purgatory should so soon forget their charity and â—all a rayling in theyr supplication so fumishly both against this man with such opprobrious vnâ—â—cting termes also agaynst Iohn Badby Richard Howndon Iohn Goose Lord Cobham and other Martirs of y e Lord burned for his word also agaynst Luther WilliaÌ„ Tindall Richard Hunne and other moe falsly belying the doctrine by them taught defended which is not like that such charitably soules of Purgatory would euer doe neither were it conuenient for them in that case which in deede though theyr doctrine were false shoulde redound to the more encrease of theyr payne Agayne where the B. of Rochester defineth the Aungels to be ministers to Purgatory soules some will thinke peraduenture M. More to haue missed some part of his Decorum in making the euill spirite of the author the deuill to be messenger betwene middle earth Purgatory in bringing tidinges to the prisoned soules both of the booke and of the name of the maker Now as touching the maner how this deuil came into Purgatory laughing grinning and gnashing his teeth M. Mores Anticâ—es in â—othe it maketh me to laugh to see the merye Antiques of M. More Belike theÌ„ this was some mery deuil or els haâ— eaten w t his teeth some Nasturcium before which commyng into Purgatory to shewe the name of this man Satan nasturciatur could not tell his tale without laughing But this was sayth he an â—â—mious and an enuious laughing ioyned with grinning and gnashing of teeth And immediatly vpoÌ„ the same was contriued this scoffing rayling supplication of the pewling soules of Purgatory as he himselfe doth terme them So then here was enmying enuying laughing grinning gnashing of teeth pewling scoffing rayling and begging and altogether to make a very black Sanctus in Purgatory In deed we read in Sâ—ripture that there shall be weeping and gnashing of teeth in hell wher the soules and bodyes of men shal be tormented A Blacke SaÌ„ctus in Purgatorye But who would euer haue thought before that the euill aungell of thys man y t made the booke of Beggers being a spirituall and no corporall substaunce had teeth to gnashe and a mouth to grinne But where then stood M. More I meruaile all this meane while to see the deuill laugh with hys mouth so wide that the soules of purgatory might see all his teeth Belike this was in Utopia where M. Mores Purgatory is founded but because M. More is hence departed I leaue him wyth hys mery Antiques The aunswere of Iohn Fryth agaynst M. Mores purgatorye And as touching his book of Purgatory which he hath left behynde because Iohn Frith hath learnedly and effectuously ouerthrowne the same I will therefore referre the reader to hym while I repayre again the Lord willing to the history After that the clergy of Englande and especially the Cardinall vnderstood these bookes of the beggers supplications foresayde to be strawne abroad in the streetes of London and also before the king the sayd Cardinall caused not onely his seruantes dilligently to attend to gather them vp that they shuld not come into the kynges hands but also when he vnderstood that the kyng has receaued one or two of them he came vnto the kings Maiestie saying If it shall please your grace here are diuers seditious persons which haue scattered abroad bookes contayning manifest errours and heresies desiring his grace to beware of them Wherupon the king putting his hand
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
brought before them After certeyne Articles being repeated vnto him the Byshoppe of London brought out before him a certeine booke called the wicked Mammon asking him whether the booke was of the same impression and making as was his booke that he had sold to others Who answered and sayd it was the same Whervpon the bishop of London asked him agayn whether the booke conteined the same errors or no. Who aunswered agayne saying I pray God that the condemnation of the Gospell and translation of the Testament be not to your shame and that ye be not in perill for it for the coÌ„demnatioÌ„ of it and of the other is all one Further he said that he had studyed holy Scripture by the space of these 17. yeares and as he may see the spottes of his face through the glasse so in reading the new Testament he knoweth the faultes of his soule Further he was examined vpon certeine points and articles extracted out of the sayd booke of the wicked Mammon as foloweth Artiâ—les 〈…〉 of 〈…〉 His opinion of Antichrist Antichrist no outward thiâ—g but a spirituall thing FIrst that Antechrist is not an outward thing that is to say a man that should sodenly appere with wonders as your forefathers talked of him but Antechrist is a spirituall thing Whereunto he answered and sayd that he findeth no fault in it Agayne it was demaunded of him touchyng the article whether fayth onely iustifieth a man To thys he sayd that if he should looke to deserue heauen by works he should do wickedly for workes folow fayth and Christ redemed vs all with the merites of his passion That the deuil holdeth our harts so hard that it is impossible for vs to consent to Gods law To that he answered that he findeth no fault in it No man iustified by merites That the law of God suffereth no merites neither any man to be iustified in the sight of God To that he aunswered that it is playne enough considering what the law is and he sayth that he findeth no ill in it The lawe reqâ—ireth thiâ—ges vnpossible That the law of God requireth of vs thinges impossible To that he answered that the law of God doth commaund that thou shalt loue God aboue all things and thy neyghbors as thy selfe which neuer man could doe and in that he doth finde no fault in his conscience That as the good tree bringeth forth fruite No lawe to the iust man so there is no law put to him that beleueth is iustified throgh faith To that he aunswered and sayd he findeth no ill in it All good workes must be done without respect of any thing or any profite to be had thereof To that he aunswered it is truth Christ with all his workes did not deserue heauen To that he aunswered that the text is true as it lyeth and findeth no fault in it The Saintes be frendes how to whom Peter and Paule and Saynts that be dead are not our frendes but theyr frendes whom they did helpe when they were aliue To that he sayd he findeth no ill in it Almes deserueth no reward of God To that he answered that the text of the booke is true The deuill not cast out by mans merites The deuill is not cast out by merits of fasting or prayer To that he answered thinking it good enough We can not loue except we see some benefite and kindnes as long as we liue vnder the law of God only The lawe worketh not in vs the loue of god where we see but sinne and damnation and the wrath of God vp on vs yea where we were damned afore we were borne We caÌ„not loue God nor can not but hate him as a tyrant vnrighteous vniust and flee from him as did Cain Man by nature is condemned To that he answereth and thinketh it good playne enough We are damned by nature as a tode is a tode by nature and a Serpent is a Serpent by nature To that he answered it to be true as it is in the booke Item as concerning the article of fasting He meaneth by communicatiâ—n not by vendicâ—tion and yet this pointe seemeth to be falsely gathered To that hee answered and sayd the booke declareth it selfe Euery one man is a Lord of whatsoeuer another man hath To that he answered what lawe canne be better then that for it is playnely ment there Loue in Christ putteth no difference betwixte one and another To that he aunswered and sayde it is playne enough of it selfe As concerning the preaching of the word of God and washing of dishes there is no difference as coÌ„cerning saluation and as touchinge the pleasing of God To that hee aunswered saying it is a playne text and as for pleasing of God it is all one That the Iewes of good intent and zeale put Christ to death To that he aunswered that it is true For if they had knowen the lord of glory they would not haue crucyfied him and the text is playne enough The sectes of S. Fraunces S. Dominicke and others be damnable To that he answered and sayd S. Paule repugneth agaynst them Loe here is no scripture broug to reueale these opynions but onely authoritye to oppresse them Which articles being so abiected answere made vnto them by Iohn Tewkesbery the sayd Bishop of London asked him whether hee woulde continue in his heresyes and errors aboue rehearsed or renouÌ„ce and forsake them Who answered thus I pray you reforme your selfe and if there be any error in the booke let it be reformed I thinke the booke be good enough Further the Bishop exhorted him to recant his errors To the which the sayd Iohn Tewkesbery aunswered as is aboue written to witte I pray you reforme your selfe and if there be any error in the booke let it be reformed I thinke it be good enough Which thing being done the bishop appoynted him to determine better with himselfe agaynst the morow in the presence of M. Iohn Cox Uicar generall to the Archbishop of Caunterbury M. Balfride Warton Rouland Philips Wiliam Philow and Robert Ridley professors of diuinity The 13. day of Aprill An other appearaÌ„ce of Iohn Tewkesbery in the yeare of our Lorde abouesayde in the Chappel within the Pallace of LondoÌ„ before Cutbert bishop of LondoÌ„ with his assistance Nicolas byshop of Elye c. Tewkesbery agayne appeared and was examined vpon the articles drawen out of the book called the wicked Mammon as foloweth First Christ is thine and all his deedes be thy deedes Christ is in thee and thou so knit in him inseperably neyther canst thou be damned except Christ be damned wyth thee neither caÌ„st thou be saued except Christ be saued with thee To this he answered that he found no fault in it Item we desire one an other to pray for vs. That done We are not saued by other mens prayers we must put our neighbour in remembraunce of his duty and that we
therefore Chrisostome a little before the woordes whiche they alleadged sayth Lifte vp your mynds and hartes Wherby he admonysheth vs to look vpon and consider those heauenly thynges whiche are represented and signified by the bread and wyne and not to marke the bread and wyne it selfe Here they sayde that was not Chrisostomes minde but that by this example hee declareth that there remayned no bread nor wine Al misteries to be seene with inward eyes I aunswered that was false for the example that he taketh tendeth to no other purpose but to call away our spirituall eyes from the beholdyng of visible thynges and to transport them an other waye as if the thynges that are seene were of no force Therefore he draweth awaye our mynde from the consideration of these thinges and fixeth it vppon him whiche is signified vnto vs by the same The very woordes whiche followe sufficiently declare thys to be the true meaning of the authour where as he commaundeth vs to consider all thynges with our inward eyes that is to say spiritually But whether Chrisostomes woordes doe tend eyther to to this or that sense Chrisostom agaynst the popish doctrine of the Sacrament yet do they indifferētly make on our part agaynst our aduersaryes which way so euer we doe vnderstand them For if he thought that the bread and wyne doe remayne we haue no further to trauayle but if he meant contrariwyse that they doe not remayne but that the natures of the bread and wyne are altered then are the bread and wyne falsely named Sacramentes and mysteryes The obiection of Chrisostom auoided by a-Dilemma whiche can be sayd in no place to be in the nature of thynges For that whiche is in no place howe can it be a Sacrament or supplye the roume of a mysterye Finally if hee speake onely of the outwarde fourmes and shapes as we call them it is most certayne that they doe continually remayne and that they by the substaunce of the bodye are not consumed in anye place wherefore it must necessarily followe the woordes of Chrisostome to be vnderstanded in suche sense as I haue declared Here peraduenture many would maruaile that for somuch as the matter touching the substaunce of the Sacrament A question asked with the cause declared why that seeing the matter of the sacramēt it selfe importeth neither saluation nor damnatyon why then Frythe offereth himselfe to death for the same beyng seperate from the articles of fayth and binding no man of necessitie eyther vnto saluation or damnation whether hee beleeue it or not but rather may be left indifferently vnto all men freely to iudge eyther on the one part or on the other accordyng to hys owne mynde so that neyther part do contemne or despise the other but that all loue and charitie be still holden and kept in this dissension of opinions what then the cause is why I would therfore so willingly suffer death The cause why I dye is this for that I can not agree with the diuines other head Prelates that it shuld be necessarily determined to be an article of fayth and that we should beleeue vnder payne of damnation the substaunce of the bread and wyne to be chaunged into the body and bloud of our sauioure Iesus Christe the fourme and shape onely not being chaunged Whiche thing if it were most true as they shall neuer be able to proue it by any authority of the Scripture or Doctours yet shall they not so bring to passe that that doctrine were it neuer so true shoulde be holden for a necessarye article of fayth For there are many thinges both in the Scriptures and other places whiche we are not bounde of necessitye to beleeue as an article of fayth So it is true that I was a prisoner and in bondes when I wrote these thinges and yet for all that I will not holde it as an article of fayth * * This is to be weyed with tyme when Frythe wrote but that you may without daunger or damnation eyther beleeue it or thinke the contrarie But as touchinge the cause why I cannot affirme the doctrine of Transubstantiation diuers reasons doe leade me thereunto First for that I do playnelye see it to be false and vaine and not to be grounded vpon anye reason either of the Scriptures Three causes why transubstātiation is not to be be beleued or of approued Doctours Secondly for that by my exāple I woulde not be an author vnto Christians to admit any thing as a matter of fayth more then the necessary points of ther Creed wherein the whole summe of oure saluation doth consist specially such thinges The 2. cause the beliefe whereof haue no certaine argument of authoritie or reason I added moreouer that their Church as they call it hath no such power and authoritie that it eyther ought or maye binde vs vnder the peril of our soules to the beleuing of any such articles Thirdlye because I will not for the fauour of our Diuynes or Priestes be preiudiciall in this poynt The third cause vnto so manye nations of Germaines Heluetians and other whiche altogether reiecting the transubstantiation of the bread and wyne into the bolye and bloud of Christ are all of the same opinion that I am as wel those that take Luthers part as those which holde with Oecolampadius Which thinges standing in this case I suppose there is no mā of any vpright conscience which will not allow the reason of my death which I am put vnto for this only cause that I do not think transubstantiation although it were true in deede to be establyshed for an article of faith And thus muche hytherto as touching the articles and whole disputation of Iohn Frith whiche was done wyth all moderation and vprightnesse But when as no reason woulde preuaile against the force and crueltie of these furious foes the xx day of Iune in the yeare of oure Lorde 1533. hee was brought before the Byshoppes of London Winchester and Lincolne who sitting in Paules vpō Friday the xx day of Iune ministred certaine interrogatories vpon the Sacrament of the Supper and Purgatorie vnto the sayde Frith as is aboue declared To the whiche when he had answeared shewed his minde in forme and effect as by his owne wordes aboue doth appeare hee afterward subscribed to his answears with his owne hand in these wordes Ego Frithus ita sentio quemadmodum sentio ita dixi scripsi asserui affirmaui That is to say The subscriptiō of Iohn Fryth ¶ I Frith thus doe thinke and as I thinke so haue I sayde written taught and affirmed and in my bookes haue published But when as by no meanes he coulde bee perswaded to recant these articles aforesaid neither be brought to beleue that the sacrament is an article of faith but said Fiat Iudicium iustitia Iohn Fryth condemned he was condemned by the Bishop of London to be burned and sentence geuen agaynst
for a coÌ„clusion vndoubted do affirme approue pronounce that y e Byshop of Rome hath no more state authoritie and iurisdiction geuen him of God in the scriptures ouer this Realme of EnglaÌ„d The byshop of Rome hath no more state in England then hath any other foreine byshop then any other externe Byshop hath And in testimony and credence of this our aunswere and affirmation we haue caused our common seale to be put to these our foresaid letters accordingly At Cambridge in our Regent house an Domi. 1534. ¶ Steph. Wint. De Vera Obedientia YOu haue heard before of Stephen Gardiner of Lee of Tonstal of Stokesley how of their voluntary mind they made their profession to the king euery one seuerally Steph. Wint. against the mariage of the king with his brothers wife in his booke De vera obedientia taking and accepting a corporall othe vtterly and for euer to renounce and reiect the vsurped superioritie of the Byshop of Rome Now for a further testimonie and declaration of their iudgementes and opinions whiche then they were of following the force both of truth and of time then present ye shall heare ouer and beside their othes what the foresayd Byshops in their owne Bookes Prologues and Sermons do write and publishe abroade in Printe touching the sayd cause of the Popes supremacie And first God willing to begin with Stephen Gardiners booke De vera Obedientia we will briefly note out a few of his owne words wherein with great Scriptures and good deliberation he not onely confuteth the Popes vsurped authority Steph. Wint. De vera obedientia but also proueth the Mariage betwene the King and Queene Katherine his brothers wife not to be good nor lawfull in these words Of the which morall preceptes in the old law to speake of some for to rehearse al it needeth not the Leuiticall precepts touching forbidden incestuous mariages Steph. Wint De vera obedientia as farre as they concerne chast and pure wedlocke wherin the Originall of mans increase coÌ„sisteth are alwaies to be reputed of such sorte that although they were first giuen to the Iewes yet because they apperteine to the law of nature expound the same more plainely vnto vs therfore they belong as well to all maner of people of the whole world for euermore In which doubtles both the voyce of nature Gods Commaundement agreeing in one haue forbidden that which is contrary and diuers from the one and from the other And amongest these sith there is commaundement that a man shall not mary his brothers wife what could the Kings excellent Maiestie do otherwise then he did by the whole consent of the people and iudgemeÌ„t of his Churche that is to be diuorced from vnlawfull mariage Ste. Wint. against the kinges mariage with his brothers wife and vse lawful and permitted copulation and obeieng as meete it was conformably vnto the commandement cast off her whome neither law nor right permitted hym to retayne and take him to chaste and lawfull mariage wherein although the sentence of Gods worde whereunto all things ought to stoupe might haue suffised yet his Maiestie was content to haue the assisting consents of the most notable graue men and the censures of the most famous Uniuersities of the whole world and al to the entent that men shoulde see he did that both that he might doe and ought to do vprightly seeing the best learned and most worthy men haue subscribed vnto it shewing therein such obedience as Gods word requireth of euery good godly man so as it may be said that both he obeyed God and obeyed him truly Of which obedience forasmuch as I am purposed to speake I could not passe this thing ouer with silence whereof occasion so commodiously was offered me to speake ¶ Winchesters reasons against the Popes supremacie Moreouer Ste. Wint. a Lutherane in his booke De vera obedientia the sayde Gardiner in the forenamed booke De vera obedientia what constancy he pretendeth what arguments he inferreth how earnestly and pithely he dsputeth on the Kings side against the vsurped state of the Bishop of Romes authoritie by the wordes of his booke it may appeare whereof a breefe collection heere followeth IN the processe of his foresayd booke he alledging the old distinction of the Papistes The sword of the Church how farre it extendeth wherein they geue to the Prince the regiment of things temporall and to the church of things spiritual comparing the one to the greater light the other to the lesser light he confuteth and derideth the same distinction declaring the sword of the Church to extend no farther then to teaching and excommunication and referreth all preheminence to the sword of the Prince alleadging for this the Psal. 2. And now you Kings be wise Psal. 2. and be learned you that iudge the earth c. Also the example of Salomon who being a King 2. Par. 28. according to his fathers appointment ordeined the offices of the Priests in their ministeries Exoâ— â—2 1. Râ—â— â—â— 1. Mâ—â—h â—â— Math. 16. and Leuites in their order that they mighte geue thankes and minister before the Priests after the order of euery day and porters in their diuisions gate by gate And speaking more of the sayd Salomon he saith For so commaunded the man of God neither did the Priestes nor Leuites omitte any thing of all that he had commaunded c. Beside this he alleageth also the example of King Ezechias 2. Paralip 28. He alledgeth moreouer the example and facte of Iustinian whiche made lawes touching the faith Byshops Clerkes heretickes and such other Aaron saith he obeyed Moses Salomon gaue sentence vpon Abiathar the high Priest Alexander the King in the first of Machabees writeth thus to Ionathas Now haue we made thee this day the high Priest of thy people c. So did Demetrius to Simon Then comming to the wordes of Christ spoken to Peter Math. 16. vpon which words the Pope pretendeth to builde all his authoritie to thys he aunswereth that if Christ by those wordes had limited vnto Peter any suche speciall state or preheminence aboue all princes then were it not true that is written Caepit Iesus docere facere for asmuch as the words of Christ should then be contrary to his owne factes and example who in all his life neuer vsurped either to himself any such domination aboue Princes shewing himselfe rather subiect vnto Princes nor yet did euer permit in his Apostles any such example of ambition to be seene but rather rebuked them for seeking any maner of maioritie amongst them And where he reasoneth of the Kings style and title being called the King of England and of Fraunce defendour of the faith The â—inges stile and title approued by Stâ— Wint. Lord of Ireland supreme head in earth of the Church of Englande immediately vnder Christ c. thus he addeth his mind censure saieng
commaunding Leo then Bishop of Rome to come vnto the same And albeit Leo neither liked the tyme which he would for a season shoulde haue bene deferred nor yet the place for he wold haue had it in Italy wheras the Emperour by hys owne commaundement had called it to Calchis in Asia yet he answered the Emperor that he would gladly obey his commaundement and sent thither his agentes to appeare there for him as doth appeare in the Epistles of Leo to Martiane then Emperoure xli.xlvii.xvliij and in the xlix Epistle to Pulcheria the Empres. And likewise desireth Theodosius the Emperour to commaund a Councell of Bishops to be called in Italy for taking away such contentions and troubles as at that tyme troubled the quietnes of the Churches And in many moe Epistles of the same Leo it doth manifestly appeare that the Emperoures alwayes assembled generall Councels by theyr commaundementes And in the sixt generall Councel it appeareth very playnly that at that time the Byshoppes of Rome made no clayme nor vsed anye title to call themselues heades vniuersall ouer all the Catholicke Churche as there doth appeare in the superscription or salutation of the foresayd Synodicall preamble which is this word for word To the most godly Lordes and most noble victors and conquerours the welbeloued Children of God and our Lord Iesu Christ Constantine the great Emperour and to Heraclius and Tiberius Cesars Byshop Agatho the seruaunt of the seruaunts of God with all the cōuocations subiecte to the Councell of the See apostolicke sendeth greeting And he expresseth what Countryes he reckoned and comprehended in that superscription or salutation For it followeth that those were vnder hys assembly whiche were in the North and East partes so that at that time the byshop of Rome made no such pretence to be ouer and aboue all as he nowe doth by vsurpation vendicating to hymselfe the spirituall kingdom of Christ by which he raigneth in the heartes of all faythfull people and then chaungeth it to a temporall kingdome ouer and aboue all kinges to depose them for hys pleasure preaching thereby the flesh for the spirite and an earthly kingdome for an heauenly to hys owne damnation if he repent not Pet. 2. Where hee ought to obey hys prince by the doctrine of S. Peter in his first Epistle saying Be ye subiect to euery ordinaunce of man Rom. 14. for the Lordes sake whether it be to the king as to the chiefe or vnto gouernours as sent of hym to the punishment of the euill doers and to the prayse of the good Agayne S. Paule Let euery soule be subiect to the higher powers With other thinges before alledged So that this his pretensed vsurpation to be aboue all kings is directly agaynst the scriptures geuen to the Churche by the Apostles whose doctrine whosoeuer ouerturneth can be neyther the head nor yet the least member of the Church Wherfore albeit ye haue hetherto sticked to the sayd wrongfully vsurped power moued thereto as ye write by your conscience yet sithence now ye see further if ye lust to regarde the meere truth and such auncient authours as haue bene written to you of in tymes past we would exhorte you for the wealth of your soule to surrender into the Byshoppe of Romes handes your redde hatte by whiche he seduced you trustyng so to make you beyng come of a noble bloud an instrument to aduaunce his vayne glory whereof by the sayd hat hee made you participant to allure you thereby the more to his purpose In whiche doyng yee shall returne to the truth from whiche yee haue erred doe your duetye to your soueraigne Lord from whom ye haue declined and please thereby almightie God whose lawes ye haue transgressed and in not so doyng ye shall remayne in errour offendyng both almightie God and your naturall soueraigne Lord whome chiefly yee ought to seeke to please Which thyng for the good mynde that we heretofore haue borne you we pray almightie God of his infinite mercy that you do not Amen When all other kynges subiectes Anno 1535. and the learned of the Realme had taken and accepted the othe of the kynges supremacie onely Fisher the Byshop of Rochester Syr Thomas More refused as is aforesaid to be sworne who therfore fallyng into the daūger of the law were committed into the Tower and executed for the same an 1535. This Iohn Fisher aforesayd had written before agaynst Oecolampadius whose booke is yet extant and afterward agaynst Luther Iohn Fysher Bishop of Rochester enemye to Christes Gospell Also amongest other his actes he had bene a great enemy and persecuter of Iohn Frith the godly learned Martyr of Iesus Christ whom hee and Syr Thomas Moore caused to be burned a yeare and a halfe before and shortly after the said fisher to his confusion was charged with Elizabeth Barton called the holy maid of Kent and founde guilty by act of Parleament as is aboue recorded For his learning and other vertues of life this Bishop was well reputed and reported of many and also much lamented of some But whatsoeuer his learning was pitie it was that he being indued with that knowledge should be so farre drowned in such superstition more pitie that he was so obstinate in his ignoraunce but most pitie of all that he so abused the learning he had to such crueltie as hee dyd But thus commonly we see come to passe as the Lorde saith That who so striketh with the sworde shall perishe with the sworde 〈…〉 with 〈◊〉 and they that staine their handes with blood seldome do bring their bodies drie to the graue as cōmonly appeareth by the end of bloudy tyrantes and especially such as be persecuters of Christes poore members Byshop Fysher and Sir Tho. More persecutors In the number of whom was this Bishop and sir Thom. More by whom good Iohn Frith Teukesbery Thomas Hytten Bayfild with diuers other good saintes of God were brought to their death It was sayde that the Pope to recompence Byshop Fisher for his faithfull seruice had elected him Cardinal and sent him a Cardinals hat as far as Calice but the head it should stand vpon was as hie as London bridge ere euer y e Popes hat could come to him Thus Bishop Fisher and Syr Thomas More which a litle before had put Iohn Frith to death for heresy against the Pope Byshop Fysher Syr Tho. More beheaded were themselues executed and beheaded for treason against the king the one the xxij of Iune the other the vi of Iuly ann 1535. Of sir Tho. More some thing hath bene touched before who was also recounted a man both wittie learned but whatsoeuer he was beside a bitter persecuter he was of good men The lying bookes of Syr Tho. More and a wretched enemie against the truth of the Gospel as by his bookes leaft behind him maye appeare wherein most slanderously and contumeliously he writeth against Luther Zwinglius Tindal Frith Barnes
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
ful of softnes and lenitie lowlines and humilitie patience and temperancie voyde of all wilfulnes tiranny yea it should cause them not to preuent 1. Thess. 5. but easily to followe the counsaile and doctrine of Christes Apostles holy saintes that be their interpretours Christians bidden to try spirites 1. Iohn 4. As S. Paul which writing vnto the Thessalonians would them all to proue al things and to retaine or hold that only which is good in refraining froÌ„ all that hath semblance of euil And Saint Iohn would haue Christian people 1. Iohn 1. to try the spirite of them that shoulde speake whether they were of God or no. Also he writing in another Epistle vnto a noble woman and vnto her children sayth If any person shall come vnto you bringing with them the doctrine that is not of Christ receiue hym not into your house ne make him any cheare So that in this he would haue women to knowe the doctrine of Christ and to loue that refusing to giue credence vnto forraine teaching not sauouring the same In the 1. Epistle also to the Corinthians S. Paule writing in general to all the inhabitants of that city saith Brethren 1. Cor. 14. be you not children in wit and vnderstanding but as concerning maliciousnes be you children In wit I would haue you perfite and why Uerily for none other cause but that we should as he writeth vnto the Hebrues haue discretion to iudge the good from ill and the ill from the good and so to be like men differing from beasts Psal· 32. according to y e saying of the prophet See that ye be not like vnto an horse or a mule which lacke vnderstanding And we should pray with him in another Psalme O Lord teach me the way that I should walke in Psal. 143. for I lift vp my soule vnto thee Saint Chrysostome according vnto this in a certaine of hys Commentaries vpon Mathew Chrisost. in opere imperfecto the booke is called Opus imperfectum writeth after this fashion so neare as my remembrance doth serue and certaine I am that I shall not misreport him and that I will be tried when soeuer it shall please you to bring the booke The priestes that were Pharises in the time sayth he of Christe made an ordinance that who so euer shoulde knowledge Iesus to be Christe should be accursed and excommunicate If then the Pharises or Priestes that now do occupy their rowmes should make a like ordinance because they would not haue Christes doctrine to be professed for hindring of their lucre should we therefore giue in all poyntes credence vnto them and leaue of to seeke after the knowledge of Christes doctrine Nay truely Why quoth he shal we not be excused herein by ignoraunce Authority of rulers wil not discharge our ignorance leeing we be forefended by the rulers to haue knowledge He aunswereth no verily for if saith he when thou desirest to buy cloth thou wilt not be content to see one merchaunts ware but go from the first to the second from the second to the third and so further to knowe where is the best cloth and best cheape thou vsing such careful diligence for a temporal profite art well worthy great reproche that wilt be more remisse and negligent for thy soule health Seeke therfore about from one Doctor or teacher vnto an other that thou mayest know who doth most duely and truely teache Christ and him follow accordâ—ng to the saying of the Apostle Prooue all and holde the good 1. Thess. 5. and as it is sayde in the Gospell that thou maist know Qui funt probati nummularij qui non That is to wit Math. â—5 know who be true or lawful chaungers or coyners Chris. Ibid. and who be not He also addeth another similitude or parable When thou goest quoth he a iourney not knowing perfitely the way thou wilt lest thou should fayle of the right way enquire of one man and after of an other and if thou shouldest chaunce to go somewhat wyde yet thou wilt not so leaue of the iourney vndone but make inquisition againe to come where thou wouldest rest So likewise sayth he ought wee to seeke about intentiuely for the wealth of our soule Qui sunt probi clauigeri qui non that is to saye who are the right key bearers and who not meaning thereby the key bearers Christes apostles and bearers of his testimony or message Which saying although it were written of no autenticall authour howbeit it is written euen of him whome I shewed you in the sayde worke but vttered of one that were in little estimation euery indifferent person hauing wit and reason would assent I doubt not that it is full true The same author also in an Epistle which you shall find in a work called Psegmata Chrysostomi Psegmata Chrisost. sheweth as I remember how certain men deemed ill of him for because he did study Origenes workes which afore was condemned for an heretick Lawfull to 〈◊〉 and try 〈◊〉 bookes but he maketh an Apologie to the same shewing that Christian men ought not to be reprehended for so doing In whiche Apologie he bringeth for his defence Hierome the saying of Paul aboue rehearsed Proue all thinges c. Likewise did S. Hierome I wote not well in what place of his works but you shal find it in a treatise called vnio dissidentium where he entreateth De maÌ„datis hominû When it was obiected agiynst him that he retained by him the workes of Eusebius of Origine studying vpon theÌ„ he bringeth for him that it was so lawfull the sayde place of the Apostle making therwith an aunswere worthye to be greatly noted The same is also reported in the booke called Ecclesiastica historia or els Historia Tripartita I wote not now precisely whether So that these and other moe authorities of the scripture and semblable ensamples of holy interpretours shall proue that I and other may safely no good law inhibiting vnles constitutions Pharisaical read and search the woorkes not onely of Luther but also of all other be they neuer so ill or good namely seeing I am a Priest whoÌ„ the bish of Norwich ought not to haue admitted into orders vnles he had seene me to haue had iudgement to discerne good from ill neither ought any of you to geue orders to any such in whom you do not finde like habilitie for to iudge the light from darckenes and the trueth from falshood and therefore if for this you would punish me I cannot see but you shall condemne your selues iudgyng rather of sensuall pleasure then of equitie which in men of your order were a great shame and much vncomely ¶ Unto your third demaund wherto you do aske whether I was constitute a Priest and in what dioces Answere to the third article Lambeâ—t made priest in Norwich and of what Bishop I say that I was made Priest in Norwich
fashioÌ„s brought all which if we should confer w t the forme of the election shewed of Christ by hys apostle Paule we should finde no smale diuersitie but all turned vp side downe To coÌ„clude I say y e order or state of priests deacons was ordayned by God but SubdeacoÌ„s comuâ—ers otherwise called Ex 〈…〉 Accolitae which We call Benet and Collect Subdeaconship in the time of the Apostles no holy order Answere to the 10. Article Auricular confession not ordeyned by God were institute by the inuentioÌ„ of men And this you may finde in the law Dist. 21. and other places where is written Subdiaconatus tempore Apostolorum non fuit sacer Subdeaconship in the time of the Apostles was no holy order ¶ As touching eare confession I say that the common fashion now vsed was neuer ordeined by Christes law that is written in the Bible neither can you proue by any authority of the same that we ought to confesse all our offences particularly with the circumstances of all of euery such to any man Agayne Chrysost. in epist ad Hed. for the maintenaunce of this which I haue sayd you shal know that Chrisostome standeth stifly with me in his Commentaries vpon the Epistle to the Hebrues In Psal. Miserere Serm. de poenitentia In an homely also that he maketh vppon the Psalme Miserere And moreouer in a Sermon that he maketh De poenitentia beside many other treatises wherin he coÌ„tinueth euer one testifying in semblable wise In like maner doth one of your principall Doctours Panoâ—mitanus Abbas in cap. omnis vtriusque sexus Historia tripartita writing vpon your Canon lawe named Panormitanus testifie that it is made by the lawe of man and not of God in cap. Omnis vtriusque sexus In the booke also called historia tripartita you shal finde how it was first institute as I remember and after vndone againe because of an huge vilany committed with a woman by a Minister of the Church thorow confession Also it is mentioned in the ende of first Distinct De poenitentia how the Greek Church Dist. de poenitentia The Greeke Church alowed not confession auricular whome I thinke you do not note to be heretickes will not yet hetherto allowe it There are also many reasons brought forth both to proue that coÌ„fesson made to a priest should not be necessary also that confession made vnto God should suffice coÌ„cluding in this wise Quibus authoritatibus c. I coulde bringe forth other that be yet liuing men of surmounting and excellent literature which exactly by many and mighty both authorities and reasons do shewe and confirme this my saying to be iust but I keepe silence and will not name them least I should bring them in hatred Notwithstanding I neuer sayd ne will say but that men feeling them selues agreeued in conscience with some great tentatioÌ„ had neede to go vnto such whom they know and trust to be of stedfast credence and to haue good skill in the law of God opening their grief vnto them to the enteÌ„t they may know through councel some ease and remedy thereof But in this I meane not that they ought to goe vnto their Curate or to any other Prieste Asâ—ing councell in the Church is good but is not tyed to any person whose credence they deeme not all trusty or their Councell not sage but to any other whatsoeuer he be whom they know moste sufficient in properties aboue shewed when their Curate doth lacke them And this thing is the moste behouable when men needing councell be so voide of knowledge in Christes lawe that they cannot finde therein remedie themselues For the doctrine of Christe if it were well knowen conteineth remedies for all infirmities and maladies of the minde so that men by spirituall knowledge might ease themselues To the other part of your question where ye do aske whether a Prieste in cases vnto him limited The second part of the questions whether a priest loseth a sinner Chryst and not the Priest loseth the sinner may loose a sinner confessed and contrite for his sinne inioyning hym holsome penaunce I say that onely Christ looseth a sinner which is contrite by his worde and promise and the priest doth nothing but shew and declare the worde Neyther doth declaration or ministery of the priest any whit auaile for to lose any person vnlesse he that should be losed geue credence vnto the word ministred and shewed by the priest Which word or promise of Christ is called the word of reconciliation or attonment making betwixt God and man And this testifieth S. Paul in the 2. to the Cor. where he sayth in this wise 2. Cor. 5 God hath reconciled vs vnto him thorough Iesus Christ. See how it is God that looseth vs from sinne which is to make recoÌ„ciliation or atonemeÌ„t betwixt vs and him and that thorow Christ whom he caused to dye for the same purpose Christ onely loseth vs froÌ„ sinne And he quoth S. Paul hath ordayned vs Ministers of the said atonement See howe Christes Apostles called not themselues the authors of binding and losing but Ministers for he that is to wit The Apostles not the authors of binding and losing but ministers God recoÌ„ciled the world vnto him for giuing their sinnes Where you may know what reconciling is And hath committed saith Paul Vnto vs to be messengers of the same worde or tidinges of atonement or reconciling Also that the power wherby men are losed from sinne is not the priests power you may know by the vulgar saying which is right true yea and with leasure This saying is taken out of Peter Lombert lib. and cited in the decrees I doubt not but y t I can shewe the same in the Decrees which is thus Solus Deus remittit peccata Only God forgiueth and pardoneth vs of our sinnes And this was preached at Pauls Crosse the sonday next after the Epiphany last the Byshop of London sitting by Iohn 1. the Preacher speaking after this forme treating of this text Ecce agnus Dei qui tollit peccata mundi Behold the lamb of God which taketh away the sinnes of the worlde In that said the preacher testimony is geuen of Christ to be a Lamb it is shewed y t he was an innocent man But in y t it is sayde that he taketh away the sinne of the world is shewed that he was God alleaging there for the confirmation of this part of his purpose the vulgare saying aboue sayde by me Solus Deus remittit peccata And the same proposition or an other equal with the same vseth Chrysostome in an Homely that is made vpon this text of Mathe. Math. 1. Vocabitur nomen eius Iesus c. His name shal be called Iesus for he shall saue his people from their sinnes Also Saint Chrysostome in opere imperfecto vpon this texte Vae vobis Scribae Pharisaei qui
aire there remaineth moisture as you doe say but that is not the moisture of water but the proper and naturall moisture of the aire Whereupon there is an other doctrine amongest the Philosophers as a perpetuall rule that it can by no meanes be that the qualities accidents in natural things should remaine in their owne proper nature without their proper subiect Then againe the king and the Byshops raged against Lambert in somuch that he was not only forced to silence but also might haue ben driuen into a rage if his eares had not bene acquainted with such tauntes afore After this the other Bishoppes euery one in his order as they were appoynted supplied their places of disputation There were appoynted ten in number for the performing of this Tragedie for his ten Arguments which as before we haue declared were deliuered vnto Taylor the preacher It were too long in this place Ten disputers agaynst Lambert to repeate the reasons and arguments of euery Byshop and no lesse superfluous were it so to doe specially for somuch as they were all but common reasons and nothing forceable and suche as by the long vse of disputation haue ben beaten LaÌ„mbert ingreat perplexity and had little in them either worthy the hearer or the reader Lambert in the meane tyme beyng compassed in wyth so many and great perplexities vexed on the one side with checkes and taunts and pressed on the other side with the authority and threats of the personages and partly being amazed with the maiestie of the place in the presence of the King and especially being wearied with longe standinge Lambert kepeth silence when speaking would do no good whych continued no lesse then fiue houres from twelue of the clocke vntill fiue at nyght being broughte in despayre that he shoulde nothing profite in thys purpose and seeing no hope at all in speaking was at this poynt that he chose rather to holde his peace Whereby it came to passe that those Byshoppes which last of all disputed with him spake what they lusted wythout interruption saue onely that Lambert now and then would alledge somwhat out of S. Augustin for the defence of hys cause in which author he seemed to be very prompt and ready But for the most parte as I sayde being ouercome with wearines and other griefes he held his peace defending himselfe rather with silence then with argumentes which he saw would nothing at al preuayle At the last when the day was passed and that torches begaÌ„ to be lighted the king minding to breake vp this pretensed disputation sayd vnto Lambert in this wise What sayst thou now sayd he after al these great labours which thou hast taken vpon thee The kinges wordes to Lambert and all the reasons instructions of these learned men art thou not yet satisfied Wilt y u liue or dye What sayst thou Thou hast yet free choose Lambert aunswered I yelde and submit my selfe wholy vnto the will of your Maiestie Then said the king Commit thy selfe vnto the handes of God and not vnto myne Lambert I commend my soule vnto the handes of God but my body I wholy yeld submit vnto your clemency Then sayd the king if you do committe your selfe vnto my iudgement you must dye The king condemneth the Martir of Christ Iohn Lambert for I will not be a patron vnto heretickes and by and by turning himself vnto Cromwell he sayd Cromwell read the sentence of condeÌ„nation agaynst him This Cromwel was at that time the chiefe frend of the Gospellers And here is it muche to be maruailed at L. Cromwell commaunded by the king to read the sentence to see how vnfortunately it came to passe in this matter that through the pestiferous crafty counsaile of this one Bishop of Winchester Sathan whiche oftentimes doth raise vp one brother to the destruction of an other did here performe the condemnation of this Lambert by no other ministers then Gospellers themselues Taylor Barnes Cranmer and Cromwell who afterwardes in a maner al suffered the like for the Gospels sake of whoÌ„ God willing we will speake more hereafter This vndoubtedly was the malicious and crafty subtiltie of the Bishop of Winchester whiche desired rather The crafty fetch of Steph. Wint. that the sentence might be read by Cromwell then by any other so y t if he refused to doe it he shoulde likewise haue incurred the like daunger But to be short Cromwell at the kings commaundement taking the schedule of condeÌ„nation in hand read the same Wherein was conteined the burning of heretickes whiche either spake or wrote anye thing or had any bookes by them repugnant or disagreeing from the Papisticall Church and theyr tradition The sentence agaynst Iohn Lambert touching the sacrament of the aultare also a decree that the same shoulde be sette vppe vppon the Churche porches and be read foure tymes euery yeare in euery Churche throughout the Realme whereby the worshipping of the bread should be the more firmely fixed in the heartes of the people And in this maner was the coÌ„demnation of Iohn Lambert Wherein great pitie it was and muche to be lamented to see the Kinges highnesse that day so to oppose and set his power and strength â—o fiercely and vehemently in assisting so manye proude and furious aduersaries against that one poore seely soule to be deuoured WhoÌ„ hys Maiestie wyth more honour might rather haue aided and supported being so on euery side oppressed and compassed about wythout helpe or refuge amonge so many Wolues and vultures The part â—f a gâ—od Prince what to doe especially in suche a cause tending to no derogation to him nor to his realme but rather to the necessary reformation of syncere truth and doctrine decaied For therein especially consisteth the honour of Princes to pity the miserable to relieue the oppressed to rescue the wroÌ„gs of the poore and to tender and respect the weaker parte especially where righte and truth standeth with him which if the King had done that day it had ben in my minde not so much for the comforte of that poore persecuted creature as it woulde haue redounded to the immortall renoume of his Princely estate to all posteritie But thus was Iohn Lambert in this bloudy Session by the king iudged and condemned to death whose iudgement now remaineth with the Lord against that day wheÌ„ as before the tribunall seate of that great iudge both princes and subiects shall stande and appeare not to iudge but to be iudged according as they haue done and deserued Ex testimonio cuiusdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A.G. And thus muche hetherto of Lambertes articles aunsweres disputation and his condemnation also Nowe to proceede further to the storie of his death Upon the day that was appoynted for this holy martyr of God to suffer Lambert going to his death he was brought out of the prisone at 8. of the clocke in the morning vnto the house 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
As the sacrament of Baptisme is a Sacrament of regeneration and forgiuenes of sinnes to the person that is Baptised But if it be caried about to be worshipped and shewed to other as meritorious for their remission and regeneration to them it is no sacrament 2. No sacrament nor ceremonie doth profite or conduce but them only which take and vse the same The 2. rule 3. Only the death of Christ and the worke of his sacrifice vppon the crosse is to be applied to euery man by faith for saluation and health of his soule The 3. rule Beside this worke alone to apply any action or worke of Priest or any other person as meritorious of it selfe and conducible to saluation to soules health or to remission of sinnes it is Idolatrie and derogatorie to the Testamente of God and to the bloud of Christ preiudiciall 4. To make Idoles of sacramentes and to woorshyp dumbe things for the liuing God The 4. rule 2. Cor. 10. it is Idolatry Fugite Idola c. 1. Cor. 10. 5. Euery good worke whatsoeuer it be that a man doth profiteth onely himselfe The 5. rule and cannot be applied to other men Ex opere operato to profite him vnto merite or remission only the Actions of Christ except 6. No man can apply to an other the sacrifice of Christes death by any worke doing The 6. rule but euery man must apply it to himselfe by his owne beleeuing Iustus ex fide sua viuet Habacuc 2. 7. The Sacrifice of Christes deathe dothe saue vs freely by it selfe The 7. rule and not by the meanes of any mans working for vs. 8. The Passion of Christ once done and no more is a full and a perfecte oblation and satisfaction for the sinnes of the whole world The 8. rule both originall and Actuall by the vertue of which Passion the wrath of God is pacified toward mankind for euer Amen 9. The Passion of Christ once done is onely the obiect of that faith of ours whiche iustifieth vs and nothing else The 9. rule And therefore whosoeuer setteth vp any other obiect beside that Passion once done for our faith to apprehend and to behold the same teacheth damnable doctrine and leadeth to Idolatrie Against all these rules priuate Masses directly doe repugne For first beside that they transgresse the order example and commaundement of Christ which diuided the bread and cup to them all they also bring the Sacramente out of the right vse wherunto principally it was ordeined For where as the vse of that Sacrament is principally instituted for a testimoniall and remembraunce of Christes death the priuate Masse transferreth the same to an other purpose either to make of it a gasing Idoll or a worke of application meritorious The Sacrament of the Lordes supper put out of his right vse by priuat massâ—s or a sacrifice propiciatory for remission of sinnes or a commemoratioÌ„ for soules departed in Purgatory accordyng as it is written in their Masse booke Pro quoruÌ„ memoria corpus Christi sumitur Pro quoruÌ„ memoria sanguis Christi sumitur c. Where as Christ sayth contrary Hoc facietis in meam commemorationem Furthermore Christes memory put out in dirige masses the Institution of Christe is broken in this that where the Communion was giueÌ„ in common the priuate Masse suffereth the Priest alone to eate drink vp all and when he hath done to blesse the people with the emptie cuppe SecoÌ„dly whereas Sacraments properly profite none but theÌ„ that vse the same in the priuate Masse the SacrameÌ„t is receaued in the behoofe not onely of him that executeth but of them also that stand lookyng on of them also which be farre of or dead and in Purgatory Thirdly A supplication wheÌ„ by y e scripture nothyng is to be applyed for remission of our sinnes but onely the death of Christ coÌ„meth in the priuate Masse as a worke meritorious done of the Priest which beyng applyed to other is auayleable Ex opere operato both to him that doth it and to them for whom it is done ad remissionem peccatorum Fourthly priuate Masses all other Masses now vsed of the SacrameÌ„t make an Idol of commemoration make adoration in stead of a receauyng make a deceauyng Adoration in place of shewing forth Christes death make new oblation of his death of a coÌ„munioÌ„ make a single sole supping Oblation c Fiftly whereas in this generall frayltie of mans nature Meriting for other no maÌ„ can merite by any worthynes of workyng for him selfe the Priest in his priuate Masse taketh vpon him to merite both for him selfe and for many other Sixtly it standeth agaynst Scripture that the Sacrifice and death of Christ can bee applyed any other wise to our benefite and iustification then by fayth Wherfore it is false that the action of the Masse can apply the benefite of Christes death vnto vs. Ex opere operato Opus operatum sine bono motu vtentis vel sacrificantis Seuenthly where as the benefite of our saluatioÌ„ and iustifiyng standeth by the free gift grace of God through our fayth in Christ Priuate masses against the free grace of God contrary the application of these Popish Masses stoppeth the freenesse of Gods grace and maketh that this benefite must first come through y e Priestes handes and his opus operatum vnto vs. The eight contrarietie betweene priuate Masse and gods word is in this That where the scripture sayth Vnica oblatione coÌ„summauit eos qui sanctificantur in perpetuum With one oblation he hath made perfect them that be sanctified for euer Heb. 10. agaynst this rule the priuate Masse proceedeth in a contrary doctrine making of one oblation a dayly oblation and that which is perfectly done and finished newe to be done agayne And finally that which was instituted onely for eating and for a remembraunce of that oblation of Christ once done the Popish Masse maketh an oblation and a new satisffaction dayly to be done for the quicke and the dead To coÌ„clude these both priuate and publicke Masses of Priestes Priuate masses turne our faith from Christes body crucified to Christ sacrificed in their masses turne away the obiect of our fayth from the body of Christ crucified to the body of Christ sacrifised in their Masses And where God annexeth the promise of iustification but onely to our fayth in the body of Christ crucified they do annexe promise of remissioÌ„ a poena culpa to the body in their Masses sacrificed by their application besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses whiche here I leaue to other at their leysure further to conceaue and to consider Now let vs proceede to the other Articles folowyng ¶ The fourth and fift Articles of vowes and Priestes Mariage As we haue discoursed before by histories and order of tyme The 4.
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
her and them but onely her husband who laboured for theyr liuings Unto whom the Maior aunswered what come ye to me You are taken vp with the Kinges Counsell I supposed that you had come to desire me that your husbande shoulde not stand vpon the Pillary in Cheapeside on Monday nexte with the one halfe of the pyg on his one shoulder and the other halfe on the other Also the Maior sayd vnto her that he could not deliuer him without the consent of the rest of his brethren the Aldermen Wherefore he bade her the next day folowing which was Sonday to reâ—ort vnto Paules to Saint Dunstones Chappell and when he had spoken with his brethren he woulde then tell her more Other answere could she get none at that time Wherfore she weÌ„t vnto M. Wilkenson then being Sheriffe of London desiring him to be good vnto her and that she might haue her poore husband out of prison Unto whom M. Wilkenson answered O woman Christ hath layd a piece of his crosse vpon thy necke The gentle 〈◊〉 of 〈…〉 of London to the poore woman to proue whether thou wilt helpe hym to beare it or no saying moreouer to her that if the Lord maior had sent him to his Counter as he sent him to his brothers he should not haue taryed there an houre and so coÌ„maunded her to come the next day vnto him to dinner and he would do y e best for her he could So the next day came this woman resorted again to M. WilkensoÌ„s according as he bad her who also had biddeÌ„ diuers gestes vnto whoÌ„ he spake in her behalfe But as they were set at dinner and she also sitting at the table wheÌ„ she saw the hote fish come in she felt downe in a swound so that for the space of two houres the could keepe no life in her Wherefore they sent her home to her house in Pater noster row and then they sent for the Midwife supposing that she would haue bene deliuered incontinent of her childe that she went with but after that she came somewhat agayn to herselfe where she lay sicke and kept her bed the space of xv weekes after being not able to helpe her selfe but as she was helped of others during the time of xv weekes Now to shew further what became of this Pig wherof we haue spoken so much it was carryed into Finsburye field by the Bishop of Londons Sumner That God ordeyneth to be eaten superstition buryeth at his maisters commaundement and there buried The Monday folowing being the fourth day after that this prisoner aforesayd was apprehended the Maior of London with the residue of his brethren being at Guild hall sent for the prisoner aforenamed and demaunded sureties of him for his forth coÌ„ming what so euer hereafter should or might be layd vnto his charge Thomas Frebarne deliuered out of prisoÌ„ Tho. Frebarne discharged out of his house by M. Garter his Landlorde but for lacke of such suretyes as they required vpon his owne band which was a Recognisaunce of twenty pound he was deliuered out of theyr handes But shortly after that he was deliuered out of this his trouble mayster Garter of whome we haue spoken before beyng his landlord warned him out of his house so that in foure yeares after he could not get an other but was constrayned to be within other good folkes to his great hindrance and vndoing Hard it were and almost out of number to rehearse the names and stories of all them which felt the gentle helpe of this good man in some case or other Where might be remembred the notable deliueraunce of one Gray a Smyth of Bishops Starford Gray a Smith accused of 〈◊〉 â—eliueâ—ed by the Lord Cromwell who being accused for denying y e sacrameÌ„t of the aulter to be our Sauior was sent vp for the same to LondoÌ„ and there should haue bene condemned to be burnt but that by the meanes of the L. Cromwell he was sent home agayne and deliuered One other example though it be somewhat long with the circuÌ„stances and all I will declare how be helped the Secretary that theÌ„ was to Doctor Cranmer Archbishop of Caunterbury whiche Secretary is yet aliue and can beare present record of the same ¶ How the Lord Cromwell helped Cranmers Secretary MEntion was made before how king Henry in y e yeare of his reigne 21. caused the 6. Articles to passe much agaynst the mind and contrary to the conseÌ„t of the Archbishop of Canterbury Thomas CraÌ„mer The Archb. Cranmer disputed 3. dayes in the Parliament against the 6. Aâ—ticles who had disputed three daies against the same in the Parliament house with great reasons and authorities Which Articles after they were graunted and past by the ParliameÌ„t the king for the singuler fauor which he euer bare to Cranmer and reuerence to his learning being desirous to know what he had sayd and obiected in the ParliameÌ„t agaynst these Articles or what could be alleged by learning agaynst the same required a note of the Archbishop of his doings what he had sayd and opposed in the Parliament touchâ—â—g that matter And this word was sent to him from the king by Cromwell and other Lordes of the Parliament whom the king then sent to dine with him at Lambeth somewhat to comfort agayne his greued mind and troubled spirits as hath bene aboue recited pag 1136. Wherupon when his dinner was finished the next day after the Archbishop collecting both his argumeÌ„ts authorities of scriptures and Doctors together caused his Secretary to write a fayre booke therof for the king after this order First the Scriptures were alleadged then the Doctors thirdly folowed the Arguments deducted from those authorities This booke was written in his Secretaryes Chamber Where in a by Chamber lay the Archbishops Almosiner When this booke was fayre writteÌ„ The name of this Secretary was M. Rafe Morice being yet aliuâ— and whiles the Secretary was gone to deliuer the same vnto y e Archbishop his maister who was as it then chaunced rydde to Croydon returning backe to his chamber found hys doore shut and the key caryed away to London by the Almosiner At this season also chauÌ„ced the father of the sayd Secretary to come to the Citty by whose occasion it so â—ell out that he must nedes go to London The booke he could not lay into his chamber neither durst he commit it to any other person to keepe being straitly charged in any coÌ„ditioÌ„ of the Archbishop his maister to be circumspect thereof so that he determined to go to his father and to keep the book about him And so thâ—usting the booke vnder his girdle he went ouer vnto Westminster bridge with a sculler where he entred into a whirry that went to London wherein were 4. of the Garde who ment to land at Paules wharfe and to passe by the kinges highnesse who then was in hys Barge with a great number of Barges and boates about him then baiting of
knaues to meddle with Counsellers matters Had not mony bene well bestowed vpon such a good felow as this is that knoweth not a Councellers man froÌ„ a Coblers man And with those wordes the Lord Cromwell went vp into the kinges chamber of presence and the Archbishops Secretary with him where he found in the chamber the Lord of Caunterbury To whoÌ„ he sayde my Lord I haue founde here good stuffe for you shewing to him the paper booke that he had in his hand ready to bring both you this good felow your maÌ„ to the halter The wordes of the L. Cromwel to the Archb. Cranmer namely if the knaue Beareward now in the Hall might haue well compassed it At these wordes the Archbishop smiled and sayd he that lost the booke is lyke to haue the worse bargayne for besides that he was well washed in the Thames he must write the booke fayre agayne at those wordes the Lord Cromwell cast the booke vnto the Secretary saying I pray thee Morice go in haÌ„d therwith by by with all expedition for it must serue a turne Surely my Lord it somwhat reioyseth me quoth the L. Cromwell that the verlet might haue had of your man xx s. for the book and now I haue discharged the matter with neuer a peny And shaking him wel vp for his ouermuch maleparâ—nes I know the felow wel enough quoth he there is not a rancker Papist within this realme theÌ„ he is most vnworthy to be seruaunt vnto so noble a Princesse And so after huÌ„ble thanks geuen to the Lord Cromwell the sayd Morice departed with his booke which when he agayne had fayre written was deliuered to the kinges Maiesty by the sayd Lord Cromwell within 4. dayes after * The Lord Cromwell not forgetting his olde frendes and benefactours IT is commonly sene that men aduauÌ„ced once from base degree to ample dignityes do rise also with fortune into such insolency and exaltatioÌ„ of mind The gentle behauiour of the L. Cromwell in remembring his olde frende that not only they forget themselues what they were from whence they came but also cast out of remembraunce al their old frendes and former acquayntance which haue bene to them before beneficiall FroÌ„ which sort of men how farre the curteous coÌ„dition of this christen Earle did differ by diuers examples it may appeare As by a certain poore woman keping some time a vitailing house about Hownsloe to whom the said Lord Cromwell remayned in debt for certayne old reckonings to y e summe of xl.s. It happened that the L. Cromwel with Cranmer Archbishop of CaÌ„terbury riding thorow Cheapeside toward the Court in turning his eye ouer the way and there espying this poore woman brought now in need misery eftsones caused her to be called vnto him Who being come after certayn questions asked of her if she were not such a womaÌ„ and dwelling in such a place At last he demaunded if he were not behind for a certayne payment of mony betwene him and her To whoÌ„ she with reuerent obeisance confessed that he ought her money for a certayn old reckoning which was yet vnpayd wherof she stoode now in great necessity but neuer durst call vpoÌ„ him nor could come at him for to require her right TheÌ„ the L. Cromwell sending the poore woman home to hys houâ—e and one of his seruants withall Example of a gratefull debter that the Porter should see her in after his returne from the Court not onely discharged the debte which he ought but also gaue her a yearely pension of foure poundes and a liuery euery yeare while she liued The like curtesy the said L. Cromwell shewed also to a certayne Italian who in the city of Florence had shewed him much kindnes in succoring and relieuing his necessity as in this story following may appeare Which storie set forth and compiled in the Italian tong by Bandello imprinted at Luke by Busdrago an 1554. Ex historia Italica I thought here to insert with the whole order and circumstance therof as it is reported Not many yeares past sayth the author there was in Florence a merchant whose name was Fraunces descended from the noble auncient family of the Frescobaldes A notable story of the â— Cromwel and an Itallan this Gentleman was naturally indued with a noble liberall minde vnto whome also through prosperous successe and fortunate lucke in his affayres and doings much aboundaunce of riches increased so that he grew in great wealth hauing his cofers replenished w t many heapes of much treasure He according to the custome Marchantes vsed his trade into many countries but chiefely into England where long time he liued soiourning in London keping house to his great commendation and prayse It happened that Fraunces Frescobald being in Florence there appeared before him a poore yong man CroÌ„well asking hys almes of Frescobald asking his almes for Gods sake Frescobald as he earnestly beheld this ragged stripling who was not so disguised in his tottered attire but that his countenaunce gaue significatioÌ„ of much towardnes vertue in him with coÌ„formity of maners agreing to the same being mooued with pity demauÌ„ded of what couÌ„try he was where he was borne I am Syr quoth he of England Note that this cloth sherer was his father in lawe my name is Thomas Cromwell My father is a poore man by his occupation a cloth sherer I am straied from my country and am now come into Italy with the campe of frenchmeÌ„ that were ouerthrowne at Gatilyon Cromwel page to a souldiour where I was the page to a footman carying after him his pike and burganet Frescobald partly considering the present state of this yong man and partly for the loue he bare to the english natioÌ„ of whom he had receiued in times past sondry pleasures receiued hym into his house with such curtesy interteined his gest as at his departure wheÌ„ he was in mind to returne to his couÌ„try he prouided such necessaries as he any way neded The gentlenes of Frescobald shewed to Cromwell He gaue him both horse new apparrel 16. duckats of gold in his purse to bring him into his couÌ„try Cromwell rendering his harty thanks tooke leaue of his host returned into England This Cromwell was a man of noble courage heroicall spirite geuen to enterprise great matters very liberall a graue Counseller c. But to our purpose At what tyme Cromwell was so highly fauoured of his prince and aduanced to such dignitie as is aforesaid FraÌ„ces Frescobald as it many tymes happeneth vnto Merchants was by many misfortunes and great losses cast backe and become very poore For according to conscience and equitie he payd whatsoeuer was due to any other froÌ„ himself but such debts as were owing vnto him he could by no meanes obtaine An Italian Ducate coÌ„meth to as much as our Englishe crowne yet calling further to remembrance that in
y e realm and establishment of the kings succession to haue an English Queene and Prince that were meere English so that in conclusion the kings affection the more it was diminished from the late married Anne of Cleue the lesse fauour he bare vnto Cromwell Besides this Gardiner there lacked not other backe friends also and ilwillers in the court about the king which little made for Cromwell both for his religion which they maligned and for other priuate grudges also incident by the way Ouer and besides all which it is moreouer supposed that some part of displeasure might ryse agaynst hym by reason of a certaine talke which happened a little before at Lambeth at what tyme the king after the makyng of the vi Articles sent the sayd Lord Cromwell his Uicegerēt with the two Dukes of Northfolke Suffolke with all the Lordes of the Parliament to Lambeth to dyne with the Archbishop who mightily had disputed and alledged in the Parliament agaynst the said Articles to cheare and comfort his daunted spirits agayne There the said Cromwell with the other noble Lordes sitting with the Archbishop at his table in talke The talke betwene the L. Cromwel certeine of the Lordes at Lambeth as euerie lord brought forth his sentence in commendation of Cranmer to signifie what good will both the kyng they bare vnto him among the rest one of the company entring into a comparison betweene the sayd Thomas Cranmer and Thomas Wolsey late Cardinall of Yorke declared in his iudgement that Cranmer was much to bee preferred for his myld and gentle nature where as the Cardinall was a stubburne and a churlish prelate and one that could neuer abide any noble man and that sayd he knowe you well enough my Lord Cromwell for he was your Maister c. At these wordes the Lord Cromwell beyng somewhat touched to heare the Cardinals seruice cast in hys teeth inferred agayne saying that he could not deny but he was seruant sometyme to Cardinall Wolsey neyther did repent the same for he receiued of hym both fee meate and drinke and other commodities but yet he was neuer so farre in loue with hym as to haue wayted vpon him to Rome if he had bene chosen Pope as he vnderstoode that he would haue done if the case had so fallen out Whiche when the other had denied to be true Cromwell still persisted affirmyng the same and shewyng moreouer what number of Florens he should haue receyued to be his Admirall and to haue safe conducted hym to Rome in case he had bene elected Bishop of Rome The partie not a little mooued with these wordes told hym he lyed The other agayne affirmed it to be true Upon this great and hygh wordes rose betwene them Which contention although it was through intreatie of the Archbishop and other nobles somewhat pacified for the tyme yet it might be that some bitter roote of grudge remayned behynd which afterward grew vnto him to some displeasure And this was an 1540. in the moneth of Iuly Ex testimonio Secretarij Cantuar. After this the next yeare followyng which was 1541. in the month of Aprill was holden a Parliament Anno 1541. which after diuers prorogations was continued till the moneth of Iuly the sayd yeare A Parliament In the which month of Iuly the Lord Cromwell beyng in the counsaile chamber was sodenly apprehended and committed to the tower of London Whereat as many good men which knewe nothyng but truth by him did lament The Lord Cromwell apprehēded and prayed hartily for him so moe there were on the contrary side that reioyced especially of the religious sort and of the clergy such as had bene in some dignitie before in the Churche and nowe by hys meanes were put from it For in deed such was hys nature that in all his doyngs he could not abyde any kynde of Poperie nor of false religion creepyng vnder hypocrisie and lesse could abyde the ambitious pryde of Popishe Prelacie which professing all humilitie was so elated in pride that kinges coulde not rule in their owne Realmes for them These snuffing Prelates as he could neuer abide so they agayne hated him as much whiche was the cause of shortnyng his dayes and to bryng him to his ende So that the xix day of the moneth aforesaid he was attainted by Parliament In the which Atteinder diuers and sondry crimes surmises obiections and accusations were brought against hym but chiefly and aboue all other Crimes and accusatiōs brought agaynst the L. Cromwell he was charged and accused of heresie for that he was a supporter of them whō they recounted for heretikes as Barnes Clarke and many other whom he by his authoritie and letters written to Shiriffes and Iustices in diuers Shires rescued and discharged out of prison Also that he did euulgate disperse abroad amongst the Kings subiects great numbers of bookes conteming as they said manifest matter of much heresie diffidence and misbeliefe Item that he caused to be translated into our English tongue bookes comprising matter expresly against the Sacrament of the aulter that after the translation thereof he commended and mainteyned the same for good and christian doctrine· Ouer and besides all this they brought in certaine witnesses what they were the atteinder expresseth not which most especially pressed or rather oppressed him with heinous wordes spoken agaynst the king in the Church of s. Peter the poore in the moneth of March in the xxx yeare of the kings raigne Which wordes if they be true as the Atteinder doth purport three things I haue here much to meruaile at First if his aduersaries had so sure holde and matter against hym Witnesses agaynst Cromwell suspected then what would mooue thē to make such hastie speede in all post haste to haue him dispatched and rid out of the way and in no case could abyde hym to come to his purgation Which if he might haue done it is not otherwise to be thought but he would easily haue clered himselfe thereof Secondly this I maruell What mischiefe malicious make-bates make in a commō wealth that if the wordes had bene so hainous against the kyng as his enemies did pretend why then did those witnesses which heard those words in S. Peters Church in the xxx yeare of the kyngs raigne conceale the sayd wordes of such treason so long the space almost of ij yeares Examples of mē falsely accused wrongfully iudged and now vttered the same in the xxxij yeare of the kings reigne in the moneth of Iuly Thirdly here is agayne to be marueled if the king had known or beleued these words to be true and that Cromwell had bene in deede such a traytour to his person why then did the kyng so shortly after lamēt his death wishing to haue his Cromwell aliue agayne What Prince will wish the lyfe of hym whom he suspecteth vndoubtedly to be a traitor to his life and person wherby it may appeare what
he went from me I tolde hym he came to me about euensong time and that one brought hym vnto my Chamber doore whome I knowe not and that he told me he would goe to Woodstocke for some venison to make mery withall this Shroftide and that he woulde haue borowed a hatte and a paire of high shoes of me but I had none such to leÌ„d hym and then he straight went hys way froÌ„ me but whether I knowe not All these my sayings the scribe wrote in a paper booke Then they earnestly required me to tell them whether I had conueyed hym for surely they sayde I brought hym going some whether this morning for that thei might wel perceiue by my foule shoes and dirty hosen that I had trauailed wyth hym the most part of this night I aunswered plainly that I lay at Alborne Hall with sir Fitziames and that I had good witnes therof there They asked me wher I was at Euensong I tolde them at Friswides and that I sawe firste M. Commissarie and then maister D. London come thether at that time vnto M. Deane of Frisewides and that I saw them talking together in y e Church there D. London and the Deane threatned mee that if I would not tell the truthe where I had done hym or whether he was gone I should surely be sent vnto the Toure of London and there be racked and put into litle ease But M. Commissary prayed me with gentle words to tell him where he was that he might haue him againe he would be my very great frende deliuer me out of trouble straitway I told hym I could not tel where he was nor whether he was become Thus did they occupie and tosse mee almost two houres in the chappel sometimes with threatnings and foule wordes and then wyth faire wordes and fayre promises flattering mee Then was hee that brought M. Garret vnto my chamber brought before me and caused to declare what M. Garret sayde vnto me at hys comming to my chamber but I saide plainely I heard him say no such thing for I thoughte my nay to be as good as hys yea seeing it was to rid and deliuer my Godly brother out of trouble and pearill of his life At the last when they could get nothing of me whereby to hurt or accuse any maÌ„ or to know any thyng of y t which they sought they al 3. together brought me vp a loÌ„g staires into a great chamber ouer M. coÌ„missaries chamber wherin stode a great paire of very high stocks Then M. Commissary asked me for my purse girdie toke away my mony and my kniues and then they put both my legs into y e stockes and so locked me faste in them in which I sate my fete being almost as high as my head and so departed they I thinke to their abominable masse locking fast y e chamber doore and leauing me alone When all they were gone then came vnto my remembrance the worthy forewarning and godly declaration of that most coÌ„stant martyr of God M. Iohn Clarke my father in Christ who well nigh two yeres before that wheÌ„ I did earnestly desire hym to grauÌ„t me to be his scholler that I myght go w t hym continually when and wheresoeuer he shoulde teache or preache the whych he did daily sayd vnto me much after this sort Dalaber you desire you wot not what that you are I feare me vnable to take vpon you For though nowe my preaching be swete and pleasaunt vnto you because there is yet no persecution laide on you for it yet the time will come that peraduenture shortly if ye continue to liue godly therin that God will lay on you the crosse of persecution to try you withall whether you can as pure golde abide the fire or as stubble and drosse be consumed therew t. For the holy Ghoste plainely affirmeth by S. Paule quod omnes qui pie volunt viuere in Christo Iesu persecutionem patientur Yea 2. Tim. 3. you shall be called and iudged an heretike you shal be abhorred of the world your owne friends and kinsfolke wil forsake you and also hate you and you shal be cast into prison and no man shall dare to help or comfort you and you shall be accused brought before the bishops to your reproche and shame to the great sorow of all your faithfull friendes and kinsfolke Then wil yee wish yee had neuer knowen thys doctrine Then will ye curse Clarke 〈◊〉 Crosse â—â—â—monly folâ—â—weth the Gospel and wish that yee had neuer knowen him because he hath brought you to al these troubles Therfore rather then that ye shuld do this leaue of from medling of this doctrine and desire not to be and continue in my company At which wordes I was so grieued that I fell downe on my knees at his feete with aboundance of teares and sighes euen from the bottome of my heart I earnestly besought him y t for the tender mercy of God shewed vnto vs in our Lord Iesus Christ he would not refuse me but receiue me into his company as I had desired saying that I trusted verily that he which had begon this in me woulde not forsake me but geue me grace to continue therin vnto the ende When he heard me say so he came to me and toke me vp in his armes kissed me the teares trickling downe from his eyes sayd vnto me The Lorde almighty grauÌ„t you so to do and from henceforth for euer take me for your father and I will take you for my sonne in Christe Nowe were there at that time in Oxforde diuers Graduates and Scholers of sundry Colledges Halles whome God had called to the knowledge of his holy worde which all resorted vnto M. Clarkes disputations lectures in diuinitie at all times as they might and when they might not come conueniently I was by M. Clarke appoynted to resort to euery one of them wekely and to know what doubts they had in any place of the scriptures that by me froÌ„ hym they might haue the true vnderstanding of the same which exercise did me most good and profite to the vnderstandinge of the holy scriptures which I most desired This foresaide forewarnyng and godly declaration I say of this most godly Martir of God M. Clarke coÌ„ming to my remembrance caused me wyth depe sighs to cry vnto God from my hart to assist me wyth his holy spirit that I might be able paciently quietly to beare suffer whatsoeuer it shuld please him of his fatherly loue to lay on me to his glory the comfort of my dearely beloued brethren whom I thought now to be in great feare anguish least I would be an accuser of them all for vnto me they al were well knowne all theyr doings in that matter But God be blessed I was fully beÌ„t neuer to acuse any of theÌ„ whatsoeuer should happen of me Before dinner M. Cotisforde came vp to me
do vse at their boordes is most commonly by the next day forgotten How Winchester hâ—â—teth for D. Haynes and so it was with me Didst thou neuer quoth the Gentleman talke with him nor with none of thy fellowes of the Masse or of the blessed Sacrament No forsooth quoth he Now forsooth quoth the Gentleman thou liest for thou hast bene sene to talke with Testwood and other of thy fellowes an houre together in the church wheÌ„ honest men haue walked vp and downe beside you as euer they haue drawen neare you ye haue staied your talk till they haue bene past you because they should not heare wherof you talked I deny not quoth he but I haue talked with Testwood and other of my felowes I cannot tel how oft which maketh not that we talked eyther of the Masse or of the sacrament for men may common talke of many matters that they would not y t euery man should heare and yet far from any such thyng therefore it is good to iudge the best Well quoth the Gentleman thou must be playner with my Lord then this or els it wyll bee wrong with thee and that sooner then thou weenest How playne will his Lordship haue me to be Sir quoth he There is nothing that I can do and say with a safe conscieÌ„ce but I am ready to do it at his Lordships pleasure What tellest thou me quoth the gentleman of thy conscieÌ„ce Thou maist with a sate conscience vtter those that be heretikes and so doyng thou canst do God and the king no greater seruice If I knew sir quoth he who were an heretike in deede it were a thing Conscience â—ittle passed 〈◊〉 among 〈…〉 but if I should accuse him to be an heretike that is none what a worme would that be in my conscieÌ„ce so long as I liued yea it were a great deale better for me to be out of this lyfe then to lyue in such torment In faith quoth the Gentleman thou knowst as well who be heretikes of thy fellowes at home and who be none as I doo know this paper to be in my hand but it maketh no matter for they shall al be sent for and examined and thinkest thou that they will not vtter and tell of thee all that they can yes I warrant thee And what a folish dolt art thou that wilt not vtter aforehand what they be seeyng it standeth vpon thy deliueraunce to tell the truth Whatsoeuer quoth he they shall say of me let theÌ„ doe it in the name of God 〈◊〉 here 〈◊〉 of â—â—â—chester for I will say no more of theÌ„ nor of no man els then I know Mary quoth the Gentleman if thou wilt doe so my L. requireth no more And for as much as now peraduenture thy wits are troubled so that thou canst not call things euen by by to remembrance I haue brought thee inke paper that thou mayest excogitate with thy selfe write such things as shal come to thy mynd â—aâ—beck 〈◊〉 to acâ—â—se his brâ—â—â—ren O lord quoth Marbecke what will my L. do Will his lordship compell me to accuse men and wot not whereof No quoth the Gentleman my L. compelleth thee not but gently entreated thee to say the truth Therfore make no more adoe but write for my Lord will haue it so and so layd downe the ynke and paper and went his way Now was Marbecke so full of heauines and wo that he wyst not what to do nor how to set the pen to the booke to satisfie the Byshops mynd Marbecke brought to great distresse vnlesse he did accuse men to the woundyng of his owne soule And thus beyng compassed about with nothing but sorrow and care he cryed out to God in his hart fallyng downe with weping tears and sayd O most mercifull father of heauen thou that knowest the secret doyngs of all men Marbeckes praier vnto God haue mercy vppon thy poore prisoner which is destitute of all helpe and comfort Assist me O Lorde with thy speciall grace that to saue this frayle and vile bodye which shall turne to corruption at his tyme I haue no power to say or to write any thing that may be to the casting awaye of my christen brother but rather O Lord let this vile flesh suffer at thy will and pleasure Grant this O most mercifull father for thy deare sonne Iesus Christes sake Then he rose vp and beganne to search his conscience what he might write and at last framed out these wordes Where as your Lordship will haue me write such thyngs as I knowe of my fellowes at home Marbeckes wordes written in Winchesters paper pleaseth it your lordship to vnderstand that I cannot call to remembraunce any maner of thing whereby I might iustly accuse any one of them vnlesse it be that the readyng of the new testament which is common to all men be an offence more theÌ„ this I know not Now the Gentleman about his houre appointed came agayne and found Marbecke walking vp and downe the chamber How now quoth he hast thou written nothing Winchesters gentleman returneth the third time to Marbecke yes Sir quoth he as much as I know Well sayd quoth the Gentleman and tooke vp the paper Which when hee had read he cast it from him in a great fume swearyng by our lordes body that he would not for xx pound cary it to his L. and maister Therfore quoth he go to it againe and aduise thy selfe better or els thou wilt set my Lord against thee and then art thou vtterly vndone By my troth Sir Well sworne and like a right Papist quoth Marbecke if hys Lordshyppe shall keepe me here these seuen yeares I can say no more then I haue sayde Then wilt thou repent it quoth the Gentleman and so putting vp hys penner and inkehorne departed wyth the paper in hys hand The third examination of Marbecke before the Byshop of Winchester hymselfe in his owne house THe next day which was Wednesday by viij of the clocke in the morning The third examination of Marbeck the bishop sent for Marbecke to his house at S. Mary Oueries and as he was entring into the bishops hall he sawe the bishop himselfe commyng out at a doore in y e vpper end therof with a rolle in his haÌ„d and goyng toward the great wyndow he called the poore man vnto him and sayd Marbecke wilt thou cast awaye thy selfe No my Lord quoth he I trust Yes quoth the B. thou goest about it for thou wilt vtter nothing What a deuill made thee to meddle with the scriptures Thy vocation was an other way wherin thou hast a goodly gyft Christ sayth Scrutamini Scripturas And Winchester sayth the Deuill maketh men to meddle with the Scriptures if thou didst esteeme it Yes my Lord quoth he I doe esteme it and haue done my part therin accordyng to that litle knowlege that God hath geuen me And why the deuill quoth the Byshop
and yet will he vtter none of them Alas my Lord quoth she my husband was neuer beyond the seas nor no great trauailer in the Realme to be so acquainted therfore good my Lord let me goe see him But all her earnest sute from day to day would not help but still he put her of harping always vpon this string thy husband wil vtter nothing At the last she finding him in the court at s. Iames going toward his chamber was so bold to take him by y e ratchet and say O my Lord these 18. dayes I haue troubled your Lordship now for the loue of God and as euer ye came of a woman put me of no longer but let me go to my husband Winchesâ—â—â— argument He hath read much Scripture Ergo he 〈◊〉 an 〈◊〉 Henry Câ—â—â—ricke playeth the 〈◊〉 of a good neighbâ—â—â— And as she was standing with the Bishop his men in a blynd corner goyng to his chamber one of the kings seruantes called Henry Carrike and her nexte neighbor chanced to be by hearing the talke betweene the B. and her desired his Lordship to be good Lord vnto the poore woman which had her owne mother lying bedred vpon her hands beside 5. or 6. children I promise you quoth the B. her husband is a great heretike hath reade more scripture then any man in the Realme hath done I cannot tel my Lord quoth Carrike what he is inwardly but outwardly he is as honest a quiet neighbour as euer I dwelt by He will tell nothing quoth the B. He knoweth a great sort of false harlots and will not vtter theÌ„ Yes my Lord quoth Carrike he will tell I dare say for hee is an honest man Well quoth the B. speaking to the wyfe thou seemest to be an honest woman and if thou loue thy husband well go to him and geue him good counsayle to vtter such naughty felowes as he knoweth and I promise thee he shall haue what I can doe for him for I doe fansie him well for his Art wherin he had pleased me as well as any man and so stepping into his chamber said she shold haue his letter to the keper Marbecâ—â—â— wife permitted at last to go 〈◊〉 her husband But his mynd being changed he sent out his ring by a Gentleman which Gentleman deliuered the ring to his man charging him with the Bishops message And so his man went with the woman to the water side tooke boat who neuer rested rayling on her husband all the way till they came to y e prison which was no small crosse vnto the poore woman And when they were come to the Marshalsey the messenger shewed the B. ring to the Porter saying Maister Stokes my Lord willeth you by this token that ye suffer this woman to haue recourse to her husband but he straitly chargeth you that ye search her both comming going least she bring or cary any letters to or fro that she bryng no body vnto him nor no word from no maÌ„ Gods bloud quoth the Porter who was a foule swearer what wil my Lord haue me to do Like 〈◊〉 man Can I let her to bring word from any man Either let her go to her husband or let her not go for I see nothyng by him but an honest man The poore woman fearing to be repulsed spake the Porter faire saying Good maister be content for I haue found my Lorde very good Lord vnto me This yong man is but the Gentlemans seruant which brought the ring from my Lord I thinke doth his message a great deale more straiter then my Lord commanded the Gentleman or that the Gentleman his maister commanded him But neuerthelesse good M. quoth she I shal be content to strip my selfe before you both commyng and goyng The part 〈◊〉 good 〈…〉 so farre as any honest woman may do with honesty For I entend no such thyng but only to comfort and helpe my husband Then the Messenger sayd no more but went his way leauing the womaÌ„ there who from that tyme forth was suffered to come and go at her pleasure The fourth examination of Marbecke before the Commissioners in the Bishop of Londons house ABout a three weekes before Whitsonday was Marbecke sent for to the B. of Londons house where sat in Commission Doctor Capon Bishop of Salisbury Doctor Skyp Bishop of Harford Doct. Goodricke Bishop of Ely Doct. Okyng Doct. May and the Bishop of Londons Scribe hauyng before them all Marbeckes bookes Then sayd the Byshop of Salisbury Marbecke we are here in commission sent froÌ„ the kings maiesty to examine thee of certaine things wherof thou must be sworne to answer vs faithfully truly I am content my lord quoth he to tell you the truth so far as I can and so tooke hys othe Then the Bishop of Salisbury layd forth before hym hys 3. bookes of notes demaunding whose hand they were He answered they were his owne hand notes which he had gathered out of other mens works 6. yeres ago For what cause quoth the Byshop of Salisbury diddest thou gather them For none other cause my Lorde quoth he but to come by knowledge For I being vnlerned desirous to vnderstaÌ„d some part of scripture thought by readyng of lerned mens works to come the sooner therby where as I found any place of Scripture opened and expounded by theÌ„ that I noted as ye see with a letter of his name in the margent that had set out the worke So me thinke quoth the Byshop of Ely who had one of the bookes of notes in his hand al y e time of their sitting thou hast read of al sorts of bookes both good and bad as seemeth by the notes So I haue my Lorde quoth he And to what purpose quoth the Byshop of Salis. by my trouth quoth he for no other purpose but to see euery mans minde Then the B. of Salis drew out a quire of the Concordance and layd it before the B. of Harford who looking vppon it a while lifted vp hys eyes to D. Oking standing next him and sayd Thys man hath ben better occupied then a great sort of our priestes To the which he made no answer Then sayd the Byshop of Salisbury whose helpe hadst thou in setting foorth this booke Truely my Lorde quoth he no helpe at al. How couldest thou quoth the bishop inuent such a booke or know what a Concordance meant w tout an instructer I wil tell your Lordship quoth he what instructer I had to begin it The occasioÌ„ why Marbecke began the Concordance in Englishe When Thomas Mathewes bible came first out in print I was much desirous to haue one of them and being a poore man not able to buye one of them determined wyth my selfe to borrow one among my frends to wryte it foorth And when I had wrytten oute the 5. bookes of Moises in faire greate paper was entred into the booke of Iosua M. Richard
partye of the sayd doings and can testifie the truth thereof Aunswere to the cauilling aduersaries touching Iohn Marbecke WHerefore against these crooked cauillers which make so much ado against my former boke because in a certaine place I chaunced to saye that Bennette and Filmer had their pardon when in dede it was Bennet and Marbecke be it therfore known protested denounced The story doth purge it selfe if it had pleased these meÌ„ to take one place with an other and notified to al singular such carpers wranglers exclamers deprauers with the whole broode of all such whisperers railers quarelpickers corner creepers fault finders spidercatchers or by what name els so euer they are to be titled that here I openly say affirm professe hold maintain write the same as I sayde wrote before in the latter castigations of my booke that is that Iohn Marbecke was with the other condemned but not burned cast by the law but by pardone saued appoynted with the rest to die Harke you wranglers and be saâ—isfied yet not deade but liueth God be praised yet to thys present day singeth merely and playeth on the Organes not as a dead man amoÌ„gst Foxes martyrs as it hath pleased some in y e court to encounter against me but as one witnessed testified truely in the booke of Foxes Martyrs to be a liue And therfore such maner of persons if y e disposition of their nature be such that they must needes finde faultes then let them finde them where they are and wher those faults by their finding may be corrected But wheras they be corrected already found to their hands also amended before let then these legend liers looke on their own legends and there cry out of lies where they may find inough and cease their bitinge there where they haue no iust cause to barke And admitte that I had not foresene and corrected thys escape before touching the matter of Iohn Marbecke but that the place stil had remained in the boke as it was that is that the sayd Iohn Marbecke whyche as yet aliue had then died suffred w t the other 3. the same time at Wyndesore yet what geÌ„tle or courteous reader could haue therin any iust matter to triumph insult against me seing the iudiciall acts the records registers yea the bishops certificate also the write of execution remaining yet in Recorde sent to the king did lead me so to say and thinke For what man wryting histories who can not be in all places to se al things but folowing his records registers wher in he seeth the said Marbecke to be iudged and condemned with the rest would otherwise write or thinke but that also he was executed and burned in the same company But nowe I correct and reforme the same agayne and first of all other I finde the fault and yet am I found fault withall I correct my selfe and yet am I corrected of other I warne the Reader of the truth The death of Iohn Marbecke in the former booke amended and yet am I a lier The booke it selfe sheweth the escape and biddeth in steade of 4. to read 3. burned and yet is the booke made a legeÌ„d of lies Briefly where I preuent all occasion of cauilling to the vttermost of my diligence yet can not I haue that law which all other bookes haue that is to recognise reforme mine owne errata Wherefore to conclude these men whosoeuer they are if they will be satisfied I haue sayd inough if they wil not whatsoeuer I caÌ„ say it wil not serue and so I leaue them I woulde I could better satisfie them God hymself amend them The persecution in Calyce with the Martyrdome of George Bucker otherwise called Adam Damlyp and others AT what time Iohn Marbecke was in the Marshalsey which was about the yeare of our Lord. 1544. there was in the sayd prison with him one George Bucker Anno 1544. named otherwise Adam Damlyp who hauing continued in the sayd prison 3. or 4. yeres at last by the commandement of Winchester was had to Calice by Ihon Massie the keeper of the Marshalsey George Bucker alias Adam Damlip Martyr and there hanged drawen quartered for treason pretensed whiche was a little before the condemnation of the Windsore men aforesayd as is by the letters of the sayd Iohn Marbecke to me signified Touching which story of Adam Damlyp for somuche it includeth matter of much trouble and persecutioÌ„ that hapned in Calice Ex litteris Ioan. Marbecki to digest therefore and comprise the whole narration therefore in order firste I will enter the Lorde willing the storie of Damlip and so proceede in order to such as by the sayde occasion were afflicted and persecuted in the towne of Calice Persecution in the towne of Calice Persecutors Persecuted The Causes Iohn Doue Prior of the gray Fryers in Calice Syr Gregorie Buttol Priest Steuen Gardiner Bysh. of Winchester D. Sampson Byshop of Chichester D. Clarke Byshop of Bathe D. Repse B. Norwich Haruey commissarie in Calice Ladie Honor wife to the I. Lisle deputie of Calice Syr Thomas Palmer Knight Iohn Roochwoode Esquier Adam Damlip requested by Cardinal Poole to tary at Rome Rich. Long souldiour of Calice Fraunces Hastings souldiour Hugh CouÌ„sel seruant· Syr Rafe Ellerker Knight Syr Iohn Gage George Bucker or els called Adam Damlyp A poore labouring maÌ„ W. Steuens Thom. Lancaster Iohn Butler commissary W. Smith Priest Raffe Haire Iacob a Surgion A Fleming Clement Philpot seruaunt Ieffrey Loueday Dodde Sir Edmond Priest W. Touched Post-maister Pet. Bequet Anthony Pickeryng gentleman Henry Tourney gentleman George Darby Priest Iohn Shepard W. Pellam W. Keuerdall Iohn Whitwood Ioh. Boote Ro. Cloddet Copen de Hane alias Iames Cocke Math. Hounde W. Crosbowmaker IN the yeare of oure Lorde 1539. the Lorde Cromwell being yet aliue there came to Calice one Georg Bucker alias Adam Damlyppe who had beene in tyme past a great Papist and Chaplaine to Fisher bishop of Rochester and after the death of the bishop hys maister hadde trauailed through FraÌ„ce Dutchland and Italie and as he went conferred with learned menne concerninge matters of controuersie in Religion and so proceedinge in hys iourny to Rome whereas he thoughte to haue founde all godlynesse and sincere Religigion in the end he fouÌ„d there as hee confessed such blasphemy of God contempte of Chrystes true religion loosenes of life and aboundance of all abhominations and filthinesse that it abhorred his heart and conscience any longer there to remayne althoughe he was greatlye requested by Cardinal Pole there to continue and to read 3. Lectures in the weeke in his house for y t which he offered hym great entertainment Whyche he refused so returninge homewarde hauynge a piece of money geuen him of the Cardinall at his departure to the value of a Frenche crowne towarde his charges came to Calyce as is aforesayd Who as he was there wayting
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
and Articles these men gather out of their bookes for errours and heresies Secondly how wittingly and willingly they wrast peruert and miscōstrue their sayings and writings in such sense as the wryters neuer spake nor ment and all to bryng them into hatred of the worlde after they haue burned their bookes So did they before wyth Iohn Wickliffe Iohn Hus Hierome So did they with M. Luther Tindal Frithe Lambert Barnes Ioy Roy Seron Articles of Wickliffe and others falsified by the Papistes and briefly yet do stil wyth all the Protestants either peruerting their sayings otherwise then they meante or noting for heresies suche as are manifest principles grounds of our religion Or els falsly belying them or vntruely mistaking them eyther in mangling y e places or adding to their words as may serue for their most aduauntage to bring them out of credite w t Princes and all the people For the more euident probation and experience wherof thou shalt see here Christen reader as in a table laid before thine eyes the booke or cataloge of such errours blasphemies and heresies whiche the Catholicke Papistes in their own registers haue extracted out of their bokes whō in this other proclamatiōs they haue condemned Wher vnto moreouer we haue annexed y t very places also of the Authors out of which euery Article is gathered keepyng the same signature of verse and page whyche they in theyr registers doe send vs vnto So that with a little diligence thou maist now louing reader easely perceiue conferring the Articles and places together what trueth and fidelitie these bloudye Catholickes haue vsed towarde the children of God First in burning vp theyr bodies then in consuming and abolishing theyr bokes and afterward drawing out Articles such as they list thēselues out of their workes to make the people beleue what damnable heretickes they were as by these articles here vnder ensuing collected and contained in their owne registers may wel appeare In al which articles there is not one speaking of these wryters which here they haue condemned but either it is a perfect truth and a principle of Christen doctrine or els it is falsly gathered or peruersly recited or craftely handled maliciously mangled hauing either something cut frō it or some more added or els rackt out of his right place or wrasted to a wrōg meaning which the place geueth not or els whych some other place folowing doth better expound declare This false malitious dealing hath alwayes bene a common practise amongst Gods enemies from the beginning to falsifie wrast and depraue all thinges what soeuer maketh not to their faction affection be it neuer so true and iust So began they w t Steuen y e 1. martyr of Iesus Christ The wordes of S. Steuen falsely depraued Act. 6.7 and so haue they continued stil yet do to this present day Long it were to recite but more greuous to behold what spite and falshoode was vsed in the articles of y e Albingenses Waldenses Wickliffe Swinderby Brute Thorpe Armachanus syr Iohn Oldcastle Iohn Hus the Bohemians and such other Which thing if the bookes and places when these Articles were gathered againste them had bene suffered to remayne we might more playnely vnderstand In the meane season as touching these Articles here present for so much as the Bishops owne Registers haue offered them vnto vs and doe yet remaine with the selfe same bookes from whence they be excerpted I shall therefore desire thee frendly reader first to cōsider the Articles and laye them with the places which the Registers themselues doe assigne and then iudge thy selfe what is to bee thought thereof The Articles gathered out of the foresayd bookes wyth the Bishops decree prefixed before the same is as here vnder followeth A publike Instrument by the Byshops for the abolishing of the Scripture and other bookes to be 〈◊〉 English IN the name of God Amen Be it knowen to all and singulare true A writing of the Bishops agaynst Englishe books and faithfull people to whome these present letters testimoniall or this present publicke and authenticke instrument shall come to be seene reade hearde or vnderstande and whome this vnder wrytten shall or may teache or appertaine vnto in any maner of wise in time to come William by the sufferaunce of almightye God Archbishop of Caunterburie Primate of all the Realme of Englande sendeth greeting in our Lorde God euerlasting We signifie vnto you all and let you well wit and know by these presents that the king our soueraigne Lorde hearing of many bookes in the English tongue containing many detestable errours and damnable opinions printed in the parties beyond the Seas to be brought into diuers townes and sondrye parties of this his Realme of Englande and sowen abroade in the same to the great decay of our faith Catholicke and perillous corruption of hys people vnlesse speedy remedy were briefely prouided hys highnesse willinge euermore to employ all his studie and mynde in the high degree which almighty God hath called hym vnto to the wealth of his subiectes that they might liue not only in tranquillitie and peace but also be kept pure and cleane of all contagion and wrong opinions in Christes Religion considering also that he being defendour of the faith woulde be full loth to suffer such euill seede sowne amongst his people and so take roote that it might ouergrowe the corne of the Catholicke doctrine before spronge in the soules of hys subiectes for the repellinge of suche booke calling vnto him of his great goodnesse gratious dispositiō not onely certein of the chief prelates clerks of his realm but also of eache Vniuersitie a certaine number of the chiefe learned men proposed such of those bookes as his grace had readye to be read vnto them requiring to heare in that behalfe their aduise and iudgement of them Who both by great diligence and mature deliberation perusing ouer the sayde bookes founde in them manye errours and heresies both detestable and damnable being of such a sort that they were like briefly to corrupt a greate parte of his people if they mighte be suffered to remaine in theyr handes any space gathering also out of them many great errors and pestilent heresies and noting them in wryting to the intente to shewe for what cause they reputed the sayd bookes damnable of which hereafter out of eache booke gathered many do ensue albeit many more there be in the said bookes which bookes totally do swarue full of heresies and detestable opinions Heresies and errours collected by the Byshops out of the booke of Tyndall named the wicked Mammon with the places of the booke annexed to the same Heresies falsly gathered by the Papistes out of wicked Māmon oute of which euery Article is collected 1. FAith onely iustifieth Fol. 59. 1. Article This Article being a principle of the Scripture and the ground of our saluation is playne enoughe by S. Paule and the
thereof Peter and Paul wherof the one of thē dareth not freely vtter or speake of any of those things which Christ hath not wrought by hymselfe for the obedience of the Gentiles The other exhorteth that if any man speake he should speake the praises of God but I condemne those lawes which the bishops of Rome haue made accordyng to their owne will and mynde and say that they are spirituall pertainyng vnto the soule and necessarie vnto euerlastyng lyfe For so much as the writyngs of the Apostles doe euidently declare that there was no authoritie knowen amongest them to make or ordayne any ordinaunces or lawes Furthermore the Scriptures do manifestly shewe the same how oftentimes euen by the Lordes owne mouth this foresayd authoritie is taken from the Ministers of the Church so that no excuse for them remayneth but that they be playne rebelles agaynst the worde of GOD how many so euer doe presume or take vppon them to appoint or set any new lawes vpon the people of GOD whiche thyng is more manifest and euident then the lyght it selfe in many places of the Scripture For in the 23. chapter of Iosue it is written you shall obserue and doe all that is written in the lawe of Moyses neyther shall you swarue from that eyther to the ryght hande eyther to the lefte hand But that which is written in the twelfth chapter of Deuteronomium ought to mooue them somewhat the more Whatsoeuer I commaund sayth the Lorde that you shall obserue and doe thereunto you shall adde nothing neyther shall you take any thyng from it The lyke he had sayd before in the fourth chapter of the same booke And agayne Moyses in the xxx chapiter of the same booke doth witnesse that he dyd put foorth lyfe and blessing vnto Israell when as he gaue them that lawe which he had receiued of the Lord. How can they then excuse themselues of periury which ordaine new lawes to liue by But let vs proceede further and see what authoritie the Priestes of Leuies stocke had to make lawes I doe not denye but that God in the xvij chapter of Deuteronomie ordayned vnder a great penaltie that the authoritie of the Priestes should not be contemned but had in reuerence But in the ij of Malachie He also declareth vnder what condition they are to be heard where as he sayth he hath made a couenaunt with Leuy that the law of truth should be in hys mouth and by and by after he added the lips of the Priest shall keepe and maintayne wisedome and the law they shall require at hys mouth which is the messenger of the Lord of hostes Therefore it is fitte and necessary that if a Priest will be heard that he doe shew himselfe the messenger of God that is to say faythfully to report and declare the commaundements which he hath receiued of the Lorde For where as Malachie speaketh of hearyng of them he putteth this specially that they doe aunswere accordyng to the lawe of the Lorde Therefore lyke as the Leuiticall Priestes did breake theyr couenaunt made with GOD if they do teache any other lawe then that which they had receyued of hym So likewyse these men muste eyther acknowledge themselues to be couenant breakers or els they may not bynde the consciences of men with no new lawe Furthermore what power the Prophetes had vniuersally it is very liuely described in Ezechiel in his xxxiij chapter Thou sonne of man sayth the Lord I haue made thee a guide vnto the house of Israel thou shalt heare the word out of myne owne mouth Ezechiel cap. 55. and declare it vnto them from me He then which is commaunded to heare of the mouth of the Lord is he not forbidden to rehearse or speake any thing of hymselfe For what other thyng is it to speake from the Lord but so to speake that he may boldly affirme and say that it is not his word but the word of the Lorde which he speaketh Further God by his Prophet Ieremy calleth it chaffe what so euer doth not proceede from hymselfe Wherefore none of the Prophetes haue opened theyr mouthes at any tyme to speake but beyng premonished before by the worde of GOD. Whereupon it happeneth that these wordes are so often pronounced by them The worde of the Lord The charge or burden of the Lord The vision of the Lord Thus sayth the Lord The mouth of the Lord hath spoken it Now that we may also confirme that which is before spoken by the examples of the Apostles that they haue taught nothyng but that whiche they haue learned of the Lorde the law which Christ prescribed vnto them when as he endowed them with the dignitie and honour of the Apostleship is somewhat more profoundly to be repeated In the last chapiter of Mathew he commandeth them to go foorth and teach not such thyngs as they themselues did rashly inuent or deuise but those things which he had commaunded them Furthermore Paule in the second to the Collossians denieth that he hath any dominion or rule ouer the fayth of the Corinthians albeit he was ordayned by the Lorde to be their Apostle If you require and desire a further reason of the moderation of Saint Paule read the tenth chapter of his Epistle to the Romaines where as he teacheth That fayth commeth by hearyng it commeth not by the dreames of the Bishop of Rome or by any other Bishop but onely by the worde of God neyther ought any man to thinke it straunge that neyther Christ restrayned hys Apostles by the lawe that they should not teache any thyng but that which they had learned of the mouthe of the Lord. He set the same law vppon himselfe because it should not be lawfull for any man to refuse it My doctrine sayth Christ is not myne but hys which sent me my fathers he which hath bene the onely and eternall counseller of the father which also is ordayned by the Father the Lord and Maister ouer all for so much yet as he doth the office and part of a Minister he doth by hys example prescribe vnto all Ministers what rule and order they ought to followe in teachyng wherfore the power of the Church is not such that it may at hys owne wyll and discretion teach new doctrines eyther as they terme it frame new Articles of fayth either establish new laws but is subiect vnto the worde of the Lorde and as it were included in the same But now let vs beholde what defence they do bryng for their constitutions The Apostles say they and the Elders of the Primitiue Church established a decree besides the commandement of Christ wherby they did commaunde all people to abstayne from all things offered vnto Idols suffocation and bloud The Church subiect to the word of God Reasons wherewith they defēd their constitutions If that were lawfull for them so to doe why is it not lawfull for their successour as often as necessitie shall require to imitate
neither yet in any bodily labor otherwise then in y e time of haruest to saue the fruites of the earth if necessity so required and that no curate should admit vnto the receiuing of the holy cōmunion Diligent preparation to be had before the comming to the Communion any person who had maliciously and opēly contēded with his neighbors vnlesse the same did first also openlye reconcile himselfe agayne and remit all rancor and malice whatsoeuer Moreouer it was ordeined that euery Dean A godly charge geuen to euery beneficed minister to preach personally twise at least in the yeare and what to preach Archdeacon master of Collegiat Churches or Hospitals and Prebendaries being Priest should himselfe personally preach twise euery yeare at the least in some such place where hee had iurisdiction and liuing and that they and all other curates should teach y e people that as no man of any priuate affection ought maliciously to violate any ceremony in the Church then not abrogated by y e kings authority so likewise they ought not on the other side to vse them superstitiously or idolatrously All monuments of Idolatry to be taken away out of Churches houses windowes in attributing to them remission of sinnes driuing away of euill spirits other such like dreames fātasies of men or els in putting any confidence of saluation or health in thē And farther that they should vtterly take away and destroy all Shrines and Monumēts of fayned Miracles Pilgrimages and other Idolatrous superstition as well in theyr Churches as wythin theyr priuate houses Also that they should see prouided within their churches a strong and fit chest for the safe keping of y e peoples beneuolence geuen towards the reliefe of the poore A chest to be prouided vpon publicke charg◠to receaue the almes of the poore the Curates to call vpon their parishioners to geue to the same chest and that the sayd Curates should earnestly exhort and moue theyr Parishioners especially at the making of theyr Testaments that as they had bene thertofore willing to bestow much of theyr substance vpon vayne superstitious blind deuotiōs contrary to gods word so now they would be much more readier to geue som portion therof vnto theyr poore nedy brethren knowing the same to be not only commaūded in y e word of God but also promised to be rewarded And for the better reliefe of the poore it was also appoynted that all mony profits rising vpon Fraternities guildes stocks of Churches or geuen to the finding of Idolatrous lights should be cōuerted for that present vnto the same vse Last of all for the want of learned Curates other good preachers it was enioyned that y e Curates hauing no sermō should euery sōday read vnto the people in their churches one of the homilies which should be shortly set forth for y e same purpose by the kinges authority Homelies to be read euery sonday when there is no sermon that whē any homily or sermō should be preached or read then the Prime and Houres should be omitted There were also diuers other articles in the same Iniunctiōs appoynted for comelines due order in the churches as for repayring of Chauncels and Priestes houses for keeping of a Register booke of weddinges christenings and burials for reading of these Iniunctions euery quarter for due paying of tithes for forbidding of any other alteration of seruice in the Church or fasting dayes for making of comely Pulpits for the preachers for auoyding of simony in buying and selling of benefices of the charitable vsing of Priestes for praying onely vpon the English and Latine primmers set forth by K. Henry the eight for y e teaching of his grammer in the common scholes Read the former edition of the booke of Actes and Monumentes pag. 684. At last that the Chauntry Priestes should teach yong children eyther to write and read or els some other good and profitable exercises as it doth more fully and amply apeare in the same Iniunctions at large set forth in the 684. page of the fyrste booke of the Actes and Monuments of the church heretofore imprinted Besides these generall Iniunctions for the whole estate of the Realme there were also certayne others particularly appoynted for the Bishops onely which being deliuered vnto the Commissioners were likewise by theyr visitations committed vnto the sayd byshops with charge to be inuiolably obserued and kept vpon payne of the kinges Maiesties displeasure the effect whereof is as in maner foloweth First that they should to the vttermost of theyr wit and vnderstanding Anno 1547. see cause al and euery singuler the kings Iniunctions theretofore geuen or after to bee geuen from time to time in and through our Dioces duely faythfully and truely to be kept abserued and accomplished and that they should personally preach within theyr Dioces Iniunctions geuen to the Bishops euery quarter of a yeare once at y e least that is to say once in theyr Cathedrall Churches and thrise in other seueral places of theyr Diocesses wheras they should see it most conueniēt and necessary except they had a reasonable excuse to the cōtrary Likewise that they should not reteine into their seruice or houshold any chaplein but such as were learned or able to preach the word of God and those they should also cause to exercise the same Moreouer that they should not geue orders to any person but such as were learned in holy Scripture neyther should deny thē that were learned in the same being of honest conuersatiō and liuing And last that they should not at any time or place preach or set forth vnto the people any doctrine contrary or repugnant to the effect and entent cōteined and set forth in the kings highnes homelies neither yet should admitte or geue licence to preach to any within theyr diocesses but to such as they should know or at the least assuredly trust would do the same And if at any time by hearing or by report proued they should perceiue y e cōtrary they should then incontinent not onely inhibite that person so offending but also punish him and reuoke theyr licence Nowe during the time that the Commissioners were occupied abroad in theyr circuits about the spedy and diligent execution of these godly zelous orders and decrees of the king and his counsell his maiesty with the aduise of the same yet still desiring a farther reformation as well in this case of religiō as also in some others of his Ciuill gouernment appointed a parliamēt of the three estates of his Realme to be summoned agaynst the 4. day of Nouēber in the first yeare of his raigne and the yeare of our Lorde 1547. which continued vnto the 24. day of December then next folowing A Parliament called in the first yeare of king Edward In the which Session for as much as hys highnes minded the gouernaunce and order of his people to be in perfect
haue the truth knowne Say you so to me quoth the Byshop I thanke you Well I could say somewhat to you also were it not in the place ye be but let it passe As for my matter Boner I feare it not it is not so euill as you make it for I haue your owne handwriting for my discharge whiche when I shall see time I shall shew foorth My hand quoth the Secretary Let me see it Secretary Smyth Boner Secretary Smyth Boner 〈◊〉 M. Boner Articles â—â—â—liuered 〈◊〉 agaynst Boner let it be read openly So it shal said the Byshop when I see tyme. Then sayd M. Smith you do vse vs thus to be seene a cunning Lawyer In deede quoth the Byshop I knewe the law ere you could reade it With that Secretary Peter willed the Byshop to proceede in reading of his aunsweres who so dyd and when he had finished Latymer deliuered vp a writing in paper vnto the Archbyshop and the rest of the Commissioners who then sayd vnto the Byshop of London heere be certayne Articles which we intend to minister vnto you The Byshop therewith sayde do you minister them of your office or at the promotion of these men Boner poynting to Latimer Hoper for I perceaue they gaue theÌ„ vnto you Secretary Peter Nay sayd Secretary Peter we will minister them vnto you ex officio mero and thereupon tooke an othe of the Byshop de fideliter respondendo Boner reâ—uireth â—espite to â—unswere Who desiring a copie of the Articles required also a competent time to be geuen vnto him to make aunswere therevnto To whom Secretary Peter replied saying My Lord heere be certaine of the Articles touching your owne fact which you may aunswere vnto forthwith Secretary Peter as whether you wrote your Sermon or not before you preached it Whereunto the Byshop aunswered Boner that he wrote it not but he drewe certaine notes of it Then whose counsell sayd he and aduise vsed you in making your Sermon Secretary Peter To which he also aunswered that he had therein vsed his own counsell bookes Boner and yet my Chapleins quoth he be much suspected for my doings in many things and sometimes I for theirs when there is no cause why These wordes ended the Commissioners assigned him Monday the 16. of September then nexte to appeare before them and to make his full aunsweres vnto all the Articles ministred vnto him by them this daye the contentes whereof are as foloweth ¶ The forme and tenour of the Articles ministred vnto the Byshop of London by the Kyngs Commissioners MOnday the xvj of September the Archbish. associated with the Bishop of Rochester Secretary Smith and Doctor May Deane of Paules sat iudicially within his Chappill at Lambeth before whom there and then appeared the Byshop of London according as he was assigned in the last Session at which time he exhibited vnto the Commissioners in 〈…〉 his answeres vnto the last former Articles But before the same were there read the Archbyshop sayd vnto him that his 〈◊〉 aâ—â—sweres made y e 13. of September vnto the denuncâ—aâ—â—â—â— were very obscure therwith also conteined much matter of slaunder agaynst Latimer and Hooper and much vntruth and therfore they desired there to purge themselues Whereupon Latimer first obeâ—â—ing leaue to speake sayd that the Byshop of LondoÌ„ had most falsely vntruely and vncharitably accused him â—aying to his charge many fayned and vntrue matters in his former aunsweres to the denunciation and such as he should neuer be able to proue For whereiâ— his sayd aunswere he alleadged that Hugh Latimer and Iohn Hooper with other heretickes conspiring agaynst him did the first day of September after the Bishoppes Sermon assemble themselues together vnlawfully against the sayd Bishop that saying of his was most vntrue For neyther that day nor yet before that day nor vntill certayne dayes after he euer knew or spake with Hooper And as touching hys owne preaching there openly accused by the Byshoppe he sayd he neuer helde taught or preached any thing concerning the blessed Sacrament otherwise then he ought to do nor otherwise then according to the Scriptures true Catholicke fayth of Christes Church and therefore offered himselfe to be tryed by the Archbishop or other suche learned men as it should please the Kings Maiesty or the said Commissioners to appoynt and farther to suffer to be haÌ„ged drawne and quartered if the Byshoppe coulde iustly proue true the thinges that he had there shamefully layde to his charge Then M. Hooper vpon like 〈◊〉 obteined sayd to this effect This vngodly man pointing to the Bishop hath most vncharitably and vngodly accused me before your grace this audience and hath layd to my charge that I am an hereticke Whereas I take God to recorde I neuer spake read taught or preached any heresy but only the most true and pure word of God And where he sayth I frequeÌ„t the company of heretickes I doe muche maruell of his so saying for it hath pleased my Lord Protectours Grace my singuler good Lord and Mayster and my Ladyes Grace to haue me with them and I haue preached before them and much vsed theyr company with diuers other worshipfull persons and therefore I suppose this man meaneth them And farther where as he sayth that I haue made hereticall bookes agaynst the blessed Sacrament of the body and bloud of Christ calling it Mathematicall I perceiue that this man knoweth not what this word Mathematicall there meaneth and therefore vnderstandeth not my booke which I take God to my Iudge I haue made truely and sincerely and according to his holy word and by the same his holy worde and Scriptures I am alwayes shall be ready to submit my selfe to your Graces iudgemeÌ„t and the superiour powers to be tryed with many suche more wordes of like importance Which ended the Archbishop to shorten this matter asked the bishop how he could proue that Hooper and Latimer assembled together agaynst him the first of September as he had alleadged seing they now denyed it and therfore willed him to aunswere forthwith thereunto The Byshop then aunswered that hee woulde duelye proue it so that he might be admitted to do it according to lawe and with that hee pulled out of his slieue certayne bookes saying I haue this Uarlets bookes whyche hee made agaynst the blessed sacrament which you shal heare Then as he was turning certayne leaues thereof Hooper beganne agayne to speake but the Byshop turning hymselfe towardes him tauntingly sayd put vp your pypes you haue spokeÌ„ for your part I wil meddle no more with you and therewith read a certayn sentence vpon the book Wâ—ich done he sayd Lo here you may see his opinion and what it is At which wordes the people standing behind and seeing his vnreuerent and vnsemely demeanor and raylyng 〈◊〉 people 〈…〉 to 〈◊〉 fell sodenly into great laughing Whereat the Bishop being
did declare vnto you for better admonition amendment of you that ye should haue from the kinges Maiesty by his aduise and the rest of the priuy Counsell certayne Articles and Iniunctions to obserue and folow geuen you in writing 4. Item that there and then the sayd Lord Protectour commaunded Sir Thomas Smith Knight Secretary to the Kinges Maiesty to read a certayne proper booke of Iniunctions and Articles vnto you the sayd Secretarye standing at the Counsell tables end and you standing by and hearing the same 5. Item that the sayde Lord Protectour there and then willed to be reformed certayne thinges in the sayd booke of IniuÌ„ctions as where ye wer appoynted to preach sooner at your request it was appoynted vnto you to preache the Sonday three weekes after the date of the sayd writing 6. Item that in the sayd Articles the Lord Protectours Grace found fault because an Article or commaundement vnto you set forth and declared of the Kynges Maiestyes authority now in his yong age of his lawes and statutes in the same tyme was omitted and therefore either immediatly before you came into the Counsell Chamber or you being present and standing by commaunded the sayde Secretary Smith to put it in writing and annexe it to the rest of the Articles 7. Item that the sayd Secretary Smith then and there did immediately vpon commaundement write into the sayd booke or paper wherein the rest of the Articles were written the sayd article videlicet you shall also set forth in your sermon that the authority of our royall power is as truth it is of no lesse authority and force in this our yong age then was of any of our Predecessors though the same were much elder as may appeare by example of Iosias other young kinges in the scripture and therefore all our subiectes to be no lesse bounde to the obedience of our preceptes lawes and statutes then if we were of 30. or 4â— yeares of age 8. Item that the Lord Protectour did so deliuer you the booke or paper willing first the sayd Secretary Smyth to amend all thinges as he had appoynted 9. Item that ye then and there did promise to the Lorde Protectors grace that ye would obserue fulâ—ill all in the sayd Iniunctions and articles conteined 10. Item that all thinges in the sayde booke put in and mentioned by the sayd Secretary Smith and the same so read vnto you by him you first agreing that all that was by him so written was by the L. Protectors appoyntmeÌ„t the sayd book was so deliuered vnto you then and there by the sayd Secretary Smith in the Councell Chamber 11. Item that you haue the sayd booke in your possession or els know where it is the true copy whereof in effect is annexed to these articles 12. Item that ye were commauÌ„ded in the sayd Iniunctions to preach the Sonday three weekes after the deliuery therof at Paules there to entreat vpon certayn articles as is specified in the sayd booke of Iniunctions and specially the sayd article beginning Ye shall also set forth ending 30. or 40. yeares of age 13. Item that for the accomplishment of part of the sayde Iniunctions commaundement you did preach the fyrst day of September last past at Paules Crosse. 14. Item that at the sayd sermon contrary to your Iniunctions ye omitted left out y e sayde article beginning Ye shall also set forth in your sermon c. and ending 30. or 40. yeares of age 15. Ye shall also aunswere whether ye thinke and beleue that the kinges Maiesties subiectes be bound to obey as well the lawes statutes proclamations and other ordinaunces made now in this young age of the kinges maiesty as the lawes statutes proclamations ordinaunces made by his highnes Progenitors These Articles being thus ministred to the sayd Byshop of London the next day being Thursday and the 19. of September the afore named Commissioners sat in the Archbishops chamber of presence at Lambeth attendyng the coÌ„ming of the B. of London Before whoÌ„ there appeared Rob. Iohnson the Bishops Register and there did declare vnto the Commissioners that the bishop his maister could not at that time personally appeare before theÌ„ without great daunger of his bodily health because that he feared to fall into a feuer by reasoÌ„ of a cold that he had takeÌ„ by to much ouerwatching himselfe the last night before wherby he was compelled to keepe his bed neuerthelesse if hee could without daunger of his bodely health Boner 〈◊〉 feare of 〈◊〉 feuer 〈◊〉 could 〈◊〉 or durst 〈◊〉 appeare he would appeare before them the same day at after noone This excuse the Iudges were coÌ„teÌ„t to take it in good part Yet said M. Secretary Smyth that if he were sicke in deede the excuse was reasonable and to be allowed but quoth he I promise you my Lord hath so dallied with vs vsed hitherto such delayes that we may mistrust that this is but a fayned excuse howbeit vpon your faythfull declaratioÌ„ we are content to tary vntil one of the clocke at afternoone and so they did willing M. Iohnson to signify then vnto them whether the Bishop could appeare or not At whiche houre Robert Iohnson and Richard Rogers gentleman of the Bishops chamber appeared agayn before the Commissioners Boner pâ—â—â—tendetâ—â—â—gayne 〈◊〉 feuer declaring that for the causes afore alledged their maister could not appeare at that tyme nether Wherupon M. Secretary Smith sayd vnto them my Lord of LondoÌ„ your maister hath vsed vs very homely and sought delayes hitherto and now perhaps perceiuing these last Articles to touch the quicke and therefore loth to come to his answere he fayneth himselfe sicke Boners â—â—â—cuse of 〈◊〉 not 〈◊〉 taken 〈…〉 But because he shall not so deceiue vs any more we wyll send the Knight Marshall vnto him willing him if he be sycke in deed to let him alone for that is a reasonable excuse but if he be not sicke then to bring him forth with vnto vs for I promise you he shall not vse vs as he hath done we will not take it at his handes and therefore M. Iohnson sayd he you do the part of a trusty seruant as becommeth you but it is also your part to shewe my Lord of his stubborne hart and disobedience which doth him more harme theÌ„ be is aware of What thinketh he to stand with a king in his own Realmes Is this the part of a subiect nay A goo◠〈◊〉 sent to 〈◊〉 by Sâ—â—cretary Smyth I wene we shall haue a new Tho. Becket Let him take heede for if he play these parts he may fortune to be made shorter by the head He may appeale if he thinke good but whyther to the Byshop of Rome So he may helpe hymselfe forwards I say he can not appeale but to the same king who hath made vs his Iudges and to the Bench of his counsaile and how they will take this matter when they heare of it
conuented and compelled to make aunswer against his will I therefore Edmond Bishop of London hauing perceiued and felt by all the sayings proceedings and doyngs of you sir Thomas Smith Knight one of the two principall Secretaries to the kings Maiestie in this matter attempted and mooued agaynst me that ye haue bene and yet continually are a notorious and manifest enemy of me the sayd Edmond and much offended that I should in any wyse alledge and say or vse any such things for my most defence as the law geueth me licence and libertie to do yea hearyng most fauourably and effectually my denouncers and enemies with both eares in any thyng that they shall alledge purpose attempt or do agaynst me though their persons in lawe are not in any wyse to be heard or admitted ne yet their sayinges true and not hearing me so much as with one eare in my lawfull saiengs and doinges in this behalfe but contrarywise openyng your mouth at large ye haue sundry tymes against good wisedome and reason outraged in wordes and deedes against me the sayd Edmond saying among other wordes that I did as theeues murtherers and traytors are woont to doe beyng my selfe as ye vntruly did say inward in deed culpable and yet outward otherwyse vnable to defend the matter against me but onely by takyng exceptions and making friuolous allegations agaynst my Iudges and Commissioners and that I haue bene and am as sturdye wilfull and disobedient as may be in your iudgement and opinion maintaining and vpholding the rebels and their opinions and that I shall aunswer by mouth or els smart and doe worse or els ye will send me to the Tower there to sit and be ioyned with Kette and Humfrey Arundell the Rebels ouer and besides diuers other threatnings and comminatorie wordes by you pronounced and vttered vnseemely and far vnmeet to proceed out of the mouth of you that are in such rowme and place as ye be in And moreouer increasing your malice euil will and grudge borne agaynst me ye haue amongest other thynges vntruly surmised written alledged and sayd that a certayne booke of Articles and Iniunctions by the Lord Protectours Grace in the full counsayle after a certayne prescribed fashion and fourme in the denunciation commission and Articles which de facto were induced brought in and obiected agaynst me Here Boner most proudly shametâ— not to belye the kinges Secretary and one of his Maiesties CouÌ„saile charging him with alteâ—ing adding vnto the Counsailes Iniunctions was deliuered vnto me and moreouer of an euill will and vngodly intent purpose contrary to the truth ye haue withdrawen added altered and qualified diuers thynges in the same otherwyse then they were spoken or done and yet ye are not ashamed to alleadge write and say that all is true and one consonant and agreeable in all poyntes with the other where in deede it is not so And ye haue further de facto agaynst the law and agaynst the Commission to you directed and agaynst my iust and lawfull allegations saiengs proceeded vnlawfully vniustly agaynst me atteÌ„pting many things agaynst me vnlawfully vniustly as appeareth ni the acts of this matter to the which I do referre me so far forth as they make for me Anno 1550. and be expedient by me and for me to bee alledged and referred vnto your selfe also vnlawfully and vniustly de facto with your Colleagues the which without you had begun the sayd matters proceedyng where by the law ye so ought not to haue done in deede but abstained there from as heretofore sondry tymes I haue alleaged appearyng in the actes of this Court doe vpon these iust and reasonable causes accordyng to the order of the Kings Maiesties Ecclesiasticall lawes refuse The popes lawes termed by the name of the kinges Ecclesiasticall lawes decline and recuse you the sayd Sir Thomas Smith as an vncompetent vnmeete and suspect Iudge agaynst me in this behalfe and decline your pretensed iurisdiction in this matter for causes aforesayd desiring nothyng but Iustice and offeryng my selfe prompt and ready to prooue them so farre as I am bound and accordyng to the order of the Kings Maiesties Ecclesiasticall lawes of this Realme in this behalfe as tyme place and otherwyse shall require This recusation ended the Secretary told him plaine that that notwithstandyng he would proceed in his Commission and would be still his Iudge The reply of Secretary Smith to Boners allegations vntill he were otherwise inhibited and sayd vnto him farther My Lord where as you say in your recusation that I sayd that you did like thieues murtherers and traytors in deed I sayd it and may and will so say agayne since we perceiue it by your doings Whereunto the Bishop in a great and stoute rage replied Boner saying Well sir because you sit here by vertue of the Kings Commission and for that ye be Secretary to hys maiestie and also one of his highnes counsail I must and do honour and reuerence you but as you be but sir Thomas Smith say as ye haue said that I do lyke theeues murtherers Boner in a pelting chafe agaynst Syr Tho. Smyth The Archb. and traytors I say ye lye vpon me in that case I defie you and doe what ye can to me I feare you not and therfore quod facis fac citius Whereat the Archbishop with the other Commissioners said vnto him that for such his vnreuerent behauior he was worthy imprisonment Boner Then the Bishop in more mad fury then before sayd againe vnto them A Gods name ye may do de facto send me whether you will and I must obey you and so wil except ye send me to the deuill for thether I will not go * I pray God ye gâ—e not for your selfe for you Three things I haue to wit a small portioÌ„ of goods a poore carcase and myne owne soule the two first ye may take though vniustly to you but as for my soule ye get not quia anima mea in manibus meis semper Secretary Smyth Well sayd then the Secretary ye shal know that there is a kyng Yea Sir saith the Bishop but that is not you neither I am sure Boner will you take it vpon you No Sir sayd agayne the Secretary but we will make you know who it is Secretary Smyth and with that the Commissioners commanded the bishop and all the rest to depart the chamber vntill they called for him agayne Now in the meane whyle that the Commissioners were in consultation the Bishop with Gilbert Bourne his chapleine Rob. Warnington his Commissary Rob. Iohnson his Register were tarying in a quadrant voyde place before the dore of the same chamber Where the Bishop leanyng on a cupboord and seyng his Chapleins very sad Boners talke to his Chapleins in the quadrant place before the chamber of presence at Lambeth sayd vnto them in effect as followeth Syrs what meane you Why
charge him they did in the end vpon his second promise leaue him at libertie onely willing him to remaine at his house at London because they thought it most meete to sequester him from his Dioces for a time and beeing come to hys house he began afreshe to ruffle and meddle in matters wherein he had neither Commission nor authority parte whereof touched the Kings Maiestie whereof being yet once againe admonished by his grace and their Lordships he did not only promise to conforme himselfe in all things like a good subiect but also because he vnderstoode that he was diuersly reported of many were also offended with him he offered to declare to the world his conformitie and promised in an open Sermon so to open his minde in sondry articles agreed vpon Wynchester â—â—â—miseth 〈◊〉 shew his â—â—â—formitie 〈◊〉 in 〈◊〉 y t such as had ben offended shuld haue no more cause to be offended but well satisfied in all things declaring further that as his own conscience was well satisfied and liked well the Kings procedings within this Realme so would he vtter his coÌ„science abroade to the satisfaction good quiet of others and yet all this notwithstanding at the daye appoynted he did not only most arrogantly and disobedieÌ„tly and that in the presence of his Maiestie their grace and Lordships and of such an audience as the like wherof hath not lightly ben sene speake of certaine matters contrary to an expresse commandement geuen to him on his Maiesties behalfe both by mouth and by letters Wynchester 〈◊〉 his sermoÌ„ warâ—eth â—â—om his â—wne promise the 〈◊〉 comâ—andemeÌ„t but also in the rest of the articles whereunto hee had agreed before vsed such a maner of vtteraunce as was very like euen there presently to haue sturred a greate tumult and in certaine great matters touching the policie of the Realme handled himselfe so colourably as therein hee shewed himselfe an open great offender a very sedicious maÌ„ for as much as these his procedings were of such sort as being suffred to escape vnpunished might breede innumerable incoÌ„ueniences that the clemency shewed to him afore by their grace Lordships did worke in him no good effect but rather a pride and boldnes to demeane himselfe more and more disobediently against his Maiestie and his graces proceedings it was determined by their grace and Lordships that he should be committed to the Tower and be conueyed thether by Sir Anthony Wingfield â—ynchester 〈◊〉 his sediâ—â—ous disoâ—edience 〈◊〉 to the 〈◊〉 and that at the time of his Commission Sir Rafe Sadler and William Hunnings Clerke of the Counsaile should seale vp the dores of such places in his house as they should thinke meeâ—e all which was done accordingly By this euidence aboue mentioned first heere is of the reader to be noted how â—ewdly and disobediently the sayd Sir Gardiner misused himselfe in the Kings generall visitation in denying to receiue such orders and iniunctioÌ„s as for the which he iustly deserued much more seueare punishment Albeit the King with his Uncle the Lord Protectour more gently proceding with him were contented only to make him taste the Fleete In the which house as his durance was not long so his entreating and ordering was very easie Out of the whiche Fleete diuers and sondry letters he wrote to the Lord Protectour and other of the Counsaile certayne also to the Archbishop of Canterbury and some to M. Ridley Bishop of London the particulars were too loÌ„g here to rehearse coÌ„sidering how this booke is so ouercharged as ye see already 〈◊〉 the letâ—â—s of winâ—â—ester read the booke 〈◊〉 Actes â—â—â—uments the first 〈◊〉 pag. 〈◊〉 and especially seeing the same be notified in our first edition sufficiently as is aforesayd Wherfore omitting the rehearsall of the said letters and referring the reader to the booke aforesayde I will onely repeate one letter of the said Byshop with the aunsweres of the Lord Protectour vnto the same the contents whereof be these as followeth ¶ A Letter of Winchester to Mayster Vaughan MAister Vaughan after my right hartye commendations In my last letters to my Lord Protectour signifying according to the generall commaundemet by letters geuen to all Iustices of peace the state of this Shire I declared as I supposed true the Shire to be in good order quiet conformity for I had not then herd of any alteratioÌ„ in this Shire which the said letters of coÌ„maÌ„dement did forbid Now of late within these two dayes I haue heard of a great and detestable if it be true that is tolde me innouation in the towne of Portesmouth Images plucked downe at Portesmouth where the Images of Christ and his sayntes haue bene most contemptuously pulled downe and spitefully handled Herein I thought good both to write to you and the Mayor the kinges maiesties chiefe ministers as well to know the trueth as to consult with you for the reformation of it to the intent I may be seene to discharge my duety and discharging it in deede both to God and the kinges maiesty vnder whome I am here appoynted to haue cure and care to relieue suche as be by any wayes fallen and preserue the rest that stand from like daunger Ye are a Gentleman with whom I haue had acquayntance and whom I know to be wise esteeme to haue more knowledge wisedome and discretion then to allow any such enormities and therefore do the more willingly consult with you herein with request freÌ„dly to know of you the very truth in the matter who be the doers and the circumstances of it whether ye thinke the matter so farre gone with the multitude whether the reproofe and disprouing of the deed might without a further daunger be enterprised in the Pulpit or not minding if it may so be to send one thether for that purpose vpon Sonday next comming I would vse preaching as it shoulde not be occasion of anye further folly where a folly is begun and to a multitude perswaded in that opinion of destruction of Images I would neuer preach Then were the old fathers and bishops in the primitiue Church with Epiphanius and Carolus Magnus and all the Councell of Franckford hogs and dogs For as scripture willeth vs we should cast no precious stones before Hogs Such as be infected with that opinion they be Hogs and worse then Hogs if there be any grosser beastes then hogs be and haue bene euer so taken and in England they are called Lollards who denying images thought therewithall the craftes of paynting grauing to be generally superfluous and nought and agaynst Gods lawes In Germany suche as maintained that opinion of destroying of Images were accompted the dregges cast out by Luther after he had tunned all his brewinges in Christes religion and so taken as Hogges meate For the reproufe of whom Luther wrote a booke specially and I haue with myne eyes seene the Images standing in all Churches where Luther
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
but if your Lordship be loth to be counted mēdax which belike he hath interpreted a lyer or a lying man and thinke it a matter of combate he was deceiued in the interpretation and it is a matter for clerkes to dispute of we woulde haue wished your Lordshipp to haue written agaynst his booke before or now with it if you thinke that to be defended which the author himselfe refuseth to auerre your Lordship writeth earnestly for lent which we go not about to put away no more then whē D. Smith wrote so earnestly y t euery man should be obedient to the Byshops The Maiestrates by and by went not about to bring Kinges and Princes and other vnder theyr subiection Writers write theyr fantasy my Lord and Preachers preach what eyther liketh them or what God putteth in theyr heades It is not by and by done what is spoken The people buyeth those foolish ballads of Iacke a lent So bought they in times past pardons and carroles and Robbin hoodes tales All be not wise mē and the foolisher a thing is to some although not to the more party it is the more pleasaunt and meete and peraduenture of the sermons there is and in deed there is if it be true that we haue heard otherwise spoken and reported to you then it was of the preachers there and then spoken or ment Lent remayneth still my Lord shall god willing till the kings highnes with our aduise and the residew of his Graces counsel take an other order although some light and leud mē do bury him in writing euē as the kinges Maiesty remayneth head of the Church although by subtle meanes some traytors haue gone about and dayly do to abuse the kinges Maiesties supremacy and bring in the Bishop of Romes tyranny with other superstition and Idolatry On both sides great heed is to be taken and as your Lordship writeth we are set in a paynfull rome to reforme all lightnes and leudnes to the which we do endeuour our selfe to the best of our power although not so cruelly and fiercely as some peraduenture would wish yet not so loosely that there needeth such exclamation or great feare to be We doe study to doe all things attemperately and with quiet and good order And we woulde wish nothing more then your Lordship to be as ready to the reformation of the one as of the other that neither superstition Idolatry or papacy should be brought in nor lightnesse nor contempt of good order to be mainteined They both take beginning at small things and encreaseth by litle and litle at vnwares And quiet may be as wel broken with ielosy as negligence with to much feare or to much paciēce No wayes worse then when one is ouer light eared the one way and deafe on the other side Rumors by space and times encrease naturally and by that time they come at you as it appeareth they be doubled trebled We do perceiue your diligent eye towards vs Quiet may be as well broken by Ielosie as by negligence we will wish trust you haue your faythful hart to vs our most harty desire continuall prayer to God is to leaue this realme to the kings highnes at his graces age by you written rather more florishing in men possessions wealth learning wisedome Gods religion and doctrine if it were possible and Gods will then we found it And that is our whole intent esperaunce to the which we refuse no mans helpe as knoweth God in whom we bid you hartily fare well An other letter of W. to the L. Protector AFter my moste humble commendations to your good Grace vpon the returne of my seuant Massy with your Graces letters aunswering to such my letters wherein I signified the robbing of my secretary I read the same gladly as by the contentes of the matter I had cause so to doe which was such a comfortatiue as I digested easily the rest of the great packet hauing bene accustomed thereunto in the kinges my late soueraygne Lordes dayes which fashion of writing his highnesse God pardon his soule called whetting which was not all the most pleasaunt vnto me at all times yet when I saw in my doinges was no hurt and sometime by occasion thereof the matter amended I was not so coy as alwayes to reuers my argument nor so that his affayres went well I neuer troubled my selfe whether he made me a wanton or not And when suche as were priuy to his letters directed vnto me were affrayd I had bene in high displeasure for the termes of the letters sounded so yet I myself feared it nothing at al I estemed him as he was a wise prince and whatsoeuer he wrote or sayd for the present he would after consider the matter as wisely as any man and neither hurt or inwardly disfauor him that had bene bolde with him Whereof I serue for a proofe for no man could do me hurt during his life And when he gaue me the Bishopricke of Winchester he said he had often squared with me but he loued me neuer y e worse And for a token therof gaue me the Byshopricke And once when he had bene vehement with me in the presence of the Earle of Wilteshyre and saw me dismayd with it he tooke me a part into his bed chamber and comforted me and said that his displeasure was not so much to me as I did take it but he misliked the matter and he durste more boldly direct his speache to me then to the Earle of Wilteshyre and from that day forward he could not put me out of courage but if any displeasaunt wordes passed from him as they did sometime I folded them vp in the matter which hindered me a litle for I was reported vnto him that I stouped not and was stubborne and he had commended vnto me certayne mens gentle nature as he called it that wept at euery of his wordes me thought that my nature was as gētle as theyrs for I was sory that he was moued but els I know when the displeasure was not iustly grounded in me I had no cause to take thought nor was not at any time in al my life miscontent or grudging at any thing done by him I thanke God of it And therefore being thus brought vpp and hauing first read your graces most gentle letters signifying the deuise of a proclamation to stay these rumours and reading the same proclamation which my seruant brought with him I read the more quiet your Graces great letters and would haue layd them vp with out further aunswere were it not that percase my so doing might be mistaken For glum silence may haue another construction then franke speach where a man may speake as I reckon I may with your grace vppon confidence whereof I am so bolde to write thus much for my declaration touching your graces letters of the xxvij of may that how earnest so euer my letters be taken in fearing any innouation I
Iacke of lentes Testament was openly sold in Winchester market before I wrot vnto your Grace of it And as for Bales booke called the Elucidiation of Anne Askewes Martyredome they were in these partes common some with leaues vnglewed where maister Paget was spoken of and some with leaues glued And I call them common because I saw at the least foure of them As for Bales booke touching the death of Luther wherein was the Duke Saxons prayer whereof I wrote was brought downe into this countrey by an honest Gentleman to whome it was as I remember hee tolde me geuen at London for newes and had it a good while ere I wrote to your Grace I had not then receiued the inhibition for preaching whereof men spake otherwise then they knewe D. Smyth reproued of Winchester And in the meane time Doctour Smith recanted with a Prieste of this Towne who to mine owne mouth boasted himselfe to be your Graces Chaplayne but I beleeued it not brought downe with speed made by meanes to haue it brought to my knowledge which I knew besides for they had by and by filled all the Countrey here aboutes of tales of me And when I saw Doctour Smithes recantation beginne with Omnis homo mendax so englished and suche a new humility as he would make all the Doctors of the Church Lyers with himselfe knowing what opinions were abroade it enforced me to write vnto your Grace for the ease of my conscience geuing this Iudgement of Smith that I neither liked his tractation of vnwritten verityes ner yet hys retractation and was gladde of my former Iudgement that I neuer had familiaritye with him I saw him not that I wotte these three yeares ne talked with him these seuen yeares as curious as I am noted in the common wealth And where as in his vnwritten verityes he was so mad to say Bishops in this Realme may make lawes I haue witnesse that I sayd at that worde we should bee then dawes and was by and by sory that euer he had writted of the Sacrament of the aultar which was not as it was noysed vntouched with that word all men be Liers which is a maruellous word as it soundeth in our toung when we say a man were better haue a thiefe in his house then a lyer And the deprauing of mans nature in that sort is not the setting out of the authority of the Scripture For albeit the authority of the Scripture dependeth not vpon man yet the ministration of y e letter which is writing and speaking is exercised and hath bene from the beginninge deliuered through mans hand and taught by mās mouth which men in the Scripture calleth holy men and that is contrary to lyers And therefore S Augustine in his book De mendacio sayth omnis homo mendax signifieth omnis homo peccans If Smyth had onely written of Bishops lawes and then sayd he had sauing your honor lyed loudly or to mittigate the matter sayd he had erred by ignorāce that had bene done truely and humbly for he that seeketh for much company in lying as he did hath small humility for he woulde hide himselfe by the nūber this muche as touching Smith of whō nor his booke till he was in trouble I neuer heard talking But to the matter I wrote of I haue told your Grace how I came to knowledge of thē very scarsely in time but in the thing ouer quickely neuer had any suche thought in my life as I denyed to your Grace to be worthely charged with thē by them I meane that may hereafter charge for I know no such yet in thys world and I neuer was in mine opinion so madde as to write to your Grace in that sort when all thinges be well I haue many causes to reioyce but where things were otherwise as I trust they shall not I haue nothing to doe to aske any accompt I trust I shall neuer forget my selfe so much I thanke God I am euen aswell learned to lyue in the place of obedience as I was in the place of directiō in our late soueraigne Lordes life And for my quietnes in this estate accompt my self to haue a great treasure of your Graces rule and authority and therfore will worship and and honor it otherwise then to vse such maner of presumption to aske any accompt And I know your Grace cannot stay these matters so sodenly and I esteeme it a great matter that thinges be stauld hitherto thus but if thinges had encreased as the rumours purported your Grace might haue bene encombred more in the execution of your good determination And why then did ye not follow the same your soueraigne Lord in abolishing the Pope in Queene Maryes tyme. Now thankes be to GOD your Grace goeth well about to stay it As for my selfe I know mine inward determination to doe as I may my duty to God and the world and haue no cause to complayne of the vniuersall Disposition of them in my Dioces I know but one way of quiet to keep and follow such lawes and orders in Religion as our late soueraigne Lorde lefte with vs which by his life as the Byshops and Clergye sayd was the very trueth and I neuer read yet or heard any thing why to swarue from it ne thinke it expedient to call any one thing in doubte during the Kinges Maiestyes minority whereby to empayre the strength of the accorde established whiche I write not mistrusting your Grace in the contrary but declaring my selfe and wishing the same minde to other about you as I trust they haue for which I shal◠pray to GOD who prospered out late Soueraigne Lord in that rebellion as we haue seene experience and by your Graces foresight and polliticke Gouernement shall send the like prosperity to our Soueraygne Lord that now is wherein I shall doe my parte as a Subiect most bounden many wayes thereunto I send vnto your Grace herewith my discussion of my Lord of S. Dauies Purgation wherein I walke somewhat more at libertye then writing to your Grace and yet I take my selfe liberty enough with a reuerent mind neuerthelesse to keepe me within my bondes whiche if I at any time exceede I trust your Grace will beare with me after your accustomed goodnesse for whose prosperitye I shall continually pray with encrease of honor At Winchester the 6. of Iune ¶ Certayne additions after these Leters aboue specified with notes and solutions aunswering to the same THus haue we set out to thee gentle and studious reader an extract of certayn letters af Byshop Gardiner not of all that he wrote but of suche as coulde come to our handes Neither of these also that we haue for any good stuffe or any great profit in thē conteined or that they dyd cleare him or his cause any thing for y e which he was most worthely condemned For if there did or might appeare any such thing in all his writinges that might cleare the ill
dijs neque spem salutis ponunt in eis neque ab eis ex spectant futurum iudicium sed ad memoriam recordationeÌ„ primitiuorum venerantur eas adorant sed non seruiunt eis cultu diuino nec alicui creaturae By which doctrine all idolatry is plainly excluded in euident wordes So as we cannot say that the worshipping of Images had his beginnyng by popery for Gregory forbad it vnlesse we shall call that Synode Popery because there were so many bishops And yet there is forbidden cultus Diuinus and agreeth with our beforesaid doctrine by which we may creepe before the crosse on good Friday wherein we haue the Image of the crucifixe in honour vse it in a worshipfull place and so earnestly looke on it and conceyue that it signifieth as we kneele a) a) What worke Winchester maketh to creepe to dead crosses to worship blockish Images But the liuely Images of Christ theÌ„ he brought to the crosse burned cruelly Therfoâ—e it is woorthely sayde of Clemens lib. 5. Quis est iste honor Dei per lapideas ligneas formas discurrere atque exanimes figuras venerari hominem in quo vera Dei Imago est spernere But Winchester was so busied in his lay mens bookes that hee had no laysure to vnderstand learned bookes and creepe before it whiles it lyeth there and whiles that remembrance is in exercise with which crosse neuertheles the Sexten when he goeth for a corse will not be afrayd to be homely and holde it vnder hys gowne whiles he drinketh a potte of ale a point of homelinesse that myght bee left but yet it declareth that he esteemed no Diuinitie in the Image But euer since I was borne a poore parishioner a lay man durst be so bold at a shift if he weee also churchwarden to sell to the vse of the Church at length and his own in the meane tyme the siluer crosse on Easter Monday that was creeped vnto on good Friday In specialties there haue bene speciall abuses but generally Images haue bene taken for Images with an (b) (b) If things hauing the office to signifie and worke in vs the vnderstaÌ„ding of Christ and holy things are therefore to be worshipped censed and crept vnto why then do ye not worshippe the preacher the Bible booke the Epistler and Gospeller whiche geue a much more liuely vnderstanding to our myndes of holy and heauenly things then Images do office to signifie an holy remembraunce of Christ and his saints And as the sounde of speache vttered by a liuely Image and representing to the vnderstanding by the sense of hearing godly matter doth stirre vp the mynde and therewith the body to consent in outward gesture of worshipfull regard to that sound (c) (c) The argument of Winchester reuerted against hymselfe For if Gods word such other sounds geuyng a liuely vnderstandyng to vs yet bee not had in such a worshipfull regard that any doth cense them or creepe and offer to them Ergo much lesse should you doe the same to these your dead and insensible Images So doth the obiect of the Image by the sight worke like effect in maÌ„ within and without wherin is verily worshipped that we vnderstand and yet reuerence and worship also shewed to that wherby we attaine that vnderstanding and is to vs in the place of an instrument So as it hath no worship of it selfe but remayneth in his nature of stone or tymber siluer copper or gold But when it is in office and worketh a godly remembraunce in vs by representation of the thyng signified vnto vs then we vse it worshipfully and honourably as many do the (d) (d) One Idoll well compared with another priest at Masse whome they little regard all the day after And me thinketh euer that like as it is an ouer grosse error to take an image for God or to worship it with godly (e) (e) Because you say that godly honor or cultus diuinus is taken away by you from Images I pray you what could ye doe to God if he were hâ—re materially hymselfe more then you do to them to cense them to candle them to tabernacle them to sette them vp in churches to adore and inuocate them to kneele and knocke to them to creepe and offer to them to seeke vertue and to require health at them to make them your patrons and to make your vowes vnto them c. If this be not Diuinus cultus tell me what geue you to God more then this honour So to graunt that we may not haue Images of Christ and that we may do no worship before them or not vse them worshipfully it is inexplicable For it is one kynde of worship to place them worshipfully So as if a man place an Image in the church or hang it about his necke as (f) (f) All papists perchance all vse to do the Image of the crosse and the knight of the order (g) (g) Yea but what knight of that order kneeleth or prayeth to that George that hangeth about his necke Saint George this is some piece of worship And if we may not contemne the images of Christ and his saintes when we haue them for that were villanie not neglect them for that were to haue them without vse which were inconuenient quia nec natura nec arte quicquam fit frustra wee must haue them in estimation and reputation whiche is not without some honour and worship and at the least in the place where we conueniently vse them as in the church as where they serue vs rather then we them and because their (h) (h) A worshipfull seruice to disworship God worship creatures seruice is worshipfull they be so regarded accordingly for that time of seruice and therefore they be called Venerabiles Imagines and be worshipfully ordered before whom we kneele and bowe and cense not at that the Images be but at that the Images signifie which in our kneeling bowyng and censing we knowledge to vnderstand and read in that fashion of contract writing You sayd before they were lay mens bookes now ye make theÌ„ learned mens books also wherein you read ye say many thinges at one openyng And what read you or see you in those bookes I pray you nimtrum id quod puerâ— vident in nuhibus And where be you bid to looke vpon these fantasticall bookes Scrutamini scripturas sayth the Lorde Contemplamini picturas writeth Winchester But rather Winchester should haue read the booke of Epiphanius contra Encratitas where these woordes be opened to him Non decet Christianum per oculos suspensum teneri sed per occupationâ—m mentiâ— c. wherein is wrapped vp a great many of sentences sodenly opened with one sodaine sight to hym that hath bene exercised in readyng of them And me seemeth after the faith of Christ receiued known and throughly purged from heresies if by case there were offered a choise
either to retein painting and grauing and forbeare writing or chosing writing to forbeare both the other gifts it would be a probleme seeing if grauing were taken away we could haue no printing And therefore they that presse so much the wordes of Non facies tibi sculptile euer me thincketh they condemne printed bookes the originall wherof is of grauing to make * * If ye did see any prinâ—eâ— yet to do worship to his grauen letterâ— then might you well seeke thus as ye do a knot 〈◊〉 in a rushe matrrices literarum Sed hoc est furiosum sunt tamen qui putaÌ„t palmarium And therfore now it is englished Thou shalt make no grauen Images least thou worship them which I here is newly written in the new church I know not the name but not farre froÌ„ the old Iury. But to y e matter of Images wherin I haue discoursed at large I thinke and ye consider as I doubt not but ye will the doctrine set foorth by our late Soueraigne Lord Ye shall in y e matter see y e truth set forth by such as had that committed vnto them vnder his highnes amongest whome I was not nor was not priuie vnto it till it was done And yet the clause in the booke for discussion of the Lord and our Lorde hath made manye thinke otherwise but I take our Lorde to witnes I was not that declaratioÌ„ of our Lord was his highnes own deuise ex se. For he saw the fond Englishing of the Lord disseuered in speach whom our Lord had congregate And this I adde lest geuing authoritie to the booke Holy water I shoulde seeme to aduaunt my selfe Now will I speake somewhat of holy water wherein I seÌ„d vnto you the xxxiiij chapter in the ix book of thistory Tripartite where Marcellus the bishop bad Equitius his Deacon to cast abroad water by him first hallowed wherwith to driue away the deuill And it is noted howe the deuil could not abide the vertue of the water but vanished away And for my part it seemeth the history may be true (:) (:) Consecration of water and salt to 〈◊〉 the people is attribute to Alexander 1. but what credite is to be geuen to those decâ—â—es falsly 〈◊〉 vpon those auncient Byshops 〈…〉 In nomine 〈◊〉 c. If the name of Christ do can serue only to cast out deuils What should water doe where Christ may and should serue onely to worke that mastery for we be assured by scripture that in the name of God the churche is able and strong to cast out Deuils according to the Gospel In nomine meo daemonia eijcient c. So as if the water were away by only calling of the name of God that maystry may be wrought And being the vertrue of theffect onely attributed to the name of God the question shuld be onely whether y e creature of water may haue the office to conuey the effect of the holines of thinuocation of Gods name And first in Christ the skirt of hys garment had such an office to minister health to the womaÌ„ and speâ—cle and cley to the blinde and S. Peters shadow S. Paules handkerchers And leauing old stories here at home the special gift of curation ministred by the kings of this realme not of their owne strength but by inuocation of the name of God hath bene vsed to be distributed in rings of gold and siluer And I thinke effectually wherin the mettall hath only an office and the strength is in the name of God wherein all is wrought And Elizeus put his staffe in like office And why the whole church myght not put water in like office to conuey abroad the inuocation of gods name there is no scripture to the contrary but there is scripture how other inferiour creatures haue bene promooted to like dignitie and much scripture how water hath bene vsed in like and greater seruice And the story I send vnto you sheweth how water hath bene vsed in the same seruice to driue away deuils In which matter if any shall say he beleeueth not the story and he is not bound to beleue it being no scripture that man is not to be reasoned with for the effect of the kings crampe rings And yet for such effect as they haue wroght when I was in FraÌ„ce * * The kingâ— ring geueth 〈◊〉 Ergo holy water may haue also his effect operation Resp. Non 〈…〉 thing of corporall things wiâ—â— spirituall ioyneth in 〈◊〉 compaâ—ison together 〈◊〉 the 〈◊〉 playne answere this Bâ—â—h be 〈◊〉 and aâ—gaynst the 〈◊〉 of God I haue bene my selfe much honoured and of all sortes entreated to haue them with offer of as much for them as they were double worth Some will say what is rings to holy water Marrie thus I say if the mettall of gold and siluer may doe seruice to cary abroad the inuocatioÌ„ of the name of God effectually for one purpose water may also serue to cary abroad the inuocation of the name of God wherewith to driue awaye deuils Hereto will be sayde Non valet argumentum a posse ad esse But the story saith the water did that seruice and other straungers say and affirme by experience the kings Maiesties rings haue done the seruice And our late maister continued all his life the exercise of that gift of God and vsed siluer and gold to doe that seruice to cary abroad the strength of the inuocation of the name of God by him and he vsed it among vs that serued him in it when hee had throughly heard and seene what might be sayd in the matter and yet he had no scripture especially for it that spake of rings of siluer or gold no more then is for the ashes ministred a little before ye last preached And as our young soueraigne Lord hath receiued them reuerently so I trust he shall be aduertised ne negligat gratiam Dei in dono curationum but follow his father therein also not doubting but God will heare him as he hath heard his father and others his progenitors kyngs of this realme to whose dignitie God addeth this prerogatiue as he doth also to inferior ministers of his church in the effect of their prayer when it pleaseth hym A man might finde some yonglings percase y t would say how worldly wily wittie bishops haue enueigled simple kings heretofore and to confirme their blessinges haue also deuised Anno 1550. how kings should blesse also and so authoritie to maintayne where truth fayled and I haue had it obiected to me that I vsed to prooue one piece of myne argument euer by a king as when I reasoned thus If ye allow nothing but scripture what say you to the Kinges rings but they be allowed Ergo somwhat is to be allowed besides scripture And another if Images be forbidden * * 〈…〉 â—rgumeÌ„t 〈◊〉 King 〈…〉 weare S. George 〈◊〉 brest if Images 〈…〉 The Kyng 〈◊〉 S. George vpon hys 〈◊〉
et Zelo. Sorcerers and Coniurers with such a wrong fayth ioyned to dumme creatures may and do with lyke reason call vp deuils as holy-water may driue them away cum fide zelo after which sort if our holy water were vsed I doubt not but there be many Marcellus and many Elizeus and many at whose prayer God forgeueth sinne if such as will enioy y e prayer haue faith and zeale as Equitius and were as desirous to driue the deuil out of the temple of their body and soule as Equitius out of the temple of Iupiter So as if holy vse were coupled with holy water there should be more plentie of holynesse then there is but as men be prophane in their liuyng so they cannot bide to haue any thing effectually holy not so much as bread and water fearing lest they should take away sinne from vs which we loue so well Solus Christus peccata diluit who sprinckleth hys bloud by hys ministers as he hath taught hys spouse the Church in which those ministers be ordered wherein many wayes maketh not many sauiours as ignorants do iest whereof I neede not speake further vnto you no more I neded not in the rest in respect of you but me thought ye coniured all men in your sermon to say what they thought to you id quod hanc mihi expressit Epistolam quam boni consules Et Vale. Your louyng friend Ste. Winchester AS I haue set foorth here gentle Reader the cauillyng letter of Winchester agaynst M. Ridleys Sermon so am I right sory that I haue not likewyse the aunswer of the sayd Ridley agayne to ioyne withall For so I vnderstand that not onely M. Ridley but also M. Barlow B. of S. Dauids for Winchester wrote agaynst them both had written and sent immediately their aunsweres to the same refutyng the friuolous and vnsauory reasons of this popish prelate as may well appeare by a parcell additionall of a letter sent by the L. Protector to the sayd Byshop in these wordes And because we haue begun to write to you we are put in remembraunce of a certayne letter or booke which you wrote vnto vs agaynst the bishop of S. Dauids sermon and D. Ridleys to the whiche aunswer beyng immediately made was by negligence of vs forgottē to be sent Now we both send you that and also the aunswer which the B. of s. Dauids wrote to the same booke of yours ¶ Articles and positions ministred and obiected eche of them ioyntly and seuerally to the B. of Winchester as foloweth The 1. Article IN primis that the kings Maiesty iustly and rightfully is and by the lawes of God ought to be the supreme head in earth of the Church of England and also of Ireland Articles layd agaynst Winchester and so is by the Clergy of this realme in theyr conuocation and by acte of Parliament iustly and accordyng to the lawes of God recognised Winchester This first article the B. granteth Winchester graunteth to the kings supremacy The 2. Article Item that hys Maiestie as supreme hed of the sayd Churches hath full power and authoritie to make and set forth lawes Iniunctions and ordinances for and concerning religion orders in the sayd churches for the encrease of vertue and repressing of all errours heresies and other enormities and abuses Winchester grūnteth to the full authority of the king 〈◊〉 setting forth his lawes Winchester To this second article he answereth affirmatiuely The 3. Article Item that all and euery his graces subiects are bound by the lawe of God to obey all hys Maiesties sayd lawes Iniunctions procedings concerning religion and orders in the sayd church Winchester To the third article the laid B. answereth affirmatiuely and granteth it The 4. Article Item that you Steuen B. of Winchester haue sworne obedience to his maiestie as supreme head of this Church of England and also of Ireland Wynchester hath sworne obedience to the kinges supremacye Winchester To the fourth article the sayd B. aunswereth affirmatiuely and granteth it The 5. Article Item that all and euery his graces subiectes that disobey any his sayd maiesties lawes Iniunctions ordinaunces and proceedings already set forth and published or hereafter to be set forth and published ought worthily to be punished according to hys Ecclesiasticall law vsed within this his realme Winchester To this fift article the sayd B. answereth affirmatiuely and granteth it The 6. Article Item that you the sayd Bishop as well in the Kings Maiesties late visitation within your dioces Wynchester complayned of as at sondry tymes haue bene cōplained vpō sondry informatiōs made against you for your doyngs sayings and preachings agaynst sundry Iniunctions orders and other proceedings of hys maiesty set foorth for reformation of errors superstitions and other abuses of religion Winchester This article toucheth other mens actes who or how they are complayned or enformed I cannot throughly tel For at the tyme of the kings Maiesties visitation I was in the Fleete and the morrow after twelfe day I was deliuered at Hampton court my L. of Somerset and my L. of Caunterbury then being in counsaile with many other counsailors was deliuered by these words The kings maiesty hath granted a generall pardon and by the benefit thereof I was discharged Wherunto I answered that I was learned neuer to refuse the kings maiesties pardon Winchester released out of the Fleete by the kinges generall pardon The article of Iustification put to Winchester Winchester prisoner in his own house Winchester denyeth to subscribe to the article of Iustification M. Cicill sent to Winchester Winchester agayne set free and in strength as that was and I would did humbly thanke his maiesty therfore and then they began with me in an article of learnyng touching iustification whereunto they willed me to say my mynd adding therwith that because other learned men had agreed to a forme deliuered vnto me that I should not thinke I could alter it which I receiued of them and promised the Thursday after to repayre to my L. of Somersets house at Sheene with my mynd written which I did and that day seuennight followyng appearing before hym and other of the counsaile was committed to my house for prisoner because I refused to subscribe to the forme of words sentēces that other had agreed vnto as they said In which tyme of imprisonment in my house the Bish. of Rochester then being as sent to me and after M. Smith then M. Cecil to which M. Cecil when I had by learnyng resolued my mynde in the matter I deliuered it and he deliuering it to my lords Grace wrote me in hys name thanks for it and then it was within the tyme of Lent ere I was discharged of y e trouble and so went to Winchester as a man clearely out of all trauell of busines And within 14. daies after that or there abouts began other trauell with me vpon a request made by my Lord of
Sacrament called the sacrifice of the Masse that the offring vp of the Sacrament in Masses and Trentals for the sinnes of the dead is vngodly Witnesses Iohn Yong Alexander Nowell Rich. Burton Edward Cratford Ellis Lomas 5 Item that the wicked are not pertakers of the body of Christ but receiue the outward Sacrament only Witnesses Iohn Yong Alexander Nowell Rich. Burton Ellis Lomas Edw. Cratford Rich. Elithorne Iohn Wright 6 Item that the Sacrament ought not to be caried about in procession Carying aâ—bout of thâ— Sacrament disproued for it is taught what is the vse of it in these wordes Accipite manducate bibite hoc facite in mei memoriam Take eate and drinke and do this in remembrance of me Witnesses Ioh. Yong Alexander Nowell Rich. Burton Iohn Wright Edward Cratford Ellis Lomas 7 Item that nothing which is seene in the Sacramente Adoration of the Sacrament disproued or perceiued with any outward sence is to be worshipped Witnesses Iohn Yong Alexander Nowell Ellis Lomas Richard Burton 8 Item that we receiue not Christes body Corporaliter id est crassè corporally that is to saye grosly A grosse opinion to thinke that 〈…〉 â—orporally 〈◊〉 the Sacâ—ament like other meates and like as Capernaites did vnderstand it Witnesses Iohn Yong Alexander Nowell Rich. Burton Edw. Cratford Ellis Lomas Iohn Wright 9 Item that we receiue Christes body sic spiritualiter vt tamen verè Anno 1551. so spiritually that neuerthelesse truly Witnesses Iohn Yong Alexander Nowell Rich. Burton Edward Cratford 〈…〉 in â—he old â—octours â—hrist can 〈◊〉 be 〈◊〉 vp not 〈◊〉 owne 〈…〉 by Gods word â—ayth onely 〈…〉 Ellis Lomas Iohn Wright 10 Item as touching transubstantiation that there is not in any of the old doctours any good ground or sure proofe thereof or any mention of it as farre as euer he could perceiue neither that he seeth what can be aunswered to the obiections made against it Witnesses Iohn Yong Rich. Burton Ellis Lomas 11 Item being asked of Maister Wilkes what that was which was lifted vp betwene the priestes handes he aunswered he thought that Christ could neyther be lifted vp nor downe Witnesses Iohn Yong Rich. Burton Ellis Lomas 12 Item that Priestes may by the lawe of God marry wiues Witnesses Alexander Nowell Ellis Lomas 13 That this proposition Sola fides iustificat so that fides signifie Veram viuam acquiescentem in Christo fidem id est amâ—lexum Christi that is to say that only faith doth iustifie so that faith do signifie a true a liuely and a faith resting in Christ and embracing Christ is a true godly sweete and comfortable doctrine so that it be so taught that the people take none occasion of carnall libertie thereof Tâ—ue fayth defined Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ioh. Wright Edwarde Cratford Richard Elithorne Ellis Lomas 14 Item that our workes cannot deserue the kingdome of God Workes do not meâ—ite to saluatioÌ„ and life euerlasting Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ellis Lomas Edwarde Cratford Richard Elithorne Iohn Wright 15 Item that the sayde D. Redman at such times as wee the foresayd persons which haue subscâ—ibed heard his coÌ„munication concerning the forâ—said pointes of Religion was of quiet mind and of perfite remembraunce as farre as we were able to iudge Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ellis Lomas Edward Cratford Richard Elithorne Iohn Wright ¶ Also M. Yong of himselfe doth declare further touching the former Articles in this wise ¶ To the v. Article IN primis that D. Redman sayd more where as S. Augustine sayde Doctour Yonges testimony of Doctoâ—r Redmans doctrine 〈◊〉 receaâ—ed the same that Peter did as â—imon 〈◊〉 receiued the same Baptisme as Peter did Quòd Iudas idem accepit quod Petrus that Iudas receiued the same that Peter did he said that he vnderstoode that of the Sacramente and that after the same phrase a man might say Quòd Simon Magus idem Baptisma recepit quod Apostoli that Simon Magus receiued the same Baptisme that the Apostles did when he did receiue only the outwarde Sacramente to his condemnation for he sayd that he thought Christ would not vouchsafe to giue his holy flesh to an vngodly man And this he saide was alwayes his mind though he knew that other men did otherwise thinke ¶ To the vj. Article Item he sayde he neuer liked the cariage aboute of the Sacrament Carying about of the Sacrament and preached against it about 16. yeares since in Cambridge ¶ To the x Article Item when he was demaunded of transubstantiation he sayde TransubstaÌ„â—â—ation that he had trauayled about it and thinking that the doubtes which he perceyued dyd rise thereon shoulde be made playne by the Schoolemen did reade their bookes and after that he had read them the opinion of Transubstantiation was euery day Magis magis languida that is weaker and weaker and that there was no suche Transubstantiation as they made adding therto that the whole Schoole did not knowe what was meant by consecration which he sayd was the whole action of the holy Communion ¶ To the xiij Article Item he sayd that he did repent him that he had so much striued against iustification by only faith Instification by fayth onely ¶ To the xiiij Article Item that workes had their crowne and rewarde but that they did not deserue eternall life Workes merite not eternal life and the kyngdome of God no not the workes of grace Nam donum dei vita aeterna For euerlasting life is the gift of God Although theâ—e testimonies aboue alledged may suffice for a declaration touching the honest life sounde doctrine and sincere iudgement of Doctour Redman yet velut ex abundanti I thought not to cut off in this place the testimoniall letter or Epistle of D. Yong writteÌ„ to M. Cheke specially concerning the premisses Which Epistle of Doct. Yong as I receiued it written by his owne hand in the latine tongue the copy whiche he himselfe hath not nor can deny to be his owne is extant to be read in the former booke of Actes and Monumentes so I haue here exhibited the same faythfully translated into the English tongue the tenour whereof here followeth The letter of M. Yong written to M. Cheke concerning Doct. Redman translated out of Latine into English ALthough right worshipfull M. Yonges letter to M. Cheke touching Doct. Redman I am stricken into no little dampe and dolour of minde for the vnripe but that it otherwise pleased almighty God lamentable death of that most blessed learned man doct Redman in so much that all astonied with weeping and lamenting I can not tell what to doe or thinke yet neuerthelesse perceiuing it to be your worships will and pleasure that so I shoulde do I gladly cal my wittes together and purpose by gods grace here in these my letters sincerely and truely to open and declare what I
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
de eo qui se dixit panem esse aeternae vitae All mysteries must be considered with inwarde eyes that is to say spiritually As the inwarde eyes when they see the bread they passe ouer the creatures neither do they thinke of that bread which is baked of the baker but of him which called himself the bread of eternal life For these two causes the bread and wine are called the body and bloud of Christe Nowe I thinke you are satisfied concerning the meaning of these woordes This is my body Cust. Yet one thing mooueth me very much Veri What is that Cust. The Doctors and old wryters men inspired with the holy Ghost haue euermore bene against your doctrine Custome standeth vpon authority coÌ„mon voyce Yea and in these daies the wisest men and best learned call you heretickes and your learning heresie Veri As touching the olde wryters I remember well they speake reuerently of the Sacramentes like as euery man ought to doe The right meaning of the Doctours misconstrued of custome keepers But where as they deliuer their minde wyth the right hand you Custome receiue it wyth the lefte For where as they say that it is the bodye of Christe and that it must be verely eaten meaning that it doeth effectually lay before the eyes Christes body and that it is to the faithfull man no lesse then if it were Christe him selfe and that Christe must be eaten in faith not torne nor rent wyth the teeth The Doctours how they call the Sacrament the body of Christ why The wordes of the Doctours against the Popes doctrine you say that howsoeuer it be taken it is Christes bodye and that there is none other eatyng but wyth the mouth And that the fathers meant no other thing then I haue sayde it shall appeare by their wordes But as touching the learned and wise men of these dayes I can not blame them if they call my doctrine heresie for they would condemne al auncient wryters of heresie if they were now aliue But I will aunsweare you to them anone In the meane while marke you how well their learning agreeth They say you must follow the letter you must sticke to the letter Origines in Leuit Hom. 17. But Origenes sayeth Si secundum literam sequaris id quod scriptum est nisi manducaueritis carnem filij hominis non erit vita in vobis ea litera occidit If ye folow after the letter that which is wrytten vnlesse yee shall eate the flesh of the sonne of man August de doctrina Christiana Lib. 3 cap. 16. there shal be no life in you this letter killeth Augustine in the third booke De doctrina Christiana Principio cauendum est ne figuratam dictionem secundum literam accipias Ad hoc enim pertinet id quod ait Apostolus 2. Cor. 3. litera occidit Cum enim figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur neque vlla animae mors congruentius appellatur i. First thou muste beware that thou take not a figuratiue speache after the letter For thereto pertaineth that the Apostle sayeth The letter killeth For when a thing is spiritually meant and the same is takeÌ„ litterally and properly spoken that is a carnall taking Neither can any other be called the killing of the soule rather then that And in the same booke he teacheth a man to know the plain sense from a figure August de doctrina Christiana Lib. 3. cap. 16. saying thus Si praeceptiua loquntio est flagitium iubens aut beneficentiam vetans figurata est Nisi mâ—nducaueritis carnem filij hominis biberitis eius sanguinem non erit vita in vobis Flagitium videtur iubere Ergo Figura est praecipiens passioni Domini esse communicandum A rule to know a figuratiue speach from the litterall suauiter in memoria recoÌ„dendum quòd pro nobis caro eius crucifixa sit i. If the commaunding speach be such as commandeth a thing wicked and horrible to be done or a charitable thing to be vndone then this is a figuratiue speach Unlesse ye shal eat the flesh of the sonne of man and shall drinke his bloud there shall be no life in you Because in this speach he seemeth to commaund a wicked thing it is therefore a figuratiue speache commaunding that we should communicate with the passion of our Lorde and sweetely to retaine it in our remembraunce In like manner Chrysostome plucketh you from the plaine letter and the bare woordes by this saying Caro non prodest hoc est secundum spiritum verba mea intelligenda sunt Quia qui secundum carnem audit nihil lucratur Quid est autem carnaliter intelligere Chrisost. in Ioan. hom 46. Simpliciter vt res dicuntur neque aliud quip piam cogitare Non enim ita iudicanda sunt quae videntur sed mysteria omnia interioribus oculis videnda sunt hoc est spiritualiter i. The flesh profiteth not that is to say my wordes must be taken and expounded after the spirite For hee that heareth after the flesh gaineth nothing Nowe what is it to vnderstaÌ„d carnally To take things simply as they be spoken and not to consider any meaning further therein For things must not be iudged as they are seene but all mysteries must be seene with inwarde eyes that is to say spiritually What is so hainous in these dayes as to cal the Sacrament the token or the remembrance of Christes body Yet did the olde wryters in manner neuer call it other Tertullian in the 4. booke against the Martionistes Christus accepit panem â—â—rtullianus â—â—ntra Martion Lib. 4. corpus suum fecit Hoc est corpus meuÌ„ dicendo id est figura corporis mei Christ took bread made it hys body saying This is my body that is to say a figure of my body Ambrose vpon the 11. to the Corinthians Quia morte Domini liberati sumus huius rei memores in edendo potando Ambros. â— 1. Cor. 1â— carnem sanguinem quae pro nobis oblata sunt significamus Because we are deliuered by the Lords death in y e remembraunce of the same by eating and drinking we signify the body and bloud which were offered vp for vs. Chrisost. Matth. Hom. â—3 Chrysostome in the lxxxiij Homily vpon the Gospel of Mathew Quando dicunt vndè patet Christum immolatum fuisse haec adferentes eorum ora consuimus Si enim mortuus Christus non est cuius Symbolum ac signum hoc sacrificium est When they obiect vnto vs and aske howe knowe you that Christe was offered vppe then alledging these things we stoppe theyr mouthes For if Christ died not then whose signe or token is this sacrifice Augustine to Adimantus Non dubitauit Christus dicere Hoc est corpus meum cum daret signum corporis sui August 〈◊〉 Adimanâ—â—â— Christ doubted
of others First the Masse sayeth he is a most subtile and pernicious enemie against Christ and that double wayes namely against his Priesthode and against his sacrifice which he prooueth by this way For the Priesthoode of Christe sayeth he is an euerlasting Priesthoode and such an one as can not go to another But the Masse vtterly putteth him out of place as though he were dead for euer and so God were a lier which said that Christ should be a Priest for euer which briefly commeth vnto this Argument Fes That thing is not perpetuall nor standeth not alone which admitteth succession of other to do the same thing that was done before ti But the Masse Priests succeede after Christ doing the same sacrifice as they say which he did before no. Ergo the Masse Priests make Christs Priesthode not to be perpetuall Another Argument Ba All Priests eyther be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spirituall sort whereof it is written Vos estis spirituale sacerdotium c. ro But our Masse Priests neither be after the order of Aaron Minor for that is to resume that which Christ hath abolished neither after the order of Melchisedech for that is peculiar only to Christ neither after the order of the Apostles for then should they be Ministers not Maisters not Priests but Preachers and which of the Apostles was euer named by the title of a Priest Againe neither are they after the generall sorte of the spirituall priesthoode For after that prerogatiue euery true Christian is a spirituall Priest as well as they offering vp spirituall not bodily sacrifice as prayers thankesgeuing obedience mortification of the bodie framed to the obedience of his commaundements co Ergo our Masse Priests are no Priests vnlesse it be after the order of the Priestes of Baal Conclusiâ— Secondlye The 〈◊〉 iniurious the sacrifiâ—â— or death 〈◊〉 Christ. Maior concerning the sacrifice of Christ aboue mentioned hee reasoneth in lyke manner whyche wee haue reduced in the waye of Argumente as followeth Da To reiterate a thing once done for the atteining or accomplishing of the end wherefore it was begon declareth the imperfection of the same thing before ri The Masse Priestes do reiterate the sacrifice of Christ once done for the end wherefore it was begonne that is Minor Conclusiâ—â— for propitiation and remission à poena culpa pro viuis pro defunctis j. Ergo Masse Priestes make the sacrifice of Christe to be vnperfect and so are they iniurious to the sacrifice of Christ. ¶ For the confirmation of the premisses marke heere Reader I beseech thee the Rubrike heere following written before the Masse of the fiue woundes in the Masse booke BOniface Bishop of Rome lay sicke and was like to die to whome our Lord sent the Archangell Raphael with the office of the Masse of the fiue woundes saying Rise and write this office and say it fiue times and thou shalt be restored to thy health immediately and what Priest soeuer shall say this office for himselfe or for any other that is sicke fiue times the person for whome it is sayde shall obteine health and grace and in the world to come if he continue in vertue life euerlasting And in whatsoeuer tribulation a man shall be in this life if he procure this office to be said fiue times for him of a Priest without doubt he shall be deliuered And if it be saide for the soule of the dead anone as it shall be saide and ended fiue times hys soule shall be rid from paines This hearing the Byshop he did erect himselfe vp in his bed coniuring the Aungell by the name of almighty God to tell him what he was and wherefore he came and that he should depart without doing him harme who aunswered that he was Raphaell the Archangell sent vnto him of God and that all the premisses were vndoubtedly true Then the sayde Boniface confirmed the said office of the fiue woundes by the Apostolike authoritie An other Argument against the Masse for that it is an hinderance to the true seruice of God The Masse is an hinderance to the true seruise of God and to the Godly life of 〈◊〉 Maior and to the godly life of men the declaration whereof is more at large by the saide Authour set out but briefly in fourme of Argument may thus be contracted Another Argument Da Whatsoeuer causeth or occasioneth a man to rest in outward seruing of God whose seruice should be all inward in spirit and veritie that hindreth the true seruice of God ti The Masse occasioneth a man to rest in outward seruing as in hearing seeing and saying Masse which be but outward senses of a man Minor and as they say meritorious ex opere operato etiam sine bono motu inteÌ„tionis si Ergo the Masse hindreth y e right true seruice of God Conclusio Another Argument proouing that Masse hindreth good life Di Upon the Masse riseth false hope and false remedie is promised to wicked liuers Maior For euill men hearing Masse in the morning vpoÌ„ hope therof take more securitie in doing al day what they list And such as haue in bibbing brauling tauerning swearing whoring dicing The Masse â—â—â—dereth â—ood lyfe carding committed wickednes to them the masse is set vp promising sufficient propitiation sacrifice remedy of body and soule for man and beast a poena culpa pro viuis mortuis Though they neuer hearde preaching neuer vsed praying neuer repented or how wicked so euer they haue bene yet if they come to the Church take holy bread and holy water and heare a Masse or finde a soule Priest vpon the remedie thereof then they thinke themselues discharged and good Catholicke men sa Upon what cause soeuer riseth false hope and false remedy is promised to wicked liuers Minor that hindreth good life mis. Ergo the Masse hindreth good life Conclusio Another Argument Da Where one thing is sufficient and serueth alone there all other helpes be neadeles thereunto Maior wherein it serueth ti The Masse as they say hath all serueth for all for by it commeth pardon for sinnes Minor by it commeth deliuerance from Hell and Purgatory by it commeth health for man and beast In summa the Masse is Mare bonorum c. si Ergo all other helpes else be needelesse hearing of Gods word Conclusio faith praying in spirit repenting preaching pietie and other helps to good life c. An other Argument proouing that the Masse is diuers and contrary from the institution of Christes Supper 1. CHrist ordeined his Supper to be a memoriall of his death and passion to be preached vntill he come The Masse is no memoriall thing of Christ remembred in the Sacrament but rather they make the Sacrament to be Christ himselfe offered and sacrificed for remission of
sinnes both for the quicke and the dead 2. Christ ordeined his Supper to be celebrate and receaued of the congregation And therefore Paule biddeth the Corinthians to tarry one for another In the Masse there is no such thing choose the people whether they will come or no Sir Iohn is kinne to the tide he will tarry for no man if he haue a boy to say Amen it is inough 3. Christ receaued not but he distributed also the whole in euery part Sir Iohn when he hath receaued all alone he sheweth the people the empty chalice And if he distribute to the people once a yeare it is but in one kinde alone 4. Christ ordeined the Supper to be a taking matter an eating matter a distributing and a remembring matter Contrary our Masse men make it a matter not of taking but of gazing peeping pixing boxing carying recarying worshipping stouping kneeling knocking with stoupe downe before hold vp higher I thanke God I see my maker to day c. Christ ordeined it a table matter We turne it to an altar matter he for a memorie we for a sacrifice he sate our men stand he in his common tongue we in a forreigne tongue Whereby it is manifest to appeare how diuers and repugnant the Masse is to the institution of the Lords Supper The doctrine◠of the Massebook◠cōtrary to God◠commaundementes Maior Another Argument proouing that the Masse is contrary to Gods Commaundementes Item where the first table of Gods blessed and sacred commaundements teacheth men to woorship and serue him and to direct the meditations of their harts only vnto him and that in all places at all times both publikely and priuately The Masse booke doth point out seruice for Saincts and for creatures by name to be serued Minor at the least 300. dayes and yeares as appeareth by the Calenders Masses Collectes martiloge c. Ergo the doctrine and institution of the Masse booke tendeth contrary to Gods holy commaundements Conclusio Another reason against the Masse Item where S. Paule in expresse woordes willeth all things to be done in an edifying tongue the Masse is celebrate in a tongue forreigne straunge and vnknowne to the people so that although the matter therein conteyned were holesome and consonant to Scripture as much as disagreeing from the same yet for the straungenes of the tongue it geueth but a sound and worketh no edifying to the ignorant Now both the tongue being strange to the eares of the people and the matter also in the Masse conteined being repugnant to Gods word what defence can the Masse haue but vtterly it is to be reiected And for somuch therefore as the Masse so long vsed in a forreigne language hath not hitherto come to the vnderstanding of the simple and vulgare sort to the intente they may themselues perceiue the matter and be theyr owne iudges I haue heere set foorth the chiefest parte thereof which is the Canon in Englishe so as I found it in a certayne written copie by Maister Couerdale translated adioining withall the Rubricke and circumstaunce of the same in euery point as is in the Masse booke conteyned ¶ The whole Canon of the Masse with the Rubricke thereof as it standeth in the Massebooke after Salisbury vse Translated word by word out of Laten into English AFter the Sanctus the Priest immediately ioining hys handes together and lifting vp his eies beginneth these wordes Te igitur clementissime c. that is to saye The Rubrick Therefore most gratious father thorough Iesus Christ thy sonne our Lord we humbly beseech thee Let him bowe downe his body while he sayth And we desire Heere the Priest standing vpright must kisse the altar (a) And why not on the left hand aswell or why any such kissing at all on the right hand of the sacrifice saying that thou accept and blesse Heere let the Priest make three crosses vpon the chalice and the bread saying these ✚ giftes these ✚ (b) Precious no doubt princypall or els arte thou to presūptuous that hast already offered it vp for thy sinnes for the saluation of others presentes these ✚ holy and vnspotted sacrifices When the signes are made vpon the chalice let him lift vp his hands saying thus Which first of al (c) Who gaue you that cōmission will you offer bread and wine for the Church of Christ who of very loue hath offred vp himselfe for it already Ephes. 5. we offer vnto thee for thy holy Catholike Church that thou vouchsafe to pacifie keepe vnite and gouerne it throughout the whole world with thy seruaunt our Pope N. and our Bishop N. That is (d) Charitye would pray for others also his owne Byshop only and our King N. And they are expressed by name Then let there follow and all true beleeuers and such as haue the Catholike and Apostolike faith in due estimation Heere let him pray for the liuing Remember Lord thy seruants handmaides N. and N. Anno 1552. In the which prayer a rule must be obserued for the order of charitie Fiue times let the Priests pray So did not the Lord teach his disciples to pray Mat. 6. Luke 11. First for himselfe Secondly for father and mother carnall and spirituall and for other parents Thirdly for speciall frends parishioners and others Fourthly for all that stande by Fifthly for all Christen people And heere may the Priest commend all (b) And why not his enemies also Math. 5. his frends to God But my counsayle is that none make ouerlong tarying there partly for distraction of mind partly because of immissions which may chaunce through euill Angels And all that stand heereby round about whose fayth and deuotion vnto thee is knowne and manifest for whome we offer vnto thee or which themselues offer vnto thee this sacrifice (c) Why make ye then a satisfactory sacrifice of it of prayse for them and theirs for the redemption of their soules for the hope of their saluation and health and render their vowes vnto thee the eternall liuing and true God Communicating and worshipping the memoriall fyrst (d) If ye hadde the Lordes matter in hand ye would do it in remembrance of him of the glorious and euer virgin Bowing downe a little let him say Mary the mother of our God and Lord Iesu Christ also of thy blessed Apostles and Martyrs Peter Paule Andrew Iames Iohn Thomas Phillip Bartholomew Mathew Simon Tadeus Timis Cletus Clemens Sextus Cornelius Ciprianus Laurence Chrisogonus Iohn and Paule Cosme and Damian and of all thy Saincts By whose (e) Thus the merites prayers of Christ are defaced merites praiers graunt thou that in all things we may be defended wyth the helpe of thy protection through the same Christ our Lord Amen Heere let the Priest behold the hoste (a) And why for within a litle whyle he looketh to haue it his God with great veneration saying Therefore Lord we beseech thee
three Masses on Christmas day for in his time there was no Masse Hugo de S. Victor An. 140. about the yeare of our Lord 510. And after the said himne was augmented by Hillarius Pictauiensis with those words that follow Laudamus te c. singing it first in his owne church which was Anno. 340. And afterward brought into other Churches by Pope Symmachus An. 510. as is aforesayd Dominus vobiscum with the aunswere Oremus and the Collectes Dominus vobiscum with the answer of y e people although we haue no certayne author named by whom it came Yet this is certayn that it was deduced out of the Greek churche into the latin as may appeare by the Liturge of Chrisostome and Basilius if the liturgie be rightly ascribed vnto them also by Origene and other auncient writers by whom it may seeme that the liturgy or masse as they call it did first begin with Dominus vobiscum and then sursum corda after that Gratias agamus domino deo nostro and so folowing vpon the same verè dignum iustum est c. To the which beginning of the Canon other additioÌ„s after were put vnto by others as ye shal heare by the Lordes grace hereafter more at large Hugo de S. victore writeth that this prayer was taken out of the auncient salutation of Booz saluting his haruest folkes And out of the booke of Paralip Where the prophet saluteth Azan the king with his company about him saying Dominus vobiscum Honorius writeth thus Praesbiter cuÌ„ salutatione veteris testamenti Episcopus cum salutatione noui testamenti salutat populum quia dignius est nouum quam vetus testamentum i. As the Prieste saluteth the people with the wordes of the olde Testament Dominus vobiscum So the Bish. vseth the wordes of the new testament saying pax vobiscum c. Concerning the Collectes Walfrâ—dus writeth that as they be diuers and vncertayne so they were made of diuers and sondry authors as euery of them thought it congrue Hugo de S. victore affirmeth that chiefly they were made by Gelasius and Gregorius Why they were called collects W. Durandus and Micrologus shew the cause for that in the city of Rome they sayd them ouer the people collected together in the station day therfore they were called collectae ¶ The Graduall with Alleluya Tracte Sequenties â—onorius 〈◊〉 1. cap. â—â— The Responsorie which is called the Graduall beyng wont to be song at the steps going vp with alleluya Honorius saith that Ambrose made them but Pope Gregory ordeined them to be receiued Upon festiuall dayes the Sequencies which were wont to be song were chiefly composed by an Abbot called Nokkerus de S. Gallo And by Pope Nicholas commaunded to be song in the Masse The graduall the people were wont to sing when the Bishop was about to go vp to the pulpit or some higher standing where the word of God might be the better and more sensibly heard at his mouth reading the Epistle and the Gospell ¶ The Epistle and the Gospell The reading of the Epistle and the Gospell although it was not vsed in the Apostles time â—ugo de S. 〈◊〉 yet it seemeth to bee of auncient continuaunce as Hugo sayth Primis temporibus ab Epistola Pauli missa incipiebatur post quam sequebatur Euangelium sicut nunc i. In former time the Masse begon first with the Epistle of S. Paule after which Epistle theÌ„ folowed the Gospell as also now c. Walafridus sayth it is vncerteine who first ordered disposed them so to be Some attribute them to Hierome some to Damasus some to Telesphorus aforesayde This is certayne that Pope Anastasius ordeined to stand vp at the hearing of y e Gospell read 〈…〉 â—onorius 〈◊〉 summa 〈◊〉 1. cap. 88. about the yeare of our sauiour .406 Petrus Ciruelus writeth thus Legimus circa annos Christianae Salutis .500 fere iam institutas Epistolas in officio missali c. About 500. yeares almoste the Epistle sayth he was first brought into the masse Honorius lib. 1. Epistolam Euangelium Alexander Papa legi ad missam coÌ„stituit Hieronimus autem praesbiter lexionariuÌ„ Euangeliarium vt hodie habet Ecclesia collegit Sed Damasus Papa vt nunc moris est legi censuit Alexander sayth he appoynted the Epistle and the Gospell to be read at Masse The translation and the disposition of them in that order as they stand Hierome the Priest collected but Damasus would them to be read in the Churche 〈◊〉 Ibid. so as the vse is now Betwixt the Epistle and the Gospell the olde Canons of the Spanyardes did forbid any Hymne or Canticle to be songe in the order of the Masse which now by the Romish order is broken ¶ The Creede The Creede was made by the Synode of Constantinople Honor. but by Damasus the Pope ordeined to be song at y e Masse And where some affirme that it was brought in by Pope Marcus about the yeare of our Lord .340 to reconcile these two together peraduenture thus it may be takeÌ„ that the one brought in the Creede or Symbole of Nicene counsell the other appoynted the Creede of Constantinople as is sayd ¶ The Offertory After this Ex Rabano lib. 1. cap. 33. De institu Cleric oblations were wont to bee offered of the people to the Priest and the Offertorye to be songe of the quere ☞ Of these oblations speaketh Irenaeus Pro diuersis sacrificiorum ritibus simplex oblatio panis vini fidelibus sufficiat c. In stead of the sondrye rites of sacrifices let the simple oblation of bread and wine suffice the faythfull Ireneus lib. 4. cap. 18. Item Walafrid omnis populus intrans ecclesiam debet sacrificare sicut docet ordo institutionis ecclesiasticae i. Euerye person entring in the Church must doe sacrifice Walafrid in expositione ordinis Rom. as the order of Ecclesiastical institution doth teach what order this was it is declared in ordine Romano by these wordes populus dat oblationes suas id est panem vinum primo masculi deinde faeminae nouissimè vero sacerdotes Diaconi offerunt sed solum panem hoc ante altare i. The people geue euerye one his oblacions that is bread and wine first the men then the women after them Priestes and Deacons offer but bread onely c. Likewise Bucardus testifieth the same In synodo Matiscon decretum est vt in omnibus Dominicis diebus Burchardus lib. 5. cap. 32. alijsque festiuitatibus oblatio ab omnibus qui ad Missam conuenerint vtriusque sexus offeratur in Ecclesia singulas oblationes offerentes finita missa oblationes a praesbitero accipiant i. In y e Sinod Matiscon it was ordeined that euerye sonday and festiuall day oblation was made of al the people which came to the masse or liturgy both men
the deuill and defendeth meÌ„ from deceptions of phantasy c. Thus ye haue heard the author and father of holly water which some also ascribe to Pope Sixtus which succeeded Alexander But as y e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes so I thinke the same vntruely to be ascribed to either but leauing the probation of this to farther leasure let vs nowe heare in our owne tongue theyr owne words which y e vse in this theyr coniuration The forme and wordes vsed of the Priest in coniuring Salt I coniure thee thou creature of Salte by the ✚ liuyng God Salt coniured by the ✚ true God by the holy God c. That thou mayest be made a coniured Salte to the saluation of them that beleue And that vnto all suche as receiue thee thou mayest be health of soule and body and that from out of y e place wherein thou shalt be sprinckled may flie away and depart all phantasy wickednes or craftines of the deuils subtlety and euery foule spirit c. The forme of coniuring water Water coniured I coniure thee thou creature of water in the name of ✚ God the father almighty and in the name of Iesu Christ his sonne our Lord and in the vertue ✚ of the holy Ghost that thou become a coniured water to expell all power of the enemy c. Who seeth not in these wordes blasphemye intollerable how that which only is due to the bloud of Christ and promised to fayth onely in him the same is transferred to earthly and insensate creatures to be saluation both to bodye and spirite inwardlye to geue remission of sinnes to geue health and remedy agaynst euils and deuils against all phantasies wickednesse and all foule spirites and to expell the power of the enemy c. If this be true whereto serueth the bloud of Christ and the vertue of Christian fayth Therfore iudge thy selfe gentle Reader whether thou thinke this trompery rightly to be fathered vpon those ancient fathers aforenamed or els whether it may seme more like trueth that Iohn Sleydan writeth whose woordes in his second booke de Monarchijs are these Ioan 〈◊〉 danu◠〈◊〉 de 4. â—â—â—narch Horum decreta sunt in libris inserta conciliorum sed ex his plaeraque tam sunt leuicula tam nugatoria tam aliena prorsus a sacris literis vt credibile sit ab alijs longo post teÌ„pore fuisse conficta c. That is The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels but of these decrees many therof be so childish so trifling and so farre disagreeing from the holy scripture Many 〈…〉 imputeâ— the oldâ— theâ—â— which 〈◊〉 none oâ— theirs that it is very like that the same were fayned and counterfayted of others long after theyr time c. Thus muche sayth Sleydane with moe woordes in that place Unto whose testimony if I might be so bolde also to adde my coniecture I would suppose the coniuration of this foresayd water and Salte to spring out of the same fountayne from whence proceeded the coniuring of flowers and braunches because I see the order and manner of them both to be so like and vniforme as may appeare The maner of halowing flowers and braunches I coniure thee thou creature of flowers and brauÌ„ches in the name of ✚ God the father almighty Floures braunch hallowâ— and in the name ✚ of Iesu Christ his sonne our Lord and in the vertue of the holy ✚ Ghost Therfore be thou rooted out and displaÌ„ted from this creature of flowers and braunches all thou strength of the aduersary all thou host of the deuill and all the power of the enemy eueÌ„ euery assault of the deuils c. And thus much concerning the antiquity of holy bread and holy water wherby thou mayst partly coniecture the same not to be so olde as Steuen Gardiner in hys Letter agaynst mayster Ridley aboue mentioned woulde haue Pag. 753. being both deceiued himselfe and also goyng about to seduce other Furthermore as touching the reseruing of reliques the memoriall of sayntes brought into the masse Ex Actiâ— Rom. 〈◊〉 in 〈◊〉 Gregoriâ—â— Gregory the thyrd is the author therof who also added to the canon therof this clause Quorum solennitates hodie in coÌ„spectu diuinae maiestatis tuae celebrantur c. Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse and to y e Church For after that mans brayne was once set on deuising it neuer coulde make an end of heaping rite vppon rite and ceremony vpon ceremonye till all religion was turned well nighe to superstition Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop Oyle 〈◊〉 creame The 〈◊〉 onelâ— linnen That the corporas shuld not be of silcke but onely of fine linnen cloth That the Psalmes should be song on sides the one side of the quier singing one verse the other an other with gloria patri c. That baptisme should be ministred at no other time in the yere but onely at Easter and at whitsontide saue onely to infantes and such as were in extreame infirmity and that it should be requyred 40. dayes before Autor 〈◊〉 Conciliâ—â— Tomo 〈◊〉 Hallow of the 〈◊〉 at Easteâ—â— Whitsoâ—â—tide Christ iâ— of bellâ— Ex ponâ— cali 〈…〉 No beaâ—â— so determined by Pope Siricius and therfore was it that fontes were halowed onely at these two seasons the which hallowing they keep yet still but the ordinaunce they haue reiecte Item that belles also were Christened Item no Prieste shoulde weare a beard or haue long hayre so appoynted by Pope Martine the first Item that auriculare confession shoulde be made that the booke of decrees and decretals should be stablished and transubstauntiation confirmed in whiche three Actes Pope Innocentius the thyrd was the chiefest doer Transuâ—â—stantiatâ—â— about the yeare of our Lord. 1215. And thus haue ye in sum the gatheringes of the masse with the Chanon and all the appurtenaunce of the same which not much vnlike to the Crow of Esope being patched with the feathers of so manye byrdes was so long a gethering that the temple of Salomon was not so long in building as the Popes Masse was in making Whereby iudge now thy selfe good Reader whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church with the bloudshed of so many Godly men suffering in so many quarters of this realme some consumed by fire some pined away with huÌ„ger some hanged some slayne some racked some tormented one way some another and that onely or chiefelye for the cause of this aforesayd popish Masse as by the reading of this story folowing by the grace of Christ our Lord shall appeare more
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
can ye shew me that should moue to thinke of any other sense then as the wordes playnely say Hoc est corpus meum quod pro vobis tradetur i. This is my body which shall be betrayed for you Syr sayd I euen the next sentence that foloweth vix Hoc facite in meam commemorationem i. Do this in my remembraunce Hoc est corpus meuÌ„ expouÌ„ded And also by what reason ye say the bread is turned into Christes carnall body By the same I may say that is turned into his misticall body For as that sayth of it Hoc est corpus quod pro vobis tradetur Reasons why these wordes ought to be takeÌ„ not literally so Paule which spake by Christes spirit sayth Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus i. We being many are all but one bread and one body in as much as we are partakers of one bread Here he calleth one bread one loafe sayd Mayster Seretary Yea sayd I one loafe one bread all is one with me But what saye ye quoth maister Secretary of the Uniuersalitye antiquitye and vnity that M. Fecknam dyd speake of I ensure you sayd I I thinke them matters weighty and to be considered well Vnitye with verity to be allowed As for vnity the truth is before God I doe beleue it and embrace it so it be with verity ioyned to our head Christ and such one as Paule speaketh of saying Vna fides vnus Deus vnum Baptisma i. On fayth one God Antiquitie one Baptisme And for antiquity I am also persuaded to be true that Iraeneus sayth Quod primum verum i. That is first is true In our Religion Christes fayth was first truely taught by Christ himselfe by his Apostles and by manye good men that from the beginning did succeede next vnto them and for this controuersy of the SacrameÌ„t I am perswaded that those olde writers which wrote before the controuersye and the vsurping of the sea of Rome do all agree if they be well vnderstanded in this truth I am glad to heare sayd Maister Secretary that ye do so well esteme the Doctors of the church Vniuersalitye hath a double vnderstanding Now as for vniuersality it may haue 2. meanings one to vnderstand that to be vniuersall which from the beginning in all ages hath bene alowed another to vnderstand vniuersalitye for the multitude of our age or of anye other singuler age No no sayth maister Secretary these 3. doe alwayes agree and where there is one there is all the rest and here he and I chaunged many wordes And finally to be shorte in this matter we did not agree There was none quoth mayster Fecknam before Berengarius Wickliffe and Hus and now in our dayes Carolostadius Oecolampadius And Carolostadius sayth Christ poynteth to his owne body and not to the Sacrament and sayd Hoc est Corpus meum And Melancton writeth to one Micronius Miconius sayde I these or like wordes Melancton ad Myconium Nullam satis grauem rationem inuenire possum propter quam a fide maiorum in hac materia dissentiam i. I can finde no grounded reason to cause me to dissent from the beliefe of our foreelders The doctrine of the Sacrament not new Thus when hee had spoken at length with manye other wordes mo Sir sayd I it is certain that other before these haue written of this matter Not by the way onelye and obiter as doth for the most all the olde writers but euen ex professo and theyr whole bookes intreat of it alone as Bertram Bertram said the Secretary what man was he whoÌ„ was he and how do ye know c. with many questions Syr quoth I I haue read his booke He proponeth the same which is now in controuersy and aunswereth so dyrectly that no man may doubt but that he affirmeth that y e substance of bread remaineth still in the Sacrament and he wrote vnto Carolus Magnus Mary quoth he marke for there is a matter He wrote quoth he ad Henricum and not ad Carolum for no Authour maketh any such mention of Bertramus Yes quoth I Trithemius in Catalogo illustrium scriptoruÌ„ speaketh of him Trithemius was but oâ— late time but he speketh quoth I of them that were of antiquitye Here after much talke of Bertram what authors haue ye quoth M. Secretary to make of the sacrament a figure Syr quoth I ye knowe I thinke that Tertullian in playne wordes speaketh thus Hoc est corpus id est Doctoâ— that 〈◊〉 the Sacâ—â—â—ment bâ— figure figuâ—â— Corporis mei i. This is my bodye that is to say a figure oâ— my body And Gelasius sayth playnly that Substantia panis manet i. The substaunce of bread remayneth And Origene sayth likewise Quod sanctificatur secundum materiam ingreditur stomachum vadit in secessum i. Tertulâ—â—nus 〈…〉 That which is sanctified as touching the matter or substance passeth away into the draught This when I had englished M. Secretarye sayd to me you know very well as any man c. and here if I woulde I might haue bene set in a foolishe Paradise of his commendation of my learning and quòd essem vir multae Lectionis i. A manne of much readyng But thys I woulde not take at his hand He set me not vp so high but I brought my selfe as low againe and here was much adoe As for Melancton quoth I whoÌ„ M. Fecknam spake of I maruell that ye will alledge him for we are more nye an agrement here in England then the opinion of MelaÌ„cton to you for in this poynt we all agree here that there is in the sacrament but one materiall substance MelanctoÌ„ as I weene sayth there are two Ye say trueth quoth M. Secretary Melancthons opinion is so But I pray you ye haue read that the sacrameÌ„t was in olde time so reuerenced that many were then forbidden to be present at the ministration thereof Catecumeni quoth he and many moe Truth sir quoth I there were called some Audientes some Poenitentes some Catechumeni and some Euergumeni Catecâ—â—â—meni 〈◊〉 otherâ— out at 〈◊〉 which were commaunded to depart Now quoth he then And howe can ye then make but a figure or a signe of the Sacrament as that booke whyche is set forth in my Lord of Canterburyes name I wisse 〈◊〉 can tell who made it did not ye make it The 〈◊〉 of Caâ—â—â—chismâ— here was much murmuring of the rest as though they would haue geuen me the glorye of the writing of the booke whiche yet there was sayd of some there to conteyne most haynous heresy that euer was Mayster Secretary quoth I that booke was made of a great learned man and him which is able to do the like again as for me I ensure you be not deceiued in me I was neuer able to do or write any such like thing he passeth me
he doth communicate to vs hys owne nature Ex exâ—â—â—plari 〈◊〉 Cranmer descriptoâ— and so is Christ made one with vs carnally and corporally because he tooke our nature of the Uirgine Mary And Hillary doth not onely say that Christ is naturally in vs but that we also are naturally in him and in the father that is that we are partakers of their nature which is eternitie or euerlastingnes For as the worde receiuing our nature did ioyne it vnto himselfe in vnitie of person and did coÌ„municate vnto that our nature the nature of his eternitie Naturallâ— expoundâ—â— that is 〈◊〉 bodyes to participatâ— the naturâ— propertâ— of Christ holy iâ—â—mortall bâ—â—dy that like as he being the euerlasting word of the Father had euerlasting life of the Father euen so he gaue the same nature to hys flesh Likewise also did he communicate with vs the same nature of eternitie which he and the father haue and that we should be one with them not onely in wil loue but that we should be also partakers of y e nature of euerlasting life West Hilary where he saith Christ coÌ„municated to vs his nature he meaneth y t not by his natiuity but by y e sacrament Cranmer He hath communicated to vs his flesh by hys natiuitie West We haue communicated to him * Then 〈◊〉 Christ a sinfull flesh our flesh when he was borne Cran. Nay he communicated to vs his flesh wheÌ„ he was borne and that I will shew you out of Cyrill vppon this place Et homo factus est West Ergo Christ being borne gaue vs his flesh Cran. In his natiuity he made vs * That is made vs partakers the propeâ—â—ties life iâ—â—nocencye resurrectioâ— of his bodâ— D Chadâ—â— agayne dâ—â—â—puteth Hillar 8. 〈◊〉 Trinitate partakers of his flesh West Write Sirs Cran. Yea write Ched This place of Hilary is so dark that you were compelled to falsifie it in your booke because you coulde not draw it to confirme your purpose If Christ haue taken verily the flesh of our body and the man that was verely borne of the Virgin Mary is Christ and also wee receaue vnder the true mistery the fleshe of his body by meanes wherof we shal be one for the father is in Christ and Christ in vs how shall that be called the vnitie of will when the naturall propertie brought to passe by the Sacrament is the Sacrament of vnitie we must not speake in the sence of man or of the worlde in matters concerning God neither must wee peruersly wrast anye straunge or wicked sence out of the wholesome meaning of the holy scripture through impudent and vile contentioÌ„ Let vs read those thinges that are written and let vs vnderstand those thinges that wee read and then wee shall performe the duetie of perfect fayth For as touching that naturall and true being of Christ in vs except wee learne of him wee speake foolishly and vngodly that thing that we doe speake For he sayth My flesh is meate in deede and my bloud is drinke in deede He that eateth my fleshe and drinketh my bloud abideth in me and I in him As touching the veritie of his fleshe and bloud there is left no place of doubt for now both by the testimonie of the Lord and also by our fayth it is verily flesh and verily bloud Here you haue falsified Hillary Thus 〈◊〉 was their talke in Englishe Seing M Cranmeâ— had twyâ—â— veré 〈◊〉 once verâ— they had cause to 〈◊〉 greeued 〈◊〉 that they were 〈◊〉 to 〈◊〉 a knot in rushe for you haue set verò sub mysterio for verè sub mysterio we receiue truly vnder a mystery Hillary thrise reporteth verè sub mysterio and you interprete it twise verè sub mysterio but the third tyme you haue verò for verè Cran. Assuredly I am not guilty of any deceite herein It may be that the copy which I followed had Sub vero mysterio i. vnder a true mysterye although touching y e sense it differeth little God I call to witnesse I haue alway hated falsifieng and if you had laisure and lust to heare false citations I could recite vnto you vj. hundred West Here shall be shewed you two copies of Hilary the one printed at Basill the other at Paris Cran. I suppose that D. Smiths bookes hath vero Weston Here is Doctour Smith let him aunswere for hymselfe M. Smith M. Doctor what say you for your selfe speake if you know it ¶ Here Doctor Smith eyther for the truth in hys booke alledged or els astonied with Doctor Westons hasty calling stayd to answer For he onely put of his cappe and kept silence West But your owne booke printed by Wolfe your owne Printer hath vero Cran. That Booke is taken from me which easily myght haue ended this controuersie I am sure the booke of Decrees hath vero Cole Now you admit the booke of Decrees when it maketh for you Cran. Touching the sence of the matter there is little difference The chaunge of one letter for an other is but a small matter West Noâ—s Pastor as you know signifieth a Byshop and Pistor signifieth a Baker But Pastor shal be Pistor a Bishop shall be a Baker by this your chaunge of one letter If verè and vero doe nothing chaunge the sence Cran. Let it be so that in Pistor and Pastor one letter maketh some difference Yet let Pistor be either a Baker or maker of bread ye see here the change of a letter and yet no great difference to be in the sence Young This disputation is taken in hand that the truth myght appeare I perceiue that I must goe an other waye to worke then I had thought It is a common saying againste hym that denyeth principles we must not dispute Therfore that we may agree of the principles I demaund whether there be any other body of Christ then his instrumentall body Cran. There is no naturall body of Christe but his organicall body Young Againe I demande whether sence reason ought to geue place to faith Cran. They ought Yong. Thirdly whether Christ be true in all his wordes Cran. Yea he is most true and trueth it selfe Yong. Fourthly whether Christ at his supper mineded to doe that which he spake or no Cran. Dicendo dixit non fecit dicendo sed fecit Discipulis Sacramentum That is In saying he spake but in sayinge hee made not but made the sacrament to his disciples Yong. Answer according to the truthe whether did Christ that as God and man 〈◊〉 Yonges â—â—ophisticall 〈◊〉 whych he spake when he sayde This is my body Cran. This is a sophistical cauillation go plainly to work There is some deceite in these questions You seeke subtlenesse leaue your craftie fetches Young I demaunde whether Christe by these woordes wrought any thing or no Cran. He did institute the Sacrament Yong. But answere whether did he worke any thing Cran. He did worke in instituting the
foundation do hold that the same body is offered vnto God by the Priest in his daily massings to put away the sinnes of the quicke and the dead But one sacrifice in the scripture Whereas by the Apostle to the Hebrewes it is euident that there is but one oblation and one true and liuely sacrifice of the Church offered vpon the aultar of the crosse which was is and shall be for euer the propitiation for the sinnes of the whole world and where there is remission of the same there is sayth the Apostle no more offering for sinne ¶ Arguments confirming his aunswere Ce No sacrifice ought to be done but where the Priest is meete to offer the same The first argument Heb. 5. la All other Priests be vnmeete to offer sacrifice propitiatory for sinne saue only Christ rent Ergo no other Priests ought to sacrifice for sinne but Christ alone The second part of my argument is thus proued Fe No honour in Gods Church ought to be takeÌ„ whervnto a man is not called as Aaron ri It is a great honor in Gods Church to sacrifice for sin Argument son Ergo No man ought to sacrifice for sinne but onely they which are called But onely Christ is called to that honour Ergo no other priest but Christ ought to sacrifice for sin That no man is called to this degree of honour but Christ alone Heb. 7 it is euident For there are but two onely orders of Priesthood allowed in the word of God namely the order of Aaron and the order of Melchisedech But now the order of Aaron is come to an ende by reason that it was vnprofitable and weake and of the order of Melchisedech there is but one Priest alone euen Christ the Lord which hath a priesthoode that can not passe to any other Another Argument Ba That thing is in vaine and to no effect where no necessitie is wherefore it is done ro To offer vp any more sacrifice propitiatory for the quicke and the dead there is no necessitie for Christ our sauiour did that fully and perfectly once for all co Ergo to do the same in the Masse it is in vayne Heb. 9. Another Argument Fe After that eternall redemption is found and obtained there needeth no more dayly offering for the same Ab vna causa veritatis ad propositionem habentem illam causam valet consequentia ri But Christ comming an high Bishop c. found and obteined for vs eternall redemption o. Ergo there needeth now no more daily oblation for the sinnes of the quicke and the dead Another Argument Ca All remission of sinnes commeth only by shedding of bloud mes In the Masse there is no shedding of bloud tres Ergo in the Masse there is no remission of sinnes and so it foloweth also that ther is no propitiatory sacrifice Another Argument In the Masse the passion of Christ is not in verity but in a mistery representing the same yea euen there where the Lords supper is duly ministred But where Christ suffereth not there is he not offered in verity Heb â— for the Apostle sayeth Not that he might offer vp himselfe often times for then must he haue suffered often times sith the beginning of the world now where Christ is not offered there is no propitiatory sacrifice Ergo in the Masse there is no propitiatory sacrifice For Christ appeared once in the latter end of the world to put sin to flight by the offering vp of himselfe And as it is appoynted to all men that they shall once dye and then commeth the iudgement euen so Christ was once offered to take away the sinnes of many And vnto them that looke for him shall he appeare agayne without sinne vnto saluation Another Argument Da Where there is any sacrifice that can make the commers thereunto perfect there ought men to cease from offering any mo expiatory and propitiatory sacrifices ri But in the new testament there is one onely sacrifice now already long since offered which is able to make the commers thereto perfect for euer j. Ergo in the new testament they ought to cease from offering any more propitiatory sacrifice Sentences of the Scripture tending to the same ende and purpose out of which also may be gathered other manifest arguments for more confirmation thereof BY the which will sayth the Apostle we are sanctified by the offering vp of the body of Iesus Christ once for all Heb. 10. And in the same place But this man after that he had offered one sacrifice for sinne sitteth for euer at the right hand of God c. For with one offering hath he made perfect for euer them that are sanctifyed and by himselfe hath he purged our sinnes By â—â—mselfâ— I beseech you to marke these wordes by himselfe the whiche well wayed will without doubt cease all controuersie The Apostle playnely denieth any other sacrifice to remaine for him that treadeth vnder his feete the bloud of â—e testament by the which he was made holy Christ wil not be crucified againe he will not his death to be 〈◊〉 derision He hath reconcyled vs in the body of his flesh Coloss. 1â— Make I beseech you he sayth not in the mistery of his body But in the body of his flesh If any man sinne we haue an aduocate with the father 1. Ioan. â— Iesus Christ the righteous and he is the propitiaâ—ion for our sinnes not for ours only but for the sinnes of the â—â—ole world I know that all these places of the Scripture are auoyded by two maner of subtile shiftes The popisâ— distinction betweene bloudy and vnbloudy sacrifice the one is by the distinction of the bloudy and vnbloudy sacrifice as though our vnbloudy sacrifice of the Church were any other then the sacrifice of praise and thankesgeuing then a commemoration a shewing foorth and a sacrameÌ„tall representation of that one only bloudy sacrifice offred vp once for all The other is by deprauing and wrasting the sayings of the auncient Fathers vnto such a straunge kinde of sense The papistâ— maintayne their sacrifice propitiâ—atory by thâ— old Doctoâ— falsly wrasted as the Fathers themselues in deede neuer ment For what the meaning of the Fathers was it is euidente by that which S. Augustine writeth in his Epistle to Boniface in the 83. chapter of his 9. booke against Faustus the Manichee besides many other places likewise by Eusebius Emisene Cyprian Chrysostome Fulgentius Bertram and others Doctors making against the propitiatorâ— sacrifice of the masse which do wholy concord and agree together in this vnity in the Lord that the redemption once made in verity for the saluation of man continueth in full effect for euer and worketh without ceassing vnto the end of the world that the sacrifice once offered can not be consumed that the Lords death and passion is as effectuall the vertue of that bloud once shead as freshe at this day
West * This he repeated in Englishe to the people also Aunswere to Bernard Here I bring Bernard vnto you againe Euen from the West vnto the East from the North vnto the South there is one and the selfesame Christ in many and diuers places Rid. The aunswere is soone made that one Christe is here and in diuers places For God according to hys Maiestie and according to his prouidence as S. Austen sayeth is euery where with the godly according to his indiuisible and vnspeakeable grace The Papistss make Christ to haue a monsterous body Or else if we should vnderstande Bernard according to the corporall presence how monstrous or huge giantlike a body would you then make Christes body to be which should reach euen from North to South from West to East West Nay nay you make a monstrous aunswer and vnlearned Ward Before I come in with those reasons which I had purposed to bring against you Here they returne agayne to Latin B. Ridley falsly charged to set forth the Catechisme I am minded to come again to M. Doctours argument by which you being brought into the briers seemed to doubt of Christes presence on the earth To y e proofe of which matter I will bring nothyng else then that which was agreed vpon in the Catechisme of the Synode of London set out not long ago by you Rid. Syr I geue you to witte before you goe any farther that I did set out no Catechisme West D. Weston in K. Edwards dayes subscribed Yes you made me subscribe to it when you were a Byshop in your ruffe Rid. I compelled no man to subscribe Warde Yes by roode you are the very author of that heresie Rid. I put foorth no Catechisme Cole Did you neuer consent to the setting out of those things which you allowed Rid. Of this Catechisme read before pag. 1357. I graunt that I sawe the booke But I deny that I wrote it I perused it after it was made and I noted many things for it So I consented to the booke I was not the author of it Iudges * The Iudges geue an vntrue verdite for D. Cranmer meaning by the Counsell spake no word of Ridley The Catechisme is so set foorth as though the whole conuocation house had agreed to it Cranmer sayd yesterday that you made it Rid. I thinke surely that he would not say so Ward The Catechisme hath this clause Si visibiliter in terra c. i. If visibly on the earth c. Rid. I aunswere that those articles were set out I both witting and consenting to them Myne owne hand will testifie the same and M. Cranmer put hys hand to them likewise and gaue them to other afterward Now as for the place which you alledge out of it that may easely be expounded and without any inconuenience Ward Christ is the power and vertue of his Father A possibili ad esse non valet consequentia Ergo he was not of so little strength that he coulde not bring to passe whatsoeuer he would himselfe Rid. I graunt Ward Christ was the wisedome of the father Ergo that he spake he spake wisely and so as euery man might vnderstand neither was it hys mynde to speake one thing in steede of another Rid. All this I graunt Ward Christ was likewise the very truth Ergo he made and perfourmed in deede Argument of the wisedome truth of Christ. Hillar in Psal. 118. that which he intended to make And likely it is that he doth neither deceiue nor coulde be deceiued nor yet would go about to deceiue other West Hilarius in Psalmum 118. hath these words Vera omnia sunt neque ociosè neque inutiliter constituta dei verba sed extra omnem ambiguitatem superfluae inanitatis ignita ignita vehementer ne quid illic esse quod non perfectum ac proprium sit existimetur That is All Gods wordes or sayings are true and neither idlely placed nor vnprofitably but fiery and wonderfull fiery without all doubtfulnes of superfluous vanitie that ther may be nothing thought to be there which is not absolute and proper Ward He is the truth of the father Ergo he can neyther deceiue nor yet be deceyued especially I meane when he spake at his latter end and his testament Rid. Christ is the very truth of the father and I perceyue well to what scope you driue your reason Aunswerâ— to Master Wardes arâ—gument This is but a farre set compasse of words If that these words of Christ This is my body which you meane be rightly vnderstoode they are most true Ward He tooke he brake he gaue c. what tooke he Ridley Bread his body Ward What brake he Ridley Bread Ward What gaue he Ridley Bread Ward Gaue he bread made of wheate materiall bread Rid. I know not whether he gaue bread of wheate but he gaue true and materiall bread Ward I will proue the contrary by Scriptures He deliuered to them that which he had them take This argument is noâ— formall in the 2. figurâ— But he had not them take materiall bread but his owne body Ergo he gaue not materiall bread but his owne body Rid. I deny the Minor Aunswereâ— For he bad them take his body Sacramentally in materiall bread and after that sort it was both bread which he bad them take because the substaunce was bread and it was also his body because it was the Sacrament of his body for the sanctifying and the comming to of the holy Ghost which is alwayes assistentio those mysteries which were instituted of Christ and lawfully administred Harps What is he that so sayeth By the comming vnto of the holy spirite Rid. I haue Theophilact for mine author for this maner of speaking And heere I bring him Theophilact in Math. 26. that ye may vnderstand that phrase not to be mine vpon Mathew 26. Furthermore the said Theophilact writing vppon these wordes This is my body sheweth that the body of the Lord is bread whih is sanctifyed on the aultar Ogle That place of Theophilact maketh openly agaynst you For he sayth in that place that Christ sayd not This is a figure of my body but my body For sayeth he by an vnspeakeable operation it is transformed although it seeme to vs to be bread Rid. It is not a figure The word of Theophil he sayd not this is a figure of my body aunâ—swered that is to say non tantum est figura i. it is not only a figure of his body West Where haue you that word tantum onely Rid. It is not in that place but he hath it in another Augustine doth so speake many times other Doctours mo West Heere Weston repeating the words of Theophilact in English sayd He sayth it is not a figure and you say it is a figure And the same Theophilact sayth moreouer that the coÌ„uersioÌ„ or turning of the
I trust I haue obteined of M. Prolocutor that no maÌ„ shall exact that thyng of me which is not in me M. Latimer modestly maketh himselfe vnable to dispute And I am sory that this worshipfull audience should be deceyued of their expectation for my sake I haue geuen vp my mynde in writing to M. Prolocutor Smith Whatsoeuer ye haue geuen vp it shall be registred among the Acts. Latimer Disputation requireth a good memory Ast abolita est mihi memoria My memorie is gone cleane and maruellouslye weakened and neuer the better I wis for the pryson West How long haue ye bene in prison Lat. These three quarters of this yere West And I was in prison sixe yeres Lat. The more pitie Sir West How long haue you bene of this opinion Lat. It is not long sir that I haue bene of this opinion Weston The tyme hath bene when you sayd Masse full deuoutly Lat. Yea I cry God mercy hartily for it West Where learned you this new fanglenes Then they hist and clapt their handes at him M. Latimer confirmed by Doct. CraÌ„mers booke Lat. I haue long sought for the truth in this matter of the Sacrament and haue not bene of this mynde past seuen yeres and my L. of Canterbury his booke hath especially confirmed my iudgement herein If I could remember all therein conteined I would not feare to answer any man in this matter Tres. There are in that booke sixe hundred errors West You were once a Lutheran Latâ— No I was a Papist For I neuer could perceiue how Luther could defend his opinion without transubstantiation The zeale of M. Latymer sometymes in Popery agaynst the Tygurines In that booke the deuill doth not dissuade him so much from saying Masse as to bring him to desperation for saying Masse such temptatioÌ„s many times happen to good men The Tigurines once did write a booke agaynst Luther and I oft desired God that he might liue so long to make them answer Weston Luther in hys booke De priuata Missa sayd that the deuill reasoned with hym and perswaded hym that the Masse was not good Fol. 14. Contigit me c Wherof it may appeare that Luther said Masse and the deuill disswaded hym from it Lat. I do not take in hand here to defend Luthers sayings or doyngs If he were here he would defend himself well enough I trow I told you before that I am not meete for disputations I pray you read myne aunswer wherein I haue declared my fayth West Do you beleue this as you haue written Lat. Yea Sir West Then haue you no faith Lat. Then would I be sory Sir Tres. It is written Iohn 6. Except ye shall eate the fleshe of the sonne of man and drinke his bloud ye shall haue no lyfe in you Here Tresham bâ—gan to dispute in Latin Which when the Capernaites and many of Christes disciples heard they said This is a hard saieng c. Now that the truth may the better appeare here I aske of you whether Christ speaking these wordes did meane of his fleshe to be eaten with the mouth or of the spirituall eatyng of the same Lat. I aunswer as Augustine vnderstandeth that Christ meant of the spirituall eating of his flesh Tres. Of what flesh ment Christ his true flesh or no Lat. Of his true flesh spiritually to be eaten in the supper by faith and not corporally Tres. Of what flesh ment the Capernaites Latimer Of hys true fleshe also but to bee eaten wyth the mouth Tresh They as ye confesse did meane his true flesh to be taken with the mouth D. Treshams argument without forme or mode concluding affirmatiuely in the 2. figure And Christ also as I shall prooue did speake of the receiuyng of his flesh with the mouth Ergo they both did vnderstand it of the eating of one thing which is done by the mouth of the body Lat. I say Christ vnderstoode it not of the bodily mouth but of the mouth of the spirit mynd and hart Tres. I prooue the contrary that Christ vnderstandeth it of the eatyng with the bodily mouth For where as custome is a right good maistresse and interpreter of things D Tresham flyeth to Custome and where as the actes put in practise by Christ doe certainly declare those things which he first spake Christes deeds in his supper where he gaue his body to bee taken with the mouth together with the custom which hath ben euer since that tyme of that eating which is done with the mouth doth euidently inferre that Christ did vnderstand his words here cited of me out of the vj. of Iohn of the eatyng with the mouth Lat. He gaue not his body to be receyued with the mouth but he gaue the sacrament of hys body to be receyued with the mouth The Sacrament geuen to the mouth the body to sayth he gaue the sacrament to the mouth his body to the mynd Tresham But my reason doth conclude that Christ spake concernyng hys fleshe to bee receyued wyth the corporall mouth for otherwyse which God forbid he had bene a deceyuer and had bene offensiue to the Capernaites and his Disciples if hee had not meant in this point as they thought he ment for if he had thought as you do fayne it had bene an easie matter for him to haue sayd * And what doth Christ els meane by these words where he sayth My words be spirite lyfe the flesh proâ—â—teth nothing You shall not eate my flesh with your mouth but the Sacrament of my flesh that is to say ye shall receyue with your mouth not the thyng it selfe but the figure of the thyng and thus he might haue satisfied them but so he sayd not but continued in the truth of his words as he was woont Therfore Christ meant the selfe same thyng that the Capernaits dyd I meane concerning the thyng it selfe to bee receyued with the mouth videlicet that his true flesh is truly to be eaten with the mouth Moreouer for as much as you doe expound for corpus Christi the body of Christ Sacramentum corporis Christi the sacrament of the body of Christ hereby do suppose that we obteine but a spirituall vnion or vnion of the mynd betweene vs and Christ playne it is that you are deceyued in this thyng and do erre from the mynd of the Fathers for they affirme by playne and expresse wordes that we are corporally and carnally ioyned together And these be the wordes of Hyllarie Si verè igitur carnem corporis nostri Christus assumpsit verè homo ille qui ex Maria natus fuit nos quoque verè sub mysterio carneÌ„ corporis sui sumimus per haec vnum erimus quia pater in eo est ille in nobis Quomodo voluntatis vnitas asseritur cum naturalis per sacramentum proprietas perfectè Sacramentum sit vnitatis That is Therefore if Christ dyd truely take the flesh of our body vpon
is where iudgements be partiall and parties be addicted there all thinges turne to victorie though it be neuer so meane and simple as in this disputation might well appeare For first of the Opponents part neither was there almost any argument in true moode figure rightly framed neither could the answearers be permitted to say for them selues and if they answeared any thing it was condemned before they began to speake Againe such disturbaunce and confusion more like a conspiration then anye disputation without al forme and order was in the schooles during the time of their answering that neither could the answearers haue place to vtter their minds neither would the Opponents be satisfied with any reasons CoÌ„cerning the which disturbaunce of that misruled disputation you shall heare what M. Ridley himselfe reporteth by his owne description in maner as foloweth The reporte and narration of M. Ridley concerning the misordered disputation had against him and his felow prisoners at Oxford B. Ridleyes report of the misorder of this disputation I Neuer yet sithence I was borne saw or heard any thing done or handled more vainely or tumultuously then the disputation which was with mee in the Schooles at Oxforde Yea verely I coulde neuer haue thought that it had ben possible to haue founde amongest men recounted to be of knowledge and learning in thys Realme any so brasen faced and shamelesse so disorderly and vainely to behaue themselues more like to Stageplayers in Enterludes to set forth a Pageant then to be graue Diuines in Schooles to dispute The Sorbonical clamours which at Paris I haue seene in time past when Popery most raigned might be worthely thought in coÌ„parison of this thrasonical ofteÌ„tation to haue had muche modestie And no greate maruaile seeing they which should haue beene Moderatours and Ouerseers of others and whych shoulde haue geuen good ensample in woordes and grauitie they themselues aboue all other gaue worste ensample and did as it were blow the trompe to the rest to raile rore rage and cry out By reason wherof good christen reader manifestly it may appeare that they neuer sought for any truth or verity but onely for the glory of the worlde and their owne bragging victorie No veritie but glory sought for in this disputation But least by the innumerable railings reprochful tauÌ„ts wherwith I was baited on euery side our cause yea rather Gods cause his churches should be euill spoken off and slandered to the world through false reportes and vntrue ensamples geuen out of oure disputation and so the veritie might sustaine some damage I thought it no les then my duety to wryte mine answeres to the intent y t who so euer is desirous to know the truth thereof may by this perceiue as well those things which were chiefly obiected as summarily that which was answered of me vnto euery of them How be it good Reader I confesse this to be most true that it is vnpossible to set foorth either all that was God knoweth tumultuously and confusedly obiected of their partes being so many speaking many times all together so thicke that one coulde not well heare an other either all that was answeared on my behalfe to theÌ„ so sondry and diuers Opponents Moreouer a great parte of the time appoynted for the disputations was vainly coÌ„sumed in opprobrious checks and reuiling tauntes with hissing and clapping of hands and that in the English tongue to procure the peoples fauour wythall All which things when I with great grief of heart did beholde protesting openly that suche excessiue and outragious disorder was vnseemely for those schooles and men of learning and grauitie and that they which wer the doers and stirrers of suche things did nothing else but bewray the slendernesse of theyr cause and theyr owne vanities I was so farre off by thys my humble complaynt from doing any good at all that I was enforced to heare suche rebukes checkes and tauntes for my labour as no persone of any honestie wythout blushing coulde abide to heare the like spoken of a moste vile varlet against a moste wretched Russian At the firste beginning of the Disputation when I should haue confirmed mine answeare to the firste proposition in fewe wordes D. Ridley could not be suffered to read for hindered protection and that after the maner and lawe of Schooles afore I coulde make an ende of my firste probation which was not very long euen the Doctors themselues cried oute hee speaketh plasphemies hee speaketh blasphemies And when I on my knees besoughte them and that heartily that they woulde vouchsafe to heare me to the ende whereat the Prolocutour being mooued cryed out on hie Let him reade it let him reade it yet when I began to reade it agayne there followed immediately such showting such a noyse and tumult and confusion of voyces crying blasphemies blasphemies as I to my remembraunce neuer hearde or read the like excepte it be that one whych was in the Actes of the Apostles stirred vp of Demetrius the siluer Smith and other of hys occupatioÌ„ crying out against Paule Greate is Diana of the Ephesians great is Diana of the Ephesians and except it be a certaine disputation whych the Arrians had against the Orthodoxes and suche as were of godlye iudgemente in Aphryca where it is sayde that suche as the President and rulers of the Disputation were suche was the ende of the disputations All were in a hurly burly and so great were the sclanders which the Arrians cast out that nothing could quietly be heard This wryteth Uictor in the second booke of his Hystorie The which cries and tumultes of them agaynst mee so preuailed that wild I nild I They 〈…〉 the 〈◊〉 Aprill 14 I was enforced to leaue of y e reading of my probations although they were short If any man doubt of the truth hereof let the same aske any one that was there and not vtterly peruerted in Poperie and I am assured hee will say I speake the least But to complaine of these things further I will cease And further speaking of thys disputation hee concludeth with these wordes And thus was ended thys moste glorious disputation of the most holy Fathers sacrificers Doctours and Maisters which fought most manfully as yee may see for theyr god and goodes for theyr faith and felicitie for theyr countrey and kitchin for theyr beautye and belly with triumphant applauses and fauour of the whole Uniuersitie After the disputation of maister Latimer ended whych was the 18. day of April the Friday following whych was the 20. day of the sayde moneth the Commissioners sate in saint Maries Church as they did the Saterday before and Doctor Weston vsed particularly disswasions wyth euery of them and woulde not suffer them to answeare in anye wise but directly and peremptorily as his woordes wâ—re to say whether they woulde subscribe or no. And firste to the Bishop of Canterbury he said he was ouercome in disputations whome the Byshop aunsweared
si gens inimica volet Pontifices fati quasi Cayphas omina dantes Nolebant at grex cacolucos voluit Elegere pij connubia talia nolle Velle quidem demens haeresis illa fuit Consilium multo praestantius octo mariti Quinque cathenatis ob malefacta dabant Noluit hos iungi thalamos Northumbrius heros O consultores qui voluere malos Noluit haud aequo confligens marte Viatus Solaque quae voluit turba Papalis erat Nolebat Graius neque terra Britanna volebat Nos quoniam Dominus sic voluit tulimus Sed tulimus pariter fata infoelicia quando Infoelix Maria est nupta Philippe tibi * Other verses aunswering likewise NVbat vt Hispano Regina Maria Philippo Dic age Whyte mihi quos voluisse vides Noluit aut voluit quid inanis turba refert nil Velle nolle Dei est quid volet ille refert Hoc quoniam voluit inquis Dominus voluistis Quid voluit quoniam nescis inepte scias Scilicet hoc voluit vates vt vanus augur Et mendax Whitus pseudopropheta foret Regi non regi nupsit non nupserat Angla est NoÌ„ Angla est grauida est noÌ„ grauida est grauius est Parturit atque parit sic vos voluistis ouantes Nil tamen illa parit hoc voluit Dominus Duxerat ad paucos menses mox deserit idem Sponsa est mox vidua est hoc voluit Dominus Irrita frustrentur semper sic vota malorum Perniciem patriae qui voluere suae Sit nomen Domini benedictum â— Phillip â—â—mmeth to â—indsore The Armed 〈◊〉 England 〈◊〉 down 〈◊〉 the 〈◊〉 of After the consummation of which mariage they both remoued froÌ„ Winchester to sondry other places and by easy iourneyes came to Windsore Castle where he was stalled in the order of the Garter vppon Sonday being the xij of August At which tyme an Herald tooke downe the armes of England at Windsore and in the place of them woulde haue set the armes of Spaine but he was commaunded to set them vp againe by certayne Lordes From thence they both remoued to Richmond Spayne set vp K. Phillip commeth to London and froÌ„ thence by water came to London and landed at y e Bishop of Winchesters house through which they passed both into Southwark parke so to Southwarke house called Suffolk place where they lay that night being the 18. of August And y e next day being Saterday and the xix of August the king and Queenes maiesties rode from Suffolk place accompanied with a great number August 19. as wel of noble men as gentlemen through the City of London to White Hall and at LondoÌ„ bridge as he entred at the draw bridge was a vayne great spectacle set vp Vayne pageants of London two Images representyng 2. Gyantes one named Corineus and the other Gogmagoge holding betweene them certain Latin verses which for the vayne ostentation of flattery I ouerpasse And as they passed ouer the bridge there was a number of ordinaunce shot at the Tower such as by old mens report the like hath not bene heard or seene these hundreth yeares From London Bridge they passed to the Conduit in Gracious streete whiche was finely painted and among other thinges the ix worthies whereof king Henry the 8. was one He was paynted in harnesse hauing in one hand a sworde and in the other hand a booke wherupon was written Verbum Dei Winchester cannot abide the booke called Verbum Dei deliuering the same booke as it were to his sonne 〈◊〉 Edward who was paynted in a corner by him But hereupon was no small matter made for the Bishop of winchester Lord Chauncellour seÌ„t for the painter and not onely called him knaue for paynting a booke in K. Henries hand and specially for writing therupon Verbum Dei but also rancke Traytour and Uillaine saying to hym that he should rather haue put the book into the Queenes hand who was also paynted there for that she had reformed the church and religion The paynter sent for to the B. of Winchester with other things according to the pure and sincere word of God in deede The Paynter answered and sayd that if he had knoweÌ„ that that had bene the matter wherfore his Lordship sent for him he coulde haue remedied it and not haue troubled his Lordship The paynters aunswere The bishop answered said that it was the Queenes maiesties will and commaundement that he shoulde send for him and so commaunding him to wype out the booke and Verbum Dei too he sent him home So the Paynter departed but fearing least he should leaue some parte eyther of the booke or of Verbum Dei in king Henries hand hee wiped away a piece of his fingers withall Here I passe ouer and cut of other gaudes Pageantes of pastime shewed vnto him in passing through London with the flattering verses set vp in Latine wherein were blased out in one place the fiue philips as the fiue worthies of the worlde Philip of Macedonia Philip y e Emperor Philippus Audax Philippus Bonus Philip Prince of Spayne and king of England In an other Poetry K. Philip was resembled by an Image representing Orpheus V. Phillips and all Englishe people resembled to brute sauage beastes following after Orpheus harpe and daunsing after king Philips pipe Not that I reprehend the arte of the Latine verses which was fine and cunning but that I passe ouer y e matter hauing other grauer thinges in hand and therefore passe ouer also the sight at Paules church side of him that came downe vpon a rope tyed to the batilmentes with his head before neyther staying himselfe with hand or foote which shortly after cost him his life But one thing by the way I cannot let passe touchyng the young florishing Roode newly set vp agaynst this present tim◠〈◊〉 welcome king Phillip into Paules Churche The setting vp of which Roode was this and may make as good a Pageant as the best An 2. Mariae Boner in his royaltie and all his Prebendaries about him in Paules Quiere the Roode layde a long vpon the pauement The erecting vp of the Roode at Paules and also all the doores of Paules being shut the Bishop with other sayde and song diuers prayers by the Rood that being done they annoynted the Roode with oyle in diuers places and after the annoynting crept vnto it and kissed it After that they tooke the sayd Roode and weyed hym vppe and set him in his olde accustomed place B. Boners God the Roode of Paules set vp with â—e Deum and all the while they were doing thereof the whole Quiere sang Te Deum and when that was ended they rang the Belles not only for ioy but also for the notable and great fact they had done therein Not long after this a mery fellow came into Paules and spyed the Roode with Mary and Iohn new set vppe whereto among a
it were to let them plainely see the difference that is betweene the order of the Church seruice set forth by king Edward in the Englishe tongue comparing it with the popish seruice then vsed in the Latine tongue The first he sayd was good because it was accordyng to the worde of God Corinth 14. and the order of the primatiue Church The other he sayd was euill and though in that euill hee intermingled some good Latine wordes yet was it but as a little hony or milke mingled with a great deale of poyson to make them to drinke vp al. This was the summe of hys sermon In the after noone hee was ready in his Churche to haue geuen an other exhortation to his people M. Saunders apprehended by B. Boner at his sermon Sir Iohn Mordant accuser of L. Saunders Preaching of Gods word made treason with Bishop Boner But the B. of London interrupted him by sending an officer for hym This officer charged him vpon the payne of disobedience and contumacie forthwith to come to the Bishop his maister Thus as the Apostles were brought out of the Temple where they were teaching vnto the rulers of y e priests so was Laurence Saunders brought before this Byshop in his Pallace of London who had in his company the aforenamed Sir Iohn Mordant some of his Chapleins The bishop layd no more to Laurence Saunders charge but treason for breaking the Queenes proclamation heresie and sedition for his Sermon The treason and sedition his charitie was content to let slip vntill an other time But an hereticke hee woulde now proue him and all those he sayd which did teach and beleue that the administration of the Sacramentes and al orders of the Church are most pure which doe come most nigh to the order of the primitiue Church For the Church was then but in her infancie and could not abide that perfection whiche was afterward to be furnished with ceremonies And for this cause Christ himselfe after hym the Apostles did in many thinges beare with the rudenes of y e Church Ceremonies inuented onely for weake infirmitie To this Laurence SauÌ„ders answered w t the authoritie of S. Augustine that ceremonies were euen from the beginning inuented and ordayned for the rude infancy weake infirmitie of man and therefore it was a token of the more perfection of the primitiue Church y t it had fewe ceremonies and of the rudenes of the Church Papisticall because it had so many ceremonies partly blasphemous partly vnsauery and vnprofitable After much talke had concerning this matter the Byshop willed him to write what he beleeued of transubstantiation B. Boner sekâ—th the bloud of M. Saunders Laurence Saunders did so saying My Lorde ye do seeke my bloud and ye shall haue it I pray God that ye may be so baptised in it that ye may therafter loath bloud-sucking and become a better man This writing the Byshop kept for his purpose euen to cut the writers throate as shall appeare heereafter The Byshop when he had his will sent Laurence Saunders to the Lord Chauncellour as Annas sent Christ to Cayphas M. Saunders senâ— from Annas to Cayphas and lyke fauour found Saunders as Christ his Mayster did before him But the Chauncellour beeing not at home Saunders was constrayned to tary for him by the space of foure houres in the vtter chamber where he found a Chaplein of the Bishops very merily disposed with certeine Gentlemen playing at the Tables with diuers other of the same family or house occupied there in the same exercise All this time Saunders stood very modestly and soberly at the screene or Cupbord bareheaded Syr Iohn Mordant his guide or leader walking vp and downe by hym who as I sayd before was then one of the Counsell At the last the Byshop returned from the Court whome as soone as he was entred a great many suters met and receiued so that before he could get out of one house into another halfe an hour was passed At the last he came into the chamber where Saunders was and went through into another chamber where in the meane way Saunders leader gaue him a writing containing the cause or rather the accusation of the sayd Saunders which when he had pervsed where is the man sayd the Byshop Then Saunders being brought forth to the place of examination first most lowly and meekely kneeled downe and made curtesie before the table where the Byshop did sit Unto whom the Byshop spake on this wise How hapneth it sayd he that notwithstandyng the Queenes Proclamation to the contrary Wichesters talk with M. Saunders you haue enterprised to preach Saunders denyed that he dyd preache Saying that for so much as he saw the perilious tymes now at hande he did but according as he was admonished M. Saunders answere to M. Winchester and warned by Ezechiel the Prophet exhort his flocke and Parishioners to perseuer and stand stedfastly in the doctrine which they had learned saying also that he was moued and pricked forward thereunto by that place of the Apostle wherein he was commaunded rather to obey God then man and moreouer that nothing more moued or stirred hym thereunto then his owne conscience A goodly conscience surely sayd the Byshop This your conscience could make our Queene a Bastard or misbegotten Winchester Would it not I pray you Then sayd Saunders we sayd he do not declare or say that the Queene is base or misbegotten neither go aboute any such matter M. Saunders But for that let them care whose writings are yet in the hands of men witnessing the same not without the great reproch and shame of the Authour A priuy nippe to Winchester priuely taunting the Byshop hymselfe which had before to get the fauour of Henry 8. written and set foorth in print a booke of true obedience wherein he had openly declared Queene Mary to be a Bastard Winchesters booke de vera obedientia Now M. Saunders going forwards in his purpose sayd We do only professe and teach the sinceritie and puritie of the word the which albeit it be now forbidden vs to preache with our mouthes yet notwithstanding I do not doubt but that our bloud hereafter shall manifest the same The Byshop being in thys sort pretily nipped and touched said Cary away this frensie foole to prison Note how Winchester confuteth M. Saunders Unto whome M. Saunders aunswered that he did geue God thankes which had geuen hym at the last a place of rest and quietnesse where as he might pray for the Byshops conuersion Furthermore he that did lye with him afterwardes in prison in the same bed A notable example of the Lord comforting his seruauntes in their troubles reported that he heard him say that euen in the time of his examination he was wonderfully comforted in so much as not only in spirite but also in body he receaued a certayne taste of that holy communion of
not after Christ c. And thus much out of M. Sanders letter so much as remained thereof The residue because it was rent away I could not adioine hereunto NotwithstaÌ„ding by this alredy expressed it is sufficient to vnderstand how good was y e cause estate of this blessed child of god being prisoner for Christes cause Ann. 1555. February For y e defence wherof he wholy bestowed resigned himself in such sort as he forbad his wife to sue for his deliuery wheÌ„ other of his friends had by suite almost obtained it he discouraged them so that they did not folow their suite as by this letter following may appeare ¶ A letter of M. Saunders to his wife GRace mercy and peace in Iesus Christ our Lord. Entirely beloued wife euen as vnto mine owne soule and body so do I dayly in my harty prayer wish vnto you for I doo dayly twise at the least in this sort remember you And I do not doubt deare wife but that both I and you as we be written in the booke of life so we shall together enioy the same euerlastingly through the grace and mercy of God our deare father in hys sonne our Christ. And for this present life let vs wholy appoynt our selues to the will of our good God to glorifie him either by life or by death and euen that same mercifull Lord make vs worthy to honour him either way as pleaseth him Amen I am mery I thanke my God and my Christ 1. Tim. 4. in whome and through whome I shall I knowe be able to fight a good fight and finishe a good course and then receiue the crowne which is layde vp in store for me and all the true Soldiours of Christ. Wherefore wife let vs in the name of our God fight lustely to ouercome the flesh the deuil and the world What our harnesse and weapons be in this kind of fight looke the 6. vnto the Ephesians and pray pray pray I would that you make no suite for me in any wise M Saunders would haue no suite made for him Thanke you knowe whome for her most sweete and comfortable putting me in remembrance of my iourney whether I am passing God send vs all good speede and a ioyfull meeting I haue too fewe suche frends to further me in that iourney which is in deede the greatest friendship The blessing of God be with you all Amen A prisoner in the Lord Laurence Saunders This his constancie is sufficiently commended and declared by his valiant buckling with two mighty enemies Antichrist and death two enemies Antichrist and death To neither of these did he geue place but by suffering their malice got y e victory ouer them both One of the conflictes which he had with Antichrist hys members I haue gathered out of a letter of his own hand writing It was with Doctour Weston a man whome though I should prayse yet would all good and godly meÌ„ worthely disprayse Of this the said Laurence Saunders thus writeth in a letter which he sent to one of his frends which wrote to him to knowe what Doct. Weston dyd at the Marshalsey whereunto he thus aunswereth M. Weston came to conferre with M. Grimoald What he hath coÌ„cluded with him This Doct. Weston and M. Griâ—moald dyed both about the Coronation of Q. Elizabeth I know not I wish it may be to Gods glory Amen Amen M. Weston of his gentlenes visited me ofâ—red me frendship in his worldly wily sort c. I had not so much good maner as to take it at his haÌ„d for I said that I was well inough and ready cherefully to abide the extremity to keepe thereby a good coÌ„science You be a sleepe in sin said he I would awake quoth I and do not forget Vigilate orate i. Watch pray What church was there The church goeth not alwayes by number said he 30. yeres past What church was there quoth I in Helias time Ioane of Kent sayd he was of youre Church No quoth I we did coÌ„demne her as an heretick Who was of your Church sayd he 30. yeares past Such quoth I as that Romish Antichrist and his rabble haue reputed and condemned as heretickes Wicklife sayd he Thorpe Old castle c. Yea quoth I with many moe as storyes do tell The B. of Rome hath sayd he long tyme played a part in your tayling sermons but now be ye sure he must play another maner of part The more pitie quoth I and yet some coÌ„fort it is to see how that the best learned Winchesters booke De Vera Obedientia wisest holiest of you all haue heeretofore had him to play a part likewise in your sermoÌ„s writings though now to please the world you do turne with the weathercocke Did you euer said he heare me preach against the Bishop of Rome No quoth I for I neuer heard you preach But I trowe you haue ben no wiser then other c. with more about the Sacrament Pray pray God keepe your family blesse it What a blessed taste thys good man had of Gods holy spirit by diuers and sondry his letters may right wel appeare to him that is disposed to peruse the same What a blessed taste of M. Sanders had of christes comforts whereof certayne we haue here thought good the Lord willing to expresse first beginning with that whiche he wrote out of the Marshalsey to D. Cranmer Ridley and Latimer prisoners for the like cause of Christ in Oxford To the Archbishop Cranmer Bish. Ridley and M. Latimer being prisoned in Oxford IN my most humble wise I salute you most reuerend fathers in Christ Iesus our Lord M. Saunders writeth to D. Cranmer Ridley c. Coloss. 1. Immortall thanks and euerlasting prayses be geuen vnto that our father of mercies Whiche hath made vs meete to be pertakers of the inheritaunce of Saintes in light whiche hath deliuered vs from the power of darckenes and hath translated vs into the kingdome of his beloued Sonne by whome we haue redemption through his bloud c O most happy estate that in an vnspeakable wise our life is hid with Christ in God Coloss. 3. But whensoeuer Christ which is our life shall shew himselfe then shall we also appeare with him in glory In y e meane season as our sight is but in a glasse euen in a darcke speaking 1. Cor. 13. so wee walke in fayth not after outward appearaunce the which fayth although for want of outward appearaunce reason reputeth but as vaine yea the chosen of God do know the effect thereof to bring a more substanciall taste and liuely fruition of very felicitie and perfect blessednes then reason can reach or sences receaue By this fayth we haue in our profession all good thinges yea euen them whiche the eye hath not seene and the eare hath not heard neither hath entred the hart of man c. Esay 54. 1. Cor. 2. Then
death yet ministred to him a quicke dispatch mooued belike by some compassion not to haue him stande in the torment where the tormentors of M. Hooper suffred him without all compassion to stand three quarters of an houre in the fire And as touching the chiefe doers and authors of his martyrdome what Consul or Proconsul was there to be conferred with the Chancelour heere which brought this Martyr to burning Let this suffice Bookes and treatises written by M. Hooper This good Bishop and seruaunte of God being in prison wrote diuers Bookes and Treatises to the number of 24. wherof some he wrote to the parlament in Latine and one to the Bishop of Chichester D. Day besides he wrote of the sacraments of the Lordes praier and of the x. Commaundements with diuers other Here folowe certaine of M. Hoopers letters AS you haue hearde the whole storie of the life and martyrdome of thys good manne declared More of his letters ye shall read in the book of Letters of the Marâ—â—â— so nowe let vs consequently adioyne some parte of hys letters wrytten in the time of hys imprisonment moste fruitfull and worthy to be read especially in these daungerous dayes of all true Christians which by true mortification seeke to serue and followe the Lorde through all tempests and stormes of thys malignaunt worlde as by the readyng and perusing of the sayde letters you shall better feele and vnderstande A letter of M. Hooper to certaine godly professors and louers of the truth instructing them howe to behaue them selues in that wofull alteration and change of Religion THe grace mercye and peace of God the father through oure Lorde Iesus Christ be w t you my deareâ— brethren A letter of â— Hooper and withal those that vnfainedly loue and embrace his holy Gospel Amen It is told me that the wicked Idol the Masse is stablished again by a law passed in the parlameÌ„t house Learn the truth of it I pray you what penaltie is appointed in the Acte to such as speake against it also whether there be any compulsion to constraine men to be at it The statute thorowly knowen such as be abroad at liberty The fauourers oâ— Gods word secluded out of the Parliament both in the hye house and lower agaynst all right and reason may prouide for themselues auoid the danger the better Doubtles there hath not bene seene before our time such a parliament as this is y t as many as were suspected to be fauourers of Gods word shuld be banished out of both houses But we must geue God thanks for that truth he hath opened in the time of his blessed seruant king Edward y e sixth and pray vnto him that we deny it not nor dishonour it w t Idolatrie but that we may haue strength and pacience rather to die ten times then to denie him once Blessed shall we be if euer God make vs worthy of that honor to shed our bloude for hys names sake And blessed then shall we thinke y e parents which brought vs into this worlde that we shoulde from this mortalitie be caried into immortalitie If we followe the commaundement of S. Paule that sayth If ye then be risen againe with Christ Colos. 3. seeke those thynges which are aboue where Christ sitteth at the right hande of God We shall neither departe from the vaine transitorie goodes of this world nor from this wretched and mortal life with so great paines as other doe Let vs pray to our heauenly father that we may know and loue his blessed will and the glorious ioy prepared for vs in time to come and that we maye knowe and hate all things contrary to his blessed will and also the paine prepared for the wicked in the world to come Ther is no better waye to be vsed in this troublesome time for your consolation then many times to haue assemblies together of such men and women as be of your religion in Christ and there to talke and renewe among your selues the truthe of your Religion to see what ye be by the worde of God He exhorteth the brethren to resorte and conferre among theÌ„ selues together and to remember what yee were before yee came to the knowledge thereof to weigh and conferre the dreames and false lies of the Preachers that nowe preache with the worde of God that retaineth all truth and by such talke and familiar resorting together ye shall the better find out all their lies that nowe goe about to deceiue you also both know and loue the truth that God hath opened to vs. It is much requisite that the members of Christe comfort one an other make prayers together conferre one wyth an other Conference amongest brethren comfortable so shal ye be the stronger and Gods spirite shal not be absent froÌ„ you but in the middest of you to teach you to comfort you to make you wise in all godly things pacient in aduersitie and strong in persecution Ye see how the congregation of the wicked by helping one an other make their wicked religion and them selues strong against Gods truth and his people If ye may haue some learned man that can oute of the Scriptures speake vnto you of faith and true honouring of God also that can shewe you the descent of Christes Church from the beginning of it vntill this day that ye may perceiue by the life of youre forefathers these two things the one that Christes worde which said that all his must suffer persecution and trouble in the worlde be true the other that none of al his before our time escaped trouble then shal yee perceiue that it is but a follie for one that professeth Christ truely to looke for the loue of the world Thus shal ye learne to beare trouble Iohn 10. to exercise your religion and feele in dede that Christes wordes be true In the worlde ye shall suffer persecution And when ye feele your religion in dede say ye be no better then your forefathers but be glad that ye may be counted worthy souldiours for this warre and pray to God when yee come together that hee will vse and order you and youre doings to these three endes which ye must take heede of the first that ye glorifie God the next Three thinges to be taken heede of that yee edifie the Church and Congregation the thirde that ye profite your owne soules In all your doings beware ye be not deceiued For although thys time be not yet so bloudye and tyrannous as the time of our forefathers that coulde not beare the name of Christ wythout daunger of lyfe and goodes Luke 18. yet is oure time more perillous both for body and soule Therefore of vs Christ sayde Thinke ye when the sonne of manne commeth hee shall finde faithe vppon the earthe Hee sayd not Thinke ye he shal find any man or woman Christened in name a Christian but he spake of the faith
question for I am sure that booke stoppeth all their mouthes Then sayd I My Lord I thinke many things be farre wide from the truth of Gods word in that booke Then my Lord sayd Thou art a very varlet Math. 5. To that I aunswered that is as ill as Racha or Fatue Then my Lord sayd thou art an ignoraunt beetill brow To that I aunswered D. Taylour learned in diuinitie and also in the ciuill lawe Gardiners booke de vera obedientia I haue read ouer and ouer agayne the holy Scriptures and S. Augustines workes through S. Cyprian Eusebius Origine Gregory Nazianzen with diuers other bookes through once therefore I thanke God I am not vtterly ignoraunt Besydes these my Lorde I professed the Ciuill lawes as your Lordship did and I haue read ouer the Canon law also Then my Lord sayd with a corrupt iudgement thou readest all things Touching my profession it is Diuinitie in whiche I haue written diuers bookes Then I saide my Lord ye did write one booke De vera obedientia I would you had bene constant in that for in deede you neuer did declare a good conscience that I heard of but in that one booke Then my Lord sayd tut tut tut I wrote agaynst Bucer in Priestes Mariages but such bookes please not such wretches as thou art which hast bene maryed many yeares To that I aunswered I am maryed in deed and I haue hadde nine children in holy Matrimonye I thanke God and this I am sure of that your proceedinges now at this present in this Realme agaynst Priestes Mariages is the maintenance of the doctrine of deuils agaynst naturall lawe Ciuill lawe Canon law generall Counsels Canons of the Apostles auncient Doctours and Gods lawes Then spake my Lord of Duresme saying You haue professed the Ciuill law as you say Then you know that Iustinian writeth that Priestes shoulde at theyr taking of orders sweare that they were neuer maryed and he bringeth in to proue that Canones Apostolorum To that I aunswered that I did not remember any such lawe of Iustinian But I am sure that Iustinian Writeth in Titulo de indicta viduitate in Cod. that if one would bequeath to his wife in his TestameÌ„t a legacy vnder a conditioÌ„ that she shuld neuer mary agayne and take an othe of her accomplishing of the same yet she may mary agayne if he die notwithstanding the aforesayd coÌ„dition and othe taken and made agaynst Mariage and an othe is an other maner of obligation made to God then is a Papisticall vow made to man Moreouer in the Pandects it is conteined that if a man doth manumit his handmayde vnder a condition that shee shall neuer mary yet she may mary and her Patrone shall loose ius patronatus for his adding of the vnnaturall and vnlawfull condition agaynst Matrimony Then my Lord Chauncellor sayd thou sayst that Priestes may be maryed by Gods law How prouest thou that Scripture â—pprâ—ueth 〈◊〉 maâ—sages but â—he Pâ—pe 〈◊〉 be heard beâ—ore the Scripture Chrysost. â—alleth it an â—eresie to â—ay that a Priest may â—ot be maâ—yed I aunswered by the playne wordes and sentences of S. Paul both to Timothy to Titus where he speaketh most euidentlye of the mariage of Priestes Deacons and Byshoppes And Chrysostome writing vpon the Epistle to Timothy sayth It is an heresye to say that a Bishop may not be maryed Then sayd my Lord Chauncellor thou lyest of Chrysostome But thou doest as all thy companions doe belye euer without shame both the Scriptures and the Doctors Diddest thou not also say that by the Canon lawe Priestes may be maried whiche is most vntrue and the contrary is most true I aunswered We read in the Decrees that the foure generall Councels Nicene Constantinopolitane Ephesine and Chalcedone haue the same authority that the foure Euangelistes haue And we read in the same decrees which is one of the chiefe bookes of the Canon law that the Councell of Nicene by the meanes of one Paphnutius Canon law â—â—proueth Priests maâ—iages did allow Priestes bishops mariages Therfore by the best part of the Canon law Priestes may be maried Then my Lord Chauncellour sayd thou falsifiest the generall Councell For there is expresse mention in the sayde Decree that Priestes shoulde be diuorced from their wiues Winchester â—â—lyeth the â—ouncell whiche bee maried Then said I if those words be there as you say then am I content to lose this great head of mine Let the booke be fetched 〈◊〉 â—elpeth Winâ—â—ester 〈…〉 Then spake my Lord of Duresme Though they be not there yet they may be in Ecclesiastica historia which Eusebius wrote out of which booke the Decree was taken To that sayd I it is not like that the Pope woulde leaue out any such sentence hauing such authority making so much for his purpose Then my Lord Chauncellor sayd Gratian was but a patcher thou art glad to snatch vp such a patch as maketh for thy purpose I answered my Lord I can not but maruell that you do call one of the chiefe Papistes that euer was but a patcher Then my Lord Chauncellor sayd Nay I call thee a snatcher a patcher To make an end wilt thou not returne agayne with vs to the Catholicke Church and with that he rose And I sayd By Gods grace I will neuer departe from Christes Church Then I required that I might haue some of my frendes to come to me in prison and my Lord Chauncellour sayde thou shalt haue iudgement within this weeke and so was I deliuered agayne vnto my keeper D. Taylour 〈◊〉 agayne 〈…〉 My Lord of Duresme would that I should beleue as my father and my mother I alledged S. Augustine that we ought to preferre Gods word before all men And thus muh was conteined in the foresayd letter of Doctor Taylour for that matter Besides this letter moreouer he directed an other writing in like maner to an other frend of his concerning the causes wherfore he was condemned whiche we thought likewise here to expresse as foloweth ¶ The copy of an other Letter to his frend touching his assertions of the Mariage of Priestes and other causes for the which he was condemned IT is heresy to defend any doctrine agaynst the holy scripture Therfore the Lord Chauncellour and Bishops coÌ„senting to his sentence agaynst me be heretickes For they haue geuen sentence agaynst the mariage of priests knowing that S. Paul to Timothe and Titus writeth playnly The B. of Wint. and his felloweâ— proued to be oâ—pen heretickes by Scripture 〈◊〉 by the true â—â—â—nition of hereâ—â— that Bishops Priestes Deacons may be maried knowing also that by S. Paules doctrine it is the doctrine of y e deuils to inhibite Matrimony And S. Paule willeth euery faythfull Minister to teach the people so least they be deceiued by the marked Marchauntes 1. Tim. 4. These Byshops are not ignoraunt that it is onely S. Paules counsell
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
euer he sayd as they alledge To the slaunderous vntrue and vngodly conclusion he saith that George Constantine with other his aduersaries before named and theyr adherents not regarding the feare of God and theyr bounden duety of louing obedieÌ„ce towards God and the king and his true Ministers haue to much slaunderously with false tongues contumelious wordes and spitefull deedes labored by all meanes to discredite and deface the kinges gracious authority to hym committed Who euer sithe he came to the Dioces hath endeuored himselfe to shew his faythfull ministerye by his true honest doinges and to vse his authority according to his vocation to Gods glory and the kinges honour And that he hath bene diligent in teaching of trueth reforming of superstition free of hospitality diligent in ouerseeing with Godly wisedome peace and mercifulnesse as he trusteth in God may be truely approoued And he is able iustly to charge his aduersaries with all the faultes herein by them most vniustlye and slaunderously agaynst hym obiected And he doth maruell greatly that George Constantine with other his adherentes are not ashamed maliciously to obiect for the intent to sclaunder hym with molesting of preachers founden there For trueth it is that he hath molested none but hath iustly brought vnder significauit one Morice a Preacher liuing lewdly for his stubborne behauiour and malicious contemptes euen yet continuing in his wilfull contempt and irregularity And he hath to his knowledge iustlye certified Hugh Raulyns Parson of Tynby for his wilfull recusancy of two other Personages shamefully deceiuing the Kynges maiestye by coulour of Commission as appeareth by the same And as for the rayling contemptuous preaching of R. M. and the vnlearned arrogant preaching of the Chauntoure he referreth to discreete Hearers whiche were offended thereat as they shewed this Defendaunt And this Deponent brought into his Dioces both learned Preachers and learned men in the lawe to his verye great charges which men George CoÌ„stantine with his adherentes hath weried away ¶ After these aunsweres thus exhibited by the vertuous and Godly Byshop agaynst the quarrelling and friuolous articles of his foresayd aduersaryes to wit Hugh Raulins and Thomas Lee then came in for witnes vpon the sayd articles and informations George Constantine and the Chauntour of S. Dauids agaynst whom the Byshop layde first exceptions then also exhibited matter iustificatory the tenor and processe whereof here foloweth in order to be sene first concerning the exceptions and after the matter iustificatory * Exceptions generall layd and purposed on the behalfe of Robert Byshop of S. Dauids agaynst all and singuler the pretensed Witnesses producted on the behalfe of Hugh Raulins Clerke and Thomas Lee vpon theyr vntrue surmised Articles by them exhibited vnto and before the kinges most honorable Counsel by the deuise and procurement of the Chaunter and George Constantine with R. M. Clerke agaynst the sayd Byshop FIrst the sayd Byshop sayth and alledgeth that by law there ought no fayth or credence to bee geuen vnto the depositions and sayinges of the sayde witnesses nor anye part thereof because they are infamous false periured and in some part of theyr depositions discording parciall conducted subornate instructed and for fauour of the informers theyr bolsterers haue deposed of malice more then the articles wherupon they were producted doth coÌ„teine and beside and without the compasse of the same articles and in diuers other partes of theyr depositions they depose vnum eundem praemeditatum sermonem as by theyr sayd depositions doth appeare vnto the which the sayd Bishop referreth himselfe as much as it shal be expedient for him and none otherwise And further for other causes particularly and specially as is declared in y e booke of exceptions ¶ Exceptions agaynst the vnlawfull proceedinges of Hugh Raulins Clerke and Thomas Lee Promoters of the foresayd vntrue Articles in executing of theyr commission for proofe of the same ITem the sayd Thomas Lee for himselfe and the other Promotour dyd contrary to iustice at the execution of theyr Commission examine certayne of the Wytnesses himselfe in the house of his Brother in law George Constantine and the sayde Lee and Dauid Walter the Byshoppes mortall enemy and seruaunt to the sayd George Constantine did write these Depositions vpon the Articles at theyr owne pleasures and also after the deuise of the sayd George Constantine and the Chauntour and R. M. the Byshoppes mortall enemies and the very Deuisers and Procurers of the informations and bolsterers and bearers of the Promotours in the suite thereof These are the names of the Wytnesses so examined whyche are already knowne Dauid ap Syr Richarde of Gertus a periured and an adoulterous personâ— standinge in the number for two Wytnesses written in two places of the booke Item ap Ruddz of Kemarthe Griffeth ap Howell Guyne of Kennarthe Lewes Dauid Clerke Dauid ap Haruye Clerke Syr Goghe alias Morgon c. Item one Iohn Draper of Carmarthen and adherent of the foresayd aduersaryes and enemies to the sayd Bishoppe did also contrary to the tenour of theyr Commission examine certayne Wytnesses and hadde to hys Clerke one William Dauids seruaunt in Liuery vnto the foresayd Griffith Donne the Bishoppes vtter enemy by whiche shamefull parciallity they haue written more matter moe wordes other termes and sentences then some of the Deponentes hath deposed or coulde depose Humphery Toye the fift Deponent Rice Goughe the 14. Deponent William ap Ienkins the 5. Deponent Iohn Bengâ—y the lxviij Deponent Richard Parson 39. which are already knowne what maner of men the Promoters are Item the sayd Hugh Raulins was not present at the Bishops sermon whereof his information maketh mention neither yet at there cutting of the Commission for proofe therof for the foresayd aduersaries did deuise y e same gaue it vnto the sayd Raulins to promote choosing him for the same purpose knowing him to be a man willing setting his whole delight to worke mischiefe both wyth word and deede who abuseth his toung most shamefully with most vnsetting wordes euer rayling vpon the sayde Bishop to euery man that will heare him without eyther respect or reuerence of the kinges Maiesties authoritye to the sayd Bishop committed And the said Raulins hath 4. or 5. Benefices aboue the vallure of 200. Markes a yeare and is resident vppon none of them but spendeth his liuing to the hinderaunce of other men going aboute here and there wandring to and fro without either man or boye wayting on him more like a light person then a man of such liuelode and of his vocatioÌ„ being a preacher And in deede he is taken for a lewd felow of all that know his behauiour in so muche that when a certayne man obiected vnto the aduersaries that it was ill done to putte so lewd a felow as Raulins to promote theyr cause they answered and reported his honesty with these wordes wee know Raulins to be a very knaue and so meet for no purpose as he is to set
his learning in the law therby faythfully to execute his office according to iustice and none otherwise Item in the xiiij Article of the sayde surmised Information it is vntruely declared that through the vnlawfull sequestration of the fruites of the Benefices of Langatok and Lanuihangell Cundy and the vndiscreete handlyng of the sayd Byshoppe there were raysed a great number of people to the great daunger of the Inhabitantes theraboutes Trueth it is that the sayd Byshoppe vpon good and Lawefull considerations and specially for that the Kynges Maiestye should be truely aunswered of his first fruites and Tenthes of the sayd Benefices he did lawfully and as he was bounde to doe sequester the sayde fruites in the Kinges Maiestyes name and by his authority and committed the custodye thereof for a time vnto two honest men to the effect aforesaid and none otherwise without any occasion of tumult or gathering of the people through his default or folly Item whereas it is alleadged in the xix article of the information that the Byshop did celebrate Matrimonye in his owne person without receiuing or Ministryng the Communion to the persons maryed it is true for that the sayd Byshop had trauayled xiiij long wealche myles and not able to celebrate the holye Communion fasting and for other reasonable and lawefull causes him mouing did in a Chappell within the house of Syr Thomas Ioanes Knighte one of the Kinges honourable Counsell of the Marches of Wales solemnise Matrimony betwixt Mayster Griffith Ryce and the Daughter of the sayd Syr Thomas Ioanes without either receiuing the holy Communion hymselfe or Ministring the same to the persons maried being as then not disposed so to do it lawfully and godly without any such superstitious knockinges or blessinges or other vncomely gestures as is deduced in that article Item touching the contentes of the residue of all the sayd articles conteined in the sayde information the sayde Bishop partly for the auoyding of tediousnes and partly for that some of them be vntrue and mere false some other generall obscure friuolous vayne and of none effect but of malice and euill will contrary to truth conceaued leaueth them particularly vnaunswered vnto Item the sayd Bishop alledgeth that he hath not by al the time that he hath bene Byshop vsed any superstitions or Papistry as it is vntruelye surmised agaynst him but hath and doth to the vttermost of his power witte and cunning set forth maynteine preach and teache the true doctrine of the Gospell and such laudable doctrine as hee ought to do by the kinges Lawes Iniunctions and proceedinges and for such a teacher he hath bene and is commonly knowne named reputed taken and accepted notoriously And where the sayde Chauntour and George perceyued theyr depositions to be insufficient they required and hadde Commission into the Countrey to examine further Witnesses which they executed very parcially and vnlawfully as is alleadged in the Byshops exceptions aboue mentioned And whereas to the sayd Raulins Lee were awarded two seuerall Commissions they by fauour of the officers and for sparing of costes conioyned both in one had iij. months to make returne as appeareth by the copy of their commission which hereafter followeth ¶ A copy of the Commission awarded downe into the Countrey for the examination of Witnesses EDwardus sextus dei gratia Angliae Franciae Hyberniae rex fidei defensor in terra Ecclesiae Anglicanae Hyberniae supremum caput dilectis fidelibus suis Georgio Harbert militi Thomae Iones militi Iohanni Wogan militi ac dilectis sibi Dauid Vaughan Owino ap Owen armigeris salutem Sciatis quod nos de fidelitatibus prouidis circumspectionibus vestris plurimum fidentes assignauimus vos quatuor tres ac duos vestrum ac tenore praesentium damus vobis quatuor tribus vel duobus vestrum plenam potestatem autoritatem capiendi recipiendi depositiones examinationes quorumcunque testium ex parte Hugonis Rawlins Clerici Thomae Leghe de super quibusdam articulis per ipsos Hugonem Thomam Leghe consilio nostro exhibitis praesentibus inclusis Necnon depositiones examinationes in scriptis redigendas Et nos de huiusmodi examinationibus depositionibus cum sic per vos quatuor tres vel duos vestrûm captae fuerint in Cancellariam nostram in crastino AsceÌ„sionis domini proxime futurae vbicunque tuÌ„c fuerit sub sigillis vestris quatuor trium vel duorum vestrum clausis certificandum remittentes nobis tunc articulos praedictos vna cum hoc breui Et ideo vobis mandamus quod circa pâ—aemissa diligenter intendatis cum effectu Teste me ipso apud Westmon 9. die Martij Anno regni nostri sexto Marten DUryng all this tyme of the examination of the witnesses the sayd Bishop was stayed at London vpon the allegation of the sayd aduersaries which was that if the sayd B. should depart into his dioces he would let them of their prooues And at the returne of their commission it was signified vnto the Counsail what a great number of witnesses they had examined viz. sixe score and vij which sounded very hamons in the counsailes eares And about three weekes after Publication of theyr witnesses was graunted and after that it was a fortnight or the B. could get a copy written of their depositions because the booke therof is so huge and monstrous Then the Bishop desired tyme First to enquire of what condition the persones were that had witnessed agaynst hym and to make exceptions and matters to iustifie direct contrary and to haue a commission for the proofe thereof which was then graunted And now it is obiected that the Bishop was appoynted so to trauell with the expedition of hys matter that he should haue sued out his Commission and haue made returne therof at Alhallowtide last past but there was no such decree put in writyng And it was not possible for the Bishop to doe it in so short a time these causes considered which he would not auoid as followeth First it was the latter end of Iuly ere he came home to S. Dauids where he began his visitation which before was appointed Secondly he was by force of law constrained to aunswer at the barre daily during all the tyme the great Sessions at Carmarthen in defence of hys iust cause agaynst the pretensed matter of premunire which his aduersaries of meere malice hath procured agaynst hym Thirdly the said aduersaries to molest hym further did priuily packe a quest of ignorant persons of no reputation and indited hym vpon the words of Raulins information as appeareth by a copy of the inditement entending thereby to make the matter sound more hainous notwithstanding y t the same cause dependeth before the kings high counsaile vndetermined Fourthly hee was appointed by the Commissioners before his departure from London to pay two hundreth pound which was arrerages into the court of first fruits and tenths at
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
bottle of wine For he had lost his lyuing because hee had a wife Then the Bishop called me agayne into the Orchard and sayd to the old Bishop this young man hath a childe and will not haue it christened Haukes I deny not Baptisme Boner Thou art a foole thou canst not tell what y u wouldest haue and that he spake with much anger Haukes A bishop must be blamelesse or faultles sober discreete no chider not geuen to anger Boner Thou iudgest me to be angry no by my fayth am I not and stroke himselfe vpon the brest Then sayd the old Bishop Alas good youÌ„g man you must be taught by y e church and by your auncients and do as your forefathers haue done before you Boner No no he will haue nothing but the Scriptures and God wot he doth not vnderstaÌ„d them He will haue no ceremonies in the Church no not one What say you to holy water Haukes I say to it as to the rest and to all that be of hys making that made them Boner Why the scriptures doth allow it Haukes Where proue you that Boner In the booke of kinges where Eliseus threw salt into the water See how Boner proueth holy water by the scripture Elizeus put salt in the water not to washe away sinne but onely to make the water sweete Boner proueth holy bread by the 5. loaues and 3. fishes Haukes Ye say truth it is so written in the fourth booke of Kinges the second chapter the children of the Prophetes came to Elizeus saying The dwelling of the city is pleasant but the waters be corrupted This was the cause that Elizeus threw salt into the water and it became sweete good and so when our waters be corrupted if ye can by putting in of salte make them sweete cleare and wholesome wee will the better beleue your ceremonies Boner How say ye to holy bread Haukes Euen as I sayde to the others What Scripture haue you to defend it Boner Haue ye not read where Christ fedde fiue thousand men with fiue loaues and three fishes Haukes Will ye make that holy bread There Christ dealt fish with his holy bread Boner Looke I pray you how captious this man is Haukes Christ did not this miracle or other because wee should doe the like miracle but because we should beleeue and credite his doctrine thereby Boner Ye beleue no doctrine but that whiche is wrought by miracles Haukes No forsooth for Christ sayth These tokens shall follow them that beleue in me they shall speake with new tongues they shall cast out Deuils Marke 16. and if they drinke any deadly poyson it shall not hurt them Boner With what newe tongues doe ye speake Haukes Forsooth where before that I came to the knowledge of Gods word I was a soule blasphemer and filthy talker since I came to the knowledge thereof I haue lauded God praysed God and geuen thankes vnto God eueÌ„ with the same tongue and is not this a new tongue Boner How do ye cast out Deuils Haukes Christ did cast them out by hys word and he hath left the same word that whosoeuer doth credite and beleue it shall cast out deuils Boner Did you euer drinke any deadly poyson Haukes Ye forsooth that I haue for I haue dronken of y e pestilent traditions and ceremonies of the Byshoppe of Rome Boner Now you shew your selfe to be a right hereticke Haukes I pray you what is heresie Boner B. Boner an 〈◊〉 by 〈◊〉 owne definition All thinges that are contrary to Gods word Haukes If I stand in any thing contrary thereto then am I worthy so to be called Boner Thou art one and thou shalt be burned if y u stand and continue in this opinion Ye thinke we are afrayd to put one of you to death yes yes there is a brotherhead of you but I will breake it I warrant you Haukes Where proue you that Christ or his Apostles dyd kill any man for his fayth Boner Did not Paule excommunicate The Papistes doe besides Gods booke in burning men for their fayth Haukes Yes my Lorde but there is a great difference betweene excommunicating and burning Boner Haue ye not read of the man and the woman in the Actes of the Apostles whome Peter destroyed Haukes Yes forsooth I haue read of one Ananias Saphira his wife which were destroied for lying agaynst the holy Ghost which serueth nothing your purpose Boner Well you will graunt one yet This Bishop here forgetteth his lesson Benedicite persequâ—tibus vos Haukes Well if you will haue vs to graunt you be of god then shew mercy for that God requireth Boner We will shew such mercy vnto you as ye shewed vnto vs for my benefice or bishopricke was taken awaye from me so that I had not one penny to liue vpon Haukes I pray you my Lord what do ye geue him nowe that was in the bishopricke or benefice before that ye came agayne to it whereunto he aunswered me neuer a word for he turned his backe vnto me talked with other men saying that he was very sory for me but he trusted that I would turne with S. Paul because I was so earnest and so he departed and went to dinner Thomas Haukes afterward called for agayne to talke with the old Bishop and I to the Porters lodge agayne After dinner I was called into the Hall agayne and the Bishop desired the old bishop to take me into his chamber for I would be glad sayd he if ye tould conuert him So he took me into his chamber sate him down in a chayre and sayde to me I woulde to God I coulde doe you some good Ye are a young man and I woulde not wishe you to go to farre but learn of your elders to beare somewhat Haukes I will beare with nothing that is contrary to the word of God And I looked that the olde Bishop shoulde haue made me an aunswere and he was fast a sleepe Then I departed out of y e chamber alone and went to the Porters lodge againe and there saw I the old Bishop last I suppose he is not yet awake Talke betweene Fecknam and Hawkes The next dayes talke with Fecknam THe next day came Fecknam vnto me and said are ye he that will haue no ceremonies Haukes What meane you by that Fecknam Ye will not haue your childe christened but in English and you will haue no ceremonies Haukes What soeuer the scripture coÌ„maundeth to be done I refuse not Fecknam Ceremonies are to be vsed by the scriptures Fecknams reasoÌ„ lyeth in Paules Breches Haukes Which be those Fecknam How say you by Paules breeches Haukes I haue read no such thing Fecknam Haue yee not read in the Actes of the Apostles how thinges went from Paules body and they receaued health thereby Haukes I haue read in the xix of the Acts how there went partlets and napkins from Paules bodye Is it that that ye meane Actes
19. Feck Yea the same is it what say you to those ceremonies Haukes I say nothing to y e ceremonies For the text sayth Fecknam maketh euery act spoken of in the new Testament to be a ceremony Marke 5. Luke 8. Fecknam taken shorte in his owne tale Fecknam driuē in a straite driueth him to the that God did so worke by the handes of Paule that there went partlets napkins frō him c. So that it seemed by y e text that it was God that wrought not y e ceremonies Feck How say ye to the woman that came behinde Christ and touched the hemme of his vesture did not her disease depart from her by that ceremony Haukes No forsooth For Christ turned back and sayde to Peter Who is it that touched me and Peter sayd Thou seest the people thrust thee and askest thou who touched me Some body hath touched me sayth Christ for vertue hath gone out of me I praye you whether was it the vertue that healed this woman or his vesture Fecknam Both. Haukes Then is not Christ true for he sayd Go thy waye Sacrament It is his sacramentall body or the Sacramēt of his body but not his true body thy fayth hath made thee whole Boner Away away to the sacrament for these are but trifles to that Fecknam How say ye Syrha Christ tooke bread brake it and sayd Take eate this is my body Haukes I graunt Christ sayd so Fecknam And is it not so Haukes No forsooth I do not vnderstand it so Fecknam Why then is Christ a lyer Haukes I thinke ye will so proue him Fecknam Will I why The wordes of Christ are to be vnderstand not as he spake but as he ment thē I haue spoken the woordes that Christ spake Haukes Is euery worde to be vnderstand as Christ spake it Christ said I am a dore a vyne I am a king a way c. Feck Christ spake these wordes in parables Hau. And why speaketh he this in parables when hee sayd I am a dore a vyne a king a way c. more then thys when he sayd This is my body For after the same phrase of speache as hee sayth This is my body so sayth hee I am a doore a vine a king a way he sayth not I am like a dore lyke a vyne c. Then Fecknam stoode vp and sayd I had such a one before me this other day Alas these places serue nothyng for your purposes But I perceiue ye hang and build on them that be at Oxford Haukes What meane you by that Fecknam I meane Latymer Cranmer and Rydley Haukes I know nothyng els by thē but that they be both godly and learned Fecknam Fecknam falleth out of his matter to rayling wilt thou trust to such doltes One of them hath written a booke wherein he affirmeth a reall presence in the Sacrament Haukes What hee hath done I know not but what hee doth I know Fecknam Ridley hath preached at Paules Crosse openly that the deuill beleueth better then you for he beleueth that Christ is able of stones to make bread and ye will not beleue that Christes body is in the Sacrament and yet thou buildest thy fayth vpon them Haukes Tho. Haukes buildeth his fayth vpon no man I build my fayth vppon no man and that shall ye well know for if those men and as many mo as they bee should recant and deny that they haue sayde or done yet will I stand to it and by this shall ye knowe that I build my fayth vpon no man Boner If any of those recant what will ye say to it Haukes When they recant I will make you aunswere Boner Then thou wilt say as thou doest now for all that Haukes Yea in deede wil I that trust to it by gods grace Boner B. Boner iudgeth other men by his own sore I dare say Cranmer would recant so that he might haue his liuyng And so the Byshop and Fecknam departed from me with great laughing I went agayne to the Porters lodge ¶ Talke betwene Haukes and Chadsey An other dayes talke with D. Chadsey The next day came Doct. Chadsey to the Byshop and him The Byshop declared vnto him that I hadde stande stubbornely in my defense agaynst the Christenyng of my childe and against the ceremonies of the Church and that I would not haue it Christened but in English Then sayd Doct. Chadsey then hee denyeth the order of the Catholicke Church Boner Yea hee thinketh that there is no Churche but in England and in Germany Haukes And yee thinke that there is no Churche but the Church of Rome Chad. What say ye to the Church of Rome Haukes I say it is a church of a sort of vicious Cardinals Priestes The Church of Rome The Bishop of Rome Monkes and Fryers whiche I will neuer credite nor beleue Chad. How say ye to the bishop of Rome Chad. From him and all his detestable enormities good Lorde deliuer vs. Chad. Mary so may wee saye from king Henry the eight and all his detestable enormities good Lord deliuer vs. Haukes Where were ye whiles that he liued that ye would not say so Chad. I was not farre Haukes Where were ye in his sonnes dayes Chad. In prison Haukes It was for your well doing Boner He will by no meanes come within my Chappell nor here Masse for neither the Masse neither the Sacrament of the aulter can hee abide neither will he haue anye seruice but in English Chadseyes argument Christ neuer spake Englishe Ergo we must not pray in Englishe An instance geuen agaynst Chadsey Chad. Christ neuer spake in English Haukes Neither spake he euer anye latine but alwayes in such a tongue as the people might be edified thereby And Paule sayth that tongues profite vs nothing He maketh a similitude betweene the pipe and the harpe and except it be vnderstanded what the trumpet meaneth who can prepare himselfe to the battell so if I heare the tongue which I do not vnderstand what profite haue I therby no more then hee hath by the trumpet that knoweth not what it meaneth Chad. If ye vnderstand Paules saying he speaketh it vnder a prophecie If we prophecie to you in tongues c. Haukes Forsooth Paule speaketh playnly of tongues for tongues serue not for them that beleue Chad. I tell you Paul speaketh altogether vpō prophecy Haukes Paule maketh a distinction betweene prophecying tongues saying That if anye man speake with tongues let it be by two or three at the most let an other interprete it But if there be no interpreter 1. Cor. 14. let them keepe silence in the congregation and let himselfe pray vnto God and then let the Prophetes speake two or three and that by course and let the other iudge and if any reuelatiō be made to him that sitteth by let the first holde his peace so that it seemeth that Paule maketh a distinction betweene tongues and Prophecying
as ye haue ministred vnto the Saintes so shall ye receiue y e reward which I am fully persuaded assured shal be plenteously poured vppon you all for y e great goodnes shewed vnto the seruants of the liuing God And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y e same that he wil assist you wyth his holy spirite in al your doings that ye may growe as you haue begon vnto such a perfection as may be to gods honour your owne saluation and the strengthning of the weake members of christ Gods elect alwayes beare the sclaunder in this worlde For though the world rage and blaspheme the elect of God ye knowe that it did so vnto Christ his Apostles and to all that were in the primitiue Church and shal be vnto the worldes end Therefore beleue in the light while ye haue it least it be taken away from you If you shall seeme to neglect the great mercy of God that hath bene opened vnto you and your harts coÌ„sented vnto it y t it is the very and onely truth pronouÌ„ced by Gods onely sonne Iesus Christ by the good will of our heauenly father Therfore I say in the bowels of my Lord Iesus Christ sticke fast vnto it let it neuer departe out of your harts and couersation that you with vs and we with you at the great day being one flocke as we haue one shepheard may rise to the life immortall through Iesus Christ our onely Sauiour Amen ¶ Yours in him that liueth for euer Thomas Haukes Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation being prisoner in Newgate the copy wherof is this ¶ The copy of Thomas Haukes letter to his wife GRace be with you and peace from God the father A letter of Tho. Haukâ—â— vnto his wyfe and from our Lord Iesus Christ which gaue himselfe for our sinnes to deliuer vs from this present euill worlde through the good will of God our father to whoÌ„ be praise for euer and euer Amen My deare Yokefellow in the Lord for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me I trust to his glory to the comfort of al those y t looke for his comming I thought it my duety deare yokefellowe to write vnto you some lessons out of Gods booke and if you will direct your selfe therafter doubt not of it but God who refuseth none that will come to him with theyr whole hart will assist you with his holy spirit and direct you in al his wayes to his honour and glory who grauÌ„t it for his mercies sake Amen First I exhort you to feare God Lessons 〈◊〉 instruction to his wyâ—â— to serue and honor his holye name loue hym with all your hart soule and minde to beleue faithfully al his promises to lay sure hold vpon them that in al your troubles what so euer they are ye may runne straight to the great mercye of God and hee will bring you forth of them keepe you within hys wings then shall ye be sure that neither deuill flesh nor hell shall be able to hurt you But take heede If ye wil not keepe his holy preceptes and lawes and to the vttermost of your power cal for the help of God to walke in the same but will leaue them and runne to all abhominations with the wicked world doe as they do then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched He exhorteth her to beware of Idolatry Therefore beware of Idolatrye whiche doth most of all stincke before the face of almighty God and was of al good men most detested from the beginning of the worlde For the which what kingdomes nations and realmes God hath punished with most terrible plagues w t fire Idolatry punished 〈◊〉 God brymstone hunger sword and pestilence c. to the vtter subuersion of them it is manifestly to be seene through the whole Byble Yea his owne peculiar people whome he had done so muche for when they fell from him and went serued other Gods contrary to his commaundement he vtterly destroyed and rooted them out from of the earth and as many as dyed in that damnable state not repenting their abhominable euill he threw them into y e pit of hell Again how he hath preserued those that abhorre superstition and Idolatry and that haue onely taken hold vpon God with their whole hart to serue him to loue him to feare him c. it is most manifestly to be seene euen froÌ„ the beginning out of what great daungers he hath euer deliuered them yea wheÌ„ al hope of deliueraÌ„ce was past as touchyng their expectation euen then in y e sight of all his enemies would he work his godly will and purpose to the vtter amazing and destructioÌ„ of all those that were his manifest enemies Further I exhort you in the bowels of Christ Exhortaâ—â—â—â— to prayer that you will exercise and be steadfast in prayer for prayer is y e onely meane to pearce the heauens to obtayne at the hand of God what soeuer we desire so y t it be asked in fayth Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier Praying to God not to creature We are commaunded to call vpon him for helpe ayde and succour in necessities troubles he hath promised to help vs. Again they that will not cal vpon him with thesr whole hart but vpon other dead creatures in whoÌ„ there is no help for there was none found worthy to open the booke but onely the Lambe Christ whiche was killed for our sinnes I saye who that wil refuse his help must euen by y e terrible iudgment of God come vtterly to confusion as it hath and is dayly manifest to be seene And whatsoeuer you desire of God in your prayer aske it for Iesus Christes sake To continue in prayer 〈◊〉 to pray in the name onely of Christ. for whom in whoÌ„ God hath promised to geue vs all things necessary And though that which ye aske come not by and by at y e first and second calling yet continue still knocking and hee will at the length open his trasures of mercye so that ye shal be sure to obtaine for he hath so promised if ye continue in faith hoping surely in him These former lessons w t all such instructioÌ„s as I haue told you by mouth I do wish that ye would most earnestly learne and then I doubt not but God who is the geuer of all grace wyll assist you in all your doings that ye may be found worthy of his kingdome which is prepared through Christ. 〈◊〉 for his 〈…〉 meaneth â— Clement 〈◊〉 who 〈…〉 his child Further where it hath pleased God to send vs childreÌ„ my desire is that they may
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
limitted and appoynted vppon paine that euerye offender contrary to this Proclamation shal incurre the daunger and penalties contained in the sayde Statute and as they will auoide theyr Maiesties high indignation and displeasure and further answere at their vttermost pearils The powâ—â— of this world 〈…〉 Christ. And their Maiesties by this Proclamation geue full power and authoritie to all Byshops and Ordinaries and all Iustices of peace Maiors Sheriffes Bailiffes of Cities and Townes corporate and other head Officers wythin this Realme and the dominions thereof and expresly commaundeth and willeth the same and euery of them that they and euerye of them within their seuerall limites and iurisdictions shall in the default negligence of the sayde Subiectes after the sayde fifteene dayes expired enquire and searche out the sayde bookes wrytings and woorkes and for this purpose enter into the house or houses closets and secreate places of euery persone of what so euer degree beynge negligent in thys behalfe and suspected to keepe any such boke wryting or woorkes contrary to this Proclamation And that the sayde Iustices Maiors Sheriffes Bailiffes and other heade Officers aboue specified and euery of them wythin theyr sayde limites and iurisdictions fineding any of the sayde subiectes negligent and faultie in this behalfe shall commit euery such offender to Warde there to remaine without baile or mainprise till the same offender or offenders haue receiued such punishment as the sayde Statute doeth limite and appoynte in this behalfe Geuen vnder our Signes Manuel at oure Honour of Hampton Courte the thirteene day of Iune the first and second yeares of our raignes Imprinted by Iohn Cawood Anno. 1555. Articles to be enquired vppon by the wardones of euery companie touching seditious bookes especially touching the booke called A Warning for England 1 WHether they haue seene any of the forsaid bookes This 〈◊〉 called a warning England looke 〈◊〉 hereafter when 〈◊〉 come 〈◊〉 willing 〈◊〉 Inquiâ—â—tiâ—â— the 〈…〉 Articles be 〈◊〉 vpon 2 Whether they haue hearde of anye of the sayde bookes 3 Where they were and in what place they haue seene them 4 Whome they know to haue lately come from beyonde the sea especially from Zurik Strausbrough Frankford Wezel Emden and Disburge 5 Whome they knowe or vehemently suspect to be common cariers of letters or money thether from hence 6 That they bring to my Lord Maior all suche seditious bookes as they haue or shall haue found hereafter In this proclamation thou hast hearde Christian reader the profounde and learned Censure of the Catholike Churche of Englande what bookes they mislike and reiect as heretical schismatical and pernicious Against the which Catholicke censure of these learned fathers I haue not at this time to inferre neither doeth my laisure serue now to wryte Apologies in defence of these Authors here condemned Onely so much leaue it may please the reader to grauÌ„t me to set before him here a pair of balance where in to waigh the bookes on the one side condemned wyth y e bookes on the other side allowed to the end that we waying the one with the other may discern the better betwene them â—he bookes 〈…〉 the 〈◊〉 of 〈◊〉 Papists which part wayeth best with Gods holy trueth and true catholicke church against manifest idolatrie and palpable abomination And nowe therefore as they haue in this present proclamation geuen their condemnation vpon these bookes aboue recited so I desire thee to geue thy censure vpon their bookes by them allowed and vpon the matter in them contained and marke wel what good stuff it is The Primer 〈◊〉 forth in â— Maryes 〈…〉 Iohn 〈◊〉 And first to begin with the Primer in English for children after the vse of Salisburye Imprinted wyth Priueledge according vnto the Kinge and Queenes Maiesties letters paâ—entes in the raigne of Queene Mary Lette vs repeate and suruey some part of the said Primer for to expresse all it were too long beginning wyth the firste lesson of our Ladye in these wordes Holye Marye mother most pure of virgines all mother and daughter of the king celestiall So comfort vs in our desolation That by thy prayer and special meditation we enioy the reward of the heauenly raigne c. Conferre this with the Scriptures good reader and iudge vprightly whether this doctrine â—e tollerable in the Church or not It followeth more in the second Lesson Holy Mary of all godly the godliest Pray for vs of all holy the holiest That he our praiers accept may in good wise which of thee was borne and raigneth aboue the skies c. In the third lesson Thy sonne beseeche with humble intercession To purge vs cleane of our transgression That so being redeemed we may the place ascende Where thou dwellest with him world without ende The Uersicle Pray for the people entreat for the Clergie make enter cession for the deuout womankinde 〈◊〉 meditour beâ—wene God and men the man 〈◊〉 Christ. â—alse merite let al feele thy helpe that worthely solemnise thy memoriall c. An other Uersicle Holy Mother of God make thy petition that wee maye deserue Christes promission c. And in the Antheme after Benedictus thus it followeth We beseech thee of thy pitie to haue vs in remembraunce to make meanes for vs vnto Christ that we being supported by thy helpe may deserue to attaine the kingdome of heauen Furthermore in the Collect after it followeth Wrong mediation And graunte that through the gracious intercession of the virgine thy mother wee may be deliuered from this present heauinesse and haue the fruition of eternall gladnesse It followeth moreouer in the sayde Primer thus concerning the materiall Crosse. Idolatrye to the material Crosse. O God which haste ascended thy most holy Crosse and hast geuen light to the darkenesse of the world vouchsafe by the vertue of thy Crosse to illumine visite and comfort both our hearts and bodies c. Moreouer in the name of S. Iohn Baptiste thus it prayeth Let no man 〈◊〉 in any 〈…〉 c. 1. Cor. 3. O Lord defend vs alway through the continuall succours of S. Iohn Baptist. For the more fraile we be the more nede we haue to be relieued with necessary prayers c. In which wordes note good reader not only the absurditie of doctrine but also the stolidity of the reason For where their doctrine pretendeth that saint Iohn Baptiste should pray for vs 〈◊〉 is â—aule â—â—at is â—pollo but 〈◊〉 seruants 〈…〉 â—hom you â—â—leeue â—â— Cor. 3. here we pray to God for s. Iohn Baptist that he wil heare his praier praying for vs. It followeth furthermore in the name of Peter and Paul Heare vs mercifully and graunt that through the merites of them both we may obtaine the glory euerlasting c. And of S. Andrew So lette hym O Lorde be a continuall petitioner for vs to thee c. Of S. Laurence thus S. Laurence the Deacon did worke a good worke For by the
vertue of the holy crosse he gaue sight to the blinde c. And howe can this be true when the holy Crosse was not yet found in the time of s. Laurence For Helen whych first found the crosse as they saye came after S. Laurence more then 40. yeares To Tho. Becket Archbishop of Canterburye By the bloud of Thomas which he for thee did spende Make vs Christ to clime whether Thomas did ascende Of S. Nicholas O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee False merites that by his merites prayers we may be deliuered from the fire of hell Of Mary Magdalen Graunt we beseeche thee through thy mercy to let her purchase for vs the blisse euerlasting c. An other prayer of our Ladie The dolorous compassion of Gods sweete mother Bring vs to the blisse of almighty God the father c. An other prayer in the sayd Primer to our Lady Establish vs in peace and tranquillitie And chaunge the name of sinfull Eua Loose thy prisoners from captiuitie Vnto the blinde geue sight againe The office of Christ geuen to our Lady Deliuer vs from malignitie To the ende we may some grace attaine Shewe thy selfe to be a mother So that he accept our petition Deliuer vs from bondage of sinne c. Item Holy mother succour the miserable comfort the weake spirited geue courage to the desperate praye for the people make intercession for the Cleargy and be a meane for the deuout womankinde c. An other blasphemous prayer O thou meeke mother haue mercy therefore On wretches for whom thou haddest these paines all Blasphemy Seeing thy sonne that vine cluster pressed sore And from the pestilence of death eternall Keepe vs by voiding the feende infernall And ioyne vs with them which rewarded be With eternall life seeing the Deitie An other blasphemie in the sayde Primer Haile Queene mother of mercy our life our sweetnes Idolatrye oure hope Vnto thee do we crie and sigh weeping and wailing Come of therefore our Patronesse cast vpon vs thy pitiful eyes and after this oure banishmente shewe to vs the blessed fruite of thy wombe O gate of glory be for vs a reconciliation vnto the father and the sonne From the wretched their faultes expell wype the spots of sinnes vncleane c. Item to our Lady The fruite of thy wombe euerlasting We may behold through thy deseruing c. Item Graunt we beseeche thee If Maryes merites might helpe vs then Christ dyed in vayne Like Primer like Psalter that by her merites and praiers we may attaine to that vnspeakeable ioy wheras she being assumpt doth now enioy with thee in heauen for euer And thus much hitherto of this catholike Primer called our Ladies mattens Wherunto if it were not tedious for the Reader we would also adioyne our Ladies Psalter to the intent that all indifferent Readers as they haue seene what bookes these Catholike fathers haue condemned and do coÌ„demne for hereticall so the same may also see iudge what bokes on y e other side they approue as lawfull and Catholike And for as muche as it is not knowen peraduenture to all men what our Ladies Psalter is or what it meaneth yea and some peraduenture will denie any such booke of our ladies psalter to be writteÌ„ or approued here therfore we wil first produce the name of the author who was Bonauenture a Seraphical doctor bishop also Cardinall canonised moreouer by Pope Sixtus 4. an 1482. for a saint in the CaleÌ„dar who in his boke thus entituled in Latine Incipit Psalterium beatae virginis Bonauenture compiler of our Ladyes Psalter compilatum per Seraphicum Doctorem Sanctum Bonauenturam Episcopum Albanensem necnon sanctae Romanae Ecclesiae Praesbyterum Cardinalem in honorem genetricis c. Fol. 84. in the second part of his whole woorkes which were imprinted at Argentine This Bonauenture liuedâ— an 1170. and was Canonised an 1482. An. 1495. to shewe him selfe a deuout seruant to his Ladie hath taken euery Psalme of Dauids Psalter which he peculiarly made and referred to almighty God and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde and hath placed in the name of our Ladye This being done through the whole Psalmes euery one of them it is now called our Ladies Psalter vsed to be song saide in the praise and seruice of our Lady A briefe tast wherof for examples sake for to shewe all it were too long we thought here to exhibite vnto the reader in order as foloweth The title in English of this Psalter ☞ Here beginneth the Psalter of the blessed Uirgine made by the Seraphicall Doctoure S. Bonauenture the Bishop of Albane The title of the booke called our Ladyes Psalter and Cardinall of the holy Church of Rome c. 1 BEatus vir qui intelligit nomen tuum Maria virgo gratia tua animam eius confortabit Tanquam aquarum fontibus irrigatum vberrimum in eo fructum iusticiae propagabis c. Vniuersas enim foeminas vincis pulchritudine carnis superas Angelos Archangelos excellentia sanctitatis Misericordia tua gratia vbique praedicatur c. Gloria patri That is to say The booke called our Ladyes Psalter Ex 2. parte opeâ—â—m S Bonauenturae Blessed is the man which vnderstandeth thy name O virgine Marie thy grace shall comforte hys soule Thou shalt bring foorth in him the most plentiful fruite of iustice being watered as it were wyth fountaines of water All women thou passest in the beautie of thy body all Angels and Archaungels in the excellencie of thy holinesse Our Ladyes beautye Thy mercy and thy grace is magnified euery where c. Glorie be to the father c. 2 Quare fremuerunt inimici nostri aduersum nos meditati sunt inania Protegat nos dextera tua Mater Dei vt acies terribiliter confundens destruens eos Venite ad eam qui laboratis tribulati estis dabit refrigerium animabus vestris Accedite ad eam in tentationibus vestris stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro misericordia enim illius plena est teâ—ra c. Gloria patri c. Why doe our enemies freat and imagine vaine things against vs Treason agaynst Christes person and dignitye Let thy right hand defend vs o mother of god terribly coÌ„â—ounding destroying them as a sword Come vnto her all ye y t labor and are troubled and shee wil geue rest vnto your soules Come vnto her in your temptations and her louing countenaunce shall stablish comfort you Blesse her with all your heart for the earth is full of her mercy Glory be to the father c. 3 Domina quid multiplicati sunt qui tribulant me In tempestate tua persequeris dissipabis eos Dissolue
forgeue the debt the debter would say No you can not do it for I am forsworne then Brad. Here Bradford desired my Lord Chancellour not to trifle it saying that he wondred his honour would make solemne othes made to God trifles in that sort and make so great a matter concerning vowes as they call it made to the Bishop for Mariage of Priestes L. Chaunc At these wordes the Lorde Chauncellour was much offended and sayd he dyd not trifle but quoth hee thou goest about to deny obedience to the Queene which now requireth obedience to the Bishop of Rome Brad. No my Lorde I doe not denye obedience to the queene if you would discerne betwene Genus and Species Argument A specie ad genus negatiue non valeâ— Because I may not obey in this Ergo I may not obey in the other is no good reason As if a man let or sell a piece of his inheritance yet this notwithstaÌ„ding all his inheritaÌ„ce is not let or sold so in this case all obedience I deny not because I deny obedience in this branch L. Chaunc I will none of these similitudes Brad. I would not vse them if that you went not about to perswade the people that I meane that whiche I neuer meant for I my selfe not onely meane obedience but wyll geue ensample of all most humble obedience to y e queenes highnesse so long as she requireth not obedience agaynst God L. Chaunc No no all men may see your meaning well enough There is no man though he be sworne to the king that doth therefore breake his othe if he afterwardes bee sworne to the French king and to the Emperor Brad. It is true my lord but the cases be not like For here is an exception thou shalt not sweare to y e bishop of Rome at any time If in like maner we were sworne thou shalt not serue the Emperor c. you see there were some alteratioÌ„ and more doubt But I beseech your honor remember what ye your selfe haue written answering the obiections here agaynst in your booke De vera obedientia Vincat modo diuini verbi veritas i. Let Gods word and the reason therof beare the bell away L. Chaunc Here the Lorde Chauncelloure was throughly moued and sayd still how that Bradford had written seditious letters and peruerted the people therby Winchester pretendeth as though Bradford for feare durst not aunswere did stoutly stand as though he would defeÌ„d the erronious doctrine in king Edwardes tyme against all men and now quoth he he sayth he dare not aunswere Brad. I haue written no seditious letters I haue not peruerted the people but that which I haue writteÌ„ spoken that will I neuer deny by Gods grace And where your Lordshippe sayth that I dare not aunswere you that all men may know I am not afrayd sauing myne othe aske me what you will and I will playnely make you answere by Gods grace although I now see my life lyeth thereon But Oh Lord into thy handes I committe it come what come wyll onely sanctify thy name in me as in an instrument of thy grace Amen Nowe aske what you will and you shall see I am not afrayd Bradford ready to render a reason of his fayth by Gods grace flatly to answere L. Chaunc Well then how say you to the blessed sacrameÌ„t Doe you not beleue there Christ to be present concernyng his naturall body Brad. My Lord I do beleue that Christ is corporally present at and in the due administration of the sacrament By this word corporally I meane that Christ is there preseÌ„t corporally vnto fayth Christ present corporally in the Sacrament to fayth L. Chaunc Unto fayth we must haue many mo wordes to make it more playne Brad. You shall so but first geue me leaue to speake two wordes L. Chaunc Speake on Brad. I haue bene now a yeare and almost three quarters in Prison and of all this tyme you neuer questioned with me hereabout Note well the Popes way to bring men to fayth when I might haue spoken my conscience franckly without perill but now haue you a law to hang vp and put to death if a man answere freely not to your appetite and so now you come to demaund this question Ah my Lorde Christ vsed not this way to bring men to fayth No more did the Prophetes or Apostles Remember what Bernard writeth to Eugenius the pope Apostolos lego stetisse iudicandos The Popes iudging condemning men for their fayth reproued by Bernard sedisse iudicantes non lego Hoc erit illud fuit c. that is I read that the Apostles stoode to be iudged but I read not that they sate to iudge This shall be that was c. L. Chaunc Here the Lord Chauncellour was appalled as it seemed and sayde most gently that hee vsed not thys meanes It was not my doyng quoth he although some there be that thinke this to be the best way For I for my part haue bene chalenged for being too gentle oftentimes Winchester blamed without a cause as he saith Which thing the Bishop of London confirmed and so did almost all the audience that he had bene euer to milde and too gentle Brad. At which wordes Bradford spake thus My Lorde I pray you stretch out your gentlenes that I may feele it for hitherto I neuer felt it L. Chaunc As soone as euer he had spoken thus the Lorde chancelor belike thinking that Bradford would haue had mercy and pardon said that with all his hart not only he but the Queenes highnes would stretch out mercy if with them he would returne Brad. Bradford three quarters of a yeare in the Tower kept from pen and inke M. Bradford imprisoned not for matter they had but for mattâ—r they would haue agaynst him Returne my Lord God saue me from that goyng backe I meane it not so but I meane that I was three quarters of a yeare in the Tower you forbad me paper pen and ynke and neuer in all that time nor sithens did I feele any gentlenesse from you I haue rather hytherto found as I looked for extremitye And I thanke God that I perceiue nowe ye haue kept me in prison thus long not for any matter you had but for matter you woulde haue Gods good will be done Here was now diuers telling my Lord it was dinner tyme. And so he rose vp leauing Bradford speaking and saying that in the after noone they would speak more with hym Bradford kept in the Vestrey till darke night And so was he had into the Uestry and was there al that day till darcke night and so was conueyed agayne to prison In the meane tyme about iiij of the clocke the same after noone a gentleman called Mayster Thomas Hussey of Lincolneshyre which was once an Officer in the Duke of Northfolkes house did come into the Reuestrye to enquire for one Stoning and when
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the
hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed 〈◊〉 the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The 〈◊〉 knowen 〈◊〉 by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke 〈…〉 Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the
Bill with his bloud already * The behauyour of M. Iohn Bradford Preacher and the young man that suffered with him in Smithfield named Iohn Leafe a Prentise which both suffered for the testimony of Christ. FIrst when they came to the stake in Smithfielde to bee burned Bradford Iohn Leafe at the stake how they behaued themselues M. Bradford lying prostrate on the one side of the stake and the youÌ„g man Iohn Leafe on the other side they lay flat on theyr faces praying to theÌ„selues the space of a minute of an houre Then one of the Sheriffes sayde to M. Bradford Arise and make an end for the prease of the people is great At that word they both stoode vp vpon their feete and then M. Bradford tooke a fagot in his hand and kissed it and so likewise the stake And when he had so done he desired of the Sheriffes that his seruant might haue his rayment For sayde he I haue nothing els to geue him and besides that he is a poore man And the Shiriffe sayde hee should haue it And so forthwith M. Bradford did put off his rayment and went to the stake and holding vp hys handes and casting his countenaunce to heauen he sayde thus O England England repent thee of thy sinnes repeÌ„t thee of thy sinnes Beware of Idolatrye The wordes of M. Bradâ—ford to England beware of false Antichristes take heede they do not deceiue you And as he was speaking these wordes the Sheriffe bade tye his hands if he would not be quiet O M. Sheriffe sayd M. Bradford I am quiet God forgeue you this Mayster Sheriffe And one of the officers wich made the fire hearing Mayster Bradford so speaking to the Shiriffe sayde If you haue no better learninge then that you are but a foole and were best to hold your peace To the which wordes M. Bradford gaue no answere but asked all the world forgeuenesse and forgaue all the world and prayed the people to pray for him and turned hys head vnto the young man that suffered with him and sayd Bee of good comfort Brother for we shall haue a mery supper with the Lorde thys night and so spake no more wordes that any man did heare but imbracing the Reedes sayd thus Strayt is the way and narrow is the Gate that leadeth to eternall saluation The saying of M. Braâ—â—ford at his death and fewe there bee that finde it And thus they both ended theyr mortall liues moste likest two Lambes without any alteration of their countenaunce beyng voyde of all feare hoping to obteine the price of the game that they had long runne at to the which I beseeche Almightye God happily to conducte vs thorow the merites of Iesus Christe our Lorde and Sauior Amen ⧠The description of the burning of M. Iohn Bradford Preacher and Iohn Leafe a Prentise TOuching M. Wodroffe the Sheriffe mention is made a little before A notable 〈…〉 Godâ— hand â—pon M. Woâ—droffe how churlishly here hee aunswered M. Bradford at the stake not suffering him to speake but coÌ„maunding his handes to be tyed c. The like extremity or worse he vsed also before to M. Rogers whereof ye haue heard before The sayd Wodroffe Sheriffe aboue mentioned was ioyned in office with an other Syr William Chester â—ommended called Syr William Chester for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion that the one that is Maister Wodroffe was woont commonly to laugh Difference betweene 2. Shriâ—â—es M. Woodroffe y e other to shedde teares at the death of Christs people And where as the other was woont to restrayne and to beate the people whiche were desirous to take them by the handes that should be burned the other Sheriffe contrariwise agayne with muche sorrow and mildnesse behaued himselfe which I wish here to be spoken known to the commendation of him although I doe not greatly know the partie Furthermore here by the way to note the seuere punishmeÌ„t of Gods hand agaynst the sayde Wodroffe as agaynst all other such cruell persecutours so it happened that within halfe a yeare after the burning of this blessed Martyr the sayde Sheriffe was so striken on the right side with such a paulsie or stroke of Gods hand whatsoeuer it was that for the space of eight yeares after till hys dying day hee was not able to turne himselfe in his bed but as two men with a sheete were fayn to stirre him and withall such an insaciable deuouring came vpon him that it was monstrous to see And thus continued he the space of eight yeares together ¶ In mortem Iohannis Bradfordi constantissimi Martyris Epitâ—phium iâ— Ioan Bâ—â—dfordum per Ioan 〈◊〉 Discipulo nulli supra licet esse magistrum Quique Deo seruit tristia multa feret Corripit omnipotens natum quem diligit omnem Ad coelum stricta est difficilisque via Has Bradforde tuo dum condis pictore voces Non hominum rigidas terribilesque minas Sed nec blanditias non vim nec vincula curas Tradis accensae membra cremanda pyrae Here follow the letters of M. Bradford THis godly Bradford and heauenly martyr The letters of M. Bradford duryng the tyme of his imprisonment wrote sondrye comfortable Treatises and many godly Letters of whiche some hee wrote to the Citty of London Cambridge Walden to Lankeshyre and Chesshyre diuers to his other priuate friendes By the which foresayd Letters to the intent it may appeare how godly this man occupyed hys time being prisoner what speciall zeale he bare to the state of christes Church what care he had to performe his office how earnestly he admonished all men howe tenderly he comforted the heauy harted how fruitfully he confirmed theÌ„ whom he had taught I thought here good to place y e same although to exhibite here all the letters that he wrote Read the booke of letters of the Martyrs being in number so many that they are able to fill a booke it cannot well be compassed yet neuerthelesse we mynde to excerpt the principal of them referring the reader for the residue to the booke of Letters of the martyrs where they may be found And first for so much as yee heard in the storye before The copy of M. Bradfordes letter whereof the Earle of Darby complayned in in the Parliament how the Earle of Darby complayned in the Parliament house of certayne Letters written of Iohn Bradford out of prison to Lancashyre and also howe hee was charged both of the Bishop of Winchester and of M. Allen wyth the same letters to the intent the Reader more perfectly may vnderstand what letters they were being written in deede to his mother brethren and sisters out of the Tower before his condemnation we wil beginne first with the same letters the copy with the contentes wherof is thys as followeth ¶ A comfortable letter of M. Bradford to hys Mother a godly
I haue preached before him It is Gods truth I haue taught It is that same infallible word whereof he sayd Heauen and earth shall passe but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse the Papistes I say haue brought in agayne The Masse is a poyson to the Church to poyson the Church of God withall displeaseth God highly and is abhominable in his sight Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it Come not at it If God be God follow him If y e Masse be God let them that will see it heare or be present at it ComparisoÌ„ betweene the Lordes supper and the Masse go to the deuill with it What is there as God ordayned His supper was ordayned to be receiued of vs in the memoriall of his death for the confirmation of our fayth that his body was broken for vs his bloud shed for pardon of our sinnes but in the masse there is no receiuing but the pâ—iest keepeth all to himselfe alone Christ sayth Take eate No sayth the Priest gape peepe There is a sacrificing yea killing of Christ agayne as much as they may There is Idolatry in worshipping the outward signe of bread wyne there is all in Latine you cannot tell what he saith To conclude there is nothing as God ordeyned Wherefore my good mother come not at it Oh will some say it will hinder you Doubtes obiections aunswered Math. 19. if you refuse to come to masse and to do as other do But God wil further you be you assured as you shall one day find who hath promised to them that suffer hinderaunce or losse of anye thing in this world his great blessing here and in y e world to come life euerlasting You shall bee counted an hereticke but not of others then of heretickes whose prayse is a disprayse You are not able to reason agaynst the Priestes but God wil that all they shall not be able to withstand you No body wil do so but you onely In deede no matter for â—ewe enter into the narrow gate which bringeth to saluation Howbeit you shall haue with you I doubt not Father Traues and other my brothers and sisters to go with you therein but if they will not I your sonne in God I trust shall not leaue you an inche but go before you pray that I may geue thankes for me Reioyce in my suffering for it is for your sakes to confirme the truth I haue taught How soeuer you do beware this letter come not abroad but into father Traues his handes For all this caueat yet this letter came to the Earle of Darbyes knowledge for if it should be knowne that I haue pen and inke in the prison then would it be worse with me Therfore to your selues keep this letter commending me to God his mercy in Christ Iesus who make me worthy for his names sake to geue my life for his Gospel and Church sake Out of the Tower of London the sixt day of October 1553. My name I write not for causes you know it well enough Like the letter neuer the worse Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do be obedient to the higher powers that is no point either in hand or tongue rebell but rather if they coÌ„maund that which with good conscience you caÌ„not obey lay your head on the blocke and suffer what soeuer they shall do or say By pacience possesse your soules After the time that M. Bradford was condemned and sent to the Counter it was purposed of his aduersaryes as ye heard before that hee shoulde be had to Manchester where he was borne and there be burned Whereupon he writeth to the Cittye of London thinking to take his last Vale of them in this letter ¶ To the Citie of London TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of London A fruitefull letter of M. Bradford 〈◊〉 the citye oâ— London Iohn Bradford a most vnworthy seruaunt of y e Lord now not onely in prison but also excommunicated condemned to be burned for the same true doctrine wisheth mercy grace peace with increase of al godly knowledge and pietie from God the father of mercy through the merites of oure alone and omnisufficient Redeemer Iesus Christ by the operation of the holy spirite for euer Amen My dearely beloued brethren in our Sauiour Christ although the tyme I haue to liue is very little for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre there to be burned and to render my lyfe by the prouidence of God where I first receaued it by y e same prouidence and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state yet hauing as now I haue pen inke through Gods working maugre the head of Satan and his souldiours I thought good to write a shorte confession of my fayth and thereto ioyne a little exhortation vnto you all to liue according to your profession First for my fayth I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same that I do beleue constantly through the gift goodnes of God for fayth is Gods onely gifte all the 12. articles of the Symbole or Creede commonly attributed to the collection of the Apostles This my faythe I woulde gladly particularly declare and expound to the confirmation and comfort of the simple but alas by starts stealth I write in maner that I write and therfore I shall desire you all to take this breuitie in good part And this fayth I holde not because of the Creede it selfe but because of the word of God the which teacheth and confirmeth euery Article accordingly This worde of God written by the Prophetes and Apostles left and contayned in the Canonicall bookes of the whole Bible I do beleue to containe plentifully all thinges necessary to saluation so that nothing as necessary to saluation ought to be added thereto and therfore the Church of Christ nor none of his congregation ought to be burdened with any other doctrine theÌ„ which hereout hath his foundation and ground In testimony of this fayth I render and geue my life being condemned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els wherevppon earth as for denying the horrible and idolatrous doctrine of Transubstantiation and Christes reall corporall and carnall presence in his supper vnder the formes and accidences of bread and wine To beleeue Christ our Sauiour to be the head of hys Churche and kinges in their Realmes to be the supreme powers to whom euery soule oweth obedience and to beleue that
miserationibus magnis congregabo te In momento indignationis obscondi faciem meam parumper â te in miserecordia sempiterna misertus sum tui di xit redemptor tuus dominus Nam istud erit mihi sicut aquae Noe. Vt enim iuraui ne porro aquae Noe pertransirent terram sic iuraui vt non irascar tibi non increpem te Montes enim comouebuntur colles contremiscent miserecordia autem mea non recedet à te foedus pacis meae non mouebitur dixit miserator tuus Dominus i. Feare not c. For a little while I haue forsaken thee but with great compassion will I gather thee For a moment in mine anger I hyd my face from thee for a little season but in euerlastyng mercy haue I had compassion on thee sayth the Lorde thy redeemer For this is vnto me as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth so haue I sworne that I would not be angry w t thee nor rebuke thee For the mountaynes shal remoue and hilles shall fall downe but my mercye shall not departe from thee neyther shall the couenaunte of my peace fall awaye sayth the Lorde that hath compassion on thee But the scriptures are full of suche sweete places to them that will portare iram domini expectare salutem auxilium eius i. Beare the wrathe of the Lorde Math. â— and waye for his health and helpe As of all temptations this is the greatest that God hathe forgotten or will not helpe vs through the pykes as they say so of all seruices of God this liketh hym y e best to hope assuredly on him for hys helpe alwayes whiche is adiutor in tribulationibus i. An helper in tribulations 1. Cor. â—â— Psalm 1â— and doth more gloriously shew his power by suche as be weake and feele themselues so For quo infirmiores sumus eo sumus in illo robustiores Sic oculi domini i. The weaker we are the more stronge we are in hym Thus the eyes of the Lord be on them that tremble and feare Voluntatem eorum faciet i. hee will accomplishe their desire he is with them in their trouble hee will deliuer them Antequam clamauerint exaudit eos i. before they cry he heareth them as all the scriptures teach vs. To the reading whereof and hartye prayer I hartily commend you beseechyng almighty God that of his eternall mercies hee woulde make perfecte the good hee hathe begunne in you and strengthen you to the ende that you might haue no lesse hope but much more of hys helpe to your comforte nowe agaynst your enemies then already he hathe geuen you agaynst N. for not subscrybing to the kinges will Be certayne be certayne good M. Hales that all the heares of your head your deare father hath numbred so that one of them shall not pearishe your name is written in the booke of lyfe Therefore vpon God cast all your care whiche will comforte you with his eternall consolations and make you able to goe through the fire if neede bee whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer from the whiche the Lorde deliuer vs though it be through temporall fire which must be construed according to the ende and profite that commeth after it so shall it then not muche deare vs to suffer it for our mayster Christes cause the whiche the Lord graunt for his mercies sake Amen From the kings Bench. Your humble Iohn Bradford ⧠To my very friend in the Lord Doctor Hyll Phisition THe God of mercy and father of all comforte at this present and for euer engraffe in your harte the sense of his mercy in Christ â—etter to 〈◊〉 Hill 〈◊〉 and for the continuaunce of hys consolation whiche cannnot but enable you to carrye wyth ioye whatsoeuer crosse he shall lay vpon you Amen Hetherto I coulde haue no suche libertye as to wryte vnto you as I thynke you knowe but nowe in that throughe Gods prouidence I haue no suche restraynte I cannot but somthing write as well to purge me of this suspicion of vnthankfulnes towardes you as also to signifie my carefulnes for you in these perilous dayes least you should waxe colde in Gods cause whiche God forbid or suffer the light of the Lord once kindled in your harte to be quenched and so become as you were before after the example of the worlde and of many othere whiche woulde haue bene accompted otherwise in our dayes and yet still beguile themselues still would be so accompted although by their outward lyfe they declare the contrary in that they thinke it inough to keepe the harte pure notwythstandynge that the outward man doth curry fauour In whiche doyng as they deny God to be ielous and therefore requireth the whole man as well body as soule being bothe create as to immortalitie and societye wyth hym so redeemed by the bloud of Iesus Christ and now sanctified by the holy spirite to be the temple of GOD and member of hys sonne as I say by their parting stake to geue God the harte â—â—rting 〈◊〉 bâ—â—wene God and the world 〈◊〉 with 〈◊〉 church and the world the body they deny God to be ielous for els they woulde geue hym both as the wyfe would doe to her husband whether he be ielous or noe if shee bee honest so they playe the dissemblers with the Churche of GOD by theyr facte offendyng the godlye whome eyther they prouoke to fall wyth them or make more carelesse and consciencelesse if they be fallen and occasionyng the wicked and obstinate to tryumphe against God and the more vehemently to prosecute theyr malyce agaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys I meane least you my deare Mayster and brother in the Lorde shoulde doe as many of our Gospellers doe for feare of man whose breathe is in hys nostrels and hathe power but of the body Gospell 〈◊〉 â—say 2. not fearyng the Lord which hath power both of soule and body and that not onely temporallye but also eternally I could not but write something vnto you aswell because duety deserueth it for many benefites I haue receiued of God by your handes for the whiche hee rewarde you for I cannot as also because charitie and loue compelleth me not that I thinke you haue anye neede for as I may rather learne of you so I doubt not but you haue hetherto kept your selfe vpright from haltyng but that I might both quyet my conscience callyng vppon me hereabout â— Hill M. â—radfordes â—hisition Maiâ—eâ—s Sortes of â—biectes Wayes Kingâ—â—mes and signifie vnto you by some thynge my carefulnes for your soule as payneful and often you haue done for my body Therefore I praye you call to minde that there bee but two maysters two kindes of
for her exceeding goodnes extended towarde them with theyr singulare commendation and testimonie also of her Christian zeale towarde Gods afflicted prisonners and to the veritie of his Gospell Shee departed of late at Holburne Anno 1568. whose ende was more like a sleepe then anye death â—ote how God comâ—only 〈…〉 helpers 〈…〉 his 〈◊〉 so quietly and meekely shee deceased and departed hence in the Lord. Amongest other which wrote vnto her M. Bradforde also sent these letters to the said Lady the tenour whereof heere followeth To my good Lady Vane THe true sense and sweete feeling of Gods eternal mercies in Christe Iesus be euer more and more liuely wrought in your heart by the holy Ghost â— letter of Bâ—aâ—ford â—ritten to 〈◊〉 good 〈◊〉 Vane 〈…〉 he 〈…〉 Amen I moste heartily thanke you good Madame for your comfortable Letters and whereas you woulde be aduertised what were best to be done on your behalfe concerning your three questions the truth is that the questions are neuer wel seene nor answeared vntill the thing wherof they arise be well considered I meane vntill it be seene howe great an euill the thing is If it be once in deede in your heart perceiued vpon probable pithy places gathered out of Gods booke that there was neuer thing vppon the earthe so greate and so muche an aduersarie to Gods true Seruice to Christes Death Passion Priesthood Sacrifice and kingdome to the Ministerie of Gods woorde and sacraments to the church of God to repentance faith and all true godlines of life as that is whereof the questions arise as moste assuredly it is in deede then can not a Christian heart but so muche the more abhorre it and all thyngs that in any poynt might seeme to allowe it or any thing pertaining to y e same by how much it hath the name of Gods seruice Againe your Ladiship doth knowe that as all is to be discommended and auoided which is folowed or fled from in respecte of oure selues in respecte of auoiding Christes Crosse so the ende of all oure doings shoulde be to God-wards to his glory to our neighbours to edification and good example wherof none can be geuen in allowing any of the three questioÌ„s by you propounded But because this which I write nowe is briefe and needeth the more consideration or explication as I doubte not of the one in you so from me by Gods grace you shall receiue y e other shortly For I haue already wrytten a little booke of it whiche I will sende vnto you in the whiche you shall haue youre questions fully answeared and satisfied and therefore I omit to write any more hereaboutes presently beseeching God our good Father to guide you as his deare childe w t his spirite of wisedome power and comfort vnto eternall lyâ—e that you may be strong and reioyce in hym and wyth his Church to carie Christes crosse if hee shall so thinke it nede 1. Peter 1. Which is a thing to be desired wished and imbraced if wee looked on thinges after the iudgement of Gods word and tried them by that touchstone If you be accustomed to thinke on the breuitie vanitie and miserye of this life and on the eternitye truth and felicity of euerlasting life if you looke on things after their endes and not after their present appearance onely if you vse your selfe to set Gods presence power and mercy alwaies before your eies to see them as God by euery creature woulde you shoulde I doubt not but you shall finde suche strength and comforte in the Lorde as you shall not be shaken with all the power of Satan Gods mercye in Christ be with you and his good spirit guide you for euer Amen An other letter to the Lady Vane AS to mine owne soule I wishe to your Ladishippe An other letter of M. Bradford to the foresayd Lady Vane grace and mercy from God our deare father in Christe oure Lorde and Sauiour I thanke God that something he hath eased you and mitigated hys fatherly correction in vs both I woulde to God hee had done so muche in the behalfe of the griefe of the body to you as he hath done to mee For as for the soule I truste you feele that which I pray God increase in you I meane his fatherly loue and graunt that I may with you feele the same in suche degree as may please him I will not say as you feele least I should seeme to aske too much at one time God doeth often much more plentifully visite with the sense of his mercy them that humble them selues vnder his mighty hande and are sore exercised as you long haue bene then others whiche to the face of the worlde haue a more shewe and appearance Therefore I wish as I doe and that not onely for mine owne commoditie but also that I might occasion you to the consideration of the goodnesse of God whiche I by your letters doe well espâ—e whych is in deede the hye waye whereby as God encreaseth his giftes so sheweth he more liuely his saluation Psalme 50.107 I haue receiued Gods blessing from you the whiche I haue partly distributed vnto my three felowe prisonners Maister Farrar Maister Tailour Maister Philpot and the residue I will bestowe vppon foure poore soules whiche are imprisonned in the common Gayle for Religion also As for mine owne parte if I hadde neede I woulde haue serued my tourne also But because I hadde not nor I thanke God haue not I haue bene and wil be your Almner in such sorte as I haue already aduertised you God rewarde you and geue you to finde it spiritually and corporally Because otherwise I canne not talke with you therefore on thys sort as occasion and opportunitie will serue I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life whereunto God bringe vs shortly for his mercies sake Amen Good Madame bee thankefull to God as I hope you be bee earnest in prayer continue in reading and hearing Gods worde and if Gods further Crosse come as therein God doeth serue hys prouidence for els it shall not come vnto you so be certaine the same shall turne to your eternall ioy and comfort Amen Iohn Bradford To my deare friendes and brethren R. and E. with their wiues and families THe comforte of Christe fealt commonly of his children in their Crosse for his sake An other letter of M. Bradford to 2. faythfull frends of his onâ— Royden and Elâ—ing the euerlasting God worke in both your heartes my good brethren and in the hearts of both your yokefelows especially of good Mary my good sister in the Lord. Amen If I had not somthing heard of the hazard which you are in for the Gospels sake if you continue the profession confession therof as I trust you do wil do and that vnto the ende God enabling you as hee will doubtlesse for hys mercies sake if you hope in him for
geue vs a bishop But they obtrude vnto vs a butcher rather or a bitesheepe then a Bishop They brag of Peters succession of Christes vicare this is alwayes in theyr mouth But alas how can we call hym Christes Vicare that resisteth Christ oppugneth his veritie persecuteth hys people and lyke a Prelate preferreth himselfe aboue God and man How or wherein doth the Pope and Christ agree How supplieth hee Peters ministery that boasteth of hys succession Therfore to beginne withall which I will vse presently for a conclusion The Bishop of Rome seemeth in deede rather a Butcher then a Bishop if the Papists will haue the B. of Rome supreme head of the Churche of Christ in earth they must afore they attayne this gâ—ue vs a Bishop in deed and not in name For whosoeuer he be that will make this the bond of vnitie whatsoeuer the Bishop of Rome be surely this must needes folow that they do nothyng els but teach a most wicked defection and departing from Christ. But of this if God lend me lyfe I purpose to speake more at large hereafter Now will I betake your Ladyship vnto the tuition of God our father and Christ our onely head pastour keeper to whom see that you cleaue by true fayth which dependeth onely vpon the word of God which if you doe follow as a lanterne to your feete and a light to your steps you shall theÌ„ auoyd darkenes and the daungerous deepes whereinto the Papists are fallen by the iust iudgement of God and seeke to bryng vs into the same dungeon with them that the blynd following the blind they both mayfall into the ditch out of the which God deliuer them accordyng to hys good will and preserue vs for his names sake that we beyng in his lyght may continue therein and walke in it whilest it is day so shall the night neuer ouerpresse vs wee goyng from lyght to lyght from vertue to vertue from fayth to fayth from glory to glory by the gouernaunce of Gods good spirite which God our father geue vnto vs all for euer and euer Amen Your brother in bondes for the testimonye of Iesus Christ Ioh. Bradford Here followeth another letter of M. Bradford to one Richard Hopkins shiriffe sometimes of Couentry He wrote also an other fruitefull letter to this Richard Hopkins which you may read in the booke of letters of the Martyrs yet beyng as I heare say alyue This Hopkins whom M. Bradford commendeth so much in this letter duryng the tyme of his shiriâ—ealtie was detected and accused by certaine malignant aduersaries of matter pertaing to religion What matter it was I am not yet certainly informed vnles it were for sending and lendyng vnto a theefe being then in prison ready to be hanged a certain English booke of scripture for his spirituall comfort Whereupon or els vpon some such like matter he being maliciously accused was sent for and committed to the Fleete and there endured a sufficient tyme not wythout great perill of lyfe Notwithstandyng the sayd Hopkins beyng at length deliuered out of prison followyng thys counsaile of M. Bradford and mindyng to keepe his conscience pure from Idolatry was driuen with his wife and 8. yong children to auoyde the realme and so leauyng all other worldly respects with his great losse and dammage went into high Germany where he contiued in the Citie of Basill till the death of Queene Mary being like a good Tobias to his power a frendly helper and a comfortable relieuer of other Englishe exiles there about him Gods holy blessing so working with hym therefore that in those far countries neither he fell in any great decay neither any one of all his houshold during all that tyme there miscaried but so many as he brought out so many he recaried home againe yea that with aduantage and gods pleÌ„ty withall vpon him Now the letter written to this Richard Hopkins by M. Bradford is this ¶ A Letter to Maister Richard Hopkins then Shiriffe of Couentry and prisoner in the Fleete for the faythfull and constant confessing of Gods holy Gospell DEarely beloued in the Lord I wish vnto you as vnto myne owne brother yea as to myne owne hart roote A letter of M. Bradford to Richard Hopkins prisoner the same tyme for his conscience Gods mercy the feelyng of the same plentifully in Christ our sweete sauiour who gaue himselfe a raunsome for our sinnes and price for our redemption praysed therefore bee his holy name for euer and euer Amen I will not go about to excuse my selfe for not sendyng vnto you hetherto suffring for the Lordes sake as you do to the comfort of mee and of all that loue you in the truth but rather accuse my selfe both before God and you desiring you of forgiuenesse and with me to pray to God for pardon of this my vnkind forgetting you and al other my sinnes which I beseech the Lord in his mercy to do away for his Christes sake Amen Now to make amends to you ward I would be glad if I could but because I cannot I shall hartily desire you to accept that will and this which I shal now write vnto you there after I meane after my will and not after the deed to accept and take it At this present my deare hart in the Lord you are in a blessed state although it seem otherwise to you or rather vnto your olde Adam the which I dare now be so bold as to discerne from you because you would haue him not onely discerned but also vtterly destroyed For if God be true then is his word true Nowe his worde pronounceth of your state that it is happy therefore it must needes bee so To prooue this I thinke it need not for you know that the holy ghost saith That they are happy which suffer for righteousnes sake and that Gods glory and spirit resteth on them which suffer for conscieÌ„ce to God Now this you cannot but know that this your suffering is for righteousnesse sake and for conscience to Godwards for els you might be out of trouble eueÌ„ out of hand I know in very deed that you haue felt and do feele your vnthankfulnesse to God and other sinnes to witnes to you that you haue deserued this prisonment and lacke of libertie Martyrs persecuted not for their sinnes but for Christ onely the Gospell betwixt God and your selfe and I would you so would confesse vnto God in your prayers with petition for pardon and thanks geuing for his correctyng you here But you know that the Magistrates doe not persecute in you your sinnes your vnthankfulnesse c. But they persecute in you Christ hymselfe his righteousnesse his veritie and therefore happy be you that haue founde such fauor with God your father as to accompt you worthy to suffer for his sake in the sight of man surely you shall reioyce therfore one day with a ioy vnspeakeable in the sight of man also You may thinke
follies and wounding of your conscience from which God euermore preserue you with your good wife and your babe Leonard all your familie to the which I wish the blessing of God now and for euer through Christ our Lord Amen I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower Iohn Bradford ¶ To a faithfull friend of his and his wyfe resoluing their doubt why they ought not to come to auricular confession An other letter of M. Bradford disprouing auricular confession THe mercifull God and father of our Sauiour Iesus Christ which loueth vs as a most deare Father and hath put vppon hym towards vs the affection of a most tender mother towardes her children so that he can no lesse thinke vpon vs although of our selues we be most vnworthy and deserue nothyng lesse then she can thinke on her onely begotten chyld in his distresse yea if she should forget her childe as some vnnaturall mother will do yet will he neuer forget vs although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym thys good God keepe you my deare brother * Note that this Nathanaell was not his proper name but was so called for his vnfayned simplicity truth Nathanaell and your good yokefellow my hartily beloued Sister in the Lorde in all thyngs now and for euer to his glory and your eternal comfort and also of his goodnes he graunt you both the feelyng of that hope which vndoubtedly he hath layd vp in store for you both farre passing the store and prouision not onely which you haue made but all the world is able to make as I trust already he hath wrought it in you but I besech him to encrease it more more and kindle in you a harty longyng for the enioying of the same the which once felt had in deed then the meanes by the which we come thereto cannot be so greatly dread as most men doe dread them because either they want this feeling I meane it of altogether or els because the sense of this present tyme things therein are as a mist to the hidyng of those thyngs frō our sight least we should run and embrace them by harty prayer the spirit wherof God graunt vs and in deed we should attaine enough in this behalfe if we continued therein For auricular confession wherein you desire my aduise for your good yokefellow and family my most deare brother I am as ready to geue it as you to desire it yea more glad for as much as halfe a suspicion was in me at the least touching my deare sister your wyfe of a lothyng of my aduise that to much had bene geuen where in deed I should lament my too little feedyng you spiritually as both you out of prison and in prison haue fed me corporally But as I alwayes thought of her so I yet thinke that she is the chyld of God whom God dearely loueth and wil in his good tyme to her eternall comfort geue her her hartes desire in sure feelyng and sensible beleuyng of this which I would she had often in her mynd namely that hee is her God father through Christ Iesus our deare Lord and Sauiour A greater seruice to God she cannot geue What to do if Sathan charge our conscience with vnbeliefe then to beleue this If Sathan say she beleeueth not to answer not hym but the Lord and to say yea Lorde helpe my vnbeliefe and encrease my poore fayth which Sathan fayth is no fayth make him a lyer Lord as alwayes he hath bene is and shall be Vndoubtedly sooner or later God will graciously heare her grones and keepe all her teares in his bottell yea write them in his countyng booke for he is a righteous God and hath no pleasure in the death of his creature he loueth mercy he wil returne and shew her his mercy he will cast all her sinnes and iniquities into the botome of the sea and the longer that he tarieth as he doth it but to prooue her so the more liberally will he recompence her long lookyng which no lesse pleaseth hym then it grieueth now her outward Adam For the mortification whereof God vseth this crosse and therfore if she desire to beare the same The Lord the longer he taryeth the more liberally he recompenseth at his comming doubtles God will make her able to beare it in presumption of his goodnes and strength let her cast her selfe wholy vpon him for he is faithfull and will assuredly confirme and bring to a happy end that good which graciously he hath begun in her The which thyng I desire hym to do for his owne glory names sake Amen Amen Confession auricular to what end it was first instituted Auricular confession as it is abused is to be reiected as vnlawfull wicked for 8. causes And now to the matter Confession auricular as it was first vsed and instituted which was by the way of counsaile askyng I take to be amongst those traditions which are indifferent that is neyther vnlawfull nor necessarily bynding vs except the offence of the weake could not be auoyded But to consider it as it is now vsed I write to you but as I thinke and what my mynd is the which follow no further then good men by Gods worde do allow it to consider it I say as it is now vsed me thinkes it is plainly vnlawfull and wicked and that for these causes First because they make it a seruice of God a thing which pleaseth God of it selfe I will not say meritorious this brynger my brother can tell you at large how great euill this is Secondly because they make it of necessitie so that he or she that vseth it not is not taken for a good Christian. Thirdly because it requireth of it selfe an impossibilitie that is the numbring and tellyng of all our sinnes which no man perceiueth much lesse can vtter Fourthly because it establisheth and confirmeth at the least alloweth praying to Saints Precor Sanctam Mariam you must say or the Priest for you Fifthly because it is very iniurious to the liberty of the Gospell the which to affirme in example and fact I take to be a good worke and deare in Gods sight Sixtly because as it is vsed it is a note yea a very sinow of the Popish church and therefore we should be so farre from allowyng the same that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst Seuenthly because in stead of counsaile thereat you should receiue poison or if you refuse it vnder sir Iohns Benedicite you should no lesse there be wound in the briers Eightly because the end and purpose why we go thether is for the auoidyng of the crosse that is for our owne cause and not for Christes cause or for our brethrens commoditie For
help succor according to that the Lorde hath made you able and placed you where you are for the same purpose Your highnesse and honours ought to knowe that there is no innocencie in woordes or deedes where it is enoughe and suffiseth onely to accuse It behoueth Kinges Queenes and all that be in authoritie to knowe that in the administration of their kingdomes they are Gods Ministers It behoueth them to knowe Difference betweene kinges and Tyrantes that they are no Kinges but plaine Tyrannes which raigne not to thys ende that they may serue and set foorth Gods glory after true knowledge and therefore it is required of them that they woulde be wise and suffer them selues to be taughte to submit them selues to the Lords discipline and to kisse their Soueraigne least they pearish as all those Potentates with their principalities and dominions can not long prosper but pearish in deede if they and their kingdomes be not ruled with the Scepter of God that is wyth hys worde which who so honoureth not honoureth not God and they that honour not the Lorde the Lord will not honour them Good warning to Q. Mary but bring them into contempt and at the lengthe take hys owne cause whiche hee hath moste chieflye committed vnto them to care for into hys owne handes and so ouerthrowe them and set vp his trueth gloriously the people also pearishinge wyth the Princes where the worde of Prophecie is wanting muche more is suppressed as it is now in this Realme of Englande ouer which the eyes of the Lorde are sette to destroy it Princes made slaues to Antichrist your highnesse and al your honours if in time you looke not better to youre office and dueties herein and not suffer your selues to be slaues hangmen to Antichriste and his Prelates which haue broughte your highnesse and honours already to let Barrabas lose and to hange vp Christ as by the grace and helpe of God I shall make apparante if first it would please your excellent maiestie and al your honors to take to heart Gods doctrine which rather through the malice of the Pharisies I meane the Bishoppes and Prelates then youre consciences is oppressed and not for our contemptible and execrable state in the sight of the world to passe the lesse of it For it the doctrine I meane is higher and of more honour and Maiestie then all the whole worlde It standeth inuincible aboue all power 〈…〉 ordeyned 〈…〉 dominion ouer all being not our doctrine but the doctrine of the euerliuing God and of his Christ whom the father hath ordained king to haue dominion from sea to sea and from the riuer vnto the endes of the worlde And truely so doth he and will he raigne that hee will shake all the whole earth with his yron and brasen power with his golden and siluerie brightnesse onely by the rod of hys mouth to shiâ—ers in such sorte as though they were pottes of claie according to that which the Prophetes doe wryte of the magnificence of hys kingdome And thus much for the thynge I meane the doctrine and your dueties to hearken to propagate and defend the same Christes Martirs falsely belyed of the prelates for heretickes and Schismatickes But nowe will our aduersaries mainely crie out againste vs because no man maye be admitted once to whist againste them that wee pretende falsely the doctrine and worde of God calling vs the most wicked contemners of it and heretikes Schismatikes traytours c. All which their sayings howe malicious and false they are though I might make report to that which is written by those men whose workes they haue condemned and all that retaine any of them publikely by proclamation yet here will I occasion your maiestie and honours by this my wryting to see that it is farre otherwise then they report of vs. God our father for his holy names sake direct my penne to be his instrument to put into your eyes eares and hearts that which most may make to hys glory to the sauegarde of your soules and bodies and preseruation of the whole Realme Amen Iohn Bradford To certaine his frendes N.S. and R.C. A letter of M. Bradford to certayne persons being at that tyme not throughly instructed in the doctrine of Gods election I Wish to you my good brethren the same grace of God in Christe which I wishe and pray the father of mercies to geue me for his holy names sake Amen Your letter thoughe I haue not read my selfe because I would not alienate my minde from conceiued things to wryte to others yet I haue hearde the summe of it that it is of Gods election wherein I will briefely wryte to you my faith and howe I thinke it good and meete for a Christian man to wade in it I beleeue that man made after the Image of God dyd fall from that blessed state to the condemnation of him selfe and all hys posteritie I beleue that Christ for man being thus fallen did oppose him selfe to the iustice of God a Mediatour paying the raunsome and price of redemption for Adame and his whole posteritie that refuse it not finally True fayth Exod. 14. I beleeue that all that beleue in Christ I speake of such as be of yeares of discretion are partakers of Christe and all hys merites I beleue that faith and to beleue in Christ I speake not nowe of Faith that men haue by reason of myracles Iohn 2.11 Actes 8. or by reason of earthly commoditie Mathew 13. custome and authoritie of men which is commonly seene the hearts of them that so beleue being not right and simple before God but I speake of that faith which in deede is the true faith * M.B. For the certainty of this fayth search your hartes 〈◊〉 you haue it prayse the Lord for 〈…〉 happy and 〈…〉 cannot 〈◊〉 pâ—â—ishe for 〈◊〉 hapâ—ines were not happines if it 〈…〉 WheÌ„ you 〈◊〉 the Lorde 〈…〉 his hand that you sâ—all not lye 〈◊〉 But if ye 〈◊〉 not this sâ—yth then know that prâ—destimation is to 〈…〉 matter for you to be disPuters of vntill you haue â—eene better sâ—holeâ—s in the school◠〈◊〉 of repentance iustificâ—â—ion which is thâ— Grammer schoole wherein we muâ—â— be conuersant and learned before we goe to thâ— vniuersitye of Gods most holy predestination and prouidence Of this matter he writeth more at large in the booke of letters of the Martyrs Fol. 391. the iustifying and regenerating faith I beleeue I say that this faith and beliefe in Christe is the woorke and gift of God geuen to none other then to those whych be the children of God that is to those whom God the Father before the beginning of the worlde hath predestinate in Christ vnto eternall life Thus doe I wade in Predestination in suche sorte as God hath paâ—ified and opened it Thoughe in God it be the firste yet to vs it is last opened And therefore I begin wyth creation from whence
should see the Law whereby ye may compell me to aunswere Douer My Lord tooke the Scribes book and read the answere that I made to D. Faucets reason which I knewe not that they had written Bland My Lord I made you no such aunswere when ye asked me I take M. Collins and M. Glasier to witnes Then they brought forth a Decretall a booke of the bishop of Romes law to bind me to answere whiche my hart abhorred to looke vpon The effecte was that the Ordinarye had authority to examine The popes Kay and that they so examined must needes aunswere But I sayde that it meaned of suche as were iustly suspect as I was not And here we had muche communication For I charged them with vniust imprisonment which they could not auoyd M. Oxenden helpeth the Catholickes But M. Oxenden would haue helped them and said the Iustices put me in prison for a sermon sediously spokeÌ„ and for troubling a priest at masse Bland That is not true For after I had bene 10. weekes in prison I was bayled till I was cast in agayne and as the Iustice sayd for the disobeying mine Ordinary which I neuer did Collins Will ye be content to conferre with some It will be better for you nowe we offer it you because ye woulde not desire it Bland As I did not refuse before no more will I nowe But I did not perceyue before but that one mighte haue come without any leaue asking to conferre the scriptures and therfore I looked that D. Faucet would haue come to me without desiring M. Bland was tutor to Doct. Faucet if any commodity to me had bene in confereÌ„ce for though I was neuer able to do him good yet once I was his tutor Collins Aâ—e ye content to come to his Chamber at after noone Bland Syr I am a Prisoner and therefore it is meete that I obey These 3. belyke were Bland Shetterden and Middleton Miller a clothier excommunicate let go and come whyther you will and so departed At this tyme wee were three But they tooke an other to appeare before them the Tewesday seuennight after And when he came I knewe not what was done but that I heare they excoÌ„municated hym and let him go His name was Myller a Clothyer ¶ Here foloweth a certayne confutation of M. Bland agaynst false and manifest absurdities graunted by M. Mylles priest of Christes Church in Caunterbury MYlles The Popish fayth of the Sacrament We say that Christ is in or vnder the sacrameÌ„t really and corporally which are the formes of bread wyne and that there is his body conteined inuisibly and the qualities which we do see as whitenes and rouÌ„dnes be there without substance by Gods power as quantitye and weight be there also by inuisible measure Bland This is your owne Diuinity to make accidences the Sacrament and Christes reall body inuisibly conteyned in them and so to destroy the Sacrament And yet the Doctors saye * 1. The matter of the SacrameÌ„t is bread and wine Materia Sacramenti est panis vinum And GOD by his power woorkerh no myracles with Hoc est Corpus meum so to chaunge the substaunce of breade and wine into hys bodye and bloud in that hee maketh accidences to bee without theyr substaunce by inuisible measure I am ashamed to see you so destroy Christes Sacrament contrary to your owne Doctours and trifle so with Gods worke Mylles To Christe is geuen all power in heauen and in earth * If christ be able to be where he liste occupy no place why then is not he able to be aswell vnder the substance of bread as vnder the accidences of breade seeing he is omnipotent so that by his omnipotent power of his Godhead he may be and is where he listeth and is in the Sacramente really and corporally without occupying of place for a glorified body occupyeth on place Bland Marke your owne reason All power is geuen to Christ both in heauen and earth by the omnipotent power of his Godhead he may be where he list Ergo hee is in the sacrament really and corporally without occupying of place I denye your argument for it foloweth neyther of your Maior nor Minor And first I woulde learne of you * Christ 〈◊〉 be 〈◊〉 liste 〈◊〉 Christ 〈◊〉 in the Saâ—crament â—ut 〈◊〉 of place 〈◊〉 true and 〈◊〉 false howe you know that Christ listeth to be present at euerye Priestes list For if the Priest list not to say your Masse theÌ„ Christ listeth not to be there Agayne ye say all power is geuen vnto Christ both in heauen and in earth so that that is the cause by your reason that by the omnipoteÌ„t power of his Godhead he may be where he list and by that reason he had not the power of his Godhead till he had his humayne body and then he was not equall with the father in diuinity for all power was not geuen to Christe before the humanitye and the Godhead were knit together neither was he Filius Here is more daunger then ye are ware of if ye would stand to it with iust Iudges Milles. We eate Christes flesh and bloud spiritually when wee receiue it with fayth and charitye And wee also doe eate it corporally in the Sacrament ane the body that we so receiue hath life For the Godhead is annexed thereto Which although it be receiued with the body of Christ yet it is not inuisible after a grosse sort and the flesh of Christe that we receiue is liuely for it hath the spirite of God ioyned to it And if a man be drunken it is not by receiuinge of the bloud of Christe for it is contrary to the nature of Christes bloud Case being put that the 〈◊〉 king a great quantity in th◠〈◊〉 hee be made dronke 〈◊〉 these three is it that maketh dronke the nature of 〈◊〉 accidences onely of Wine 〈◊〉 the true substance of Wine 〈◊〉 reasonable man iudge If he be drunken it is by the qualities and quaÌ„tities without substance of bloud Bland I am glad that you are so muche agaynst all men to saye that Christes body is aliue in the Sacramente it may fortune to bring you to the truth in time to come Me thinke it is euill to keepe Christes body aliue in the Pixe or els must ye graunt that he is aliue in receiuing dead in the Pixe And ye say truth that it is * Christes bloud hath not thâ— qualitye to make a man 〈◊〉 Receauing of that in the 〈◊〉 can make a man dronke Ergo that in the 〈◊〉 not be the bloud of Christ. not the naturall receiuing of Christes bloud that maketh a man drunken Argument for it is the nature of wine that doth that which ye denye not And a more truth ye confesse then ye dyd thinke when ye sayd If a man be drunken it is by the qualities and quantities without the substaunce of bloud for
it to renue disputation of thinges so long time past condemned by y e church and Councels vnlesse it should be necessary to geue a reason to euery man of euery thing that is concluded Nowe were it so that this should be permitted to euery one that gaynestandeth the determination of the Church and councels that he may once get his aduauntage The Papistes stande onely vpon their church and councels to be conuinced by the Scriptures we shall haue nothing certayne and established in Christendome And this is the cause wherefore the Emperours maiesty requireth of thee a simple aunswere either negatiue or affirmitiue whether thou mindest to defend all thy works as Christian or no Then Luther turning to the Emperour and the nobles besought them not to compell him to yeelde agaynst his conscience confirmed with the holy Scriptures wythout manifest argumentes alledged to the contrary by hys aduersaryes I haue declared and rendred sayd he myne aunswere simply and directly neyther haue I any more to saye vnlesse mine aduersaryes with true and sufficient probations grounded vpon the Scripture can reduce and resolue my minde and refelle mine errours which they lay to my charge I am tyed as I sayde by the Scriptures neither may I or canne with a safe conscience assent vnto them For as touching general Councels Generall councels haue erred and haue bene coÌ„trary to them selues with whose authority onely they presse me I am able to proue that they haue both erred and haue defined many times things contrary to themselues and therefore the authority of them he sayd not to be sufficient for the which he should call back those thinges the verity wherof standeth so firme and manifest in the holy Scripture that neyther of him it ought to be required neither could he so do without impiety Wherunto the Official agayne answered denying that any man could proue the CouÌ„cels to haue erred But Luther alledged that he coulde and promised to proue it and now night approching the Lordes rose and departed And after Luther had taken his leaue of the Emperour diuers Spaniardes scorned and scoffed the good man in the way going toward his lodging halowing and whoping after him a long while Upon the friday folowing when the Princes electors Dukes and other estates were assembled the Emperour sent to the whole body of the councell a certaine letter conteining in effect as foloweth ¶ The Emperours letter OVr predecessours who truely were Christian princes The Emperours aunswere against Luther were obedient to the Romish Churche which Martin Luther presently impugneth And therfore in as much as he is not determined to call backe his errors in any one poynt we cannot without great infamy and stayn of honor degenerate from the examples of our elders but will mayntayne the auncient fayth and geue ayde to the see of Rome And further we be resolued to pursue Martin Luther and his adherentes by excommunications and by other meanes that may be deuised to extinguish his doctrine Neuerthelesse we will not violate our fayth which we haue promised him but meane to geue order for safe returne to the place whence he came THe Princes electors Dukes Consultation vpon the Emperours letter and other estates of the Empire sate and consulted vpon this sentence on fryday al the after noone and saterday the whole daye so that Luther yet had no aunswere of the Emperour During this time diuers Princes Earles Barons Knightes of the Order Gentlemen Priestes Monkes with other the laitie and common sort visited him Al these were present at al houres in the Emperours Courte and could not be satisfied with the sight of him Also there were bylles set vp some against Luther and some as it seemed with him Notwithstanding many supposed and especially such as wel conceiued the matter that this was subtilly done by his enemies that therby occasion might be offered to infringe the safe conduct giuen him the which the Romane Ambassadours with all diligence endeuoured to bring to passe The Monday following before supper the Archebyshoppe of Triers aduertised Luther Great resort to Martyn Luther that on Wednesdaye nexte hee shoulde appeare before hym at nine of the clocke before dynner and assigned hym the place On Sainte Georges daye a certaine Chapleine of the Archebishop of Triers about supper tyme came to Luther by the commaundement of the Byshop signifying that at that houre and place prescribed he must the morowe after haue accesse to his maister The morow after saynt Georges day Luther obeying the Archbishops commaundement Luther appeareth before the Archb. of Tryers entred his palace being accompanyed thither with his sayd chaplayne and one of the Emperours Heraldes and such as came in his company out of Saxony to Wormes with other his chiefe frendes where as Doctour Voeus the Marques of Bades chaplein began to declare and protest in the presence of the Archbishop of Triors Doct. Veus his oration to Martin Luther Ioachime Marques of Brandeburge George Duke of Saxonye the bishops of Ausburge and Brandeburge the Earle George Iohn Boâ—ke of Strasburge Uerdcheymer and Peutinger Doctours that Luther was not called to be conferred with or to disputation but onely that the princes had procured licence of the Emperors maiesty through Christian charity to haue liberty graunted vnto them to exhort Luther beningly brotherly He sayd further that albeit the Councels had ordeyned diuers thinges For the authoriti of Councells yet they had not determined contrary matters And albeit they had greatly erred yet theyr authority was not therefore abased or at the least not so erred that it was lawful for euery man to impugne theyr opinions inferring moreouer many thinges of Zacheus and the Centurion Also of the constitutions and traditions and of Ceremonies ordeyned of men affirming that all these were established to represse vices according to the qualitye of tymes and that the Church could not be destitute of human constitutions It is true sayde he that by the fruites the tree may be known yet of these lawes and decrees of men many good fruites haue proceeded This he spake of Luthers words who denied any good fruites to come of their lawes and sainct Martin saint Nicholas and many other Sayntes haue bene present at the Councels Moreouer that Luthers bookes would breede a great tumult and incredible troubles and that he abused the coÌ„mon sort wich his booke of Christian liberty encouraging them to shake of theyr yoke and to confirme in them a disobedience that the world nowe was at another stay then when the beleuers were all of one hart and soule and therfore it was requisite and behouefull to haue lawes It was to be considered sayde he albeit he had writteÌ„ many good thinges and no doubt of a good mind as De Triplice iustitia and other matters yet howe the deuill now by craftye meanes goeth about to bring to passe that all his workes for euer should be condemned for by
French kyng There be in Antwerpe that say they saw him come into Paris with an C. and L. horses and that they spake with him If the Frenchmē receiue the word of God he will plant the * * By the affirmatiue he meaneth the opiniō which M. Luther and the Saxons do hold◠of the sacramēt M. Tindall againe beareth with tyme. affirmatiue in thē George Ioy would haue put forth a Treatise of the matter but I haue stopt him as yet what he wil do if he get money I wot not I beleue he would make many reasons little seruing to the purpose My mynd is that nothyng be put forth till we heare how you shall haue sped I would haue the right vse preached and the presence to be an indifferent thyng till the matter might be reasoned in peace at laysure of both parties If you be required shew the phrases of the Scripture and let them talke what they will For as to beleue that God is euery where hurteth no man that worshippeth him no where but within in the hart in spirite and veritie Vbiquitie cānot be proued euen so to beleue that the body of Christ is euery where though it cannot be◠proued hurteth no man that worshyppeth hym no where saue in the faith of his Gospell You perceiue my mynde howbeit if God shewe you otherwise it is free for you to doe as he moueth you I gessed long agoe that God would send a dasing into the head of the spiritualitie Eating the Whores fleshe is to spoyle the Popes Church onely for the pray and spoile thereof Worldly wisedome so farre as it may serue to Gods glory may be vsed to catche them selues in their owne subtletie and I trust it is come to passe And now me thinketh I smell a counsaile to be taken litle for their profites in tyme to come But you must vnderstand that it is not of a pure hart and for loue of the truth but to aduenge them selues and to eate the whores fleshe and to sucke the mary of her bones Wherefore cleaue fast to the rocke of the helpe of God and commit the ende of all thynges to him and if God shall call you that you may then vse the wisedome of the worldly as farre as you perceiue the glory of God may come thereof refuse it not and euer among thrust in that the Scripture may be in the mother toung and learnyng set vp in the Vniuersities But and if ought be required contrary to the glory of God and his Christ then stand fast and commit your selfe to God and be not ouercome of mens persuasions whiche happely shall say we see no other way to bryng in the truth Brother Iacob beloued in my hart there lyueth not in whom I haue so good hope and trust and in whom myne hart reioyseth and my soule comforteth her selfe as in you Low walking not the thousand part so much for your learnyng and what other gifts els you haue as that you will creepe allow by the ground and walke in those thynges that the conscience may feele and not in the imaginations of the brayne in feare and not in boldnesse in open necessary thynges and not to pronounce or define of hyd secretes or thynges that neither helpe or hynder whether they be so or no in vnitie and not in seditious opinions in so much that if you be sure you know yet in thynges that may abide laysure you will deferre or say till other agree with you◠me thinke the text requireth this sense or vnderstādyng Yea and that if you be sure that your part be good and an other hold the contrary yet if it be a thyng that maketh no matter you will laugh and let it passe and referre the thyng to other men and sticke you stifly and stubburnely in earnest and necessary thynges And I trust you bee perswaded euen so of me For I call GOD to recorde agaynst the day we shall appeare before our Lord Iesus The vpright handling in the translation of M. Tindall to geue a reckenyng of our doynges that I neuer altered one syllable of Gods word agaynst my conscience nor would this day if all that is in the earth whether it be pleasure honour or riches might be geuen me Moreouer I take God to recorde to my conscience that I desire of God to my selfe in this world no more then that without which I can not keepe his lawes Finally if there were in me any gift that could helpe at hād and ayde you if neede required I promise you I would not be farre of and commit the ende to God my soule is not faynt though my body be wery But God hath made me euill fauoured in this world and without grace in the sight of mē speachlesse and rude dull and slow wytted your part shal be to supply that lacketh in me remembryng that as lowlynesse of hart shall make you hygh with GOD euen so meekenesse of wordes shall make you sinke into the hartes of men Nature geueth age authoritie but meekenesse is the glory of youth and geueth them honour Aboundance of loue maketh me exceede in babling A low hart maketh a man high with God Authority is the glory of age Syr as concerning Purgatory and many other things if you be demaunded you may say if you erre the spiritualtie hath so led you and that they haue taught you to beleeue as you do For they preached you all such things out of Gods word and alledged a thousand textes by reason of which textes you beleeued as they taught you Meeknes is the glory of youth But now you finde thē lyers and that the textes meane no suche things and therefore you can beleeue them no longer but are as you were before they taught you and beleeue no such thing howbeit you are ready to beleeue if they haue any other way to prooue it for without proofe you can not beleeue them when you haue found them with so many lies c. If you perceyue wherein we may helpe other in being still or doyng somewhat let vs haue word and I will do mine vttermost My Lord of London hath a seruaunt called Iohn Tisen with a red beard and a blacke reddish head and was once my scholler he was seene in Antwerpe but came not among the Englishmen whether he is gone an Ambassadour secret I wot not The mighty God of Iacob be with you to supplant his enemies and geue you the fauour of Ioseph and the wisedome and the spirit of Stephen be with your hart and with your mouth Purgatory hath no proofe by Scripture and teach your lippes what they shall say and how to aunswere to all things He is our God if we despaire in our selues and trust in hym and his is the glory Amen William Tyndall ¶ I hope our redemption is nygh ¶ This letter was written an 1533. in the moneth of Ianuary Which letter although it do pretend the name of
Thomas Cardine other of the priuy chamber how al the matter stode Wherupon Ockam was layde for and had by the backe as soone as he came to Oking and kepte from the byshop On the next morrowe very early Bennets wyfe sent her man to the Courte after Ockam to see howe he spedde with her husbandes letter And when hee came there hee founde sir Thomas Cardine walking wyth Ockam vppe and downe the greene before the Courte gate whereat he marueled to see Ockam with him so early mistrusting the matter whereuppon he kept himselfe out of sight till they had broken off theyr communication And assoone as he saw M. Cardine gone leauing Ockam behinde he went to Ockam and asked hym if hee had deliuered hys maisters letter to the Bishop No sayd Ockam the king remooueth thys day to Gilforde and I must goe thether and will deliuer it there Mary quoth hee and I will goe with you to see what aunswere you shall haue and to carie woord to my mistres and so they rode to Gilford together Where Bennets man being better acquainted in the towne then Ockam was gat a lodging for them both in a kinsmans house of hys That done he asked Ockam if he would goe and deliuer his mistres letter to the Byshop Bennets maÌ„ goeth with hys mistres letter to the Byshop of Winchester Nay sayde Ockam you shall go and deliuer it your selfe and tooke him the letter And as they were goynge in the streate togethers and comming by the Earle of Bedfordes lodging then Lorde priuie seale Ockam was pulled in by the sleeue no more seene of Bennets man till he sawe him in the Marshalsey Then went Bennets man to the bishops lodging and deliuered hys letter And when the Byshop had red the contentes thereof he called for the man that brought it Come Syrha quoth he you can tell me more by mouth then the letter specifieth had hym into a litle garden Now quoth the Bishop what say you to me Forsoth my Lorde quoth he I haue nothing to say vnto your Lordshippe for I did not bryng the letter to the Towne No quoth the Byshop where is he that brought it Forsoth my Lorde quoth he I left him busie at his lodging Then he wil come quoth the Byshop Bid him be wyth me betimes in the mornyng I wil quoth he Bennets maÌ„ 〈◊〉 for 〈◊〉 Oking Bennet discharged out of prison by good men of the priuy-chamber Certayne of the priuy chamber indited Syr Tho. Cardine and his wife Syr Phillip Hobby and his wife M. Edmund Hâ—â—â—an do your lordships commandement and so he departed home to hys lodging And when hys kinsfolkes saw him come in alas cosin quoth they we are all vndon Why so quoth he what is the matter Oh sayde they heere hath bene since you went M. Padget the kings secretary with sir Tho. Cardine of the priuie chamber and searched all our house for one that should come to the towne w t Ockam therfore make shift for your selfe assoone as you caÌ„ Is that all the matter quoth hee then content your selfe for I wil neuer flee one foote happe what hap will And as they were thus reasoning together in came y e foresaid searchers againe when M. Cardine saw Bennets man he knewe him very well sayde was it thou that came to the towne w t Ockam Yea sir quoth he Now who the deuill quoth M. Cardine brought thee in company w t that false knaue Then he tolde them hys busines and the cause of his comming whych being knowen they were satisfied and so departed The nexte day had Bennets man a discharge for hys master procured by certaine of the priuie chamber and so went home Nowe was Ockam all this while at my Lorde priuie Seales where he was kept secret til certaine of the Counsaile had perused all his wrytings amonge the which they found certaine of the priuie Chamber indited w t other the kings Officers with their wiues that is to say Sir Tho. Cardine sir Phillip Hobby wyth both theyr Ladies M. Edmund Harman M. Thomas Weldone wyth Snow-ball and hys wife M. Thomas Weldone Snowbale and hys wife All thâ—se were indited for the 6. articles with a great number moe The king gaue his pardon to his gentlemen of his priuy chamber The king certified of the pityfull death of these Godly Martyrâ— at windsore The kinges testimony of the Martyrs of Windsore All these they had indited by the force of the 6. Articles as aiders helpers and maintainers of Anthony Person And beside them they had indited of heresie some for one thing and some for an other a great nomber moe of the Kings true and faithfull subiects Whereof the kings Maiestie beynge certified hys grace of hys speciall goodnes without the sute of any man gaue to the foresayd Gentlemen of his priuie Chamber and other his seruants with theyr wiues hys gracious pardoÌ„ And as God wold haue the matter further knowen vnto hys maiestie as hee roade one day a huntinge in Gilforde Parke and sawe the Sheriffe wyth syr Humfrey Foster sitting on theyr horse backes together he called them vnto him asked of them how hys lawes was executed at Windsore Then they beseching hys grace of pardon tolde hym plainely that in all theyr liues they neuer sate on matter vnder his graces authoritie that went somuch against theyr consciences as the death of these men did and vp and told hys grace so pitiful a tale of the casting away of these poore men that the King turning hys horsehead to departe from them sayde Alasse poore Innocents After thys The Bishop of wynchester out of the kinges fauour D. London W. Simons and R. Ockam apprehended condemned of periury the king withdrew hys fauour from the B. of Winchester being more and more enformed of the conspiracie of doctor London and Symons he commaunded certaine of his counsaile to search out the ground thereof Whereupon Doctour London and Symons were apprehended and brought before the Counsail and examined vpon their othe of allegeaunce And for denying their mischeuous and traiterous purpose whiche was manifestlye proued to theyr faces they were both periured and in fine adiudged as periured persons to weare papers in Wyndsore and Ockam to stand vpon theÌ„ pillerie in the towne of Newbery where he was borne The iudgemeÌ„t of all these 3. was to ride about Windsore Reading and Newbery with papers on their heads The punishmeÌ„t of D. London W. Symons and of R. Ockam for false accusation and periury Ex testimonio Ioan. Marbeckâ— and theyr faces turned to the horse tales so to stand vpon the Pillerye in euery of these Townes for false accusation of the forenamed Martyrs and for periurie And thus much touching the persecution of these good Saintes of Windsore according to the copie of their owne acts receiued and wrytten by Iohn Marbecke who is yet aliue both a present witnes and also was then a