iustifying these are to be remooued and separated a sonder the lawe from the Gospel and faith from workes Otherwise in the person that is iustified and also in order of doctrine they ought coÌ„monly to goe necessarily together Therfore where soeuer any question or doubt riseth of saluation or our iustifying before God there the law al good works must be vtterly excluded and stand apart Grace free Promise simple Faith alone that grace may appeare free the promise simple and that faith may staÌ„d alone Which faith alone without law or workes worketh to euery man particularly his saluation through mere promise and the free grace of God This worde particularly I adde Particularly for the particulare certifying of euery mans hart priuately and peculiarly that beleueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in generall so is faith the instrumentall cause The body of Christ is the efficient cause of our redemption in generall Faith is the instrumental cause of euery mans particular saluation by which euery man applieth the sayde body of Christ particularly to his owne saluation So that in the action and office of iustification both law workes here be vtterly secluded and exempted as things hauing nothing to doe in this behalfe The reason is this for seing that all our redemption vniuersally springeth only froÌ„ the body of the sonne of God crucified then is there nothing that can stande vs in steade but that onely wherewith thys bodye of Christ is apprehended Now for somuch as neither the law nor works but faith onely is the thing which apprehendeth the body and death of Christ Note the obiecte of faith Faith with her obiecte onely saueth A similitude beâ—tweene the brasen Serpente and Christes bodye therfore faith onely is that matter which iustifieth euery soule before God thorough the strength of that obiect which it doth apprehend For the obiect onely of our faith is the body of Christ like as the brasen Serpent was the obiecte onely of the Israelites looking and not of their handes working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiecte of our faithe striketh righteousnesse to our soules not through working but beleuing onely Thus you see howe faith being the onely eye of our soule Faith is only the eye of the soule which â—â—â—keth to Christ. standeth alone with her obiecte in case of iustifying but yet neuerthelesse in the body she standeth not alone for besides the eye there be also handes to worke feete to walke eares to heare and other members moe euery one conuenient for the seruyce of the body and yet there is none of them all that can see but onely the eye So in a christian mans life and in order of doctrine ther is the law there is repentance there is hope charitie and dedes of charitie all which in life and in doctrine are ioyned necessarily do concurre together and yet in the action of iustifying there is nothing els in man that hath any parte or place but onely Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified in whom consisteth all the worthines and fulnes of our saluation by faith that is by our apprehending and receauyng of him according as it is wrytten Iohn 1. Whosoeuer receiued him he gaue them power to be made the sonnes of God euen all such as beleued in his name c. Also Esay 53. And this iust seruaunt of mine in the knowledge of him shall iustifie many c. Argument Da. Apprehending and receauing of Christ onely maketh vs iustified before God As many as receaued him to them he gaue power c. â—ohn 1. And â—e by the knâ—wâ—â—dge of him shall iustifie many c. Esay 53. Iohn 1. ti Christ onely is apprehended and receaued by Faith si Ergo faith onely maketh vs iustified before God Argument Ba Iustification commeth onely by apprehending and receiuing of Christ. Esay 53. ro The lawe and workes do nothing pertaine to the apprehending of Christ. co Ergo the law and workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying All our righteousnes is as filthy cloutes Esay 64. sa Euery worke we do is vniust before God Esay 54. re Ergo no worke that we do can iustifie vs before God nor helpe any thing to our iustifying Argument Ca If workes could any thing further our iustification theÌ„ should our works some thing profit vs before God When â—e haue done all that is commaunded you say we are vnprofitable seruantes Luke 17. Without me can ye do nothing Iohn 15. me No workes doe the best we can doe profite vs before God Luke 17. stres Ergo no workes that we doe can any thynge further our iustification Argument Ba All that we can do w t God is only by Christ. Ihon. 15. ro Our workes and merites be not Christe neyther anye part of him co Ergo our workes merits can do nothing with God Argument Da That which is the cause of condemnation cannot be the cause of iustification The lawe worketh anger Rom. 4. ri The law is the cause of condemnation Rom. 4. j. Ergo it is not the cause of iustification A consequent We are quit and deliuered from the law Rom. 7. Now are we quitte and deliuered from the law being dead to that wherein we were once holden Rom. 7. Ergo we are not quâ—t and deliuered by the law Forsomuch therfore as the truth of the Scripture in expresse words hath thus included our saluation in faith onely we are enforced necessarily to exclude all other causes and meanes in our Iustification and to make this difference betwene the lawe the Gospel betwene faith and works affirming with the Scripture word of God that the lawe condemneth vs our works do not auaile vs and that faith in Christ onely iustifieth vs. And thys difference and distinction ought diligently to be learned and retained of all christians especially in conflict of conscience betweene the law and the gospel faith and works grace and merites promise condition Gods free election and mans freewil So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortal glory of Gods holy name Amen The order and differences of places The Gospel Antitheta The law Faith Works Grace Merites Promise coÌ„ditioÌ„ Gods fre election maÌ„s fre wil. The difference and repugnance of these foresayde places being wel noted and exâ—ended it shall geue no smal light to euerye faithfull christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and newe Testament as els may seeme to repugne according to the rule
of your power and that from hencefoorth ye shall accept repute and take the Kings Maiestie to be the only supreme head in earth of the Church of England and that to your cunning witte and vttermost of your power without guile fraude or other vndue meane ye shall obserue keepe mainteine and defend the whole effects and contents of all and singular Actes and Statutes made and to be made within this Realme in derogation extirpation and extinguishment of the Byshop of Rome and his authoritie and all other Actes and Statutes made and to be made in reformation and corroboration of the Kings power of supreme head in earth of the Church of England and this ye shall do agaynst all maner of persons of what estate dignitie degree or condition they be and in no wise do nor attempt nor to your power suffer to be done or attempted directly or indirectly any thing or things priuely or apertly to the let hinderance dammage or derogation thereof or of any part thereof by any maner of meanes or for any maner of pretense And in case any othe bee made or hath bene made by you to any person or persons in maintenance or fauour of the Bishop of Rome or his authority iurisdiction or power ye repute the same as vaine and adnihilate so helpe you God c. In fidem praemissorum ego Edmundus Boner electus confirmatus Londonensis Episcopus huic praesenti chartae subscripsi ¶ Ecclesiasticall matters an 1538. It will be iudged that I haue lingred peraduenture too much in these outward affaires of Princes and Ambassadours Anno 1538. Wherefore leauing with these by matters perteynyng to the Ciuill state a while I mynde the Lord willyng to put my story in order agayne of such occurreÌ„ts as belong vnto the Church first shewyng such Iniunctions and Articles as were deuised and set forth by the kyng for the behoofe of his subiectes Wherein first is to be vnderstaÌ„ded that the kyng when he had taken the title of supremacie from the Byshop of Rome and had translated the same to himselfe and was now a full Prince in his owne realme although he wel perceiued The king and his counsaile bearing with the weakenes of the people by y e wisedome and aduise of the Lord Cromwell and other of his CouÌ„saile that the corrupt state of the Church had neede of reformatioÌ„ in many thyngs yet because he saw how stubburne and vntoward the hartes of many Papistes were to be brought from their old persuasions and customes and what businesse he had with them onely about the matter of the Popes title he durst not by and by reforme all at once which notwithstaÌ„dyng had bene to be wished but leadyng them fayre and softely as he might proceeded by litle and litle to bryng greater purposes to perfectioÌ„ which he no doubt would haue done The booke of articles deuised by the king for queitnes of the people c. if the Lord Cromwell had lyued and therfore first he began with a litle booke of Articles partly aboue touched bearyng this title Articles deuised by the Kynges highnesse to stable Christen quietnesse and vnitie among the people c. * Articles deuised by the kyng IN the contentes of which booke first be set forth the Articles of our ChristiaÌ„ Creede which are necessarely and expressely to be beleued of all men Of 3. SacrameÌ„ts Then with the kynges Preface goyng before foloweth the declaration of iij. Sacramentes to witte of Baptisme of Penaunce and of the Sacrament of the Aultar In the tractation wherof he altereth nothyng from the old trade receaued heretofore froÌ„ the Church of Rome Further then procâ—edyng to the order and cause of our iustificatioÌ„ he declareth that the onely mercy and grace of the father promised freely vnto vs for his sonnes sake Iesu Christ and the merites of his Passion and bloud Of iustification be the onely sufficient and worthy causes of our iustification yet good workes with inward contrition hope and charitie and all other spirituall graces and motions be necessarily required and must needes coÌ„curre also in remission of our sinnes that is our iustification and afterward we beyng iustified must also haue good workes of charitie and obedieÌ„ce towardes God in the obseruyng and fulfillyng outwardly of his lawes and commaundementes c. As touching Images Of Images he willeth all Byshops preachers to teach the people in such sorte as they may know how they may vse them safely in Churches and not abuse them to Idolatry as thus that they be represeÌ„ters of vertue and good example and also by occasioÌ„ may be styrrers of meÌ„s myndes and make them to remember themselues and to lameÌ„t their sinnes and so farre he permitteth them to stand in Churches But otherwise for auoydyng of Idolatrie he chargeth all Byshops preachers diligently to instruct the people that they coÌ„mit no Idolatry vnto them in sensyng of them in kneelyng and offeryng to theÌ„ with other like worshyppynges whiche ought not to be done but onely to God And likewise for honoryng of Saintes the Byshops and preachers be commauÌ„ded to informe the people Of honoring of Saintes how Saints hence departed ought to be reuerenced honored how not That is that they are to be praysed honored as the elect seruauÌ„ts of Christ or rather Christ to be praysed in them for their excellent vertues plaÌ„ted in them for their good example left vs teachyng vs to lyue in vertue goodnes not to feare to dye for Christ as they did also as aduauncers of our prayers in that they may but yet no confidence nor any such honour to be geuen vnto them which is onely due to God And so forth charging the sayd spirituall persons to teache their flocke that all grace and remission of sinnes and saluation can no otherwise be obteined but of God onely No mediation but by Christ. by the mediation of our Sauiour Christ who is onely a sufficient Mediatour for our sinnes and that all grace and remission of sinne must proceede onely by mediation of Christ and no other From that he commeth further to speake of rites ceremonies in Christes Church Of rites and ceremonyes as in hauyng vestimentes vsed in Gods seruice sprinklyng of holy water giuyng of holy bread bearyng of CaÌ„dles on Candlemas day taking of ashes bearyng of Palmes creepyng to the Crosse settyng vp the Sepulcher hallowing of the fonte with other like customes rites ceremonies all which old riâ—es and customes the foresayd booke doth not by and by repeale but so farre admitteth them for good and laudable as they put men in remeÌ„braunce of spirituall thynges but so that the people withall must be instructed how the sayd ceremonies conteine in them no such power to remitte sinne but onely that to be referred vnto God by whome onely our sinnes be forgeuen vs. And so concluding with Purgatory he maketh an ende of those Articles
is the next and immediate cause which by Gods promise worketh our iustification according as it is wrytten Crede in Dominum Iesum saluus eris tu domus tua i. Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Actes 16. And thus muche touching the definition of Election wyth the causes thereof declared Which you see nowe to be no merites nor woorkes of man whether they go before or come after faith but onely the meere mercy of God through faith For like as all they that be borne of Adam doe taste of his malediction though they tasted not his apple so al they that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues whyche was in hym Rom. 5. Nowe to the second consideration let vs see likewise how The second â—onsideration and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluation which order is this In them that be chosen to life first Gods mercy and free grace bringeth foorth election Election worketh vocation or Gods holy calling which vocation thorowe hearing bringeth knowledge and faith of Christ Grace Election â—ocation Fayth â—uâ—â—ificatioÌ„ Glorification Mans free-will Blynd â—ortune Man wisedome Mans Learnâ—ng Maâ—s 〈◊〉 Worâ—es of the lawe excluded from the causes of our saluatioÌ„ in Chriâ—t Faith through promise obtaineth iustification Iustification thorow hope waiteth for glorification Election is before time Uocation and faith commeth in time Iustification and glorification is wythout ende Election depending vppon Gods free grace and will excludeth all mannes will blinde fortune chaunce and all peraduentures Uocation standing vpon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceding by y e gift of the holy Ghoste and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all works of the law both Gods law and mans law with all other outward meanes what soeuer Iustification comming freely by Faith standeth sure by promise without doubt feare or wauering in this lyfe Glorification pertaining onely to the life to come by hope is looked for Grace and mercy preuenteth Election ordaineth Uocation prepareth and receiueth the word whereby commeth faith Faith iustifieth Iustification bringeth glory Election is the immediate and next cause of vocation Uocation which is the working of Gods spirit by the woord is the immediate and next cause of faith Faith is the immediate and next cause of iustification And this order and connexion of causes is diligeÌ„tly to be obserued Papistes 〈◊〉 and the doctrine 〈…〉 because of the Papistes which haue miserably confounded and inuerted this doctrine thus teaching that almighty God so farre foorth as he foreseeth mans merites before to come so doeth he dispense his election Dominus pro vt cuiusque merita fore praeuidet ita dispensat electionis gratiam And againe Nullis praecedentibus meritis Dominum rependere electionis gratiam futuris tamen concedere That is That the Lorde recompenseth the grace of election not to any merites preceeding but yet graunteth the same to the merites which follow after As though we had our election by our holinesse that followeth after not rather haue our holinesse by Gods election going before But we folowing the scripture say otherwise that the cause onely of Gods election Election is hys owne free mercy and the cause only of our iustification is our faith in Christ and nothing els As for example first concerning Election if the question be asked why was Abraham chosen and not Nachor Why was Iacob chosen not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe be chosen and the moste forsaken It can not be answeared otherwise but thus because it was so the good will of God In like maner touching vocation and also faith if the question be asked why this vocation gifte of faith was geuen to Cornelius the Gentil and not to Tertullius the Iewe Whye to the poore to the babes and little ones of this world of whom Christ speaketh I thanke thee Father which haste hidde this from the wise c. Mathew 11. Whye to the vnwise Vocation bringeth fayth the simple abiectes and outcastes in thys worlde Of whome speaketh S. Paule 1. Cor. 1. Yee see your calling my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bidden gestes excluded We can goe to no other cause but to Gods purpose election and saye wyth Christe our Sauiour Quia pater sic complacitum est ante te i. Yea father for so it seemed good in thy sight Luke 18. And so for Iustification likewise if the question be asked why the Publicane was iustified Iustification by fayth onely and not the Pharisey Luke 18. Why Marie the sinner and not Symon the inuiter Luke 11. Why harlottes and Publicanes goe before the Scribes and Pharisees in the kingdom Mat. 21. Why the sonne of the free woman was receiued and the bond womans sonne being hys elder reiected Genes 21. Why Israel whych so long sought for righteousnes found it not and the Gentiles whych sought not for it found it Rom. 9. Wee haue no other cause heereof to render but to say wyth S. Paule because they soughte for it by woorkes of the Lawe and not by Faith which faith as it commeth not by mans will as the Papist falsly pretendeth but only by the election and free gift of God so it is only the immediate cause whereunto the promise of oure saluation is annexed according as we read And therefore of faith is the inheritaunce geuen as after grace that the promise might stande sure to euery seede Rom. 4. Item in the same chap. Faith beleeuing in him which iustifieth the wicked is imputed to righteousnesse And thus concerning the cause of our saluation yee see howe faith in Christ onely and immediately without any coÌ„dition doth iustifie vs How fayth and election are lincked together in the acte of Iustifiyng being so linked with Gods mercye and election that where so euer election goeth before there faith in Christ must needes folow after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God he must needes be partaker of Gods election Whereuppon resulteth nowe the thirde note or consideration whych is to consider whether a man in this life may be certaine of his election To answere to which question thys first is to be vnderstande The third consideration that although oure election and vocation simplye in deede be knowen to God onely in hym selfe à priore yet notwythstanding it may be knowen to euery particular faithfull man à posteriore Election knowen to God simply Election knowen to man by meanes that is
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâ—ore Election fiâ—st knowen to God and last opened to man I come froÌ„ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâ—lfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌ„t Ih. 5. shall haue euerlasting life Iâ— 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌ„deth the whole coÌ„dition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌ„t that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌ„dition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ„ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ„ vpon Christ Iesus the sonne
Tolwine defended himself saying that he tooke occasion so to do by the kinges Iniunctions whyche say that ceremonyes should be vsed all ignorance superstition set apart In y e end this Tolwyne was forced to stand at paules crosse to recaÌ„t his doctrine doings Rob. Wisedome Tho. Becon Preacher The same time also Robert Wisedome The recantation of W. Tolwin parish Priest of S. Katherines in Lothbery and Tho. Becon were brought to Paules crosse to recant and to reuoke theyr doctrine and to burne theyr bookes Sir George Parker Person of S. Pancrace This priest and parsoÌ„ of S. Pancrace Little Allhalowes and Curate of little Alhallowes was noted suspected and conuented before the Ordinary for certayne bookes especially for hauing Vnio dissidentium c. Sir Iohn Birch Priest I. Byrch priest of S. Botolphes lane was complayned of by one M. Wilson for being a busy reasoner in certayne opinions which agreed not wyth the popes church Alexander Seton a Scottishman and a worthye Preacher Alexander Seton was denounced detected presented by 3. priestes Alex. Seton Chaplein to the Duke of Suffolke of whoÌ„ one was felow of Whittington colledge called Rich. Taylor An other was Ioh. Smith The thyrd was Ioh. Huntingdon who after was conuerted to y e same doctrine himselfe This Seton was Chaplayne to the duke of Suffolke and by him was made free Denison In his sermon preached at S. Anthonies his aduersaries picked agaynst him matter coÌ„teining 15. obiectioÌ„s or rather cauillatioÌ„s which for example I thought here to exhibite to the reader to the intent that men may see not only what true doctrine Seton then preached consonant to the Scriptures but also what wraÌ„gling cauillers caÌ„ do in deprauing that is right or in wrasting that is wel meÌ„t or in carping that they vnderstand not or in seking out faults where none is as by these theyr sinister cauillations may appeare * Certayne places or Articles gathered out of Setons Sermons by his aduersaryes THe sayings and wordes of Alexander Seton spoken preached by him in his sermon Articles gathered out of Alex Setons sermons by his aduersaryes made the xiij day of Nouember at afternoone in the Parish Churche of S. A. in London Paule saith of our selues we can do nothing I pray thee then where is thy will Art thou any better theÌ„ Paul Iames Peter and all the Apostles Hast thou any more grace then they Tell me now if thy will be any thing or nothing If it be any thing tel me whether it be to do good or ill If thou say to do ill I will graunt thou hast a greater deale If thou say to doe good I aske whether is more somewhat or nothing For Paul said he could do nothing and I am sure thou hast no more grace then Paul and his companions Scripture speaketh of three thinges in man the fyrst is will the other two are consent and deed The first that is will God worketh without vs 1. Will. 2. Consent 3. Deede No will in man of himselfe to do good and besides vs. The other two he worketh in vs and wyth vs. And here he alledged S. Augustine to proue that we can will nothing y t is good Moreouer he said thou hast not one iot no not one title to do any good There is nothing in heauen nor earth creature nor other that can be any meane towardes our iustification nor can or may satisfy God the father for our sinne saue onely Christ and the shedding of his bloud He that preacheth that workes doe merite or be any meane to our saluation or any part of our iustificatioÌ„ preacheth a doctrine of the deuill Ouâ— workes merite nothing to saluation If any thing els saue onely Christ be any meane towards our iustificatioÌ„ then did not Christ only iustify vs. I say that thy good woorkes nor any thing that thou canst do can be one iot or title towards thy iustificatioÌ„ For if they be then is not Christ a full iustifier and that I will proue hy a familier example Be it in case that I haue .2 seruantes the one is called Iohn and the other Robert I promise to send you such a day xx.l. by Iohn my seruant and at my day I send you by Iohn my seruant xix l.xix s. xi d. ob q. and there lacketh but one farthing which Robert doth bring thee and so thou hast thy xx.l. euery penye and farthing Yet will I aske if I be true of my promise or no and thou mayst say nay And why because I promised to send thee that whole xx pound by Iohn and did not for there lacked a farthing which Robert brought Wherefore I say if thy workes do merite or bring one litle iot or title toward thy iustification then is Christ false of his promise which sayd that he would do altogether One Scripture I will bring you which they can not writhe to proue that Christ was onely promised to be our onely Iustifier our onely meane and that is in the xxij of Genesis where it is written In thy seede shall all people bee blessed meaning therby onely Christ and he said not in thy seedes nor in the workes of thy seedes Wherfore all they that preach that workes be any part or meane toward our iustification do make God false of his promise They that preach that works do merit do make works the tree which are but the fruits of iustice wrought by him that is already a iust man which can not chuse but brynge forth good fruit I would aske a question whether he that worketh be a good maÌ„ Good fruites make not a good man but a good man cannot câ—use but to make good fruites Mans workes made checkmate with christ or bad for he must be one of them If he be a good man he can not chuse but bring forth good fruites if he be an ill maÌ„ he can bring forth no fruit but ill fruit for a good tree cannot bring forth ill fruit He that sayth that works do merit any thing towards our saluation doth make workes checke mate with Christ plucketh from Christ that is his geueth it to workes Some will aske wherfore then should I do good workes I aunswere good workes are to be done for no cause els but onely for the glory of God and not that they do merite any thing at all And he that sayth that workes are to bee done for any other cause theÌ„ for the glory of God only and will haue theÌ„ to merite or be any meane towardes our iustification I say he lyeth and beleue him not He that caÌ„ shew me in any scripture that works do merite or by any meane to our iustification for the first scripture I will without any further iudgemeÌ„t lose both mine eares for the second my toung and for the third my necke For I dare say he cannot prooue in all the whole scripture one title wherfore beleue them not Men
and to deny our kingdome as to require that our lawes may be brokeÌ„ vnto 21. yeres Be we not your crowned anoynted and established king wherein then be we of lesse maiestie of lesse authoritie or lesse state then our progenitors kings of this realme except your vnkindnes our vnnaturalnes wil diminish our estimation We haue hitherto since the death of our father by the good aduise and counsaile of our deare and entirely beloued vncle kept our state maintained our realme preserued our honour defended our people from all enemies we haue hitherto bene feared and dreade of our ennemies yea of princes kings and nations yea heerein we be nothing inferiors to any our progenitours which grace we knowledge to be geuen vs from God and how els but by good obedience of our people good counsaile of our magistrates due execution of our lawes By authoritye of oure kingdom England hitherto hath gained honour during our raigne it hath wonne of the enemie and not lost It hath bene maruailed that we â—f so yong yeres haue raigned so nobly so royally so quietly Younge yeares by 〈…〉 the 〈…〉 And howe chanceth it that you our subiectes of that our countrey of Deuonshire will geue the first occasion to slander this our realme of Englande to geue courage to the ennemye to note our Realme of the euil of rebellion to make it a pray to our old enemies to diminish our honour which God hath geuen our father leaft our good vncle and Counsail preserued vnto vs What greater euill could ye commit then euen now when our forraine enemie in Scotland and vppon the sea seeketh to inuade vs to arise in thys manner againste our lawe to prouoke our wrath to aske our vengeance and to geue vs an occasion to spende that force vpon you whyche we meant to bestow vpon our enemies to beginne to slay you with that sworde which we drewe foorth agaynste the Scots and other enemies to make a conquest of our owne people whych otherwise shoulde haue bene of the whole Realme of Scotland Thus â—arre yee see we haue descended from oure highe maiestie for loue to consider you in your base and simple ignorance and haue bene coÌ„tent to send you an instruction like a fatherly Prince who of iustice might haue sent you your destructioÌ„ like a king to rebels now let you know that as you see our mercy abuÌ„dant so if ye prouoke vs further wee sweare to you by the liuing God by whome wee raigne ye shal fele the power of y e same God in our sword which how mighty it is no subiect knoweth how puissant it is no priuate man can iudge how mortall it is no English heart dare thinke But surely surely as your Lord and Prince your onely king and maister we say to you repent your selues take our mercy without delay or els we wil foorth with extend our princely power execute our sharpe sword against you as against very Infidels and Turkes and rather aduenture our owne roial person state and power then the same shall not be executed And if you wil prooue the example of our mercy learne of certaine which lately did arise pretending some griefâ—s and yet acknowledging their offeÌ„ces haue not only receiued most humbly their pardon but feele also by our order to whom al publike order only pertaineth redresse deuised for their griefs In the end we admonish you of your dueties to God whom ye shal answere in the day of the Lord and of your dueties toward vs whom ye shal answere by our order take our mercy whilest God so enclineth vs least when yee shall be constrained to aske wee shall be too much hardened in heart to grauÌ„t it you and where ye shall nowe heare of mercy mercy and life ye shall then heare of iustice iustice and death Geuen at Richmond the 8. day of Iuly the third yeare of our raigne Besides the Articles of these Deuonshire men aboue meÌ„tioned the sayd rebels sent vp also not long after a supplication to the king wherunto answere again was made by the kings learned Counsaile which here to make short leisure serueth not to rehearse Ouer and besides to behold the malitious working of those popish Priests to kindle more the sparke of sedition in the peoples hearts what bruites and rumours did they raise vp against the king and his Counsaile makinge the vulgare multitude to beleeue that they should be made to pay first for their sheepe then for their geese and pigges also and suche other thinges like and what soeuer they had in store or should put in their mouths they must fine therfore to the king Of all which matter neuer a worde was eyther thought or meant But this seemed matter fitte for such priests whereby to set the Prince and hys subiects together by the eares Against this seditious company of rebels was apoynted and sent by the king and his counsaile Syr Iohn Russel knight Lord priuy Seale as Lieutenant general of the kings armie of whome chiefly depended the charge and achiuaunce of that voyage in the West partes To hym also were adioyned as in parte of ordinary counsail in those affaires vnder him syr William Harbert syr Iohn Pawlet Syr Hugh Pawlet Syr Thom. Specke wyth the Lorde Gray and other besides Thus the sayde Lorde priuie Seale accompanied wyth the Lord Gray aduauncing his power against the rebels although in number of soldiers not equally furnished like to the other yet throughe the gratious assistaunce of the Lordes helpe fighting in his cause and geuing the aduenture against the enemie about the latter end of Iuly Anno 1549. gaue them the repulse Who notwythstanding recouering them selues againe wyth suche stomackes as they had encountred the seconde time with the foresayde Lorde priuie Seale about the beginning of August following of whom through the Lords mighty power they with their whole cause of false religion were vtterly vanquished and ouerthrowen In the which victorie a great woorke of Gods mightye power vndoubtedly did appeare For althoughe the number of the rebels did surmounte in great quantitie the power and strength of the Lorde priuie Seale and theyr stomackes were so fiercely set vpon al desperate aduentures and though the power of Sir W. Harbert being the same time at Bristow was not yet presently come which shuld haue ioyned with the Lorde priuie Seale yet all thys notwithstanding the goodnes of the Lorde so wrought on the kings behalfe more then any industry of man which in al respects in handling that matter was very raw and farre behinde that the victorie fell to the kings parte vnder the valiant guiding of the aforesayd L. priuie Seale so that the popishe rebels not onely lost the fielde The great goodnes of God in the 〈…〉 the â—â—bells but a great parte of them also lost their liues lying there slain miserably in the chase to the compasse of 2. miles space Where also were taken and apprehended the chiefetaines
I come to redemption so to iustification and so to election On thys sorte I am sure that warely and wisely a man maye walke in it easely by the light of Gods spirite in and by his woorde seeing this Faith not to be geuen to all men 2. Thes. 3. but to suche as are borne of God Predestinate before y e world was made after the purpose and good wil of God which wil we may not call into disputation but in trembling and feare submit our selues to it as to that whych can will none otherwise then that whych is holy righte and good howe farre soeuer otherwise it seeme to the iudgemeÌ„t of reason which must needes be beaten downe to be more careful for Gods glory then for mannes saluation whyche dependeth onely thereon as all Gods children full well see for they seeke not the glory whych commeth of men but the glory which commeth of God Ieremie 9. Ihon 5. They knowe God to be a God whych doeth on earthe not onely mercye but also iudgement which is hys Iustice and moste Iustice althoughe oure foolishe reason cannot see it And in thys knowledge they glory and reioice though others through vaine curiositie grudge murmure there againste Thus brieflye I haue sente you my minde and meaning concerning this matter Hereafter you shal haue I thinke your letter particularly answeared by M. Philpot as also if I haue time and so you require it I will doe Iohn Bradford Notes vpon the same Epistle and to the matter of election appertaining AS touching the doctrine of Election wherof thys letter of M. Bradforde Notes this 〈◊〉 added and manye other his letters moe doe much intreate three thinges must be considered 1 Firste what Gods election is and what is the cause thereof 2 Secondly howe Gods election proceedeth in woorking our saluation 3 Thirdly to whome Gods election pertaineth and howe a man may be certaine thereof Betweene Predestination and Election Differâ—â—â—â— betweenâ— predestination and Election thys difference there is Predestination is as well to the reprobate as to the Elect. Election onely pertaineth to them that be saued Predestination in that it respecteth the Reprobate is called Reprobation in that it respecteth the saued is called Election and is thus defined Predestination is the eternal decreement of God Definitioâ— of predâ—â—â—â—â—nation purposed before in him selfe what shall befall on all men eyther to saluation or damnation Election is the free mercy grace of God in his owne wil through faith in Christ his sonne Election defined chusing and preferring to life such as pleaseth him In thys definition of Election firste goeth before the mercy and grace of God as the causes therof whereby are excluded al woorkes of the lawe and merites of deseruing whether they goe before faith or come after So was Iacob chosen and Esau refused The 〈◊〉 of the deâ—â—â—nition examined Mercy and grace before either of them began to woorke c. Secondly in that thys mercy and grace of God in this definition is said to be free thereby is to be noted the proceeding and woorking of God not to be bounde to any ordinarie place or to any succession of chaire nor to state and dignitie of persone nor to worthinesse of bloude Free meâ—â—â— and grace c. but all goeth by the meere wil of his owne purpose as it is written Spiritus vbi vult spirat c. And thus was the outward race and stocke of Abraham after flesh refused whych seemed to haue the preeminence and an other seede after the spirite raised vp to Abraham of the stones that is of the Gentiles So was the outwarde Temple of Hierusalem and chaire of Moses whyche seemed to be of price forsaken and Gods chaire aduanced in other nations So was tall Saule refused and little Dauid accepted the riche the proude the wyse of this worlde reiected and the woorde of saluation daily opened to the poore and miserable abiects the hie mountaines caste vnder and the lowe valleys exalted c. Thirdly where it is added in his owne will by thys falleth downe the free will purpose of man The free mercy and grace of God in his owne will Rom. 9. with all hys actions counsels strength of nature according as it is written Non est volentis neque currentis sed miserentis Dei c. i. It is not in hym that willeth nor in him that runneth but in God that sheweth mercy So we see how Israel raÌ„ long yet got nothing The Gentiles vnneth begaÌ„ to set out and yet got the game So they which came at the first houre did labor more yet they which came last were rewarded with the first Math. 20. The working will of the Pharisie seemed better Math. 20. but yet the Lords will was rather to iustifie the Publicane Luke 18. Luke 18. The elder sonne had a better wil to tary by his father and so did in dede and yet y e fat Calfe was geuen to the yonger sonne that ran away Luk. 15. Wherby we haue to vnderstand Luke 15. howe the matter goeth not by the will of man but by the will of God as it pleaseth hym to accept according as it is wrytten Iohn 1. Gods mercy in 〈◊〉 the elect 〈◊〉 includeth the condition 〈◊〉 fayth in Christ. The free mercy and grace of God in 〈◊〉 owne 〈◊〉 will tâ—â—rough 〈◊〉 in Chriâ—â— his sonâ—â— our Lorâ—â— Non ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt c. i. Which are borne not of the wil of the flesh nor yet of the wil of man but of God Furthermore as al then goeth by the will of God onely and not by the wil of man so againe here is to be noted that this wil of God neuer goeth with out faith in Christ Iesus his sonne And therefore fourthly is this clause added in the definition through faith in Christe his sonne Whych faith in Christ to vs ward maketh altogether For first it certifieth vs of Gods election As this Epistle of M. Bradforde doth wel expresse For whosoeuer wil be certaine of hys election in God let him first begin with his faith in Christ which if he finde in him to stande firme he may be sure and nothing doubt but that he is one of the number of Gods elect Secondly the said faith and nothing els is the onely coÌ„dition and meanes wherupon Gods mercy grace election vocation and al Gods promises to saluation do stay according to the woordes of S. Paule Si permanseritis in fide c. i. If ye abide in the faith Colos. 1. Thirdly this faith also is the immediate and nexte cause of oure Iustification simply wythout any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doe saue and iustifie vs vppon condition if we beleue in Christ so this faith onely in Christe wythout condition
free will and minde without any question or Inquyry to him made by the sayd Alen Moreouer the sayde Alen sayth that all that euening Graundger was in great feare ¶ The Deposition of Richard Horsnayle Bayliffe of the Sanctuary Towne called Goodesture in Essex THe sayd Richard sayeth that friday before Christmas day last past that one Charles Ioseph Somner to my Lord of London became a Sanctuary man and the aforesayd Friday he registred his name the sayde Charles saying it was for the sauegard of his body for there be certein men in London so extreame agaynste him for the death of Richard Hunne that he dare not abide in London Howbeit the sayd Charles sayth he knowledgeth himselfe guiltlesse of Hunnes death for he deliuered the keyes to the Chauncellour by Hunnes life also the sayd Bayliffe sayth that Charles payd the duty of the sayd Regestring both to him and syr Iohn Studley Uicar ¶ The Copy of Richard Fitziames Letter then Bishop of London sent to Cardinall Woolsey I Beseeche your good Lordshippe to stand so good Lord vnto my poore Chauncellour nowe in Warde and indighted by an vntrue quest for the death of Richard Hunne The letter of the B. of London to Cardinall Woolsey vpon the onely accusation of Charles Ioseph made by payne and duraunce that by your intercession it may please the kinges grace to haue the matter duely and sufficiently examined by indifferent persons of hys discreete counsell in the presence of the parties ere there be any more done in the cause and that vpon the innocency of my sayde Chauncellour declared it may further please the kinges grace to award a Plackard vnto his Attorney to confesse the sayde Enditement to be vntrue when the time shall require it for assured am I if my Chauncellour be tryed by any twelue men in London they be so maliciously set In fauorem hereticae prauitatis that they will cast and condemne any Clerke though he were as innocent as Abel Quare si potes beate pater adiuua infirmitates nostras tibi imperpetuum deuincti erimus Ouer this in most humble wise I beseech you that I may haue the kinges gracious fauour whom I neuer offended willingly and that by your good meanes I might speake with his grace and you and I with all mine shall pray for your prosperous estate long to continue Your most humble Oratour R.L. Lastly nowe remayneth to inferre the sentence of the questmen which foloweth in like sort to be seene and expēded after I haue first declared the wordes of the Byshop spoken in the Parliament house ¶ The wordes that the B. of London spake before the Lordes in the Parliament house MEmorandum that the bishop of London said in the parliament house that there was a bil brought to the parliament to make the Iury that was charged vpon y e death of Hunne true men and sayde and tooke vpon his conscience that they were false periured Caytiffes and sayd furthermore to all the Lordes there then being For the loue of God look vpon this matter for if you do not I dare not keepe mine owne house for heretiques And sayde that the sayd Richard Hunne hanged himselfe and that it was his owne deed and no mans els And furthermore sayde that there came a man to his house whose wife was appeached of heresy to speake with him he sayd that he had no mind to speake with the same man which man spake and reported to the seruauntes of the same Bishoppe that if his wife would not hold still here opinion he would cut her throat with his owne handes with other wordes ¶ The sentence of the Inquest subscribed by the Crowner THe inquisition intended and taken at the city of Londō in the Parish of S. Gregory in the ward of Baynard Castle in London the sixt day of December in the 6. yeare of the raigne of K. Henry the 8. before Thomas Barnewel Crowner of our souereigne Lord the king within the city of London aforesayd Also before Iames Yarford and Iohn Mundey Sheriffes of the sayde City The sentēce of the Inquest vpon the sight of the body of Richard Hunne late of London Taylour which was found hanged in the Lollardes tower and by the oth and proofe of lawfull men of the same warde and of other three wardes next adioyning as it ought to be after the custome of the city aforesayd to inquire how in what maner wise the sayd Richard Hunne came vnto his death and vpon the oth of Iohn Bernard Thomas Stert William Warren Henry Abraham Iohn Aborow Ioh. Turner Robert Alen William Marler Ioh. Burton Iames Page Thomas Pickehill William Burton Robert Brigewater Thomas Busted Gylbert Howel Richard Gibson Christopher Crafton Iohn Eod Richard Holt Iohn Pasmere Edmunde Hudson Iohn Arunsel Richard Couper Iohn Tyme the which saide vpon theyr othes that where the sayd Richard Hunne by the commaūdement of Richard Bishop of London was emprisoned and brought to holde in a prison of the sayd Bishops called Lollardes Tower lying in the Cathedrall Church of S Paule in London in the parish of S. Gregory in the ward of Baynard Castle aforesayd William Horsey of London Clerke Richarde Hūne cleared by the Inquest not to haue hāged himself otherwise called William Heresye Chauncellou◠to Richard Bishop of London and one Charles Ioseph late of London Sumner and Iohn Spalding of London otherwise called Iohn Belringer feloniously as felons to our Lord the king with force and armes agaynst the peace of our soueraigne Lord the king dignity of his crowne the fourth day of December the sixt yeare of the raygne of our soueraigne Lord aforesayd of theyr great malice at the parish of S. Gregory aforesayde vpon the sayde Richarde Hunne made a fray and the same Richard Hunne felonously strangled and smodered and also the necke they did breake of the sayde Richard Hunne and there feloniouslye slue him and murdered him and also the body of the sayde Richard Hunne afterward the same fourth day yere place parish and ward aforesayd with the proper gyrdle of the same Richard Hunne of silke blacke of coulor of the value of 12. d. after his death vpon a hooke driuen into a piece of timber in the wall of the prison aforesayd made fast and so hanged him agaynst the peace of our Soueraigne Lord the king and the dignity of his crowne and so the sayd Iurye hath sworne vpon the holy Euangelistes that the sayd W. Horsey Clerke Charles Ioseph and Iohn Spalding of theyr set malice then and there felonously killed and murdered the sayd Richard Hunne in maner and forme aboue sayd agaynst the peace of our soueraign Lord the king his crowne and dignity Subscribed in this maner Thomas Barnewel Crowner of the City of London After that the 24. had geuen vp theyr verdict sealed and signed with the Crowners seale The Parlament iudging with Richarde Hunne y e cause was thē brought into the Parliament house where the
to be taught by the Scripture at least that the matter might be brought into open disputation in some free place of Germanye where y e truth might be discussed and iudged of learned men The Cardinall not pleased w t this in great anger cast out of many manacing words neither would admit hym any more to hys presence or speache whereas yet notwithstanding persisting in his obedience to the church of Rome gaue attendaunce wayting vpon the Cardinals pleasure a sufficient tyme. At last when no aunswere woulde come after hee had wayted y e space of v. or .vi. dayes to his great detriment greater daunger by the perswasion of hys friendes he departed Whereat if the Cardinall were displeased he had most cause to blame hymselfe And now whereas the Cardinall threatneth me sayth he not to let the action fall but y t the proces thereof shal be pursued at Rome vnlesse I eyther come and present my selfe or els be banished your dominions I am not somuch greeued for myne owne cause as y t you should susteyne for my matter any daunger or perill And therefore seeyng there is no place nor countrey Luther readie to be exiled which can keep me froÌ„ the malice of mine aduersaryes I am willing to depart hence and to forsake my couÌ„try whether soeuer it shall please the Lorde to leade me thanking God which hath counted me worthy to suffer thus muche for the glory of Christes name Here no doubt was the cause of Luther in great danger beyng nowe brought to this strayte The cause of Luther in great daunger that both Luther was ready to flye the countrey and the Duke agayne was as much afrayd to keepe hym had not the maruelous prouidence of God who had this matter in guiding here prouided a remedy where the power of man did fayle Gods prouidence by styrring vp the whole vniuersitie of Wittingberg who seeyng the cause of truth thus to declyne The Vniuersitie of Wittenberge writeth to the Duke for Luther with a full and a general consent addressed theyr letters vnto y e Prince in defence of Luther of his cause making their huÌ„ble suit vnto hym y t he of hys princely honour would not suffer innocency and the simplicity of trueth so cleare as is the Scripture to be foyled and oppressed by mere violence of certayne malignant flatterers about the Pope but that the errour first may be shewed and conuicted before the partye be pronounced gylty By the occasion of these letters the Duke began more seriously in hys minde to consider the cause of Luther and to read hys workes and also to harken to hys Sermons Wherby through Gods holy working he grew to knowledge and strength perceauing in Luthers quarrell more then he did before This was about the beginning of December an 1518. New indulgences set forth by Pope Leo. As this past on Pope Leo playing the Lyon at Rome in the meane time in the month of Nouember to stablishe his seate against this defection whiche he â—eared to come had sent forth new indulgences into Germany al quarters abroad The doctrine of the church of Rome w t a new Edict wherein he declared this to be the catholicke doctrine of the holy mother church of Rome Prince of al other churches that Bishops of Rome which are successours of Peter and vicares of Christ haue thys power and authoritie geuen to release and dispense also to graunt indulgences auaylable both for the liuing and for the dead lyeng in the paynes of purgatory And thys dotrine he charged to be receiued of all faythfull Christen men vnder payne of the great curse and vtter separation from all holy Church This Popishe decree and indulgence as a new Marchandise The Popes Alestake to picke mens purses or Alestake to get money being â—et vp in al quarters of Christendome for y e holy fathers aduauntage came also to be receiued in Germanye about the moneth of December Luther in the meane time hearing how they were about in Rome to proceede and pronounce agaynst him prouideth a certayne appeallation conceiued in due forme of law Luther appealeth froÌ„ the Pope to a general councell Miltitius the popes chamberlaine sent to duke Fridericke wherein he appealeth from the pope to the general Councell When Pope Leo percoaued that neyther his pardons would prosper to his minde nor that Luther coulde be brought to Rome to assay how to come to his purpose by crafty allurementes he sent his Chamberlayne Carolus Miltitius aboue mentioned which was a Germaine into Saxony to Duke Fridericke with a golden rose after y e vsuall ceremony accustomed euery yeare to be presented to him with secret letters also to certayne Noble men of the Dukes counsaile to sollicite y e popes cause and to remoue the Dukes minde if it might be from Luther But before Miltitius approched into Germany Maximilian the Emperour deceased in the month of Ianuary an 1519. At what tyme two there were which stoode for the election The death of Maximilian the Emperour Charles the 5. elected Emperour by the meanes of Duke Fridericke to wyt Fraunces the Frenche king and Charles king of Spayne which was also Duke of Austriche and Duke of Burgundy To make this matter short through the meanes of Fredericke Prince Elector who hauing the offer of the preferment refused the same the election fell to Carolus called Carolus the v. surnamed Prudence which was about the end of August In the month of Iune before there was a publike disputation ordeined at Lypsia The disputation at Lypsia which is a Cittie in Misnia vnder the dominion of George Duke of Saxonie vncle to Duke Fredericke This disputation first began thorough the occasion of Ioannes Eckius a Fryer and Andraeas Carolostadius Doctour of Wittenberge This Eckius had impugned certayne propsitions or conclusions of Martine Luther which he had written the yeare before touching y e popes pardons Agaynst him Carolostadius wrote in defence of Luther Eckius against Carolostadius Eckius agayne to aunswere Carolostadius set forth an Apology Whiche Apology Carolostadius agayn confuted by writing Upon this began the disputation with safe conduct graunted by Duke George to al singular Luther commeth to the disputation Melancthon newlye come to WitteÌ„berge persons that would resort to the same To thys disputation came also Martine Luther with Philip MelancthoÌ„ who not past a yeare before was newly come to Wittenberge Luther not thinking then to dispute in anye matter because of his appellation aboue mentioned but onely to heare what there was sayd and done First before the entry into the disputation it was agreed that the Actes should be penned by Notaryes and after to be diuulged abroad But Eckius afterward went backe from that pretending that the penning of the Notaries should be an hinderaunce a stay vnto them wherby the heate of them in their reasoning shuld the more languish and theyr
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
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
the which Martin Luther first to stand against the Pope was a great miracle to preuaile against the Pope a greater so to die vntouched may seme greatest of all especially hauing so many enemies as he had Againe neither is it any thing lesse miraculous to consider what manifold dangers he escaped besides as when a certeine Iewe was appointed to come to destroy him by poison yet was it so the will of God that Luther had warning thereof before and the face of the Iewe sent to him by picture whereby he knew him and auoided the perill Another time as he was sitting in a certaine place vpon his stoole M. Luther miraculously preserued a great stone there was in the vault ouer hys head where he did sit which being stayd miraculously so long as he was sitting as soone as he was vp immediatly fell vpon the place where he sate able to haue crushed him all in peeces if it had light vpon him And what should I speake of his praiers which were so ardent vnto Christ that as Melancthon writeth they which stoode vnder his windowe where he stood prayeng might see his teares falling and dropping downe Againe with such power he prayed that he as himselfe confesseth had obteined of the Lord that so long as he liued the Pope should not preuaile in his countrey after his death sayd he let them pray who could M. Luther vehemeÌ„t mighty in prayer And as touching the maruelous workes of the Lorde wrought heere by men if it be true which is credibly reported by the learned what miracle can be more miraculous then that whiche is declared of a yong man aboute Wittenberge who being kept bare and needy by his father was tempted by way of sorcery to bargaine with the Diuell or a familiare as they call him to yeeld hymselfe body and soule into the Diuels power A miraculous worke of the Lorde in deliuering a young man out of the deuils daunger by Christian prayer vpon condition to haue his wish satisfied with money So that vpon the same an obligation was made by the yong man written with his owne bloud and geuen to the Diuell This case you see how horrible it was and how damnable now heare what followed Upon the sodeine wealth and alteration of this yong man the matter first being noted began afterward more more to be suspected and at length after long and great admiration was brought vnto Martin Luther to be examined The yong man whether for shame or feare long denied to confesse and woulde bee knowne of nothing Yet God so wrought being stronger then the Diuell that he vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pitiing the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with hys praiers to labour so that the Diuell was compelled at the last to throw in his obligation at the window and bade him take it againe vnto him Which narration if it be so true as certeinely it is of him reported I see not the contrary but that this may well seeme comparable wyth the greatest miracle in Christes Church that was since the Apostles time Furthermore as he was mighty in his prayers so in his Sermons God gaue him such a grace that when hee preached they which heard him thought euery one hys owne temptations seuerally to be noted and touched Whereof when signification was geuen vnto him by hys frends and he demaunded how that could be mine owne manifold temptations said he and experiences are the cause thereof Ex Phill Melanct in orat funebri Ex Hierony Wellero For this thou must vnderstand good reader that Luther from his tender yeares was much beaten and exercised with spirituall conflicts as Melancthon in describing of his life doth testifie Also Hieronymus Wellerus scholer and disciple of the sayd Martin Luther recordeth that he oftentimes heard Luther his maister thus reporte of himselfe that he had bene assaulted and vexed with all kindes of temptations sauing onely one Luther â—â—â—uer in all his life tempted with coueteousneâ—s M. Luther how long he liued â— taught which was with couetousnes With this vice he was neuer said he in all his life troubled nor once tempted And hetherto concerning the life of Martin Luther who liued to the yeare of his age 63. He continued writing and preachyng about 29. yeares As touching the order of his death the words of Melancthon be these In the yeare of our Lord 1546. and the 17. of February Doctour Martin Luther sickened a little before supper of his accustomed maladie to wyt of the oppression of humours in the orifice or opening of his stomacke whereof I remember I haue seene him oft diseasid in this place The sickneâ— of Luther This sickenes tooke him after supper with the which he vehemently contending required secesse into a bye chamber and there he rested on his bed two houres all whych time his paynes encreased And as Doctor Ionas was lieng in his chamber Luther awaked and praied him to rise and to call vp Ambrose his childrens scholemaister to make fire in another chamber Into the which when he was newly entred Albert Earle of Mansfield The quiet death of Luther with hys wife and diuers other whose names in these letters for haste were not expressed at that instant came into hys chamber Finally feeling his fatall houre to approche before nine of the clocke in y e morning the xviij of February he coÌ„mended himselfe to God with this deuour praier ¶ The Prayer of Luther at his death MY heauenly father eternall and mercifull God thou hast manifested vnto me thy deare sonne our Lorde Iesus Christ. The prayer of Luther 〈◊〉 his death I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniurie afflicted Draw my soule to thee After this he sayd as ensueth thryse I commend my spirit into thy hands thou hast redeemed me O God of truth GOD so loued the world that he gaue his only sonne that all those that beleeue in him shoulde haue life euerlasting Iohn iij Hauing repeated oftentimes his prayers he was called to God vnto whome so faithfully he commended his spirit to enioy no doubt the blessed societie of the Patriarks Prophets and Apostles in the kingdome of God the Father the Sonne and the holy Ghost Let vs now loue the memory of this man and the doctrine that he hath taught Let vs learne to be modest and meeke Let vs consider the wretched calamities and marueilous chaunges that shall follow this mishap and dolefull chance I beseech thee O sonne of God crucified for vs and resuscitated Emanuell gouerne coÌ„serue and defend thy Church Haec Melancthon Fridericus Prince Electour died long before Luther in the yeare of our Lord 1525. leauing no issue
voices what were to be done therin This notwithstanding the Papists still continuing in their former purpose began more stoutly to inuey against the other parte and because they were so suffered by the Magistrate without punishment it was therefore doubted by the coÌ„mons that they had some priuie maintainers amonge the Senators Whereupon certaine of the Citizens were appoynted in the name of the whole commons to sue to the Senators and to put them in remembrance of theyr promise Whose suite and request was thys that those Senators which were the aiders and supporters of the papists might be displaced for that it did as well tende to the contempt of the former decree made as also to the publicke disturbance of the Citie But when this coulde not be obtained of the Senate the commons vppon the 8. day of February the yeare aboue sayde assembled themselues in the gray Friers Churthe and there considering wyth themselues vppon the matter The Popishe Senatours displaced at Basill repaired againe with theyr suite vnto the Senate but not in suche humble wise as before and therewithall gathered themselues in the publicke places of the Citie to fortifie the same all be it as yet wythout armor The same euening the Senate sent them woorde that at theyr request they graunted that those Senatours although remaining still in office yet shoulde not sitte in counsaile what time any matter of Religion shoulde come in talke By thys aunswere the Commons gathering that the whole state was ruled by a few Religion in Basill defended by the commons tooke thereat grief and displeasure protesting openly that they would take counsell by them selues heereafter what they had to doe not onely in cases of Religion but also in other matters of ciuile gouernment and foorthwith tooke them to armour keeping the towers and gates and other conuenient places of the Citie with watche and warde in as forcible wise as if the enemie had bene at hand The next day the Senate requiring respite to deliberate was contented to commit the matter to them whome the commons before had sent as suters vnto them Which offer the Citizens did not refuse but wyth this condition that those Senatours whych were guiltie shoulde in the meane season followe their pleey as priuate persones vpon theyr owne priuate costes and charges the other which defended the publicke cause for the behoofe of the posterity should be mainteined by the publicke charges of the Citie This the Senate was glad to graunt vnto w t some other like matters of lighter weight to appease theyr rage It happened the very same day that certaine of the citizens Gods handy work in throwing downe Images in Basill such as were appoynted to goe about the Citie for the vewing of things came into the highe Churche where one of them thrusting at a certaine image wyth his staffe eftsoones it fell downe and brake By the occasion whereof other Images also in like sorte were serued after the same deuotion But when the Priestes came runnynge to them which seemed to be greatly offended therewith they because they would not passe their Commission staid their handes and departed It folowed vppon this that when word heereof was brought to the Citizens which stoode in the market place and the matter being made worse to them then it was they incontinent discharged out CCC armed men to rescue their felowes in the church supposing them to be in daunger Who comming to the Church Images throweÌ„ downe at Basill and not fineding theyr felowes there and all things quiet saue onely a few Images broken downe they likewise least they shuld haue lost all theyr labour threwe downe all the other Idols and Images whyche they founde there standing and so passing thorowe all other Churches in the citie did there also the like and when certaine of the Senate came foorth to appease the tumult the Citizens sayde that whiche you haue stande aboute these three yeares consulting and aduising whether it were best to be done or not that shall wee dispatche in one houre that from henceforth neuer more contention shall growe betweene vs for Images and so the Senate permitted them free leaue wythout any more resistaunce 12. Senatours displaced at Basill and 12. Senatours were displaced from theyr order all be it wythout note of reproche or dishonestie Also a decree the same time was made that as well wythin the Citie of Basill as wythout through all theyr iurisdiction the Masse with all Idols shoulde be abandoned Masse put downe at Basill and further that in all suche matters and cases as concerned the glory of God and the affaires of the publique wealth besides the number of the other Senators two hundreth and three score of the Burgers or Citizens shoulde be appoynted out of euery warde in the Citie to sit with them in couÌ„sell These decrees being established after they had kepte watch and warde about the Citie 3. daies and 3. nightes euery one retourned againe to his house quiet and ioyfull without any bloud or stroke geuen or anger wrcked but onely vpon the Images On the thirde day which was Ash wednesday as the Popes ceremoniall Church doth call it all the wooden Images were distributed among the poore of the Citie Ex Farrag Epist. Eraâ— to serue them for fire woode But when they coulde not well agre in diuiding the pray but â—el to brawling among them selues it was agreed that the saide images should be brent all together so that in nine great heapes all the stocks and Idolles there the same day were brent to ashes before the great Church doore And thus by Gods ordinance it came to passe that the same day wherein the Popes priestes are wont to shew forth all their mourning do marke mens foreheades wyth ashes in remembraunce that they be but ashes was to the whole citie festiuall ioyfull for turning theyr Images to ashes and to is obserued and celebrate euery yere stil vnto this present day with al mirth playes and pastimes Ashe wensday at Basill a day of all pastime A true AshweÌ„sday of Gods owne making in remembraunce of the same ashes whych day may there be called a ryghte Ash wednesday of Gods owne making The men of Zurike of Berne and of Solodure hearing what busines was at Basill sent their ambassadors to be a meane betwene them but before the ambassadors came all was ceased and at quiet All this meane space the Emperor the French king were together occupied in warres and strife Whych as it turned to the great dammage and detriment of the French king Gods prouideÌ„ce to be noted for the successe of the Gospell who in the sayde warres was taken prisoner by the Emperor so it hapned commodious and oportune for the successe of the Gospell for els it is to be thought that these Heluetians and other Germanes shuld not haue had that leisure rest to reforme religion and to linke them selues in league
no woodden God but onely that God whiche is in heauen and so with a merry and ioyfull countenance she went to the stake desiring the executioner to see the stake to be fast that it fall not then taking the powder and laying it to her brest she gaue her neck willingly to be bound with an ardent prayer commending her selfe to the hands of God Whē the time came that she should be strāgled modestly she closed her eyes bowed down her head as one that would take a sleepe which done the fire then was put to the wood and she being strangled was burned afterward to ashes in stead of this life to get the immortall crowne in heauen an 1527. Ex Pantal. * Petrus Flistedius and Adolphus Clarebachus put to death at Colen IN the number of these Germane Martyrs Petrus Flistedius Adolphus Clarebachus Martyrs are also to be comprehended Peter Flisteden and Adolphe Clarebach two mē of singuler learning hauing rype knowledge of Gods holy word Which two in the yere of our Lord. 1529. for that they did dissent frō the papistes in diuers poyntes specially touching the supper of the Lord and other the popes traditions ceremonies after they had endured imprisonment a yeare and a halfe by the commaundement of the Archb. and Senate were put to death and burned in Colen not without the great griefe lamentatiō of many good Christians The bloud of Martyrs spilt to stoppe the sweating sicknes at Colen all the fault being put vpon certayne Diuines which at that time preached that the punishment death of certayne wicked persons should pacify the wrath of God which then plagued Germany grieuously with a new and straunge kinde of disease For at that season the sweating sicknes did mortally rage and reign throughout all Germany Ex Commenta Ioan. Sled Lib. 6. ¶ A Preface to the Table folowing IF thou well remember in reading this booke of storyes louing reader it was before mentioned declared pag. 842. how in the yeare of grace 1501. certayne prodigious markes and printes of the Lordes passion as the crowne crosse nayles scourges speare were sene in Germanye vpon the garmēts of men womē Which miraculous ostent passing y e ordinary course of natural causes as it was sent of God no doubt to foreshew the great terrible persecution which afterward fell in the countrey of Germany and other regions besides for the testimony of Christ so if the number names of all those good men womē which suffered in the same persecution with theyr actes doings should be gathered cōpiled together it would aske a long time a large volume Notwithstanding partly to satisfy the history which we haue in hand partly also to auoyd tedious prolixity I thought briefely to cōtract the discourse therof drawing as in a compendious Table the names of the persecutors of the Martyrs which suffered and the causes wherfore in as much shortnes as I may referring the full tractation of their liues doyngs to those writers of theyr owne countrey where they are to be read more at large And to keep an order in the same Table as much as in such a cōfused heape of matters I may according to the order and distinctiō of the countryes in which these blessed Saintes of Christ did suffer I haue so diuided the order of the Table in such sort as first to begin with them that suffered in Germany then in Fraunce also in Spayne with other forrein countries mo The Dutche Martyrs The French Martyrs The Spanish Martyrs The English Martyrs shewing only the names with the principall matters of them referring the rest to the further explication of their owne Storywriters from whence they be collected The which Table being finished my purpose is Christ willing to returne to the full history of our owne matters Martirs which suffred here in England ¶ A Table of the names and causes of such Martyrs which gaue theyr liues for the testimony of the Gospell in Germany Fraunce Spayne Italy and other forreigne Countryes since Luthers tyme In which Table first is contayned within the first space betweene the lines the Persecutours next the Martyrs and thyrdly the causes ¶ The Martyrs of Germany ¶ Of diuers which suffered in Germany for the witnesse of the Gospell partly some rehearsall is made before as of Voes and Esch of Sutphen Iohn Castellanne Pet Spengler with a certayne Godly Minister and an other simple man of the countrey mentioned in Oecolampadius Also of them in Diethmar and Prage of M. George of Hala Gaspar Tambert Georgius of Vienna Wolfgangus Schuch Iohn Huglius George Carpenter Leonard Keyser Wendelmuta P. Flistede Adol Clarebach and other moe The residue folow in order of this Table here to be shewed Persecutors Martyrs The causes Charles the Emperour Nicholas of Antwerpe Martyr Two seruauntes of a Butcher did apprehend One Nicholas of Antwerpe At Antwarpe An. 1254. The Curate of Melza by Antwarpe had vsed to preach to a great number of people without the towne The Emperour hearynge thereof gaue leaue to take the vppermost garment of all thē that came to heare and offered 30. gilders who so would take the Prieste Afterwarde when the people were gathered and the Curate not there thys Nicholas stepped vp in place and preached Wherefore hee beinge apprehended by these two seruauntes of a Butcher was put in a sacke and drowned by the Crane at Antwerpe 1524. Margarete daughter of Maximiliā Ioannes Pistorius Martyr Princes of Holland M. Montane M. Rosemund M. Anchusanus Inquisitours M. Iodocus Loueryng Vicare of Mechlin Ioan. Pistorius a learned man of Holland and partly of kynne to Erasm Roterod An. 1524. The storye of Pistorius is largely sette foorth by Gnapheus First he was a Priest then he maryed after that he preached commyng from Wyttenberge Hee spake agaynst the Masse and pardons and agaynst the subtile abuses of Priests He was committed vnto prisō with 10. malefactors whom he did cōfort to one being halfe naked and in daunger of colde he gaue his gowne Hys father visiting him in prison did not dissuade him but bad him bee cōstant At last he was cōdemned and disgraded hauing a fooles coate put vppon him His fellow prisoners at his death song Te Deum Commyng to the stake he gaue hys necke willingly to the band wherwith he was first strangled and then burned saying at his death O death 1. Cor. 15. where is thy victory Sabastian Braitestein Abbot Mathias Weibell Scholemaister In Sueuia An. 1525. For sayinge somewhat agaynst the Abbots first Masse and agaynst carying about the reliques Mathias Wiebell Martyr through the procurement of the Abbotte he was hanged by Campidonium in Sueuia Certayne noble men after the cōmotion of the countrymen in Germany A certayne godly Priest An. 1525. This Priest beyng commaunded to come and geue good counsell to 16. countrymen that shoulde be beheaded A Priest Martyr
when hee knew that he had flatly renounced Christ and hys worde he sayde vnto hym O vnhappy and more then miserable Philbert prophecieth is it possible for you to be so folish as for sauing of a few dayes which you haue to liue by the course of nature so to start awaye and to denye y e truth Know you therfore that although you haue by your foolishnes auoyded y e corporall fire yet your life shal be neuer the longer for you shall dye before me and God shal not geue you the grace that it shal be for hys cause and you shal be an example to al Apostates The marueilous iudgement of God against Apostates He had no sooner ended hys talke but the priest goyng out of prison was slayne by two gentlemen which had a quarrell to him Wherof when M. Philbert had heard he affirmed that he knewe of no such thing before but spake as pleased God to guyd hys tongue Wherupon immediately he made an exhortation of the prouidence of God which by the occason hereof moued the hartes of many and conuerted them vnto God At last the foresayd Philbert after hys condemnation was had to the place of his martyrdome before the palace and as he was exhorting the people to the intent hys wordes shoulde not be heard the trumpets blew without ceasing Trumpets blowen to stoppe the hearing of Philbert And so being fastened to y e post this holy martyr praying exhortyng the people was strangled and hys bodye wyth fire consumed on palme sunday euen Ex Gal. hist. Crisp. lib. 6. Ripet a Secretary Anthony Eschaux Baily The kinges Procurator Micholas Startorius At Ost by Piedmont An. 1557. Nicolaus Startorius of the age of 26. yeres borne in Piedmont came to the partes of Chamberye in Lent Nicolas Startorius martyr where a certayn warden of the Fryers in the towne of Oste had preched on good friday vpon the passion The reporte of which Sermon being recited to this Sartorius by one that heard him Sartorius reprehended the errour and blasphemyes thereof whiche were agaynst the holye scriptures Shortly after the party that told hym went to a Secretarye named Ripet who couertly came to entrap Nicholas demaunding him of the Friers Sermon And did not our Preacher sayd he preach well No sayde Nicholas but he lyed falsely Ripet entring further w t him demaunded And do not you beleue the body of the Lord to be in the hoste to whom Nicholas then aunswered agayne that to be agaynst our Creed which sayth that he ascended vp and sitteth c. Incontinent Ripet went to the Frier and his companions to cause him to be apprehended The frendes of Nicolas perceiuing the daunger willed him to auoyde and saue himselfe and also accompanyed him out of the town about the space of three leagues Then was great pursute made after him to al quarters who at length was taken at the towne of S. Remy at the foot of the mountaine of great S. Bernard where he was examined before Anthony Eschaux Bailife of the towne and other iustices before whom he aunswered with great boldnesse for hys fayth Then they brought him to the racke when the Sergeant refused to draw the corde the Bayliffe himselfe the Receiuer with a Canon did rack him with theyr owne handes Notwithstanding that the Lordes of Berne wrote for him to the towne of Ost requiring to haue theyr owne subiect deliuered vnto them they hastened the execution and pronounced sentence that he should be burned Which sentence he receiued with such constancy that neither the kinges receiuer nor all the other enemies coulde diuert him from the truth of the Gospell which he manfully mainteined while any spirit remayned in his bodye Ex Ioan. Crisp lib. 6. The accusers be not named in the story A broderer of Tours Martyr George Tardif George Tardif Martyr with one of Tours a Broderer Nicholas a Shomaker of Ienuile At Tours An. 1558. At Ienuile An. 1558. The Printer of the story of the french martyrs named Crispine among othermoe maketh also memoriall of George Tardif a Broderer of Tours and Nicholas of Ienuile declaring that all these three together were in prison and afterward were disseuered to suffer in sundry places one from the other of whome first George Tardife was executed in Sens. The Broderer of Tours as hee was comming with 5. or 6. other out of a woode beyng at prayer was taken and thereupon examined Before hee shoulde bee examined he desired the Iudges that hee myght praye Which being graunted after his prayer made wherein he prayed for the Iudges for the king and all estates for the necessity of all Christes Sayntes he aunswered for himselfe with such grace and modestye that the hartes of many were broken vnto the sheddyng of teares seeking as it seemed nothing els but hys deliueraunce Notwithstanding he at last was sent vnto Tours and there was crowned with martyrdome The third which was Nicolas being but young of yeares and newly come from Geneua Nicolas of Ienuile Martyr to his coūtrey for certayne money by meanes of a Lady there dwelling was caused to be apprehended When he was condemned and set in the cart his Father comming with a staffe would haue beaten him but the officers not suffering it would haue stroken the olde man The sonne crying to the Officers desired them to let his father alone saying that his father had power ouer him to doe with him what he would and so going to the place where he should suffer hauyng a balle of yron put in his mouth he was brought at length to the fire in the towne of Ienuile where he paciently tooke his death and Martyrdome an 1558. Ex Typogra Crisp. Lib. 6. The Priestes of the College of plessis The doctors of Sorbone Doctor Democrates Cenalis Bishop of Auranches Martine the kinges Attorney The Cardinall of Lorrane Maillardus Henry the secōd frēch king The congregation of Paris persecuted to the number of three or foure hundreth At Paris An. 1558. AN. 1558. Sept. 4. a company of the faythfull to the nūber of 3. or 4. hundred wer together conuented at Paris in a certē house hauing before it y e college of Plessis in the strete of S. Iames behinde it A terrible persecution at Paris against the Cōgregation the college of Sorbone Who ther assembled in the beginning of the night to the intent to communicate togeather the Lordes supper but incontinēt that was discouered by certeyne Priestes of Plessis who gathering together suche as were of that faction came to beset the house and made an outcrye that the watch mighte come and take them so that in short time almost all the city of Paris was vp in armor thinking some conspiracy to haue bene in y e city Who then following the noyse perceiuing that they were Lutheranes a greate part of thē were in extreme rage furiouslye seeking to haue theyr bloud and
not after forme of lawe If we had an accuser present which according to the rule of the Scripture either should proue by good demonstration out of the olde and new Testament that wherof we are accused or if he were not able should suffer punishment due vnto such as are heretickes I thinke he would be as greatly troubled to mainteine his accusations as we to aunswere vnto the same After that the Baylife had made this answere Iohn Palenc Iohn PaleÌ„c answereth one of the auncients of Merindol saide that he approued all that had bene sayd by the Syndiques and that he was able to say no more then had bene said by them before The Commissioner sayd vnto him you are I see a very auncient man and you haue not liued so long but that you haue some thing to aunswere for your part in defence of your cause And the sayde Palenc aunswered seeing it is your pleasure that I shâ—uld say something it seemeth vnto me vnpossible that say what we can we shoulde haue either victory or vantage for our iudges be our enemies The vnder Baylife of Merindoll answereth Then Iohn Bruneroll vnderbaylife at Merindoll answered that he would very faine know the authority of y e Counseller Durandus Commissioner in this cause for as much as the said Counseller had geueÌ„ them to vnderstaÌ„d that he had authority of the high Court to make them abiure their errours which should be found by good and sufficient information and to geue them so doing the pardon conteined in the Kings letters and quite them of all punishment and condemnation Durandus the Commissioner required to shew his CoÌ„mission But the said Commissioner did not geue them to vnderstand that if they could not be found by good and sufficient information that they were in errour he had any power or authoritie to quite and absolue them of the sayd sentence and condemnation Wherfore it seemed that it should be more vauntage for the sayd Merindolians if it shoulde appeare that they were heretickes then to be found to liue according to the doctrine of the Gospell For this cause he required that it woulde please the sayd Commissioner to make declaration therof concluding that if it did not appeare by good and sufficient information against them that they had swarued from the faith or if there were no accuser that woulde come foorth against them they ought to be fully absolued without being any more troubled eyther in body or goodes These things were thus in debating from seauen of the clocke in the morning vntill xj Then the Commissioner dismissed them till after dinner At one of the clocke at after noone they were called for agayne and demaunded whether they woulde say any thyng else The Bailyfe Sindickes of Merindol appeare the second time touchyng that which was propounded in the morning by the said Commissioner They aunswered no. Then sayd the Commissioner what do you conclude for your defence The two Syndiques aunswered we conclude that it would please you to declare vnto vs the errours and heresies whereof we are accused Then the Commissioner asked the Byshop of Cauaillon what informations he had agaynst them The Byshop spake vnto him in his eare and would not aunswere aloude This talke in the eare continued almost halfe an houre that the Commissioner and all other that stoode thereby were weary thereof In the ende the Commissioner sayd vnto them that the Byshop of Cauaillon had told him that it was not needefull to make it apparant by information for such was the coÌ„mon report Herevnto they aunswered that they required the causes and reasons alledged by the Byshop of Cauaillon against them should be put in writing The Byshop was earnest to the contrary They that do the workes of darckenes hate the light and woulde haue nothyng that eyther he sayd or alledged to be put in writing Then Iohn Bruneroll required the Commissioner that at the least he would put in writing that the Byshop would speake nothing agaynst them that they could vnderstand and that he woulde not speake before the Commissioner but only in his eare The Byshop on the coÌ„trarie part defended that he would not be named in processe There was great disputation vpon this matter and coÌ„tinued long TheÌ„ the CoÌ„missioner asked the Merindolians if they had the Articles of their confession which they had presented to the high Court of Parliament Then they required that their confession might be read and by the readyng thereof they might vnderstand whether it were the doctrine which they held the confession which they had presented or no. Then the confession was read publickely before theÌ„ The confession of the Merindolians exhibited and read which they did allow and acknowledged to be theirs This done the Commissioner asked the Doctour if he did finde in the sayd confessioÌ„s any hereticall opinions wherof he could make demoÌ„stration by the word of God either out of the old or the new TestameÌ„t Then spake the Doctour in Latin a good while After he had made an end Andrew Mainard the Bayliffe desired the Commissioner accordyng as he had propouÌ„ded to make the errours and heresies that they were accused of What were the articles doctrine of their confession read Sled Lib. 16. apparauÌ„t vnto them by good information or at the least to marke those Articles of their confession which the Byshop the Doctours preteÌ„ded to be hereticall requiryng him also to put in Register their refusall aswell of the Byshop as of the Doct. of whoÌ„ the one spake in his eare and the other in Latine so that they of Merindoll could not vnderstand one word Then the Commissioner promised theÌ„ to put in writyng all that should make for their cause And moreouer he sayd that it was not needefull to call the rest of the Merindolians if there were no more to be sayd to them then had bene sayd to those which were already called And this is y e summe of all that was done at the after noone Many which came thether to heare these disputations supposing that they should haue heard some goodly demoÌ„strations were greatly abashed to see the Byshop and the Doctour so confouÌ„ded which thyng afterward turned to the great benefite of many for hereby they were moued to require the copyes of y e confession of their fayth by meanes wherof they were conuerted and embraced the truth and namely iij. Doctours who weÌ„t about diuers tymes to diswade the MerindoliaÌ„s from their fayth whose ministery God afterwardes vsed in the preachyng of his Gospel Three Doctours coÌ„uerted by the confessioÌ„ of the Merindolians Of whom one was Doctour Combaudi Prior of S. Maximin afterwardes a Preacher in the territory of the Lords of Berne An other was Doctour Somati who was also a Preacher in the Bailiwycke of Tonon The other was Doctour Heraudi pastour and Minister in the Countie of Newcastle After this the inhabitaunts of Merindoll were in
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
EUery tree and the fruites therof are either good or euil Either make yee the tree good Good fruites are signes of a good tree but not the cause therof and the fruite good also or els make the tree euill and the fruite of it likewise euill Math. 12. A good man is knowen by his workes for a good man doth good workes and an euil man euil workes Ye shall know theÌ„ by their fruit for a good tree beareth good fruite and an euil tree euill fruit A maÌ„ is likened to the tree and his workes to the fruit of the tree Beware of the false Prophetes which come to you in shepes clothing but inwardly they are rauening wolues ye shall know them by theyr fruits Luke 7. None of our workes either saue vs or condemne vs. Obiection IF woorks make vs neither rightuous nor vnrightuous then thou wilt say it maketh no matter what we doe I answer if thou do euill it is a sure argument that thou art euill Aunswere and wantest faith If thou do good it is an argument that thou art good haste faith for a good tree beareth good fruite and an euill tree euill fruite Yet good fruite maketh not the tree good nor euill fruite the tree euill so that man is good ere he do good dedes and euill ere he do euil dedes The man is the tree his workes are the fruite â—ayth maketh the maÌ„ good A good man maketh good workes To say that our workes do saue vs is to deny that Christ is our Sauiour FAith maketh the good tree and incredulity the euill tree such a tree such fruite such a man such workes For all thynges that are done in faith please God and are good workes and all that are done without faith displease God and are euill workes Who so euer beleeueth or thinketh to be saued by hys workes denieth that Christe is his Sauiour that Christe dyed for him and all things that pertaine to Christe For howe is hee thy Sauiour if thou mightest saue thy selfe by thy works or wherto should he die for thee if any workes might haue saued thee What is this to say Christ died for thee Uerely that thou shouldest haue died perpetually and Christ to deliuer thee from death died for thee and chaunged thy perpetual death into hys owne death For thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neyther good nor euill Nowe seeing he hath payed thy dette thou needest not neyther canst thou pay it but shouldest be damned if hys bloud were not But sithe hee was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy coÌ„demnation and all euil and desireth nought of thee but that thou wylt acknowledge what hee hath done for thee and beare it in minde and that thou wouldest helpe other for hys sake both in woorde and deede euen as he hath holpen thee for nought and wythout reward O how ready would we be to helpe other if we knewe his goodnes and gentlenes towards vs He is a good and a gentle Lord for he doth all for nought Let vs I beseeche you therfore folow his footesteppes whom all the worlde ought to praise and worship Amen He that thinketh to be saued by his workes calleth himselfe Christ. No Sauiour but Christ. FOr he calleth himselfe the Sauiour which pertaineth to Christ onely What is a Sauiour but he that saueth and he sayeth I saued my selfe which is as much to say as I am Christ for Christ onely is the Sauiour of the worlde We should do no good workes for the intent to get the inheritance of heauen or remission of sinne No remyssioÌ„ but in Christ. FOr whosoeuer beleueth to get the inheritaÌ„ce of heauen or remission of sinne through works he beleueth not to get the same for Christes sake And they that beleeue not that theyr sinnes are forgeuen them and that they shall be saued for Christes sake they beleeue not the Gospell For the Gospel sayth you shall be saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospell beleeueth not God So it foloweth that they which beleue to be saued by their woorkes or to get remission of their sinnes by their owne dedes beleeue not God but recouÌ„t him as a lier and so vtterly deny him to be God Obiection Thou wilt say shall we then do no good deedes Aunswer I say not so but I say we should doe no good workes Good workes excluded not to be lefte vndone but not to iustyfie vs wheÌ„ theâ— are done for the intent to get the inheritance of heauen or remission of sinne For if we beleue to get the inheritaunce of heauen through good workes then we beleue not to get it through the promise of God Or if we think to get remission of our sinnes by our dedes then we beleeue not that they are forgeuen vs and so we count God a lier For God sayth thou shalt haue the inheritaunce of heauen for my sonnes sake thy sinnes are forgeuen thee for my sonnes sake and you say it is not so but I wil win it through my works Thus you see I coÌ„demne not good dedes Not the doing of good workes but the trusting in good workes condemned but I condeÌ„ne the false trust in any workes for all the workes wherin a man putteth any confidence are therwith poysoned become euil Wherfore thou must do good works but beware thou do them not to deserue any good thorough them for if thou doe thou receiuest the good not as the giftes of God but as dette to thee and makest thy selfe fellow with God because y u wilt take nothing of hym for nought And what needeth hee any thing of thine which geueth all thyng and is not the poorer Therfore do nothing to him but take of hym for he is a gentle Lord and with a gladder will geueth vs al that we neede then we can take it of hym if then we want ought let vs wite our selues Presse not therefore to the inheritaunce of heauen thorough presumption of thy good works for if thou do thou countest thy selfe holy and equal to God because thou wilt take nothing of hym for noughte and so shalt thou fall as Lucifer fell for his pride FINIS Certaine briefe Notes or declarations vpon the foresayd places of M. Patrike THis litle treatise of M. Patricks places Notes albeit in quantitie it be but short yet in effecte it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the lawe of the Gospel of faith and of works with the nature and properties also the difference of the same The lawe the Gospell how they are to be ioyned how to be seperated Which difference is thus to be vnderstanded that in the cause of saluation and in the office of
king And semblably sir Gregory de Cassalis who for his wisedome conduite language acquaintance and other good qualities may do excellent good in that behalfe And in this matter it is to be considered The case of the Cardinall must haue no negatiue so eger he is of his gayne Secret threatnyngs to the Cardinalls to cause them to consent with Cardinall Wolsey that since this election in the person of the sayd Lord Legate of Yorke by one way or other suffereth no negatiue all be it the kings highnesse trusteth that the same shall haue his course directly yet if for lacke of grace or entendement there should be any dispaire thereof other wayes be to be prouided And for that cause to shewe the sayde Orators secretely there is a protestation passed by the Cardinals being in England and in France according to a copie whych the sayd Oratours shall receiue herewith which is and shall be kept secreate vnles then by the indue proceeding vsed in the election the same shall neede to be published So that the kings sayd Oratours now aduertised thereof shall note for a speciall grounde that if it shall appeare that the election can not be had in the person of the sayd Lord Legate of Yorke the bande and number vnite and knitte together to the kings deuotion in finding none other remedy must be instructed before hande in that case to persist in their determination and when time shal be by reason of such dispair to protest grounding the same their protestation vpon such respects as can not lacke to be introduced for the auoiding of the extreme daun gers by the pertinacitie wilfulnes of the aduerse Cardinals imminent to the ruine of the Church and of all Christendom which protestation may before hand be couched and deuised by the said M. Steuen Gardiner Prouiso agaynst the Cardinals if they will not condescend to the Cardinall of Yorke and by the pollicie of the sayde Monsieur de Vaulx and sir Gregory be set forth in time conuenient and therupon the Cardinals of the kings and the French kings adherents to departe the Conclaue whereby repairing to other sure place they with the residue of the cardinals absent may procede to such an election as may be to Gods pleasure the weale of his Church and faith and of all Christendome any election that thus by pertinacitie may ensue at Rome notwithstanding And to the entent the Cardinals may be the better animated to finish the said election to the kings desire Note these proceediâ—gs in chusing Popes the kings sayde Oratours shall as they see good offer them a presidie of ij or iij. M. men to be in the Citie of Rome for the time of the same election which if they will accept the said Oratours shall see furnished taking money by exchange and otherwise for their entertainment as shall be requisite Which money or any other that they shal take for conducing this the kinges purpose shall bee truely repayde with Search here thy dictionaries good reader for this eloquence passeth my intelligence inpesse and all requisites as they shall assigne And semblably least terrours or dread of the Imperials in Naples shoulde induce the Cardinalles to any errour the Frenche king hathe ordeyned that Seignior Renzio shall lie in a presidye betweene the armye of Naples and the Citie of Rome like as the Vicecounte of Tureine is also commaunded to lye on the other side and semblably the Venetians So that by those meanes not onely they shall be out of all feare of the Imperialles but also in the more deuotion of these two Princes whiche shall muche conferre to the kings purpose and embolden the Cardinals fauouring the desire of these two princes both to persist in their deliberation and also in time of extreme dispaire to protest and depart as is aforesayd And because nothing shoulde withdrawe the mindes of the Cardinals from this purpose who percase might thinke that the sayde L. Legate of Yorke being elected woulde not repaire to the court of Rome but 1 Demoraâ—â— that is to saâ—â—tary demore in Auinion or some other place out of Italie the kings sayde Ambassadours shall remoue all such suspitions by two euident arguments and reasons One is that the sayde Cardinall of Yorke aduanced to that dignitie The first reason must thereby leaue all other his promotions and consequently shoulde be dispurueyed of any habitation place or conuenient liuing if remaining in an other strange countrey he should deferre to come vnto Rome where should be the place of his See and entire liuinge Wherefore it were farre from reason to thinke that he whych hytherto for his estate hath liued in such aboundance shoulde be so Pusillanime 1. Pusillo animo that is weake hearted pusillanime for this promotion to bring himselfe into condigne penury and pouerty or to liue in place priuate to the hinderance of his honour profite or reputation Secondly the thing principally moouing him to be contented at these princes requestes The second reason to chaunge his state present is the feruent zeale hee hath to expone his study trauaile labour substance witte body bloud and life in the quarell of Gods Churche faith and of Christendome which is too high an exception and a ground to be taken to remaine and lie in a corner or priuate place but that rather then he would suffer so high an exception to be found in him he would expone all that he might do who hauing the assistance of these two Princes should not faile God willing to passe directly to his See wyth honour and comfort vnto al Italie This Cardinall dreameth that he is Pope alreadie and the discourage of the party that would be aduerse thereunto And therefore the Cardinals shoulde not neede to feare of any such thing but might be well assured to haue his presence there to their comforte in all celeritie and diligence posible Furthermore to the entent the kynges sayde Ambassadours may haue all the frendes that may be The Cardinall calleth all his nets to catch the the triple crowne to this purpose expedient it shall be that they with the Venetians the Florentines the Duke of Ferrare and all other whome they shall thincke good to winne vnto their partie vse the waies that may best conduce thereunto And amongst other forasmuch as they which depended vpon the Cardinall de Medices shall doubte in this case to be reiecte the kings sayde Oratours shal inculke vnto them the singulare deuotion and speciall fauour that the sayd Lord Legate of Yorke hathe alwayes borne vnto their family assuring them that hee will take them in no further distaunce of entire loue Two faces in one Cardinals hatte then they were wyth Pope Leo Clement or any other And semblably they shall put the Florentines in comfort of the exclusion of the gouernance of the sayd familye de Medices in Florence and of their enioying of their libertie Likewise putting the
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
wolues were so prosperous y t then there were but few theeues yea theft was at that tyme so rare that Caesar was not compelled to make penalty of death vpon felony as your grace may well perceiue in his institutes There was also at that time but few poore people and yet thei did not begge The cause of so many beggâ—â—s theeues and idle people in England but there was geuen them enough vnasked for there was at that time none of these rauenous wolues to aske it from them as it appeareth in the Actes of the Apostles Is it any maruell though there be now so many beggers theues and â—ole people Nay truely What remedy make lawes agaynst them I am in doubt whether ye be able The popeâ— clergy stronger in Parliâ—mente â—hen 〈◊〉 as hath appeared by thâ—ir cruell lawes against the poore Gospellers Are they not stronger in your owne Parliament house then your selfe What a number of Bishops Abbots and Priors are Lordes of your Parliament Are not all the learned men of your realme in fee with them to speake in your Parliament house for them agaynst your crowne dignity and common wealth of your realme a few of your owne learned Counsell onely excepted What lawe can be made agaynst them that may bee auayleable Who is hee though he be greued neuer so sore that for the murther of his auncester No lawe nor remedye against the clergie rauishmeÌ„t of his wife of his daughter robbery trespasse manne debt or any other offence dare lay it to theyr charge by any way of action and if he do then is he by and by by theyr wyknes accused of heresy yea they will so handle him ere he passe that except he will beare a Fagot for theyr pleasure he shal be excommunicate then be all his actions dashed So captiue are your lawes vnto them that no man whom they list to excommunicate All lawes and actions captiue 〈◊〉 the clergy men may be admitted to sue any actioÌ„ in any of your Courts If any man in your Sessions dare be so hardy to indite a Priest of any such crime he hath ere the yeare go out such a yoake of heresye layd in his necke that it maketh him wish that he had not done it Your grace may see what a worke there is in LondoÌ„ Of Richard Hunne read before pag. 806 how the Bishop rageth for inditing of certayne Curates of extortion incontineÌ„cy the last yere in the Wardmote quest Had not Richard Hunne commenced action of Premunire against a Priest he had bene yet aliue and no heretick at all but an honest man Did not diuers of your noble progenitors The statute of Mortmayne seeyng theyr crowne and dignity runne into ruine and to be thus craftily translated into the handes of this mischieuous generatioÌ„ make diuers statutes for the reformation thereof among which the statute of Mortmayne was one to the intent that after that time they should haue no more geuen vnto them But what auayled it haue they not gotten into theyr handes more landes since theÌ„ any Duke in England hath Halfe the profite of the realme in the clergies handes the statute notwithstandyng Yea haue they not for all that translated into theyr handes from your grace halfe your kingdome throughly the onely name remayning to you for your auÌ„ceters sake So you haue the name and they the profit Yea I feare if I should wey all thinges to the vttermost they would also take the name vnto them and of one kingdome make twayne the spirituall kingdome as they call it for they will be named first and your temporall kingdome And which of these 2. kingdoms suppose you is like to ouergrow the other yea to put y e other cleare out of memory Truly the kingdome of the bloudsuppers for to them is geuen daily out of your kingdome and that that is once geuen them commeth neuer from them agayne Such lawes haue they that none of them may neither geue nor sell nothing What law can be made so strong agaynst theÌ„ that they either with mony or els with other pollicy will not breake or sette at nought What kingdome can endure that euer geueth thus froÌ„ him and receiueth nothing agayne Oh how all the substaunce of your realme your sword power crowne dignity obedience of your people runneth headlong into the insatiable whirlepole of these gredy goulfes to be swallowed and deuoured Neither haue they any other colour to gather these yearely exactions into their handes The most good that the Popes clergye doth in England is to pray 〈◊〉 soules out of Purgatorye but that they say they pray for vs to God to deliuer our soules out of the paynes of Purgatory without whose prayer they say or at least without the Popes pardon we coulde neuer be deliuered thence Which if it be true then it is good reason that we geue theÌ„ all these things although it were a huÌ„dred times as much But there be many men of great litterature and iudgement that for the loue they haue vnto the trueth and vnto the common wealth haue not feared to put theÌ„selues into the greatest infamy that may be in abiection of all the world yea in peril of death to declare theyr opinion in this matter which is that there is no Purgatory but that it is a thing inuented by the couetousnes of the spiritualty Purgatory denyed onely to translate all kingdomes from other princes vnto theÌ„ and that there is not one word spokeÌ„ of it in all holy Scripture They say also that if there were a Purgatory and also if that the Pope with his pardons for money may deliuer one soule thence he may deliuer hym as well without mony if he may deliuer one he may deliuer a thousaÌ„d if he may deliuer a thousand he may deliuer them al and so destroy Purgatory and then heâ—s a cruell tyrant without all charity if he keepe them there in prison and in payne tyll men will geue him money If the Pope may deliuer soules â—ut of Purgator◠〈◊〉 money hee may then as 〈◊〉 deliuer them without 〈◊〉 if it pleased him Agayne if he deliuerâ—â— he can deliuer a thousanâ—â— he can deliuer a thousanâ—â— can deliuer all and so maâ— gaâ—â—e deliuerie and a 〈◊〉 dispatch of all 〈◊〉 if hee woulde and if he wâ—ll not wheÌ„ he may theÌ„ is there no charitye in him Likewise say they of all the whole sort of the spiritualtye that if they will pray for no man but for theÌ„ that geue theÌ„ money they are tyrants lacke charity suffer those soules to be punished and payned vncharitably for lacke of theyr prayers This sorte of folkes they cal hereticks these they burne these they rage agaynst put to open shame and make them beare Fagots But whether they be heretickes or no well I wot that this Purgatory the popes pardons are all the cause of the translatioÌ„ of your kingdome so fast
it may be to the health and saluation of thy soule and to the extirpation feare terrour and conuersion of al other heretickes vnto the vnitie of the Catholike faith This our finall decree by this our sentence definitiue we haue caused to be published in forme aforesaid Monday the xx of Nouember 1531. In the Queere of the Cathedrall Church of S. Paul before the saide Iohn Byshop of London iudicially sitting Anno. 1531. being assisted with Iohn Abbot of Westminster and Robert Abbot of Waltham Nicholas Prior of Christes Church in London these honorable Lordes being also present Henry Earle of Essex Richard Gray brother of the Marques of Somerset Iohn Lambert Maior of London Richard Gresham and Edward Altam Shrieffes the which Maior and Shriues were required to be there present by the Byshop of Londons letters hereafter written Of this statute read before and by vertue of a statute of king Henry the fourth king of Englande also in the presence of diuers Chanons the Chauncellour Officiall and Archdeacon of London with the Byshops Chaplaines and a great number both of the Clergie and Laitie Mathew Grefton the Register beyng also there present M. Rich. Bayfild aliâs Somersam was brought forth by Thomas Turnor the Aparator hys keeper M. Rich. Bayfild agayne brought before the â—yshop in whose presence the transumpt of the Apostolicke Bull of Pope Leo the x. vpon the condemnation of Martine Luther and his adherentes was brought foorth and shewed sealed with the seale of Thomas Wolsey late Legate de Latere and subscribed with the signe and name of M. Robert Tunnes publike Notary and also the decree vpon the condemnation of certain bookes brought in by him sealed with the seale of the Archbyshop of Canterbury and subscribed by three Notaries Then the Byshop of London repeated in effecte before him his abiuration which he had before made and other hys demerites committed and done beside his abiuration and the sayde Baifield saide that he was not culpable in the articles that were obiected against hym and desired that the heresies contained in the bookes whiche he brought ouer might be declared in open audience Then the Byshop after certeine talke had with the saide Bayfield as touching the desert of his cause asked hym whether he could shewe any cause why he should not be deliuered ouer vnto the seculer power and be pronounced as a relaps and suffer punishment as a relaps The sayd Baifield declared or propouÌ„ded no cause but said y t he brought ouer those bookes for lacke of money and not to sowe any heresies And incontinent the sayd Bayfield with a vehement spirite as it appeared sayde vnto the Byshop of Lond. the life of you of the spiritualtie is so euill that yee be heretickes and ye doe not onely liue euill The saying of Rich. Bayfilde to the Byshop of London but doe maintaine euill liuing and also do let that what true lyuing is may not be knowen saide that their liuing is agaynst Christes Gospell and that their beliefe was neuer taken of Christes Church Then the sayde Byshop after long deliberation had for so much as the sayd Rich. Bayfield he sayd could shew no cause why he should not be declared as relaps he read the decree and sentence against him by the which amongest other thinges he condemned him as an heretike and pronounced him to be punished with the punishment due vnto such as fall againe into heresie and by his wordes did disgrade him Sentence against Rich. Bayfilde and also declared that hee shoulde be actually disgraded as is more at large conteined in the long sentence The foresayd sentence being so read by the Byshop of London he proceeded immediatly to the actual solemne disgradyng of the sayd Richard Bayfild aliâs Somersam and there solemnely and actually disgraded him before the people the which thing being done he dismissed him by the sentence aforesayd from the Ecclesiasticall Court Wherupon the secular power being there present receiued him vnto their iurisdiction without any writte in that behalfe obtained but only by vertue of the Byshops letters by the statute of kyng Henry the .4 in that behalfe prouided and directed vnto them vnder the Bishops seale The tenour oâ— which letters here after folow * The Letters of requirie directed to the Maior and Shiriffes of the Citie of London that they should be present that day when the sentence should be giuen to receiue the heretike as they called him that was condemned IHon by the permission of God Byshop of London vnto our dearely beloued in Christ The letterâ— of â—â—quiry to the 〈◊〉 and Shiriffes of London the right honourable Lord Maior of the Citie of London and the Shiriffes of the same health grace and benediction Whereas we haue already by our Vicar general proceeded in a certaine cause of heresie and relaps into the same against one Richayd Bayfilde alias Somersam and intende vpon Monday next beeing the xx day of this present moneth of Nouember to giue a sentence definitiue against the saide Richard Bayfild alias Somersam and to leaue and deliuer him ouer vnto the secular power We require you the Lord Maior and Shiriffes aforesaid the Kinges Maiesties Vicegerentes euen in the bowels of Iesu Christ that according to the forme and effect of the statute of our most noble and famous prince in Christ our Lord the Lord Henry the fourth by the grace of God late King of England that you will be personally present in the Queere of the Cathedrall Church of Saint Paule with your fauourable ayde and assistance in this behalfe the day that the sentence shall be giuen and to receiue the said Richard Bayfild aliâs Somersam after his sentence so giuen to discharge vs and our Officers and to doe further according to the tenour and effect of the saide statute as farre as shal be required of you according to the Canonical Sanctions and the laudable custome of the famous kingdome of England in this behalfe accustomed In witnesse whereof wee haue set our seale vnto this present Dated the 19 day of Nouember An. 1531. and in the first yeare of our consecration On Monday the xx day of Nouember in the yeare aforesaid in the Queere of the Cathedrall Church of Saint Paule the byshop of London calling vnto him Iohn Abbot of Westminster Robert Abbot of Waltam Nicholas Prior of Christes Church of the Citie of London maister Iohn Coxe Auditor and Uicare generall to the Archebyshop of Canterbury Peter Ligham Official of the Court of Caunterbury Thomas Baghe Chauncellour of the Church of S. Paules William Clief Archdeacon of London Iohn Incent Chanon residentary of the same William Brytton Robert Birch and Hugh Aprice Doctours of both lawes in the presence of vs Mathew Grefton Register Antony Hussy Richard Martin and Thomas Shadwall publicke Notaries and Scribes appoynted in this behalfe briefly rehearsed the aunsweres of the same Bayfild in effect and his abiuration other
pensions censes portions and Peterpence wont to be paide to the sea of Rome should vtterly surcease and neuer more to be leuied so that the king with his honorable counsaile should haue power and authoritie from time to time for the ordering redresse and reformation of all manner of indulgences priuileges c. within this realme Where is to be noted by the way as touching these PeterpeÌ„ce aforesaide that the same were first brought in and imposed by K. Iua about the yere of our Lord. 720. Which Iua K. of the WestsaxoÌ„s Peter pence how they came how long they continnued Vide supra pag. 127. Vide supra pag. 114. caused through al his dominioÌ„ in euery house hauing a chimny a peny to be collected paid to the B. of Rome in the name of S. Peter therof were they called PeterpeÌ„ce vide supra pag. 127. The same likewise did Offa K. of MerciaÌ„s after him about the yere of our Lord. 794. vide pag. 114. And these Peterpence euer since or for the most part haue vsed of a long custome to be gathered and summoned by the Popes collectors here in England froÌ„ the time of Iua aforesaide to this present Parlament An. 1533. Finally by the authority of the Parlament it was consulted and considered coÌ„cerning the legalitie of the lawfull succession vnto the crowne in ratifying and inhabling the heires of the kings body and Quene Anne In the whych parliament moreouer the degrees of mariage plainly and clerely were explaned and set forth such as be expresly prohibited by Gods lawes as in this Table may appeare A Table of degrees prohibited by Gods lawe to marrie The sonne not to mary the mother nor stepmother The brother not to mary the sister Statut. an 25 Reg. Hen. 8. The father not to mary his sonnes daughter nor his daughters daughter The sonne not to mary his fathers daughter gotten by hys stepmother The sonne not to mary his aunte being either his fathers or his mothers sister Degrees prohibited to marrye The sonne not to mary his vncles wife The father not to mary his sonnes wife The brother not to mary his brothers wife No man to mary his wiues daughter No man to mary his wiues sonnes daughter No man to mary his wiues daughters daughter No man to mary his wiues sister All these degrees be prohibited by the scripture All these things thus being defined and determined in this foresaide Parliament and also being in the same Parliamente concluded that no man of what estate degree or condition soeuer Seperation betweene the king and the Lady Catherine by acte of Parlyament hath any power to dispense wyth Gods lawes it was therfore by the authoritie aforesayd agreing with the authoritie of Gods word assented that the maryage aforetime solemnised betwene the kyng and the Ladie Katherine being before wife to prince Arthur the kynges brother and carnally known by him as is aboue proued should be absolutely demed and adiudged to be vnlawfull and against the law of God and also reputed and taken to be of no value nor effect and that the separation thereof by Thomas Cranmer Archb. of Cant. should stand good and effectuall to all intents and also that the lawful matrimony betwene the king and the Lady Anne his wife shoulde be established approoued and ratified for good and consonant to the lawes of almightye God The mariage betwene the king and Queene Anne approued by publicke Parlyament 〈◊〉 heyres â—f K. Henry and Queene Anne ratified by Parliament And further also for the establishing of thys kinges lawfull succession it was fully by the sayd parliament adiudged that the inheritance of the crowne shuld remaine to the heirs of their two bodies that is of the King and Queene Anne his wife During the time of this Parliament before the mariage of Queene Anne there was one Temse in the Common house which mooued the Commons to sue to the king to take the Queene againe into hys companie declaring certaine great mischiefes like to insue therof as in bastarding the Ladie Marie the kings onely childe and diuers other inconueniences which being reported to the kings eares he sent immediately to syr Thomas Audley Speaker then of the Parliament expressing vnto hym amongest other matters that he marueiled muche why one of the Parlament did so openly speake of the absence of the Queene from him which matter was not to be determined there for it touched sayde hee hys soule The kinges wordes to Syr Tho. Audley speaker of the Parliament and wished the Matrimonie were good for then hadde he neuer bene so vexed in conscience But the Doctors of Uniuersities said he haue determined the mariage to be voide and detestable before God which grudge of conscience hee sayde caused hym to abstaine from her companie and no foolishe nor wanton appetite For I am sayde he 41. yeare olde at whyche age the lust of man is not so quicke as it is in youthe And sauing in Spaine and Portugale it hath not bene seene that one manne hath maried two sisters the one being carnally knowen before but the brother to mary the brothers wife was so abhorred amongest al nations that I neuer heard it that any christian man so did but my selfe Wherefore ye see my conscience troubled and so I pray you report And so the Speaker departing declared to the Commons the kings saying Not long after that the Kinge perceiuing belyke the mindes of the Cleargy not much fauouring his cause sent for the Speaker againe and 12. of the Common house The kinges workes to certaine of the coÌ„mon house hauing with him 8. Lordes and sayde to them Well beloued subiects we had thought the Clergy of our realme had ben our subiects wholye but nowe we haue well perceyued that they be but halfe oure Subiectes yea and scarce oure subiectes For all the Prelates at their consecration make an othe to the Pope cleane contrarye to the othe that they make vnto vs so that they seeme to be hys subiectes and not ours and so the King deliuering to them the Copie of both the othes required them to inuent some order that he might not thus be deluded of his spirituall subiects The spirituaâ—â— men the Popes subiectes 〈◊〉 then the king 〈◊〉 The Speaker thus departed and caused the othes to be read in the Common house the very tenor wherof here ensueth The othe of the Clergie to the Pope I Iohn Bishop or Abbot of A. from this houre forwarde shall be faithfull and obedient to S. Peter to the holy church of Rome and to my Lorde the Pope and his successours Canonically entring I shall not be of counsaile nor consent The othe which the Clergye commoÌ„ly geueth to the Pope that they shall loose either life or member or shall be taken or suffer anye violence or any wronge by any meanes Their counsaile to me credited by them their messengers or letters I shall not
leaue vndone any part 〈◊〉 parcel of the premisses or else in the execution and setting forth of the same do coldly and fainedly vse any maner sinister addition wrong interpretation or painted colour then we straightly charge commaund you that forthwith vpon any such default negligence or dissimulation of the said Bishop or any other ecclesiasticall person of his dioces contrary to the true tenour meaning and effecte of the saide charge by vs to him appointed aforesaid yee doe make indelaidly and with all speede and dâ—ligence declaration and aduertisement to vs and our Counsell of the saide defaulte and of the behauiour maner and fashion of the same And for as much as we vpon singular trust and assured confidence which we haue in you and for the speciall loue and zeale we suppose and thinke ye beare towards vs and the publicke and common wealth vnitie and tranquillitie of this our realme haue specially elected and chosen you among so many for this purpose and haue reputed you suche men as vnto whose wisedome discretion truth and fidelitie we might commit a matter of suche great waight moment and importance as whereupon the vnitie and tranquillity of our realme doth consist if ye shoulde contrary to our expectation and trust which we haue in you and agaynst your duety and allegeance towards vs neglect or omit to do with all your diligence and wisedome whatsoeuer shall be in your power for the due performance of our mind and pleasure to you before declared in this behalfe or hâ—lt or stomble at any part or specialitie of the same be yee assured that we like a Prince of iustice will so extremely punish you for the same that all the worlde besides shall take by you example and beware contrary to their allegeance to disobey the lawfull commaundement of theyr soueraigne Lord and Prince in such things as by the faithfull execution whereof ye shall not onely aduance the honor of Almightie God and set foorth the maiestie and Imperiall dignitie of youre soueraigne Lord but also bring an inestimable weale profite and commoditie vnitie and tranquillitie to all the common state of this our Realme whereunto both by the lawes of God nature and man ye be vtterly bound Geuen vnder our signet at our Pallace of Westminster the 9. day of Iune Furthermore that no man shall cauill or surmise thys fatall fall and ruine of the Pope to haue come rashly vpon the Kings owne partiall affection or by any sensuall temeritie of a few and not by the graue and aduised iudgement approbation and consent generally and publikely as well of the nobles and commons temporal as also vppon substantiall groundes and the very strength of truth by the discussion and consultation of the spiritual and most learned persons in this Realme it shall be requisite moreouer to these premisses to adioyne the words and testimonies also of the Byshops owne othes and profession made to the King yelding and rendering vnto him only the stile of supreme head next vnder Christ of the Church of England all other seruice subiection and obedience to be geuen to any other forreine Potentate which should be preiudiciall to the Kings highnes in this behalfe beeing excluded and that both frankely and freely of their own voluntary motion and also vppon the faith and fidelitie of their priesthode as by their owne words and handwriting may appeare in forme as heere vnder followeth The othe of Steuen Gardiner to the King EGo Stephanus Wintonien Episcopus pure sponte absolute in verbo pontificio profiteor ac spondeo Illustrissimae vestrae Regiae maiestati singulari ac summo Domino meo patrono Henrico Dei gratia Angliae Franciae Regi fidei defensori Domino Hiberniae atque in terris Ecclesiae Anglicanae supremo immediatè sub Christo capiti quod post hac nulli externo Imperatori Regi Principi aut Prelato nec Romano pontifici quem Papam vocant fidelitatem obedientiam c. In English I Steuen Byshop of Winchester do purely of mine owne voluntary accord and absolutely The othe of Steph. Gardiner to the king in y e word of a Bishop professe and promise to your princely maiestie my singular and chiefe Lord and Patrone Henry the 8. by the grace of Gdo King of England of France defendor of the fayth Lord of Ireland in earth of the Church of England supreme head immediately vnder Christ that from this day forward I shall sweare promise geue or cause to be geueÌ„ to no forreine PoteÌ„tate Emperour King Prince or Prelate nor yet to the Byshop of Rome whoÌ„ they call Pope any othe or feaultie directly or indirectly either by word or writyng but at all tymes and in euery case condition I shall obserue hold mainteyne to all effectes intentes the quarell cause of your royall Maiestie your successours and to the vttermost of my power shall defend the same agaynst all manner of persons whom soeuer I shall know or suspect to bee aduersaries to your Maiestie or to your successours shall geue my fayth truth obedience sincerely with my very hart onely to your royall Maiestie as to my supreme Prince I professe the Papacie of Rome not to be ordeined of God by holy Scripture but constantly do affirme and openly declare and shall declare it to be set vp onely by maÌ„ Stephen Gardiner aprenoun-renounceth the Pope and shall cause diligently other men likewise to publish the same Neither shall I enter any treatie with any person or persons either priuely or apertly or shall consent thereto that the Byshop of Rome shall haue or exercise here any authoritie or iurisdiction or is to be restored to any iurisdicâ—ion hereafter Furthermore that y e sayd Byshop of Rome now being or any that shall succeede him hereafter in the sayd Sea is not to be called Pope nor supreme Byshop or vniuersall Byshop nor most holy Lord but onely ought to be called Byshop of Rome and felow brother as the old maner of the most auncient Byshops hath bene this I shall to my power openly mainteyne and defend Also I shall firmely obserue cause to bee obserued of other to the vttermost of my cunnyng witte power all such lawes and Actes of this Realme how and what soeuer as haue bene enacted established for the extirpation and suppression of the Papacie and of the authoritie and iurisdiction of the sayd Byshop of Rome Neither shall I appeale hereafter to the sayd Bish. of Rome nor euer consent to any person that shall appeale to him neither shall I attempt prosecute or follow any sute in the Court of Rome for any cause of right or Iustice to be had or shall make aunswere to any plee or action nor shall take vpon me the person and office either of the plaintife or defendent in the sayd Court. And if the sayd Byshop by his messenger or by his letters shall make any meanes or
also vpon assurance that your grace and wisedome will consider howe these slaunders and diffamations although they were but against a priuate person whatsoeuer he were moste commonly redound and are imputed to the whole degree and estate as the diffamation of kinges toucheth kinges and so of other degrees and dignities doth send at this time to your grace his nephewe other he might haue sent more worthy but me at this time for lacke of a better hath he sente to desire pray and require your grace that according as the nearenes of bloud connexion of estate other things before expressed of right and iustice do require beseeching your grace gently to weigh and balaunce wel to ponder the malice of these the saide slaunderers and to call in againe all the saide diffamatorie ballets libels and other writinges punishing the authours and setters forth thereof according to their demerites and furthermore to cause open proclamatioÌ„s to be made through your realm that none of your inhabitantes there shall in any manner wise so misuse himselfe hereafter vpon such great payne and punishment as to your grace and your Counsaile shal be thought conuenient for the transgression thereof so that other by their correction and by the fearefull example of the penaltie may beware howe to commit the like offence in time comming The example of such slaunders is very pernicious to all kinges For by such slaunders of other princes y e slaunderers take boldnes so to deale afterward with their own king as they haue done with other Euill example a pernitious thing in a commoÌ„ wealth and the next step from such slaunderous words is to attempt deedes and so to fal to sedition of the importance and danger wherof no man is ignorant Wherefore your grace at the comtemplation of your deare vncle in tendering his proceedinges shall doe well to follow therin the louing steppes of his good brother and all ye the French king who hath already at Roane and sundry places els caused certaine slaunderous preathers to before punished and further directed commissions thorowe his Realme for repressing the same As also other Princes shal be readye his Maiestie trusteth to doe the like in their dominios if like occasion shal be giuen to require the same of them In which in so doing your grace may be assured in this your gentle dealing in that part to winne your vncles most sincere kind hart to y e encrease of your amitie and alliance which as to you shal be moste honorable so shall it be no lesse profitable vnto him And thus to conclude with the first part of my narration concerning the slaunderous and diffamatorie libelles The second poynt leaste I shoulde seeme with prolixitie of matter more then needes to abuse your graces silence I will nowe descende to the other point of that which I haue to vtter vnto your grace as touching the Popes Nuntio or messenger Of whose late arriuall the kinges Maiestie your vncle hauing partly intelligence but not certainly knowing the speciall cause of his comming from Rome and yet fearing by the common bruite and talke of your subiects what his arrande should be that is to practise some annoyance by his pretended censures against the kinges Maiestie your vncle he therfore premonishing your grace before as fearing the woorst most iustly maketh his complaint thereof vnto your grace his nephewe requiring you that for as much as the foresaide bruites and reportes are slaunderous to his Maiestie and seeing that neyther the Emperour nor the Frenche king nor any other Princes haue consented therto or vnderstood thereof the kings maiestie therefore your vncle willing to stop those brutes talkes desireth most hartily praieth your grace at his instant request to vouchsafe to consider way First Supremacy of Princes the supremacie of princes by the holy scripture graunted vnto him other princes in earth vnder Christ vpon their churches Secondly to weigh what the Gospel and Gods word calleth a Church Also what superstitious idolatries and blinde abuses haue crept into all realms to y e high displeasure of almighty God by reason thereof Fourthly what is to be vnderstanded by the true censure or excommunication of the Church and how no such can be in y e power of the Bishop of Rome or of any other man against his Maiestie or any other prince hauing so iuste grounde to auoyde from the roote and to abolish that execrable authoritie which y e Bishop of Rome hath vsurped and doth vsurpe vpon all princes to their great detriment and dammage As touching the consideration of which foure pointes although the kinges maiestie your vncle douteth not your grace to be furnished prouided with sufficieÌ„t knowlege rightly to discerne and iudge vpon the same yet if it shal so please your grace further to know your vncles mind touching the said points I assure your highnes in the behalfe of your foresaid vncle his maiestie that he wil not stick to send vnto you such learned wise and discrete men as shal amply enforme you thereof and of such other thinges as your grace hauing once a smacke therof shall thinke most worthy for a prince to knowe His request therefore to your highnes is that you wil consider of what moment and importance it shall be vnto your grace hauing the Scottes your subiects so euill instructed in the premisses for you to assent and agree to any such censure and so by such example to giue such an vpper hand ouer your self and other princes to that vsurper of Rome as is very like hereafter to happen in other places of Christendome wheresoeuer y e true declaration of y e truth and word of God shall haue free course to scourge them vnlesse they will adore worship and kysse the feete of that corrupt holinesse which desireth nothing els but pride and the vniuersal thral of Christendome vnder Romes yokes But because the censures of that Nuntio be not yet opened but lye secrete and vncertaine vnder muttering I shall cease further to proceede therein Romes yokes tyl further occasion shall minister to me more certaine matter for to say and to iudge In the meane time for so much as it is most certainly come to the intelligence of the kings maiestie that y e Abbot of Arbroth shoulde be chosen of late and elected to be a Cardinal in this your Realme of Scotlande The Abbot of Aâ—broth 〈◊〉 Cardinall of Scotland his maiestie therfore for the good loue harty good wil he beareth vnto your grace as y e vncle is bouÌ„d vnto y e nephew knowing y t you as yet perceiue not so wel the hypocrisie and deceitfull guile and malice of the Romains and their practises as he himself doth by his long experience could not but hearing therof aduertise your grace that his aduise is you should not suffer any of your subiectes to take vpon him that red hatte of pride whereby he shal incontinently the same being
receiued vnles he be of a contrary nature to any man that euer was yet of y t sort not only be in maner discharged of his obedienâ— and become the bishop of Romes true liege man but also shall presume of his Cardinalshyp to be your fellow and to haue the rule as well as you Then shall the Bishop of Rome creepe into your owne very bosome know al your secretes and at last vnlesse you wil be yoked Inconuenience that commeth by Cardinalls and serue their pleasure in all points your grace is like to smart for it The thing perchance in the beginning shal seeme to your grace very honorable and pleasant but wisdom would to beware of the taile which is very black and bytter His maiesties father and Grandfather to your grace had a Cardinal whereof he was weary and neuer admitted other after his decease knowing y e importable pride of them In like maner also his highnes by the experience of one hath vtterly determined to auoid al the sort So wel his grace hath knowen experienced their mischief yoke and thraldome that thereby is layd vpon princes By reason wherof as his highnes is the more able by his owne experience to informe your grace so of good will meere propeÌ„sitie of hart caused partly by nature and kinne partly by coniunction and vicinitie of dominions adioining so neare together he is no lesse ready to forewarn your grace before wishing that God will so worke in your princely hart and noble stomake that his maiesties monition frendly warning as it proceedeth from a sincere affection and tender care of his part vnto his nephewe so it maye preuaile and take place in your mind that your grace wisely in weighing with your self what supreme right princes haue and ought to haue vpon their Churches and landes where they gouern what litle cause the bishop of Rome hath therto to procede by vniust censures against theÌ„ your grace may therin not only stand to the iust defence of your deare vncle but also may endeuor to folow his steps therin to take his counsel whiche he doubteth not but shal redound not onely to your graces honour to the benefite weale profit of your realm subiects but especially to y e glory of almighty God and aduancement of his true religion And thus haue I expounded to your grace the summe of my errand and message from the kings maiestie your vncle who as he would be glad to be aduertised by answere of your graces purpose mind and intention in this behalf so for my part according to my charge and duetie I shall be prest and ready with al diligence to giue mine attendaÌ„ce vpon your pleasure for the same accordingly * The summe and effecte of the kinges message sent to the French kyng in defence of his proceedinges THe king considering the present state of his marriage which was not yet well digested ner accepted in the Courtes of other Princes The kinges message to the French king and also hauing intelligence of the straight amitie intended by the marriages betweene y e Emperor and the French king and also or the Popes inclination to pleasure the Emperour and further vnderstaÌ„dyng of the order and meaning of the French kings counsell not greatly fauouring his purposes sent therfore vnto Fraunce for his ambassadour Edw. Foxe doct of Diuinitie his Chaplaine and CouÌ„sailour with instructions and admonitions how to frame and attemper himself in those the kinges affaires The contentes of which his instructions came to this effecte That the saide Edwaad Foxe first declaring to the French king the most affectuous commendations made on the kinges behalfe with declaration of the kings most entire and hartie good wil to vnderstand of his prosperitie the good successe of his affaires which his maiestie no lesse desired then his owne and also after the kings letters being deliuered to him and to other personages of his Counsaile then Three causes to be declared in the kinges â—efence after his accesse made vnto the king shuld vtter and insinuate vnto the king his maisters mind intent in these thre special pointes folowing The first was to declare the iustnes of the kings cause concerning the late marriage with queene Anne diuorcement of the king from his brothers wife The second to signifie and expresse the iniuries done by the Pope as afterward shall be declared The third was to winne and allure to the kings deuotion the Chauncelour of Fraunce And as touching the declaration of the iustnes of the kinges cause first he taking with him certayne bookes printed conteyning the determinations of vniuersities in that behalfe with reasons and authorities confirming the same should distribute the sayd bookes to the Bishop of S. Line to other bishops to Monsieur de Langez other of the kinges counsel moe and to proue after the best fashion to obtaine their approbations of the same bookes with dexteritie to assay whether he could induce theÌ„ of the Uniuersitie of Paris and other learned men to send forth this booke with their authorities and approbations That done theÌ„ he being acquainted with al those points articles of the kinges cause in communication and conference as the case required shoulde not onely make answere to such things as should be obiected but also furnish mainteine the iustnes of that opinion with his learning in such sort as he could best inuent and cogitate As touching the second part which conteined the iniuries done by y e pope against the king the sayd ambassador in that behalfe being a man no lesse acquainted The Popes iniuryes donne to the king of England then also wel beaten and ripe in the manifold misbehauiours of the Pope from the beginning of the cause shuld declare expresse to the French king how iniuriously the sayde Pope had demeaned himself toward the kinges highnes first in sending a commission decreâ—al and then coÌ„maunding it to be burnt as also in promising by schedule of his own haÌ„d not to cal the cause out of England The Pope inconstant in his deedes coÌ„trarye to himselfe and moreouer approuing first y e iustnes of the kings cause yet notwithstanding afterward went from the same and did contrary Touching all which iniuries receiued at the Popes hand although the king had great cause iustly to complain yet other iniuries there were beside these wherewith the kyng most especially was moued The one was for calling and cyting the kings highnes to appeare at Rome The Pope calleth and citeth the K. to Rome The other was for reiecting the person of the kynges trustie subiect and Chaplayne maister Kerne his ambassadour from making such allegations Two speciall iniuries of the pope against the king as to the king in that case apperteined besyde sundry other no smal greues and inconueniences which here might be shewed and alleged But in these two especial iniuries the kyng thought hym selfe most chiefly
touched and agreeued In opening ripping vp of which iniuries first in the said iniurious calling of the king to Rome instructions were geuen to the said ambassador to explicate the open violation therin The Pope violateth the CouÌ„cells of Nice Aphricke and Mileuitaine of y e most ancient and general councels the Councel of Nice the councel of Aphrike the councel of Milen In which councels the coÌ„trary was for quietnes of the world prouided ordered declaring withal how agreeable y e same is to all lawes reason equitie that Princes shold not be coÌ„pelled to repaire to Rome at the Popes calling nor be bound in a matter of such weight moment to send out of their realmes dominions the writings instrumentes monuments containing the secretes of their affayres or to make trust a proctor being in so far distant parties in a matter of such importance to abide fulfill that which the said Proctor should agree vnto there The matter and case wherof did not so much concerne y e estate of any one prince alone as it touched the dignitie of al other Christen kings so neare that vnles they wold suffer themselues to be yoked with the Popes authoritie it was tyme in as muche as the Pope now made this enterprise on theÌ„ to ensearch and know the bottom ground both of his of their authoritie if any thing by negligeÌ„ce or misuse had ben lost to recouer the same rather then to suffer it to decaye any more As touching al which greues hurts inconueniences preiudice euil example which might thereof ensue y e kinges highnes doubted not but that his good brother the French king would assist and concurre with his highnes for maintenance and defence of the same The second poynt to be declared For declaration of the second notable greefe and iniurie done by the Pope to the kings highnes thus furthermore he was willed to insinuate to the French kyng what iniurie or rather contumelie the kinges highnes receyued at the Popes hand in not suffering the kinges subiect ambassadour to allege such matter in defence of his Prince as by law reason equitie was to be heard and admitted for as much as the sayd ambassadour doctor Kerne the kings Chaplain being at Rome at such time as citations were there published against y e kings highnes vnderstanding his grace by theÌ„ to be called before one Capasucha Deane of y e Rote was there ready to make answer to the queens Agents coÌ„plaint had by the aduice of other great learned men The kinges Ambassadour could not be heard at Rome conceyued a certaine matter coÌ„teining causes reasonable lawful why the kings highnes shuld not be bouÌ„d to appeare there either by himself or by his proctor Which matter also he did exhibite on the kings behalfe as a true subiect by law of nature is bound to mainteine to allege in defence of his prince that is absent ought by equitie to preserue him froÌ„ condemnation And yet this notwithstaÌ„dyng the saide Capasuccha not regarding nor considering the matter alledged demaunded whether the said Doccor had any proxie from the king or no for soch purpose and vpon default and lacke of the sayd Proxie which was not necessary in this case Proceeded in the principal cause By reason wherof the sayd doctor Kerne appealed to y e pope alleging iniurie to be don not only to the kings highnes but also to himselfe for that such matter as he did allege was not coÌ„sidered nor regarded but proces made To the which appellation notwithstanding the sayd Capasuccha gaue an ambiguous and a douhtfull answere which was that as much as Doctor Kerne was by the lawe a lawfull person so much he would giue place deferre appellationi and otherwise not Thus vpon declaration of this doubtful answere passed certaine daies the said Capasuccha promising alwaies to open his sayde answere and sentence more plainly and to giue a determinate resolution Which he neuerthelesse did not albeit he was diuers times vrged thervnto but so passed the time and sodenly returned to processe Wherupon the sayde Doctor Kerne appealed eftsoones againe and put a supplication to the Pope for admission of the sayde appeale By reason whereof the matter was reasoned in the signature In which signature by no lawe it coulde be shewed why the said doctor Kerne should not be admitted to allege in defence of the kinges highnes but onely y t they there amongst themselues being the greater nuÌ„ber which were of the Emperours dominions and feede of him amoÌ„g which was also the said Capasuccha gaue their voices as the Pope sayde that Doctour Kerne should not be hearde Sine mandato Regiae maiestatis Whereunto when Doctor Kerne replyed saying whatsoeuer they decreed or said there was no law to mainteine and beare it it was said againe by cardinall Anconitate that the Pope might iudge after his conscience And vpon this resolution they determined there to proceede in the principall cause vnles the king woulde sende a Proxie intending by this iniurie wrong to enforce his highnes to y e exhibitioÌ„ of a Proxie there The pope would haue the king to appeare by proxie at Rome to his highnes high preiudice to the pernitious example of the like to be done to other Princes and also to the derogation of the liberties prerogatiues of his gratious Realme Unto the obseruation wherof his highnes is bound by his othe and also by the same othe bounde to recouer and restore such liberties and priuileges as by any of his predecessours hath ben lost diminished or decaied in tyme past These with other like iniuries and wrongs of the pope done to the king the foresayd ambassadour M. Foxe according as he had in charge and commission did declare open and shew vnto the French king to the intent to sollicite the sayd king to do by his meditation for the remedying and redressing of those foresayd iniuries and wrongful dealinges of the Pope in this behalfe Furthermore for the thyrd purpose touching y e Chancellor of Fraunce The third part of pâ—â—pose of 〈◊〉 message for asmuch as hee was one of the chiefe personages whome the Frenche king most trusted in hys great affayres by whose aduise all matters of learning were then conduced and trayned the king thought it not vnprofitable by all wayes and meanes to winne and allure his friendship and amitie also vnto his deuotion eyther that by his meanes and dexteritie the kinges purposes might be aduaunced the better or at least for a Ne noceat y t is to mittigate and diminishe such fauour as he by y e admirall or otherwise was moued to shew to the Imperials For the which cause the king committing in charge to hys ambassadour aforesayd willed and instructed hym howe and what to doe and after what maner to attemperate himselfe to all occasions and times of oportunitie as first to deliuer to him
to be a farre vnequall recompence and satisfaction for a thinge whiche ought of right and iustice to be ministred vnto him that a king therefore should reuocate and vndoe the actes and statutes passed by a whole Realm contrary to hys owne honour and weale of hys subiectes c. Where is moreouer to be vnderstanded The crafty packing of the Papistes how that the Pope with all hys papistes and the French king also and peraduenture Stephen Gardiner too the kynges owne Ambassadour had euer a speciall eye to disproue and disapoynt y e kings successioÌ„ by Queene Anne whoÌ„ they knew all to be a great enemye vnto the pope thinking thereby that if that succession were diminished the popes kingdome might soone be restored agayn in England But yet for all their vniust and craftie packing they were throughe Gods prouideÌ„ce frustrate of their desired purpose For although they so brought to passe the next yeare folowing to adâ—â—lle the order of that succession by a contrary Parlament The Papistes frustrate of their purpose yet neither did they so adnihilate it but that both K. Edwarde followed yea and also the same succession afterward by the said king and other parlaments was restored againe and yet God be praised hath hetherto raigned doth yet florish in the Realme of England Nowe as wee haue declared the Kings doings in the Realme of Scotland and of Fraunce proceding further in the kings proceedings wyth other Princes let vs see how the king defended himselfe and his cause before the Emperor sending his ambassador vnto him vsing these wordes before his maiestie as here foloweth The Oration of the kings Ambassadour before the Emperour in defence of his cause SIr the king my maister taking and reputing you as his perfect frende confederate and allye and not doubting but you remembring the mutual kindnes betwene you in times past The Oration of the Ambassadour to the Emperour wil shew yourself in all ocurrents to be of such minde and disposition as iustice truthe and equitie doeth require hath willed me by his letters to open and declare vnto you what he hathe done and in what wise hee hathe proceeded concerning suche Marriage as by many yeares was supposed to haue bene betwene your Aunte and hys grace Diuisions consisting in 2. partes In which matter being two principall poyntes specially to be regarded considered that is to say the iustice of the cause and the order of the processe therein hys highnes hath so vsed hym in both as no man may right wisely complaine of the same First as touching the iustnes of the cause that is to say of that Mariage betwene him and your sayde Aunte to be nought The iustnes of the kinges cause and of no moment ne effect but against the law of God nature and man and indispensable by the Pope and in no wise vailable his highnes hath done therein asmuch as becommeth him for discharge of hys coÌ„science and hath found so certain so euideÌ„t so manifest so open and approued truth as wherunto his maiesty ought of good congruence to geue place which by al other ought to be allowed and receiued not as a matter doutful disputable or depending in question and ambiguitie but as a plaine determined and discussed verity of the true vnderstanding of gods word and lawe which all Christian men must follow and obey and before all other worldly respects prefer and execute In attaining the knowledge whereof if hys highnes had vsed only his owne particular iudgement sentence or the minde only opinion of his owne natural subiects althoughe the same might in his conscience haue suffised woulde not muche haue repugned if some other had made difficulty to assent to him in the same till further discussion had bene made thereupon But now forasmuch as besides hys owne certaine vnderstanding and the agreement of thys whole Cleargie to the same in both Prouinces of hys realme his maiestie hath also for him the determinatioÌ„s of the moste famous vniuersities of Christendome Vniuersities staÌ„ding with the kinges cause and most indifferent to pronounce and geue iudgement in this case and among them the Uniuersitie of Bonony all feare of the Pope set apart concluding against his power and also Padua the Uenetians threates not regarded geuynge their sentence for the truth euident words of Gods law there should no man as seemeth to him gainsay or wythstand either in word or dede the truth thus opened but for his honor and duetie to the obseruation of Gods law willingly embrace and receiue the same According whereunto his grace perceiueth also aswell in his Realme as els where a notable consent and agreement amongest all Diuines and suche as haue studied for knowledge of Gods lawe without contradiction of anye number vnlesse it be such applying their minde to y e maintenaunce of worldly affections do either in defence of such lawes as they haue studied eyther for satisfaction of theyr priuate appetite forbeare to agree vnto y e same The number of whoÌ„ is so smal as in the discerning of truth it ought not to be regarded in a case so plainly described and determined by Gods word as thys is And if percase your Maiestie heere not regarding the number but the matter shall seme to consider in thys case not so much who speaketh as what is spoken to aunswer thereunto I say Syr the king my maister is of the same mind for his own satisfactioÌ„ taketh hymselfe to be in the right Both the number and matter maketh with the king not because so many sayeth it but because hee being learned knoweth the matter to be right Neuertheles reason would and enforceth also that straungers to the cause and not parties therein should be induced to beleue that to be truth that such a number of Clearkes doe so constantly affirme specially not being otherwise learned to be iudges of theyr sayings as your maiestie is not And if you were then could your highnesse shew such reasons authorities and grounds as cannot be taken away and be so firm and stable as they ought not of Christen men in any part to be impugned like as hath bene partly heeretofore shewed by his sondry ambassadours to your Imperiall maiestie and shuld eftsoones be done were it not too great an iniury to y t is already passed in the Realme to dispute the same againe in any other countrey which being contrarious to the lawes and ordinances of his realme he trusteth your prudeÌ„cie will not require but take that is past for a thing done and iustly done and as for Gods part to leaue hys conscience to himself qui Domino sua stat aut cadit and for y e world to passe ouer as a frend that whych nothing toucheth you and not to maruell though the said king my master regarding the wealth of his soule principally with the commodity of his person and so great benefit quiet of his realm haue percase
done y t he for his priuate fantasie woulde not had chaunced like as his highnesse also would wish it had not happened that such cause had bene geuen vnto hym to compell him so to doe But these things in their outward visage be but worldly and inwardly touch and concerne the soule The seconde parte of his Oration touching the manner of the kinges procedinges Quid autem prodest homini si vniuersum mundum lucretur animae vero suae detrimentum patiatur Primum quaerite regnum Dei c. And yet neither his highnes ignorant what respect is to be had vnto the world and how much he hath laboured and trauailed therein hee hath sufficiently declared and shewed to the world in his acts and proceedings For if he had vtterly contempned the order and processe of the worlde or the frendshippe and amitie of your Maiestie he needed not to haue sent so often and sundry Ambassates to the Pope and to you both nor continued and spente his time in delayes as he hath done hetherto but might many yeres past haue done that he hath don now if it had so liked hym and with as litle difficulty then as nowe if he would haue wythout such respect folowed hys pleasure in that behalf But now I doubt not your maiestie doth wel remember how often the king my master hath sent vnto your highnes and that your maiestie hath heard also what sutes hee hath made to the Pope and how the sayd Pope hath handled him again onely in delay and daliance wyth open commission geuen to his Legates to determine and geue sentence for hym by a commission decretall and secretly to geue them instructions to suspend and put ouer the same How the Pope dalyed with the king by delayes By which meanes and other semblable hee perceaued playnly himselfe to be brought in such a labirinth as going forward that way he were like to come to no end and was therefore compelled to steppe right forth at once to the mazes end there to quyet and repose himselfe at the last And is it not tyme to haue end in seuen yeare or els to seeke for it an other way The pope hath shewed hymselfe both vnwilling to haue an ende and also ready and prone to do him iniurie as well in citing hym to Rome as also sending forth certayne breues to his grace sclaunderous and for the iniustice and iniquitie of them to himself dishonorable as he gaue hys highnes good and iust cause to suspect least any end to be made at hys hand if any he would make might be in hys conscience receiued and followed For the pope doyng iniury in some poynt why should he be thought conuenient Iudge not vsing hymselfe indifferently in this matter as many moe particularities may be shewed and declared considering This generall Councell was the first Councell of Constantinople there is a generall Councell willing al matters to be determined where they first began and that the whole body of our Realm hath for the wealth of the same by a law established the determination of such causes By reason wherof the Bishop of Canterbury as metropolitane of our Realme hath geuen sentence in due iudgement for the kinges partie It is not to be asked nor questioned whether that matter hath bene determined after the common fashion but whether it hath in it common iustice truth and equitie of Gods lawe For obseruatioÌ„ of the common order hys grace hath done that lay in hym and inforced by necessitie hath found the true order mayntainable by Gods worde generall Councels which he hath in substaunce followed with effect and hath done as becommeth hym tendring eyther Gods lawe or hys person or the wealth of hys Realme like as he doubteth not but your maiestie as a wise Prince remembring his cause from the beginning hetherto will of your selfe consider and thinke y t among mortall men nothing shuld be immortall suites must once haue an end Si possis rectè si non quocunque modo And if he cannot as he would his hignesse theÌ„ to do as he may he y t hath a iourny to be perfited must if he caÌ„not go one way assay an other What soeuer hath bene herein done necessitie hath enforced hym that is to say Gods law in the matter and such maner of dealing of the Pope as hee hathe shewed vnto hym in the same doing sundry iniuries w tout effect of iustice wherein he promised the same But as for the kings matter to the Pope he shall entreat with him a parte As touching your maiestie he taketh you for his frend as to a frend he openeth these matters vnto you trusting to find your maiesty no les frendly hereafter vnto him then he hath done heretofore By these matters thus passed and discoursed to and fro betwene the King and these forrain Princes aboue rehersed many things are to be vnderstaÌ„ded of the reader who so is disposed to behold and consider the state proceeding of publike affairs The kinges diuorce iust as wel to the church apperteining as to the common wealth First howe the king cleareth himselfe both iustly and reasonably for hys diuorce made w t the Lady Katherine the Emperors aunt The kinges mariage with Q. Anne lawfull Secondly how he proueth and defendeth his mariage with Queene Anne to be iust lawful both by the authority of Gods word and the comprobation of the best most famous learned men and vniuersities and also by the assent of the whole realme Furthermore for the stablishing of the kings succession in the Imperiall crowne of this Realme The Pope supâ—ressed for the suppression of the pope and vniting the title of supremacie vnto the kings Crowne what order therein was taken and what penaltie was sette vppon the same The kinges title of supremacy as may appeare by the Act of Parliament set foorth An. 1534. Ex Henr. Reg. 26. cap. 13. in these wordes following If any person or persons after the 1. of Februarie next doe maliciously imagine Statut. An. 26. Hen. 8. cap. 13. inuent practise or attempt to depriue the king of the dignitie title or name of hys royall estate c. that then euery such person and persones so offending in any of the premisses their aiders counsellors coÌ„senters and abbettours being therof lawfully conuict according to the lawes and customes of this Realme shal be reputed Denying of the kinges supremacy made treasoÌ„ accepted and adiudged traytours and that euery suche offence in any the premisses committed or done after the said first day of February shal be reputed accepted and adiudged high treason and the offenders therein their aiders consenters counsellors and abbettors being lawfully conuict of any such offence shall haue suffer such pains of death and other penalties as is limited and accustomed in cases of high treason Uppon thys and suche other Actes concluded in those Parlamentes what stomacke the Pope
extant in his workes to be seene and woorthy in all ages to be marked the tenour whereof tendeth to this effect as followeth Tyndals supplications to the King Nobles and subiects of England I Beseech the Kings most noble grace well to consider all the wayes Tindals supplicatioÌ„ to the king and states of England by the whiche the Cardinall and oure holy Byshops haue led hym since he was first King and to see whereunto all the pride pompe and vaine boast of y e Cardinall is come and how God hath resisted hym and oure Prelates in all their wiles We hauing nothing to do at all haue medled yet with all matters and haue spente for our Prelates causes more then all Christendome euen vnto the vtter beggering of our selues and haue gotten nothing but rebuke and hate amoÌ„g all nations a mocke and a scorne of them whom we haue most holpen For the Frenchmen as the saieng is of late dayes made a play or a disguising at Paris in whiche the Emperour daunsed with the Pope and the French King and weeryed them the King of England sitting on a hye bench and lookyng on The king of England payes for all And when it was asked why he daunced not it was aunswered that he sat there but to pay the minstrels their wages As who shoulde say we payd for all mens dauncing We monied the Emperour openly and gaue y e french King double and treble secretly and to the Pope also Yea and though Ferdinandus had money sent openly to blind the world withall yet the saieng is through all Dutchland that we sent money to the King of Pole c. Furthermore The secoÌ„â— petition of Tindall I beseech his grace also to haue mercy of his owne soule and not to suffer Christ and his holy Testament to be persecuted vnder his name any longer that the sword of the wrath of God may be put vp agayne which for that cause no doubt is most chiefly drawne Thirdly my petition is to his grace The third petition of Tindall to haue compassion on his poore subiectes that the Realme vtterly perish not with the wicked counsayle of our pestilente Prelates For if his grace which is but a man should die the Lords and commons not knowing who hath most right to enioy the crowne the realme could not but stand in great daunger My fourth sute and exhortation is to all the Lords temporall of the realme Thâ— 4. pâ—â—â—tion of Tindall Limitation of succession to the Crowne I pray God this be not a prophesie agaynst England The 5. petition of M. Tindall that they come and fall before y e kings grace and humbly desire his Maiestie to suffer it to be tried who of right ought to succeede And if he or shee fayle who next and who third And let it be proclaimed openly and let all the Lords temporall be sworne therto and all y e knightes and squiers and gentlmen and the commons aboue xviij yeares old that there be no strife for the succession If they trie it by the sword I promise them I see no other likelyhode but it will cost the realme of England c. Further of all the subiects of England this I craue that they repent For the cause of euill rulers is the sinne of the subiects as testifieth the Scripture And the cause of false Preachers is that the people haue no loue vnto the truth sayth Paule in the 2. Chapter of the 2. Epistle to the Thessalonians We be all sinners an hundred times greater then all that we suffer Let vs therefore eche forgiue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous son Luk. xv For Christ died for sinners and is their Sauiour and his bloud their treasure to pay for their sinnes He is that fatted calfe which is slaine to make them good cheare withall if they wil repent and come to their father againe and his merites is the goodly rayment to couer the naked deformities of their sinnes Finally if the persecution of the Kings grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that their eyes shal be opened shortly and they shal see repent and God shal shew them mercy But if it be of a set malice against the truth and of a grounded hate against the law of God by the reason of a full coÌ„sent they haue to sinne and to walke in their old wayes of ignoraunce whereunto beeing now past all repentance they haue vtterly yeelded themselues to followe with full lust without bridle or snaffle which is the sinne against the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the sword wherewith they now shed Christes bloud homewarde to shed theyr owne againe after all the examples of the Bible These thinges thus discoursed pertayning to the story and doings of Tindall finally it remayneth to inferre certayne of his priuate letters and epistles whereof among diuers other which haue not come to our hands two speciall he wrote to Iohn Frith one properly vnder his own name another vnder the name of Iacob but in very deede was written and deliuered to Iohn Frith being prisoner then in the Tower as ye shall further vnderstand by the sequeale heereafter The copie and tenour of the Epistles heere followeth A letter sent from Tyndall vnto Mayster Frith being in the Tower THE grace and peace of God our Father and of Iesus Christe our Lord be with you Amen Dearely beloued brother Iohn A letter of Tindall to M. Fryth I haue heard say how the hipocrits now that they haue ouercome that great busines whiche letted them or at the least way haue brought it at a stay they returne to their olde nature againe The will of God be fulfilled and that which he hath ordeyned to be ere the world was made that come and his glory raigne ouer all Dearely beloued how euer the matter be commit your selfe wholy and onely vnto your most louyng Father and most kynde Lorde and feare not men that threate nor trust men that speake faire but trust him that is true of promise and able to make hys word good Your cause is Christes Gospell a light that must be fed with the bloud of fayth The lampe must be dressed and snuffed dayly and that oyle poured in euery euening and morning that the light go not out Though we be sinners Pet. 2. yet is the cause right If when we be buffeted for well doing we suffer paciently and endure that is acceptable to God for to that end we are called For Christ also suffred for vs leauing vs an example that wee should follow his steps who did no sin Herby haue we perceiued loue that he layd downe his life for vs 1. Iohn 3. therefore we ought also to lay downe our liues for the brethren Reioyce and be glad Math. 5. Rom. 8.
receiued and made thys answere againe to them as followeth The kings answere to the rebels FIrst we begin and make answere to the fourth and sixt articles The kinges aunswere to the rebels because vpon them dependeth much of the rest Concerning choosing of Counsailours I neuer haue red heard nor knowen that Princes Counsailours and Prelates should be appoynted by rude and ignorant common people nor that they were persons meete or of habilitie to discerne and choose meete and sufficient Counsailours for a Prince How presumptuous then are ye the rude coÌ„mons of one shire and that one the most base of y e whole realme and of the least experience to finde fault with your Prince for the electing of his Counsailours and Prelates and to take vpon you contrary to Gods lawe and mans lawes to rule your Prince whom ye are bouÌ„d by al law to obey and serue with both your liues landes and goodes and for no worldly cause to withstand As to the suppression of religious houses Monasteries we wil that ye and al our subiects should wel know For suppression of religious houses that this is graunted vs by all the nobles spirituall temporall of thys realme and by al the commons in the same by Acte of Parlament and not set foorth by any Counsailour or Counsailours vpon their mere wil and fantasy as ye full falsely would perswade our realme to beleeue And where ye alleage that the seruice of God is muche diminished the trueth thereof is contrary for there bee no houses suppressed where God was well serued but where most vice mischiefe and abomination of liuing was vsed and that doth well appeare by their owne confessions subscribed wyth their owne handes in the time of their visitations and yet we suffred a great many of them more then we needed by the Acte to stand wherin In these visitations of religious houses horrible it is to read what wickednes and abomination was there founde and regystred by the vysitors if they amend not their liuing we feare we haue more to aunswere for then for the suppression of all the rest And as for the hospitalitie for the reliefe of the poore we wonder ye be not ashamed to affirme that they haue bene a great reliefe of poore people when a great many or the most parte hath not past foure or fiue religious persons in them diuers but one which spent the substaunce of the goodes of their houses in nourishing of vice and abhominable liuing Nowe what vnkindnes and vnnaturalitie may we impute to you and all our subiects that be of that minde which hadde leuer suche an vnthriftie sorte of vicious persons shoulde enioye suche possessions profites and emoluments as grow of the sayd houses to the maintenance of their vnthriftie life then we your naturall Prince soueraigne Lorde and King whych doth hath spent more in your defences of our owne then sixe times they be woorth As touching the acte of vses we maruaile what madnes is in your braine The acte of vses or vpon what ground ye wold take authority vpon you to cause vs to breake those lawes and statutes which by all the noble Knightes and Gentlemen of this Realme whom the same chiefly touched hath bene graunted and assented too seeing in no maner of things it toucheth you the base commons of our realme Also the groundes of all those vses were false and neuer admitted by law but vsurped vpon the prince contrary to all equitie and iustice as it hath bene openly both disputed declared by all the well learned meÌ„ in the Realm of Englande in Westminster Hall whereby yee may well perceiue howe madde and vnreasonable your demaundes be both in that and in the rest and howe vnmeete it is for vs dishonorable to graunt or assent vnto and lesse mete and decent for you in such a rebellious sort to demande the same of your Prince As touching the fifteene which yee demaunde of vs to be released thinke yee that we be so faint hearted The acte of fiftene that perforce ye of one shire were ye a great many mo could compell vs with your insurrections such rebellious demeanour to remitte the same or thinke yee that any man will or may take you to be true subiects that first make shewe a louing graunt and then perforce would compel your soueraigne Lord and King to release the same The time of paiment whereof is not yet come yea and seeing the same will not counteruaile the tenth peny of the charges whych we haue and daily do susteine for your tuition safegarde make you sure by your occasioÌ„s of these your ingratitudes vnnaturalnes and vnkindnes to vs now administred ye geue vs cause which hath alwayes bene asmuche dedicate to your wealth as euer was King not so muche to set our study for y e setting forward of the same seing how vnkindly and vntruly ye deale now wyth vs wythout any cause or occasion And doubt yee not though you haue no grace nor naturalnes in you to consider your duetie of allegiaÌ„ce to your king soueraigne Lord the rest of our Realm we doubt not hath we and they shall so looke on thys cause y t we trust it shal be to your confusion if according to your former letters you submit not your selues As touching the first frutes we let you to witte it is a thing graunted vs by Acte of Parlament also The acte of first fruites for the supportation of part of the great and excessiue charges which we support beare for the maintenaunce of your wealthes and other our subiects and we haue knowen also that yee our commons haue much complained in times passed that the most part of our goodes landes and possessions of the Realme were in the spirituall mens handes and yet bearing vs in hande that yee be as louing subiectes to vs as may be yee can not finde in your hearts that your Prince and soueraigne Lord should haue any part therof and yet it is nothing preiudiciall vnto you our commons but doe rebel and vnlawfully rise against your Prince contrary to the dueâ—y of allegiaunce Gods commaundement Syrs remember your follies and traiterous demeanours and shame not your natiue country of England nor offend no more so greuously your vndoubted king natural prince which alwayes hathe shewed him selfe most louinge vnto you and remember your duetie of allegiance and that yee are bound to obey vs your king both by Gods commandement and lawe of nature Wherfore we charge you eftsoones vppon the foresayde bondes and paines that yee wythdrawe your selues to your owne houses euery manne and no more to assemble contrary to our lawes and your allegiaunces and to cause the prouokers of you to thys mischiefe to â—e deliuered to our Lieutenaunts handes or ours and you your selues to submitte you to suche condigne punishment as wee and our nobles shal thinke you worthy for doubt you not els
that we our nobles can nor wil suffer this iniury at your hands vnreueÌ„ged if ye geue not place to vs of soueraignetie shew your selues as bounden and obedient subiects and no more to entermeddle your selues from hencefoorth wyth the waightie affaires of the Realme the direction whereof onely appertaineth to vs your king and such noble men and counsailours as we list to electe and choose to haue the ordering of the same And thus wee pray vnto almightie God to geue you graee to doe your dueties to vse your selues towardes vs like true and faithfull subiectes so as wee may haue cause to order you therafter and rather obediently to consent amongest you to deliuer into the hands of our Lieutenant a hundreth persons to be ordered according to their demerites at our will and pleasure then by your obstinacie and wilfulnes to put your selues your wines children lands goodes and cattels beside the indignation of God in the vtter aduenture of total destruction vtter ruine by force and violence of the sword After the Lyncolneshyre menne had receiued thys the Kynges aunswere aforesayd The commotion of Lyncolnshire asswaged made to theyr petitions eche mistrusting other who shoulde be noted to be the greatest meddler euen very sodeinly they began to shrinke and out of hand they were all deuided and euery man at home in his owne house in peace but the Captaines of these rebels escaped not all cleare but were after apprehended and had as they deserued Ex Edw. Hallo After thys immediately wythin sixe dayes vpon the same followed a newe insurrection in Yorkeshire for the same causes A Popishe insurrection in yorkshire through the instigation and lying tales of seditious persons especially Monkes and Priests making them beleeue that their siluer chalices crosses iewels and other ornaments shoulde be taken out of their Churches and that no man should be maried or eate any good meate in his house but should geue tribute therfore to the King but their speciall malice was against Cromwell and certaine other Counsailours The number of these rebelles were neare about 40. M. hauing for their badges the 5. woundes The badges of the rebels wyth the signe of the Sacrament and Iesus wrytten in the middest This their deuilish rebellion they termed by the name of a holy pilgrimage A holy Pilgrimage but they serued a wrong and a naughty Saint They had also in the field their streamers and banners whereuppon was painted Christ hanging vpon the Crosse on the one side and a chalice with a painted cake in it on the other side with other such ensignes of like hypocrisie and fayned sanctitie pretending thereby to fight for the faith and right of holy Church As soone as the king was certified of this newe seditious insurrection hee sent with all speede against them the Duke of Northfolke The kinges power agaynst the â—ebels in the North. Duke of Suffolke Marques of Excetor Earle of Shrewsbury other wyth a great armye forthwith to encounter with the rebels These noble Captaines and Counsailours thus well furnished with habilement of warre approching towarde the rebels and vnderstaÌ„ding both their number and howe they were ful bent to battaile first with policy went about to assay and practise how to appease all without bloudsheding The blinde â—â—â—burnnes â—f superstitiâ—us people â—ebelling â—here they â—â—ue no 〈◊〉 but the Northern men stoutly and sturdely standing to their wicked cause and wretched enterprise wold in no case relent froÌ„ their attempts Which when the nobles perceiued saw no other way to pacifie their furious mindes vtterly sette on mischiefe determined vppon a battel The place was appoynted the day assigned and the houre set but see y t wanderous worke of Gods gracious prouideÌ„ce The night before the day of battaile came as testifieth Edward Hall fell a small raine nothing to speake of A great 〈◊〉 of God in dâ—â—feÌ„ding the 〈◊〉 of his Gospelâ— but yet as it were by a great miracle of God the water which was but a very small forde and that men in maner y e day before might haue gone brishod ouer sodenly rose of suche a height deepenes and breadth that the like no man that there did inhabite could tell that euer they sawe afore so y t the day euen when the houre of battayle shoulde come it was impossible for the one army to come at the other After this y e appoyntment made betweene both y e armies being thus disappoynted as it is to be thought onely by God who extended his great mercye and had compassion on the great number of innocent persons that in that deadly slaughter had like to haue bene murthered could take no place then by the great wisedome and pollicie of y e said Captaines a communication was had a pardon of the kings Maiestie obteined for al the captayns and chiefe doers of this insurrection and they promised y t such thinges as they found themselues agreeued with all they shoulde gently be heard and theyr reasonable peticions graunted that their articles shoulde be presented to the king that by his highnesse authoritie and wisedome of his Counsayle all thinges shoulde be brought to good order and conclusion and with this order euery man quietly departed and those which before were bent as hote as fire to fight being letted therof by God went now peaceably to their houses and were as cold as water A Domino factum est istud In the time of this ruffle in Yorkeshyre and the king lying the same time at Windsore there was a Butcher dwelling within 5. miles of the saide towne of Windsore Popishe priesteâ— rebelling against the king whiche caused a Priest to preach that all they that tooke part with the Yorkshire men whom he called Gods people did fight in Gods quarrell for the whiche both he and the priest were apprehended and executed Diuers other priestes also with other about the same tyme committing in like sorte treason agaynst the king suffered the like execution Such a busines had the Kyng then to ridde the realme from the seruitude of the Romish yokes Tantae molis erat Romanam euertere sedem But Gods haÌ„d did still worke with all in vpholding hys Gospell and troden truth against all seditious sturres coÌ„motions rebellions and what soeuer was to the contrary as both by these storyes aforepassed and by suche also as hereafter follow may notoriously appeare The yere next after this which was of the Lord. 1537. after that great execution had bene done vpon certayne rebellious Priestes and a fewe other lay men Anno. 1537. with certayne noble persons also and gentlemen amongest whome was the Lord Darcy the Lorde Hussy Syr Robert Constable Syr Thomas Percy Syr Frances Bygot Syr Stephen Hamelton Syr Iohn Bulmer and his wife William Lomeley Nicholas Tempest with the Abbottes of Gerney and of Riuers c. in the month of October the same yeare folowing was borne Prince Edward Shortly
by his graces authority not only vpon the paines therein expressed but also in your default now after this second monition continued vppon further punishment to be straightly extended towardes you by the Kings highnes arbitrement or his vicegerent aforesayde Item that ye shall prouide on this side the feast of N. next comming For the Bible to be set vp in Churches one booke of the whole Byble of the largest volume in English and the same set vp in some conuenieÌ„t place within the said Church that ye haue cure of whereas your parishioners may most coÌ„modiously resorte to y e same read it The charges of which booke shal be ratably borne betwene you the parson and parishoners aforesaid that is to say the one halfe by you the other halfe by theÌ„ Item that yee shall discourage no man priuely nor apertly from the reading or hearing of the sayd Bible but shal expresly prouoke stirre exhort euery person to reade the same as that which is y e very liuely word of God that euery Christen persons is bounden to embrace beleeue folow if he looke to be saued admonishing them neuerthelesse to auoyde all contention and alteration therein and to vse an honest sobrietie in the inquisition of the true sence of the same and to referre the explication of the obscure places to men of higher iudgement in scripture Item that ye shall euery sonday and holyday through the yeare openly plainly recite to your parishners twise or thrise together or oftner if neede require one Article or sentence of the Pater noster or Creede in Englishe to the enteÌ„t they may learne y e same by hart The Lordes praier to be learned in Englishe so froÌ„ day to day to geue theÌ„ one like lesson or senteÌ„ce of the same till they haue learned the whole Pater noster and Creede in Englishe by rote and as they be taught euery sentence of the same by rote ye shall expound declare the vnderstaÌ„ding of y e same vnto them exhorting al parents and housholders to teach their children and seruants the same as they are bound in conscience to do and that done ye shall declare vnto them the tenne commandements one by one euery sonday and holyday till they be likewise perfect in the same Item that ye shall in confessions euery Lent examine euery person that commeth to confession to you Sermons quarterly to be made whether they can recite the Articles of our faith and the Pater noster in Englishe and heare them say the same particularly wherein if they be not perfect ye shall declare to them that euery Christen person ought to know the same before they should receiue the blessed Sacrament of the Alter and monish them to learne the same more perfectly by the nexte yeare folowing or else like as they ought not to presume to come to Gods boord without perfect knowledge of the same and if they do it is to the great perill of their soules so ye shall declare vnto them that yee looke for other Iniunctions from the Kings highnes by that time to stay and repeale all such from Gods boord as shall be founde ignoraunt in the premisses wherefore do ye thus admonish them to the entent they should both eschue the perill of their soules and also the worldly rebuke that they might incurre heereafter by the same Item that ye shall make or cause to be made in the sayd Church and euery other cure ye haue one Sermon euery quarter of a yeare at the least wherein ye shall purely and sincerely declare the very Gospell of Christ and in y e same exhort your hearers to the workes of charitie mercy and faith specially prescribed and commaunded in scripture not to repose their trust or affiance in other workes deuised by mens fantasies besides scripture as in wandering to Pilgrimages offering of money candles or tapers to fained Reliques or Images or kissing or licking the same saieng ouer a number of beades not vnderstanded ne minded on or such like superstition for the doyng whereof ye not onely haue no promise of reward in Scripture but coÌ„trariwise great threats and maledictioÌ„s of God as things tending to Idolatrie and superstition whiche of all other offences God almighty doth most detest and abhorre for that the same diminisheth most his honour and glory Item that suche fayned Images as ye knowe in any of your cures to be so abused with Pilgrimages or oâ—â—erings of any thing made thereunto ye shall for auoiding of that most detestable offence of Idolatry Images pâ—led downe forthwith take downe without delay and shal suffer from henceforth no candles tapers or Images of waxe to be set afore any Image or picture but only the light that commonly goeth acrosse the Church by the roodeloft the light afore the Sacrament of the Altar and the light about the sepulchre whiche for the adorning of the Church and diuine seruice yee shall suffer to remayne still admonishing youre parishners that Images serue for none other purpose but as the bookes of vnlearned men that can no letters wherby they might be admonished of the liues and conuersation of them that the saide Images do represent Which Images if they abuse for any other inteÌ„t then for such remembrances they coÌ„mit Idolatrie in the same to the great danger of their soules and therfore the Kings highnes graciously tendering the weale of his subiects soules hath in part already more will hereafter trauaile for the abolishing of such Images as might bee occasion of so greate offence to God and so great a daunger to the soules of his louing subiects Item that in all suche benefices or cures as yee haue whereupon ye be not your self resident yee shall appoynte such Curates in your stead as both can by habilitie Good ministers to be placed will also promptly execute these iniunctions and do their duty otherwise that ye are bounden to do in euery behalfe accordingly and profite their cure no lesse with good example of liuing then with declaration of the word of God or else their lacke and defaults shall be imputed vnto you who shall straightly aunswer for the same if they do otherwise Item that you shall admit no man to preach within anye of your benefices or cures but suche as shall appeare vnto you to be sufficiently licenced therunto by the Kings highnes or his graces authority or the bishop of y e dioces and such as shal be so licenced ye shal gladly receiue to declare y e word of God without any resistance or coÌ„tradictioÌ„ Item if ye haue heretofore declared to your parishners any thing to y e extolling setting forth of pilgrimages Pilgrymage Images abandoned to fained reliques or images or any such superstitioÌ„ ye shall now openly afore the same recant reproue y e same shewing them as the truth is that you dyd the same vpon no ground of Scripture but as being led
after the counsell of the wicked and hath not stande in the way of sinners ne sit in the chayre of pestilence Psal. 1. but hath hys will in the law of God and shall muse or be occupyed in it both day and night See howe the Prophete whiche I doubt not but hee knew as perfectly that will and pleasure of God as euer did any pope or generall couÌ„sell or whatsoeuer they were beside that ordeined long seruice to be sayd of Priestes testifieth them to be blessed that study and are exercised in the law of God both day and night that is to wit alwayes What is true godlynes oâ— pietye A great promise put of God to such blessed exercise which we may call right deuotion or true godlines For Paule defining godlynes sayth thus Pietas ad omnia vtilis est vt quae promissiones habeat praesentis vitae futurae 1. Tim. 4. That is to wit Godlynes is profitable vnto all things No promise of God for saying Mattens for that hath annexed thereto promises of this life present of the life to come But no such promise is made of God I am certayne to them that say dayly mattins Neither are we certayne by the word of God that we shal therfore be blessed of him no more then we are certayne The 15. Ooâ—s that for saying ouer the xv Oos euery day once through an whole yeare we shall apertly see our Lady to ayd vs afore our death as it is testified in the Scripture of the Primer Our Ladyes Psalter but not by Scripture of the Bible or that we shall haue a like benefite for saying of her Psalter vpon the ten beades that commeth from the crossed friers or vpon the fiue beades halowed at y e Charter house or fasting our Ladyes fast as men call it ne for fasting on the wednesday Fasting ouâ— Ladyes Faâ—â— as is shewed by a booke that is allowed to be printed and read of all men that lusteth for it is neither the new Testament ne the olde They are condemned you wote wel I perhaps shal haue a litle lesse fauor because I tell y e trueth freely for such thinges are called offensiue But would God that all persons so thinking Math. 15. would remember what aunswere Christ made vnto his disciples in the 15. of Math. wheÌ„ they came vnto him and warned him to beware saying You knowe that the Phariseis are offended hearing such wordes spoken I will leaue out Christes aunswere least I should be thought ouer free and plain in tarying or vttering of abusions and speake no further A like demaund with aunswere thereto annexed Luke 11. shall you finde in the 11. of Luke where Christ woulde not refrayne to speake any deale more easily Therefore I beseech them that deeme me God wotteth whether righteously or no sclaunderously to reuise the sayde places and theÌ„ councel me to do that shal be most expedient to folow if their charitie will so require Yet would I that all people should knowe that I do not reproue that saying of the xv Oos which so farre â—orth as my remembrance doth serue is a very good praier Fasting commeâ—ded or such like prayers ne would I that any person shuld think me to disalow any discret fastings for such not only present with you but euen from hence absent haue I commended in earnest speaking and so enteÌ„d to do by the assistaunce of Gods grace Neuertheles such vain promises I do abhorre as be with theÌ„ annexed with the vpholders of the same For such doe cause vaine confidence in the people withdrawing and seducing them from the right beleife of the Gospel which Christen men ought onely to build their faith vpon vnto new inuentions of vanitie S. Paul calleth such old womens tales where he writeth vnto Timothe bidding him to beware of them to throw them away The Prophete Dauid likewise doth accord therunto saying Beatus vir cuius est nomeÌ„ Domini spes eius non respexit in vanitates insanias falsas Psal. 40. Blessed quoth he is the mâ—n that hath in the name of God his affiaunce or hope and hath not looked backe to vanities and false dotages or madnesse And this I say againe that the Mattens saying hath no more promise of God made to the sayers Mattens saying instytuted by faÌ„tasie then hath the other aboue named for they were institute by the fantasie or mind of men and not by y e rule of scripture Neither do I thinke the priestes which wil truly follow the rule of God written in the Bible ought so to be charged or encombred with saying of them that they thereby should be hindered from y e study of that which to know belongeth principally both to their owne soules saluation and also to the discharge of their dutie and which God most highly of Priestes doeth require I meane the study of his Gospel whereby they them selues should be spiritually nourished and therafter should fede Christes flock the congregation of his people according to the saying of our Sauiour in Iohn I quoth he am the doore Ioh. 10. whosoeuer shall come in by me shal both come in and goe out and finde good pasture or feeding That is to saye who soeuer shall enter to be a pastour or Minister in Christes church or congregation by Christ shal both enter into contemplation of Gods glory declared aboundantly in scripture and after go forth and shew that same abroade to other for their wealth and edifying To this accordeth that is written in Luke whereas our Sauiour speaketh to all his Churche signified in the person of Saint Peter Peter quoth he I haue prayed that thy faith should not fayle and thou being conuerted goe then about to confirme thy brethren So that he would haue Peter stablished first in faith of his sure doctrine Luke 22. and then to go forth as he did to teache other to be grounded in the same likewise And thus ought all priests to be called Presbyteri which will be ministers in the Church for so biddeth S. Peter in his first Epistle in the last chapter saying thus I beseech the Priestes quoth he that are among you I my selfe being a priest and a witnes bearer of Christes afflictions and also a partaker of the glory which shal be reuealed see that you with all diligence doe feede the flock of Christ taking care of the same 1. Pet. 5. not as enforced thereto but willingly not desiring filthy lucre but with a louing minde neither as men exercising dominion ouer the children or inheritours of God but so that you be paternes or ensample giuers to the flocke See how he requireth of priestes that they should spend all their diligence to feede Christes flocke and to shew good ensample of liuing making no mention of long Mattens saying which then were not mentioned nor spoken of According to this it is written in your Decrees after
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌ„slated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ„ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ„ them specially when other do offer the same both moÌ„thes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌ„uenient needfull for men to eate their meate euer wheÌ„ they are right huÌ„gry blessed are they that huÌ„ger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌ„s halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ„ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â— article vnder the payne of deadly sinne so that such lawes and statutes be not coÌ„trary to the law of God I say Lawes and obseruation of the Pope whether they binâ—e to deadly sinne The Popes not 〈◊〉 of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ„ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ„ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ„ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
offended with Christ when he sayd he woulde haue his flesh eaten and except a man shoulde eate hys flesh hee could not come to lyfe eternall The grosse Capernaites They supposed grossely and vnderstoode hym if a man might so playnely speake it butcherly that he would cut out lumpes and peeces out of his body as the butcher doth out of dead beastes and so geue it them to eate of as Augustine dooth heere say And vpon this grosse or as holy Augustine doth heere call it foolish and fleshly vnderstanding they were offended and sayde to him This is a sore or hard sayeng They did shoote foorth their bolt and vnwise sayeng ouer soone and were offended before they had cause They tooke that for hard and sore which shoulde haue bene passing pleasaunt and profitable to them if they would haue heard the thing declared throughly to the end And euen so now that whiche in this matter maye appeare at the first blush a sore strange and intollerable sentence for as much as we haue not heard of it before but the contrary hath of long time ben beaten into our heads and perswaded to our mindes yet by deliberation and indifferent and abiding a triall of that which at the first may appeare sore and intollerable shal I trust be found a sweete truth to such specially as your grace is louing to heare to knowe all truth But the Capernaites were hard as here sayth Augustine and not the worde For if they had not bene hard but soft and pacient to heare they woulde haue said in themselues Christ sayeth not this without a cause and there is some hid misterie therein and so by pacient â—ariance they shoulde haue knowne the trueth that they coulde not attaine to for peruerse hastines or haste which is a great stoppe and let of true iudgement Hastynes a great hinderance of true iudgement But the Disciples taried paciently to heare further and so did they knowe this speach of Christ to be the words of life that to the other ouer readily departing from Christ were words of death 2. Cor. 3. For they tooke them literally and grossely and the letter as Paule sayth slayeth But to shewe what the Disciples remayning wyth Christ did learne saint Augustine doth consequently shew by the wordes of the Gospell saieng thus Ille autem instruxit eos ait illis Spiritus est qui viuificat caro nihil prodest c. But he instructed them and sayd vnto them The Spirite is that which geueth life the fleshe profiteth nothing The words that I haue spoken vnto you are spirite and life Vnderstand you that which I haue spoken spiritually You shall not eate this body which you see neyther shall you drinke that same bloud which they shall shed foorth that shall crucifie mee I haue set foorth to you a certayne Sacrament or mysterie which beeing spiritually vnderstande shall geue you lyfe and although it be requisite that this be celebrated visibly yet it ought to be vnderstaÌ„d inuisibly In thys do we see The wordes of the sacrament are to be vnderstaÌ„d spiritually that both Christ and Augustine would haue Christes wordes to be vnderstande spiritually and not carnally figuratiuely and not literally and therefore doth he say You shall not eate this body whiche you see neyther shall you drinke that same bloud which they shall shed foorth that shall crucifie mee And what else is this but that Christ would his body to be eaten and his bloud to be drunken But he would not his bodie to be carnally eaten whyche was materially seene of them to whome he spake nor hys materiall or naturall bloud to be carnally drunken which hys crucifiers shoulde cause to issue from his naturall bodye crucified The body of Christ is not to be eaten carnally as sayeth Augustine but hee ordeyned and willed his bodye and bloud to bee spiritually eaten and drunken in faith and beliefe that his body was crucified for vs and that his bloud was shed for the remission of our sinnes This eating and drinking is nothing but suche true fayth and beliefe as is shewed Wherefore as Christ sayth He that eateth my fleshe and drinketh my bloud hath lyfe euerlastyng Euen so doth he saye He that beleeueth in mee hath lyfe euerlastyng And Saint Augustine agreeably to the same August in Ioan. treating vpon Iohn doth say At quid paras dentem ventrem Crede manducasti c. Why dost thou prepare thy teeth and belly Beleue and thou hast eaten I do know that Christ ordeineth his Sacrament to be receiued and eaten which is in a certaine wise called his body as after shal be more largely opened but the same doth not feede y e mynde of them except it be takeÌ„ spiritually not corporally Heb. 13. It is good to stablish the hart with grace not with meat And S. Augustine assentyng to the same doth say in a SermoÌ„ that he maketh vpoÌ„ these wordes August in Serm de verbis Lucae in the Gospell of Luke Lord teache vs to pray Panem dixit sed Epiousion hoc est supersubstantialem c. He sayd bread but supersubstantiall bread This is not the bread which goeth into the body but that bread whiche doth satisfie the substaunce of our soule Our soules therfore into whom nothyng corporall can corporally enter doth not carnally receiue the body bloud of our Sauiour neither did he ordeine his blessed body and bloud so to be eaten and drunken Although our soules can not lyue except they be spiritually fedde with the blessed body and bloud of him spiritually eatyng and drinkyng them in takyng also at tymes conuenient The Sacrament truly called the body and bloud of Christ. the blessed Sacrament whiche is truely called his body and bloud Not that it is so really but as is shewed by the interpretation both of Tertullian Augustine because it is a signe or figure of Christes body and bloud And the signes or Sacramentes both commonly as sayeth Augustine both ad Bonifacium and in his worke De Ciuitate Dei Sacraments take their denominatioÌ„ of the things which they represent take their denomination of the thynges by them represented and signified But for somuch as some will obiect that Augustine in the worde afore rehearsed doth not speake of eatyng the Sacrament for the text of the Scripture vpon the which he doth ground is not spoken by eatyng the Sacrament whiche text is this Vnlesse a man eate my flesh c I aunswere that true it is he began of spirituall eatyng and thereto serueth the text recited Neuerthelesse Obiection aunswered he meaneth that Christ is not ordeyned to be eaten either without the Sacrament or in the Sacrament but spiritually of the faythfull as more euidently doth appeare by these wordes there folowyng Sacramentum aliquod vobis commendaui quod spiritualiter intellectum viuificabit vos c. I haue commeÌ„ded vnto you a Sacrament which beyng
beyng fast bound to a stake and Furse set on fire round about him was so scorâ—hed that he was as blacke as soote one Doctour Redyng there staÌ„ding before him with Doctour Heyre and Doct. Springwell hauyng a long white wande in his hand did knocke him vpon the right shoulder and sayd Peke recant and beleue that the Sacrament of the aultar is the very body of Christ fleshe bloud and bone after that the Priest hath spoken the words of Consecration ouer it and heere haue I in my hande to absolue thee for thy misbeliefe that hath ben in thee hauing a scrole of paper in his hande When he had spoken these wordes Peke answeared and sayde I defie it and thee also with a great violence he spit from him very bloud whiche came by reason y t his vaynes brake in his body for extreame anguishe And when the sayde Peke had so spoken then D. Reding sayd To as many as shall cast a sticke to the burning of this heretique Forty dayes of parâ—on proclaymed for casting sticks into Pekes fyer is graunted fortye dayes of pardon by my Lord Byshop of Norwich Then Barne Curson Sir Iohn Audley Knight with many others of estimation being there present did rise from their seates and wyth their swords did cut downe boughes and throw them into the fire and so did all the multitude of the people Witnes Iohn Ramsey and others who did see this acte In the yeare last before this whiche was of the Lorde 1537. it was declared how Pope Paul the third indicted a general Councel to be holden at Mantua Of this CouÌ„cell of Mantua reade before 1084. Whereunto the king of England among other Princes being called refused either to come or to sende at the Popes call and for defence of himselfe directed out a publique Apologie or Protestation rendring iust and sufficient matter why neyther he would nor was bound to obey the Popes commandement Which Protestation is before to be read page 1084. This Councell appointed to begin the 23. daye of Maye the yeare aforesayde was then stopped by the Duke of Mantua pretending that hee woulde suffer no Councell there vnlesse the Pope would fortifie the Citie with a sufficient armye c. For whiche cause the Pope proroged the sayd Councell to be celebrate in the moneth of Nouember folowing appointing at y e first no certaine place At length named and determined the citie of Uincence lyeng within the dominion of the Uenetians to be the place for the Councell Whereunto when the King the yeare next folowing which is this present yeare of the Lorde 1538. was requested by the Emperour and other states to resort eyther hymselfe or to sende he agayne refusing as hee dyd before sendeth this Protestation in waye of defence and aunsweare for hymselfe to the Emperour and other Christen princes the copie and effect whereof heere vnder foloweth and is this Henry the eight by the grace of God King of Englande and Fraunce c. saluteth the Emperour Christian princes and all true Christen men desiring peace and concord amongst them WHereas not long sithens a booke came forth in our and al our Counsailes names Anno. 1538. which coÌ„teined many causes why we refused the Councell then by the Byshop of Romes vsurped power first indicted at Mantua The kings letter to the Emperor to be kept the xxiij day of May after proroged to Nouember no place appoynted where it should be kept and whereas the same booke doth sufficiently proue that our cause could take no hurt Of thiâ— book 〈◊〉 before 〈◊〉 neither with any thing done or decreed in such a company of addict men to one sect nor in any other Councell called by his vsurped power we thinke it nothing necessarie so oft to make newe protestations The Poâ—â— doth but mocke the world with his 〈◊〉 Councelâ—â— as the Bishop of Rome and his Courts by suttletie and craft do inuent wayes to mocke the world by newe pretensed generall Councels Yet notwithstanding because that some things haue now occurred either vpon occasion geuen vs by change of the place or else through other consideratioÌ„s which now being knowne to the worlde may do muche good we thought we should do but euen as that loue enforceth vs which we owe vnto Christes fayth and religion to adde this Epistle And yet we protest Generall Councells are to be wished so they might be free vniuersally 〈◊〉 all partes that we neyther put forthe that booke neither yet wee woulde this Epistle to be set afore it that thereby we should seeme lesse to desire a generall Councell then any other Prince or Potentate but rather to be more desirous of it so it were free for all partes and vniuersall And further wee desire all good Princes Potentates and people to esteeme and thinke that no Prince would more willingly be presente at such a Councell then we suche a one we meane as we speake of in our protestation made concerning the Councell of Mantua Truely as our forefathers inuented nothyng more holyer then generall Councels vsed as they ought to be so there is almost nothing that may do more hurt to y e Christian coÌ„mon wealth to y e faith to our religion Nothing more petrâ—cious to the Church then general Councels if they be abused then general CouÌ„cels if they be abused to lucre to gaines to y e establishment of errours They be called general and euen by their name do admonish vs that all Christen meÌ„ which do dissent in any opinion may in theÌ„ openly frankly without feare of punishment or displeasure say their mind For seeing suche thyngs as are decreed in generall Councels touche equally all men that geue assent thereunto it is meete that euery man may boldly say there that hee thinketh And verily we suppose that it ought not to be called a generall Councell where alonely those men are heard which are determined for euer in all pointes to defend the Popish parte and to arme themselues to fight in the Byshop of Romes quarrell though it were against God and his Scriptures It is no generall Councell neyther it ought to be called generall where the same men be onely Aduocates and aduersaries the same accused and iudges Thâ— Popes Councels are no generall Councells The Pope in his CouÌ„cels is the party accused and also the iudge No it is against the lawe of nature either that we shoulde condescend to so vnreasonable a law against our selues eyther that we should suffer our selues to be lefte without all defence and beeing oppressed with greatest iniuries to haue no refuge to succour our selues at The Byshop of Rome and his be our great enemies as wee and all the world may well perceyue by his doings He desireth nothing more then our hurt and the destruction of our Realme Do not we then violate the iudgement of nature if we geue him power and authoritie to be our Iudge Agaynst all reason that
the maried life of priestes is more auncient in the Church then is the single life then the law I meane commaunding the single life of Priests Which may soone be proued to be true by the true count of times and search of hystories For first at the Councell of Nice it is notorious that this diuelish law of mariage to be restrained was stopped by Paphâ—â—tius 2. Before this Councell of Nice in the yeare of our Lord 180. we reade of Polycrates B. of Ephesus who dissenting from Pope Uictor about a certaine controuersie of Easter day alledgeth for himselfe how his progenitoures before him 7. together one after another succeeded in that seate and he now the 8. after them was placed in the same vsing this his discent of his parents not only as a defence of his cause but also a glory to himselfe c. 3. Pope Syricius about the yeare of our Lord 390. wrote to the priests of Spaine about the same matter of putting their wiues from them if his Epistle be not counterfeyte These Spanish priestes had then with them a Byshop of Terragon Who aunswering to Syricius in this behalfe alledged the testimonies of S. Paule that Priestes might lawfully retaine their wiues c. To this Syricius replyed againe if his writing be not forged most arrogantly and no lesse ignorauntly reprouing the Priests that were maried and for the defence of his cause alledged this sentence of S. Paule Si secundum carnem vixeritis moriemini That is If ye shall liue after the flesh ye shall die c. Whereby may appeare not onely howe they in Spaine then had wiues 〈◊〉 8. but also how blinde these men were in the Scriptures which shewed themselues such aduersaries against Priests Mariage 4. To be short the further we go nearer to the auncient time of the church the lesse auncient we shall finde the depriuation of lawfull matrimony amongst christian ministers beginning if we will with the Apostles their examples and Canons who although were not all maried yet diuers of them were and the rest had power and libertie to haue and keepe their wiues witnessing S. Paule where he writeth of himselfe Non habemus potestatem sororem mulierem circumducendi sicut reliqui Apostoli That is to say haue not we power to leade about a sister to wife as also the other Apostles haue Whereby is to be seene both what he might do and what the other Apostles did Also Clemens Alexandrinus whiche was CC. yeares after Christe Lib. Strom 7. denieth not but that Paul was maried beyng an Apostle as well as Peter and Philp. And as the sayde Apostles in their doctrine admonishe all men to marrie that can not otherwise doe sayeng to euery one beeyng in daunger of temptation Vnusquisque suam vxorem habeat ne tentet vos Satanas c. That is Let euery man haue his owne wife least Sathan tempt you c. So likewise the same Apostles in their Canons as in the Popes Decrees cited do precisely charge that no Bishop nor priest shoulde sequester from him his wife for any matter or pretence of religion saieng If anye shall teach that a priest for religion sake ought to contemne his owne wife let him be accursed c. As for the Glose there in the margent whiche expoundeth this word contemning for exhibiting things necessarye for her sustenance all the worlde may see that to bee a Glose of meere Sophistry And because I haue here made mention of Clemens Alexandrinus it shal not be to our purpose impertinent to inferre the wordes of this worthy writer wherewith he doth defend Priests lawfull matrimonie against certayne vayne bosters of virginitie in his time Dicunt gloriosi isti iactatores se imitari dominum qui neque vxorem duxit neque in mundo aliquid possedit se magis quam alios Euangelium intellexisse gloriantes That is These glorious braggers doe vaunte themselues to bee the followers of the Lord who neither had wife nor yet possessed anye thing heere in the worlde c. And it followeth Eis autem dicit scriptura deus superbus resistit humilibus autem dat gratiam Deinde nesciunt causam cur dominus vxorem non duxerit primum quidem propriam sponsam habuit ecclesiam Deinde vero nec homo erat communis vt opus haberet etiam adiutore aliquo secundum carnem c. To these the Scripture maketh aunswere God withstandeth the proude and geueth grace to the humble Agayne they consider not the cause why the Lorde tooke no wife First he had his owne peculiar spouse which is y e Church Moreouer neither was he as a common man that hee shoulde stand in such neede of a helper after the fleshe c. And in the same booke a little after alleadging against them that abhorre matrimonie 1. Tim. 4. he inferreth the wordes of S. Paule how that in the latter dayes some shall fall from the faith attending to spirits of errour and to doctrine of deuils forbidding to marry and to absteyne from meates c. Which place of Saint Paule Clement heere applieth not against the Nouatians and them that condemne matrimony in generall in all men as naught but he applyeth it only against suche as forbid mariage in part and namely in Priests c. Câ—â—cilium 〈◊〉 This Clement wrote after Christ two hundreth yeres and yet if we come downeward to lower times we shall finde both by the Councell of Gangren CCC yeares and also by the Councel of Nice CCCC yeares after Christe the same libertie of priestes mariage established and enacted as a thing both good and godly The wordes of Gangren Councell be these Si quis discernit Praesbyterum coniugatum tanquam occasione nuptiarum quod offerre non debeat Distinct. 28. ab eius oblatione ideo abstinet anathema sit c. That is If any do iudge that a Priest for his mariage sake ought not to minister and therefore doth abstaine from the same let him be accursed Moreouer proceeding yet in times and Chronicles of the Church we shall come to the sixt Councell called Synodus Constantinopolitana Concilium ConstantinopolitanuÌ„ Distinct. â—5 ca. Quoâ—â—â— almost seauen C. yeares after Christ the wordes of the which Councell be alleadged in the Decrees and be these in Latine Quoniam in Romani ordine canonis esse cognouimus traditum eos qui ordinati sunt Diaconi vel Presbyteri confiteri quod non suis iam copulentur vxoribus antiquum sequentes canonem Apostolicae diligentiae constitutiones sacrorum virorum legales nuptias amodo valere volumus nullo modo cum vxoribus suis eorum connubia dissoluentes aut priuantes eos familiaritate adinuicem in tempore oportuno c. That is Because in the order of the Romaine Canon we know it so to be receaued that such as be Deacons and Priestes shall professe themselues to haue no more copulation with
sanitates donaÌ„di nâ—que ad communionem sacâ—oâ—anctae caenae euÌ„ admittéret Et si immuÌ„dicia nostra diuina mysteria vel ministeria eoruÌ„ capaces auditores insiceret deterioraâ—et nequaquaÌ„ Dominus Leproâ—uÌ„ queÌ„ muÌ„dauerat â—aÌ„geret neque ei oâ—â—uluÌ„ daret nequaquaÌ„ cuÌ„ Simone alio Leproso maÌ„ducaret nequaquaÌ„ à Maria peccatrice pedes suos osculari lachâ—yâ—â—â— laâ—ari capillis tergi caput suum vngi permitteret Hinc sacrorum CanonuÌ„ veneranda authoritas sanxit nulluÌ„ qui etiam ab haeretico sacrameÌ„ta dominica rectè perceperit vllâ—tenus ipsa haeretica prauitate corrumpi nec vlla sacrameÌ„ta illius coÌ„tagione comaculari Vndè Romana Ecclesia Anastasium Papam in quadam epistola ad Anastasium Imparatorem directa decreuit scripsit quòd nulluÌ„ de his vel quos baptizauit Acatius vel quos Sacerdotes vel Leuitas secunduÌ„ Canones ordinauit vlla eos ex nomine Acatij portio laesionis attingat quo forsan per iniquum tâ—adita sacrameÌ„ti gratia minus firma videatur NaÌ„ baptismuÌ„ quod procul sit ab Ecclesia siue ab adultero siue a fuâ—e datuÌ„ fuerit ad percipienteÌ„ non minus peruenit illibatum Quid vox illa quae sonâ—it per coluÌ„baÌ„ OmneÌ„ maliciaÌ„ vel maculaÌ„ humanae pollutionis excladit qua declaratur ac dicitur Hic est qui baptizat c. NaÌ„ si visibilis solis istius radij cuÌ„ per loca foetidissima transeunt Math. 3. nulla coÌ„tactus inquinatione maculantur multo magis virtus illius qui istuÌ„ visibileÌ„ soleÌ„ fecit nulla mysterij dignitate coÌ„stringitur Quicquid ergo ad hominum profectum quilibet in Ecclesia minister pro officio suo videtur operari hîc totuÌ„ coÌ„tinetur impleÌ„do diuinitatis effectu Ita ille per queÌ„ Christê° loquitur Paulus affirmat Ego plaÌ„taui Apollo rigauit sed deus incrementum dedit A Deo noÌ„ quâ—ritur quis vel qualis praedicet sed sic praedicet vt inuidos etiaÌ„ benè de Christo praedicare confirmet 1. Cor. 3. Tanta est namque diuinae potentia graciae vt per malos acquirat bonos per reprobos improbos acquirat colligat probos His itaque authoritabus alijs praedictis rationibus persuaderi debetis neque nos à diuini officij celebritate arcere neque illos quoruÌ„ nihil interest ab eius coÌ„munione suspeÌ„dere Quodsi mali sumus nobis ipsis sumus plus nobis quà m alljs nocemus quos fortassè malos conspicitis quid boni interius habeaÌ„t ignoratis SuÌ„t enim plerique quos de incoÌ„tineÌ„tia iudicatis qui coÌ„tineÌ„tiores suÌ„t quà m illi quos de coÌ„tinentia glorificatis Qui habemus vxores iuxta ApostoluÌ„ tanquaÌ„ non habemus Quum videlicet coÌ„tineÌ„tiaÌ„ quia nobis noÌ„ potestis dare orate nobiscuÌ„ pro nobis vt ille nobis donet 1. Cor. â— cuius hoc donuÌ„ nos citur esse sine quo nemo poterit coÌ„tineÌ„s esse Aliter enim illaÌ„ habere noÌ„ possumus nisi ex totis precordijs illum oremus cuius hoc donuÌ„ esse cognoscimus Et hoc ipsuÌ„ inquit SalomoÌ„ est sapientia scire culus hoc donum est quoniam super hoc nihil est Sap. 8. ¶ The same in English FOrasmuche as we are created vnder the power of * * What he meaneth â—ere by fâ—ee will he expoundâ—â—h playnely hereafter free will The epistle of Voluâ—iaâ—us Bish. of Carthage for Priestes mariage not vnder the law but vnder grace let vs so liue as we are created You which lay vpon vs the law of continency agaynst our will do depriue vs of the liberty of fre will You commaund vs and by commaunding compell vs to will that we would not not to will that we would do You binde vs to the law from the which by grace we are made free and you constrayne vs to receiue the spirite of bondage agayn to feare and go about to make the grace of God of no effect without the which we can do nothing so that as the Apostle sayth Grace is now no grace and the gift of God is not the gift of God And not of God but of maÌ„ not of him that calleth but of him that worketh where as the Apostle sayth It is not in him that willeth nor in hym that runneth but in God that sheweth mercy Rom. 9. For where as there be three principal effectual things wherby euery humane soule endued with reason appreheÌ„deth perceiueth whatsoeuer spirituall thing it is able to apprehend and perceiue and without the which it can perceiue nothing the which three thinges be these 1. Free will 1. The Commauâ—dement 〈◊〉 the law 3. Grace to wit free will the coÌ„maundement and grace for by free wil we discerne and chose the good from the euill by the commauÌ„dement we are prouoked and styrred vp to do all thinges by grace we are furthered holpen to performe the same yet of all these grace is the Lady Maistres and as a mighty Empresse and Queene Grace 〈◊〉 Queene ouer the 〈◊〉 Free wiâ—l vpon whose becke the other doe wayte and geue attendance receiuing of her both strength and efficacy and without her can do nothing but remayne as thinges of themselues dull and dead much like as amongst the Philosophers their Materia without Forma being thereto adioyned For in the stead of Materia we maye after a maner not vnfitly place free will and in the place of Forma we may set grace the commaundement which is the meane betwene them both Freewill â—â—kened to â—ateria Grace to Forma as a certayne instrumeÌ„t to haue respect to both whereby the principall Artificer which is God furthereth and setteth forward free will as a rude dul matter applieth to it his grace as y e forme therof And like as the sayde Materia without Forma is rude and shapelesse so free wil is a thing rude and deforme if it be not holpen with grace comming therunto to moue it to further it the commaundement coÌ„ming as a meane betwene them both in the stead of the instrumentall cause as is before sayd Therfore like as Forma is in respect of Materia the like resemblaunce beareth free will in respect of grace And agayne as Materia is in respect of Forma the same also is free will in respect of grace And as the instrument serueth betwene the foresayd Materia and Forma so doth the commauÌ„dement betwene free wil and grace The instrument comming and working vpon the sayd Materia being of it selfe ougle rugged and a thing without all shape and fashion doth forme it shape and pullish it and maketh it hansome lightly lightsome bright and cleare euen so likewise the commaundement comming and working vpon free will being of it selfe a thing rude grosse vnshapen
defende and maintaine with tooth and naile for the Articles nowe passed are craftely picked out They confirme all humane traditions in that they establish solemne vowes single life and auricular confession They vpholde and aduaunce not onely their pride and authoritie but all errours wythal in retaining the priuate Masse Thus haue they craftily prouided that no reformation can take any place that their dignitye wealth may still be vpholden And this to be the purpose of the bishops experience it selfe doth plainly teach vs. Nowe what man will not lament to see the glory of Christ thus to be defaced For as I sayde before this matter concerneth not onely these Articles whyche be there enacted but all other Articles of sound doctrine are likewise ouerthrown Marke 7. if such traditions of men shal be reputed as necessary and to be retained For why doeth Christe say For they worship me in vaine wyth the precepts of men or why doth S. Paule so oft detest mennes traditions It is no light offence to set vp new kindes of worshipping and seruing of God without his worde God will not be worshipped but after his worde Prou. 3. or to defend the same Such presumptioÌ„ God doth horibly detest which wil be knowen in his word onely He wil haue none other Religions inuented by mans deuise for els all sorts of religions of all nations might be approued allowed Leane not sayth he to thine owne wisdome But he sent Christ and commaundeth vs to heare him not the inuention of subtile and politike heads which apply religion to their own luker and commoditie Furthermore priuate Masses â—owes the single life of Priestes numbring vp of sinnes to the Prieste wyth other thinges moe being but mere ordinaunces of men are vsed for Gods true seruice and worship For although the Supper of the Lorde was truely instituted by Christe yet the priuate masse is a wicked prophanation of the Lords supper For in the Canon what corruption is coÌ„tained in this where it is said that Christ is offered and that the worke it selfe is a sacrifice which redemeth the quicke and the deade These things were neuer ordained of Christ yea manifold wayes they are repugnaunt to the Gospell Christ willeth not him selfe to be offered vppe of Priestes neither can the worke of the offerer or of the receiuer by any meanes be a sacrifice This is manifest Idolatry and ouerthroweth thâ— true doctrine of faith and the true vse of the Sacraments By faith in Christ we are iustified and not by any worke of the Priest And the Supper is ordained that the Minister should distribute to others to the intent that they repeÌ„ting for their sinnes shoulde be admonished firmely to beleeue the promises of the Gospell to pertaine vnto them Heere is sette a plaine testimonie before vs that we are made the members of Christ and washed by hys bloude And thys is the true vse of that Supper whyche is ordained in the gospel and was obserued in the primatiue Churche 300. yeares and more from the which we oughte not to be remooued For it is plaine impietie to transferre the Lordes institution to any other vse as wee are taughte by the seconde commaundement Wherefore these priuate Masses for asmuche as they swarue from the right institution of Christ manifold waies as by oblation sacrifice application and many other ways besides 1. Cor. they are not to be reteined but to be abolished Flie sayeth S. Paule from al Idolatrie In these priuate masses muche Idolatrie is committed which we see our bishops now so stoutly to defeÌ„d and no maruell Maâ—â— â— For in the latter times y e scripture plainly sheweth that great Idolatrie shall raigne in the Church of God As Christ himselfe also signifieth saying When ye shal see the abhomination of desolation which is foretold of the Prophet Daniel standing in the holy place he that readeth Dan. â—â— lette him vnderstande And Daniel in the 11. chapter And he shall worship the God Maozim in his place and shall adore the God whom his fathers knew not with gold siluer and precious stones Both these places speake of the masse Thys kinde of worship and horrible prophanation of the Sacrament God abhorreth For howe many sundry kindes of manifest impiety are here committed in this one action of the Masse First it is set foorth to sale Secondly they that are vnworthy are compelled to receyue whether they will or no. Thirdly it is applied for meritorious and satisfactorie for the quicke and the deade Fourthly many thynges are promised thereby as prosperous nauigation remedies against diseases both for manne and beast wyth other infinite moe These be most manifest and notorious abhominations But besides these there be other also no lesse to be reprehended whych the simple people doe not so plainly see Such worshipping and seruing of God is not to be set vp after the phantasie of men Wherfore they do wickedly when they offer sacrifice to God without his commaundement For when of this woorke they make a sacrifice they imagine that priuate Masses are to be done because God would be worshipped after this sorte And we see that Masses are bought with gold and siluer great riches and sumptuous charges also the Sacrament to be caried about in gold and siluer to be worshipped whereas the sacrament was neuer ordeined for any such purpose Wherfore seeing the commandement of God biddeth flie from Idolatry priuate Masses are not to be maintained And I maruell what they saye that such priuate Masses are necessarily to be reteyned when it is euident that in the olde time there was none such Shal we thinke that thinges perteining to the necessary worship of GOD could so long be lacking in the primatiue Church 300. yeares after the Apostles and more What can be more absurde and against all reason We see these priuate Masses to be defended with great labour and much a doe of some for feare lest their gayne should decay of some because they would serue the affection of the vulgare people whiche thinketh to haue great succour therby and therefore are loth to leaue it rather then for any iust cause or reason to lead them But howsoeuer they do a most manifest euident cause there is why these priuate Masses ought to be abolished For first their application vndoubtedly is wicked neither doth the work of the priest merite any grace to any person but euery one is iustified by his owne fayth Neither againe would God haue any man to trust vpon any ceremony but only to the benefite of Christ. And most certaine it is that the application of these Masses for the dead is ful of great errour and impietie But here come in blinde gloses albeit to no purpose to excuse this application Application of the Masse 〈◊〉 For vniuersally amongest all the people who is he that thinketh otherwise but that thys worke is auaylable for the whole Church Yea the Canon
or not Which question rose vpon a certaine contētion which had beene betwene them before For Barnes had affirmed that albeit God requireth of vs to forgeue our neighbour God forgeueth vs first before we forgeue our neighbour Rom. 15. to obtaine forgeuenesse of hym yet he sayd that God must forgeue vs first before we forgeue our neighboure For els to forgeue our neyghbour were sinne by the text that sayeth All that is not of faith is sinne c. Thus the matter being propounded Gardiner to proue the contrary came foorth wyth hys arguments two or three to the which argumentes sayeth Gardiner Barnes coulde not aunswere but desired to be spared that nyght Gardiners report Disputation betweene Barnes Gardiner and the next morning he would answer his arguments In the morning Gardiner wyth the hearers being againe assembled D. Barnes according to the appoyntment was present who then went about to assoil his arguments To his solutions Gardiner againe replied And thus continued they in thys altercation by y e space of two houres Steuen Gardiner in his preface to George Ioye In the ende of thys Cockfight Winchester thus cōcludeth thys glorious tale and croweth vp the triumph declaring howe Barnes besought him to haue pitie of hym to forgeue hym and to take hym to be hys scholer whome then the sayd Winchester as he confesseth himself receiuing not as his scholer but as hys companion offred to hym a portion oute of his liuing to the summe of xl li a yere Steuen Gardiner offereth to Doct. Barnes 40. pounde a yeare Which if it be true as Steuen Gardiner himselfe reporteth why then doth this glorious Cackatrice crowe so much against Barnes afterward and cast him in the teeth bearing all the world in hand that Barnes was his scholler whereas he himselfe heere refuseth Barnes to be hys scholer but receiueth hym as hys companion fellowlyke But to the storie This done the king being aduertised of the conclusion of this matter betweene Barnes and Winchester was cōtent that Barnes shoulde repaire to the Bishoppes house at London the mōday folowing Which he did with a certaine other cōpanion ioyned vnto him Who he was Winchester there doth not expresse only he saith y t it was neyther Hierome nor Garret In this next meeting betweene Barnes and the bishop vpon the foresaid monday the said bishop studying to instruct Barnes vttered to him certain articles or conclusions to the number of x. the effect wherof here followeth Winchesters Articles against Barnes THe effect of Christes passion hath a condition The fulfilling of the condition diminisheth nothing the effecte of Christes passion They that wil enioy the effect of Christes passion must fulfill the condition The fulfilling of the condition requireth firste knowledge of the cōdition which knowledge we haue by faith Faith commeth of God and thys faith is a good gifte It is good and profitable to me it is profitable to me to do well and to exercise thys faith Ergo by the gifte of God I may do well before I am iustified Therfore I may do wel by the gift of God before I am iustified towardes the attainment of iustification There is euer as muche Charitie towardes God as faith And as faith encreaseth so doth charitie encrease To the attainment of iustification is required faith and charitie Euery thing is to be called freely done wherof the beginning is free and at liberty wythout any cause of prouocation Faith muste be to me the assuraunce of the promyses of God made in Christ if I fulfil the condition loue must accomplish the condition wherupon foloweth the attainment of the promise according to Gods truth A man being in deadly sinne maye haue grace to do the workes of penaunce whereby he may attaine to hys iustification These Articles for somuch as they be sufficiently aunswered and replyed vnto by George Ioy in his Ioynder Reioynder agaynst Winchester I shall not neede to cūber this work with any new adoe therewith but onely referre the reader to the bookes aforesayd where he may see matter enough to answere to these popish articles I told you before how the king was contented y e Barnes shuld resort to the house of the bishop of Winchester to be traded and directed by the bishop which Barnes then hearing the talk of y e people hauing also conference with certayne learned men within two dayes after his comming to y e bishops house waxed weary thereof so comming to the bish signified vnto him that if he would take him as one y t came to conferre he would come still but els he would come no more so cleane gaue ouer the bishop This beinge knowen vnto the king thorough sinister complaints of popish Sycophantes Barnes againe was sent for and cōuented before the king who grieuously being incensed against him enioyned both him Hierom and Garret at the solemne Easter sermons at S. Mary spittle opēly in wryting to reuoke the doctrine whych they before had taught At which sermons Ste. Gardiner also himself was present to heare theyr recantation First Doctor Barnes according to hys promise made to the king solempnely and formally beganne to make his recantation whych done he wyth much circumstance and obtestation called vpon the Byshop as is aboue touched and asking of hym forgeuenes required hym in token of a graunt to holde vp hys hand to the entent that he there openly declaring his charitie before the worlde the Byshop also would declare his charitie in like maner Which when the bishoppe refused to doe at the first as he was required Barnes againe called for it desiring him to shew his charitie and to holde vp his hande Which when he had done w t much a do wagging his finger a litle then Barnes entring to his Sermon after his prayer made beginneth the processe of a matter preaching contrarye to that which before he had recanted In so much that the Maior whē the Sermon was finished sittinge wyth the Bishop of Winchester asked him whether he should from the pulpit sende hym to warde to be forth comming for that his bold preaching contrary to hys recantation The like also did Hierome and Garret after hym The king had appointed before certain to make report of the sermons Besides them there was one who wryting to a frende of hys in the Court in the fauour of these preachers declared how gayly they had all handled the matter both to satisfie the recantation and also in the same Sermons to vtter out the truth that it might spread without let of the world Wherfore partly by these reporters partly by the negligent looking to this letter Barnes Garret and Hierome commaunded to the 〈◊〉 which came to the Lord Cromwels hands sayeth Gardiner Barnes wyth his other fellowes were apprehended and committed to the Tower Steuen Gardiner in his foresayde booke against George Ioye woulde needes cleare himselfe that he was in
to Maister Shiriffe sayd haue ye any Articles agaynst me for the which I am condemned No cause shewed why Doct. Barnes dyed And the Shriffe aunswered no. Then sayd he is there here any mā els that knoweth wherfore I dye or that by my preachyng hath takē any errour Let them now speake I will make thē aunswere And no man aunswered Then sayd he well I am condēned by the law to dye as I vnderstand by an Acte of Parliamēt but wherfore I cānot tell D. Barnes praying for his enemyes but belike for heresie for we are lyke to burne But they that haue bene the occasiō of it I pray God forgeue them as I would be forgeuen my selfe And Doct. Stephē Byshop of Winchester that now is if he haue sought or wrought this my death either by word or deede I pray God forgiue him as hartly as freely as charitably and without faynyng as euer Christ forgaue them that put him to death And if any of the Counsell or any other haue sought or wrought it through malice or ignoraūce I pray God forgiue their ignoraunce and illuminate their eyes that they may see and aske mercy for it I beseeche you all to pray for the kynges grace as I haue done euer since I was in prison and do now that God may geue him prosperitie and that he may long raigne amōg you D. Barnes prayeth for the king after him that godly Prince Edward may so raigne that he may finishe those thynges that his father hath begon I haue bene reported a preacher of sedition disobedience vnto the kyngs Maiestie but heare I say to you that you al are bound by the commaūdement of God to obey your Prince with all humilitie with all your hart yea not so much as in a looke to shew your selues disobedient vnto him that not onely for feare of the sword but also for conscience sake before God Yea and I say further if the kyng should cōmaunde you any thyng agaynst Gods law if it be in your power to resist him yet may you not do it Then spake he to the Shiriffe and sayd M. Shiriffe I require you on Gods behalfe 5. requestes of Doct. Barnes to the king to haue me cōmēded vnto the kynges grace to shewe him that I require of his grace these fiue requestes First that where his grace hath receaued into his handes all the goodes and substaunce of the Abbeyes Then the Shiriffe desired him to stop there The 1. request He aunswered Maister Shiriffe I warrant you I will speake no harme for I know it is well done y t all such superstition be cleane taken away and the kyngs grace hath well done in takyng it awaye But his grace is made a whole kyng The king of England made a whole king by poore preachers and obeyed in his Realme as a kyng which neither his father nor graūdfather neither his aunceters that raigned before him euer had that through the preachyng of vs and such other wretches as we are which alwayes haue applied our whole studies and giuen our selues for the settyng forth of the same and this is now our reward Well it maketh no matter Now he raigneth among you I pray God long may he liue and raigne among you Would to God it might please his grace to bestow the sayd goodes or some of them to the comfort of his poore subiectes which surely haue great neede of them The second that I desire his grace is that he will see that matrimonie be had in more reuerence then it is and that men for euery light cause inuented The second request of Doctor Barnes to the king cast not off theyr wiues and liue in adultery and fornication and that those that be not maried should not abhominably liue in whoredome folowing the filthy lustes of the fleshe The third that the abhominable swearers may be punished and straightly looked vpon The 3. request for the vengeance of God wil come on them for their mischieuous othes Then desired he maister Pope to haue him commended to Maister Edgar Doct. Barnes request to M. Edgar to leaue swearing and to desire him for the deare bloud of Iesu Christ that he woulde leaue that abhominable swearing which he vsed for surely except he did forsake it he woulde come to some mischieuous ende The fourth that his grace would set forth Christs true Religion The 4. request and seeing he hath begon that he would go forward and make an end for many things haue bene done but much more is to do and that it would please his grace to looke on Gods word himselfe for that it hath ben obscured with many traditions inuented of our owne braynes Now said he how many petitions haue I spoken of And the people said foure Well said he euen these foure be sufficiente whiche I desire you that the Kinges grace may be certified of and say that I most humbly desire him to looke earnestly vpon them and that his grace take heede that he be not deceiued with false preachers and teachers and euill councell for Christ sayth that such false Prophets shal come in Lambes skinnes Then desired he all men to forgeue him and if hee had sayd any euill at any time vnaduisedly whereby he had offended any man or geuen anye occasion of euill that they would forgiue it him and amende that euill they tooke of him Doct. Barnes cleareth himselfe of al heresi and to beare him witnes that he detested and abhorred all euill opinions and doctrines against the worde of God and that he died in the faith of Iesu Christ by whom he doubted not but to be saued And with those words he desired them all to pray for him and then he turned him about and put off his clothes making him ready to the fire paciently there to take his death The like confession made also Hierome and Garret professing in like maner their beliefe reciting all the articles of the Christian faith briefly declaring their myndes vpon euery article The protestatiō and confession of Hierome and Garret as the time would suffer whereby the people might vnderstand that there was no cause nor errour in their fayth wherefore iustly they ought to be condemned Protesting moreouer that they denied nothyng that was eyther in the old or new Testament set foorth by their soueraigne Lorde the King whome they prayed the Lord long to continue amongst them with his most deare sonne Prince Edward Which done Hierome addeth this exhortation in few words folowing I say vnto you good breethren that God hath bought vs all with no small price neyther with golde nor siluer The exhortation of Hierome 〈◊〉 the people or other such things of small value but with his most precious bloud Be not vnthankefull therefore to him againe but do as much as to Christian men belongeth to fulfill his commaundementes that is loue your brethren Loue
say that we deny good workes and fasting and prayer The Papistes belye the protestantes as though they dâ—nyed good workes They lye on vs we deny nothing but popish workes and popish fasting and popish prayer he that preacheth that works do merite or fasting doth merite or prayer doth merite doth preach a popish doctrine If you aske when we will leaue preaching of workes euen when they do leaue to preach that works do merite suffer Christ to be a whole satisfier only mean to our iustification till theÌ„ we will not cease in Gods cause to set forth onely Christ to be a ful perfect onely satisfaction If you aske if good works shal be rewarded I say yea and with no lesse then eternall glory Good workes how they be rewarded but for no merit that they deserue for they deserue nothing but only because god hath promised not for the merite of the worke but for hys promise sake and he will not breake his promise Other articles gathered out of Setons Sermons TOuching reconciliation spoken of by D. Smith preaching in the forenoone at Paules crosse Other articles out of Setons sâ—rmons 2. Cor. 5. Alexander Seton preaching at afternoone at S. Anthonies recityng his sayings scriptures reproued him for alledging thys saying RecoÌ„ciliamini deo englishing the same thus recoÌ„cile your selues to God because it is there spoken passiuely not actiuely so that there should be nothing in man perteining to reconciliation but all in God Also reprouing the sayd D. Smith for that the said D. said that man by his good works might merite Which saying of D. Smith the sayd Alexander SetoÌ„ reproued in the pulpit at S. Anthonies the 13. day of Nouember the yere of our Lord 1541. as noughtely spoken Moreouer the sayd Alexander Seton sayd in the same place that it was shame that any such preacher shoulde be suffered so openly to preach such erroneous doctrine as to say that workes should merite adducing non sunt condignae passiones c. Et postquam feceritis omnia c. Finally Seton said peradueÌ„ture ye will say the church hath determined this matter touching workes And I say quoth he that it is Ecclesia malignantium so determining any thing agaynst scripture To these preteÌ„sed obiectioÌ„s of his aduersaryes he made his answere again by writing first denying many thinges there presented taking vpon his conscience that he neuer spake diuers of those words and again many things that he neuer ment to such end nor purpose as in y e said register may appeare But all this notwithstanding for all that he could say for himself the ordinary proceded in his coÌ„sistory iudgement ministring to him certain Interogatories after the popish course to y e number of x. articles The greatest matter laid against him was for preaching free iustificatioÌ„ by fayth in Christ Iesu Seton bâ—â—ring a 〈◊〉 at Paules crosse agaynst false coÌ„fideÌ„ce in good works mans fre wil. Also it was layd vnto him for affirming y e priuate masses diriges other prayers profited not y e soules departed so that in the end he with Tolwing aforesaid was caused to recant at paules crosse an 1541. Adde to these aforesayd D. Taylor Parson of S. Peters in Cornehill South Parish priest of Allhallowes in Lombardstreet Some Priest Giles the kinges Beerebrewer at the redde Lion in S Katherines Tho. Lancaster Priest All which were imprisoned likewise for the 6. Articles To be short such a number out of all parishes in LoÌ„doÌ„ out of Calice and diuers other quarters All prisonâ— in London to little to hold them that were taken for the vi articles The Lord Audly Loâ—â— Chauncellour of England were theÌ„ apprehended through the sayd InquisitioÌ„ that al prisons in LoÌ„don were to litle to hold theÌ„ in so much that they were fain to lay theÌ„ in the Halles At the last by the meanes of good L. Audley such pardoÌ„ was obteined of the king that y e said L. Audley theÌ„ L. Chancellor being conteÌ„t that one should be bound for another they were all discharged being bouÌ„d onely to appere in the starre chamber the next day after Al soules there to answer if they were called but neither was there any person called neither did there any appeare ¶ The story of Iohn Porter cruelly Martyred for reading the Bible in Paules IN the number of these afore named commeth the remeÌ„braunce of Iohn Porter A story of Iohn Porter Martyr who in the same yeare 1541. for reading the Bible in Paules Church was cruelly handled and that vnto death as you shall heare It was declared in this history aboue pag. 1162. how Edm. Boner Bishop of London in the dayes of the L. Cromwell beyng then Ambassador at Paris The bible commaunded by the king to be set vp in Churches Read beforâ— pag. 1069. was a great Doer in setting forward the Printing of the Bible in the great volume promising moreouer that he would for his part haue 6. of those Bibles set vp in the Church of S. Paule in London Which also at his comming home he no lesse performed according to the kinges proclamation set foorth for y e same whereof read before pag. 1069. The bibles thus standing in Paules by the commauÌ„dement of the king and the appointment of Boner the bishop many well disposed people vsed much to resort to the hearing therof especially wheÌ„ they could get any that had an audible voyce to read vnto theÌ„ misdoubting therin no daunger toward them and no more there was so long as the dayes of Cromwell lasted After he was gone it happened amongest diuers and sondry godly disposed persoÌ„s which frequented there the reading of the foresayd Bible that one Iohn Porter vsed sometimes to be occupyed in that godly exercise to the edefying as well of himselfe as of other This Porter was a freshe young man and of a bigge stature Who by diligent reading of the Scripture and by hearing of such Sermons as then were preached by them that were the setters forth of Gods truth Ann. 1541. became very expert The Bible then being set vppe by Boners commaundement vpon diuers pillers in Paules Church fixed vnto the same with cheines for all men to read in theÌ„ y t would I. Porter a great reaâ—der in the Bible at Paules great multitudes woulde resort thither to heare this Porter because he could read well and had an audible voyce Boner his chappeleines being greued withall the world beginning then to frowne vppon the Gospellers sent for the sayd Porter and rebuked him very sharpely Boner and his Chapleynes greeâ—ed with the Byâ—leâ— whicâ—â— he before caused to 〈◊〉 vp himâ—â—lfe for his reading But Porter answered hym that he trusted he had done nothing contrary to the law neither contrary to his aduertisementes which he had fixed in print ouer euery Bible Boner theÌ„â—ayd vnto his charge that he had made expositions vpon the
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
Turner of Magdalen Colledg in Oxford and after of Windsore a godly lerned 〈◊〉 and a â—â—od preaâ—â—er who in Queene Maryes tyme fled into Germanye and there dyed my frende M. Turner chaunced to steale vpon me vnwares seeing me wryting out the Bible asked me what I meant therby And when I had told him the cause Tush quoth he thou goest about a vain and tedious labour But this were a profitable worke for thee to set out a Concordance in English A Concordance sayde I what is that Then he tolde me it was a booke to finde out any word in the whole Bible by the letter that there was such a one in Latin already Then I tolde him I had no learning to goe about such a thing Enough quoth he for that mater for it requireth not so much learning as diligence And seeing thou art so painful a man and one that cannot be vnoccupied it wer a goodly exercise for thee And this my Lord is all the instruction that euer I had before or after of any man What is that Turner quoth the B. of Salis. Mary quoth D May an honest learned man and a Bacheler of Diuinitie and sometime a felow in Magdalene colledge in Oxford Howe couldest thou quoth the B. of Salisb. with thys instruction bring it to thys order and forme as it is I borrowed a Latine Concordance quoth he and began to practise my wit and at last wyth great labor and diligence brought it into this order as your lordship doth see A good wit with diligence quoth the bysh of Harford may bring hard things to passe It is great pitie quoth the Bish. of Ely he had not the Latine toung So it is quoth D. May. Yet can not I beleue quoth the Bishop of Salisb. that he hath done any more in thys worke then wrytten it out after some other that is learned My Lordes quoth Marbecke I shall beseech you all to pardon me what I shall say Marbeckes wordes to the Bishops and graunt to my request if it shall seeme good vnto you Say what thou wilt quoth the Byshops I do maruaile greatly wherfore I should be so much examined for this booke whether I haue committed any offence in doing of it or no If I haue then were I loathe any other to be molested or punyshed for my faulte Therefore to cleare all men in this matter thys is my request that ye wil trie me in the rest of the boke y t is vndon Ye see that I am yet but in the letter L. Beginning now at M. take out what word ye wil of that letter so in euery letter folowing and geue me the wordes in a pece of paper and set me in a place alone where it shall please you wyth inke and paper the English Bible and the Latine concordance and if I bring you not these wordes wrytten in the same order forme that the rest before is then was it not I that did it but some other By my trouth Marbecke quoth the Byshop of Elye that is honestly spokeÌ„ and then shalt thou bring many out of suspition That he shal quoth they all Then they badde Doct. Oking draw out such wordes as he thought best in a peece of paper and so rose vp and in the meane time fel into other familiar talke with Marbecke for the Byshop of Ely and Harford both were acquainted w t hym afore and his frendes so farre as they durst who perceiuing the Bishops so pleasauntly disposed besought them to tel hym in what daunger he stoode The bishops 〈◊〉 Salisbury 〈◊〉 Harford 〈◊〉 wel the 〈◊〉 of â—â—â—becke Shal I tell thee Marbecke quoth the Byshop of Sarum Thou art in better case then anye of thy felowes of whom there be some would geue 40 li to be in no worse case then thou art whose sayinges the other affirmed Then came D. Oking wyth the wordes hee had wrytten while the Byshops were perusing them ouer Doctour Oking sayd to Marbecke very frendly on thys wise D. Skippes comfortable wordes to Marbecke Good M. Marbecke make hast for the sooner ye haue done the sooner ye shall be deliuered And as the Byshops were going away the bishop of Harforde tooke Marbecke a litle aside and enformed him of a word whych D. Oking had written false and also to comfort him sayd Feare not there can no law condemne you for any thing that ye haue done for if ye had wrytten a 1000. heresies so longe as they be not your sayings nor your opinioÌ„s the law caÌ„not hurt you And so went they all with the Byshop of Sarum to dinner who taking the pore man with them who dined in the hall at the Stewardes borde and beside that had wine and meate sent downe from the bishops table When dinner was done the Bishoppe of Sarum came downe into the Hall commaunding inke and paper to be geuen to Marbecke and the 2. bookes to one of his men to go with him at whose going he demanded of the Byshop what time hys Lordship would appoynt him to doe it in Against to morrowe this time quoth the Byshop whyche was about 2. of the clocke and so departed Marbecke now being in his prison chamber fel to his busines so applied the thing that by the nexte day when the Bishop sent for him againe he had written so much in the same order forme hee had done the rest before A false dissembling Byshop as conteined iij. sheetes of paper and more The whych when he had deliuered to the Bishop of Sarum Doc. Oking standing by he marueiled and sayd Well Marbecke thou hast now put me out of all doubt I assure thee quoth hee putting vp the paper into his bosome the king shal see this or I be 24. houres elder but he dissembled euery worde and thought nothing lesse then so For afterwarde the matter being come to light and knowen to his grace what a boke the poore man had begon which the Byshops woulde not suffer him to finish the king saide he was better occupyed then they that tooke it from him So Marbecke departed from the byshop of Sarum to prison againe and heard no more of hys booke The 5. examination of Marbecke before D. Oking and M. Knight Secretary to the Bishop of Winchester in S. Mary Ouers Church VPon Whitsonday following at after noone The 5. examination of Marbecke was Marbecke sent for once againe to S. Mary Ouers where he found D. Oking with an other gentleman in a gowne of Damaske with a cheyne of gold about his neck no mo in all the churche but they two sitting together in one of the stalles their backes toward the church dore lookyng vpon an Epistle of M. Iohn Caluins whiche Marbecke had written out And when they sawe the prisoner come they rose and had him vp to a side alter leauing his keeper in the body of the church alone Nowe as soone as Marbecke saw the face of
Christ tooke the bread and gaue it to his disciples The confesioÌ„ of Anne â—â—kew in Newgate saying Take eate this is my body which shall be broken for you meaning in substaÌ„ce his owne very body the bread being thereof an only signe or Sacrament For after lyke maner of speaking he sayde he would breake down the temple and in three days build it vp agayne signifieng his owne body by the temple as S. Iohn declareth it Iohn 2. and not the stony temple it selfe So that the bread is but a remembrance of his death or a Sacrament of thanks geuing for it Aâ— Chriâ—tes body 〈…〉 the temple in the â—cripture so is the bread called Christes body whereby we are 〈◊〉 vnto him by a communioÌ„ of christian loue Although there be many that cannot perceiue the true meaning therof for the veile that Moises put ouer his face before y e children of Israel that they should not see the clearenes thereof Exod. 24. and 2. Cor. 3. I perceyue the same veyle remayneth to this day But when God shall take it away then shall these blynd men see For it is plainly expressed in the history of Bell in the Bible that God dwelleth in no thyng materiall Heâ—od 24. â— Cor. 3. O kyng sayth Daniel be not deceiued for God will be in nothing that is made with hands of men Daniel 14. Oh what stifnecked people are these that will alwayes resist the holy Ghost Dan. 14. Actes 7. But as their fathers haue done so do they because they haue stony hartes Written by me Anne Askew that neyther wisheth death nor yet feareth his might and as mery as one that is bound towards heauen Truth is layd in prison Luke 21. The law is turned to wormewood Amos. 6. And there can no right iudgement go forth â—â—ke 21. Amos. 6. Esay 59. Esay 59. Oh forgeue vs all our sinnes and receiue vs graciously As for the workes of our hands we will no more call vppon them For it is thou Lord that art our God Thou shewest euer mercye vnto the fatherlesse Oh if they would do this sayth the Lord I shoulde heale their sores yea with all my hart would I loue them O Ephraim what haue I to do with Idols any more who so is wyse shall vnderstand this And he that is rightly instructed will regard it for the wayes of the Lord are righteous Such as are godly Osâ— 14. will walke in them and as for the wicked they will stumble at them Ose. 14. Salomon sayth S. Steuen builded an house for the God of Iacob Howbeit the highest of all dwelleth not in Temples made with hands Esay 66. as sayth the Prophet Heauen is my seat the earth is my footstoole What house will ye build for me saith the Lord or what place is it that I shall rest in Hath not my handes made all things Act. 7. Act. 7. Woman beleeue me sayth Christ to the Samaritane the tyme is at hand that ye shall neyther in this mountayne nor yet at Ierusalem worship the father Ye worshippe ye wotte not what but we knowe what we worshippe For saluation commeth of the Iewes But the houre commeth and is nowe when the true worshippers shall worship the Father in spirite and veritie Iohn 3. Iohn 5. Labour not sayth Christ for the meate that perisheth but for that that endureth into the lyfe euerlastyng which the sonne of man shall geue you For hym GOD the Father hath sealed Iohn 6. Iohn 6. The summe of the condemnation of me Anne Askew at the Guild hall An other 〈…〉 Anne Askew at the Guild Hill THey sayd to me there that I was an heretike and condemned by the law If I would stand in mine opinioÌ„ I answered that I was no heretike neither yet deserued I any death by the law of God But as concerning y e faith which I vttered and wrote to the counsell I would not I sayd deny it because I knew it true Then would they needes know The substance of the Sacrament denyed to be God if I would deny the Sacrament to be Christes body and bloud I said yea For the same sonne of God that was borne of the virgine Mary is now glorious in heauen and will come againe from thence at the latter day like as he went vp Act. 1. And as for that ye call your god it is a peece of bread For a more proofe thereof marke it when ye list let it lye in the boxe but iij. monethes and it will be mouldy so turne to nothing that is good Wherupon I am perswaded that it cannot be God After that they willed me to haue a Priest Anne Askew wiâ—h her felows condemned by a Quest. and then I smiled Then they asked me if it were not good I sayd I would confesse my faults vnto God For I was sure that he would heare me with fauour And so we were condemned with a Quest My beliefe which I wrote to the Counsaile was this The beliefe of Anne Askew concerning the Sacramentes written to the Councell Iohn 4. that the sacramental bread was left vs to be receiued with thankes geuyng in remembraunce of Christes death the onely remedy of our soules recouery and that thereby we also receiue the whole benefits and fruits of his most glorious Passion Then would they needes know whether the bread in the boxe were God or no I sayd God is a spirit and will be worshipped in spirit and truth Iohn 4. TheÌ„ they demanded will you plainly deny Christ to be in the Sacrament I answered that I beleeue faithfully the eternall sonne of God not to dwell there In witnesse whereof I recited agayne the history of Bell Dan. 19. Actes 7.17 Math. 24. and the 19. chap. of Daniell the 7. and 17. of the Acts and the 24. of Mathew coÌ„cluding thus I neither wish death nor yet fear his might God haue the prayse thereof with thanks My letter sent to the L. Chauncellor THe Lord God by whom all creatures haue their being The letter of Anne Askew to the Lord ChauÌ„cellour blesse you with the light of his knowledge Amen My duety to your Lordship remembred c. It might please you to accept this my bold sute as the sute of one which vppon due considerations is moued to the same and hopeth to obtaine My request to your Lordship is onely that it may please the same to be a meane for me to the kings maiesty that his grace may be certified of these few lynes which I haue written concerning my beliefe Which when it shall be truely conferred with the harde iudgement geuen me for the same I thinke his grace shal wel perceiue me to be wayed in an vneuen paire of balance But I remit my matter and cause to almighty God which rightly iudgeth all secrets And thus I commend your Lordship to the gouernaunce of him and fellowship of all saints Amen By your handmayd
not for any feare of the lawe but only intised and lead with a gracious liberty and faithfull loue not doing any thing because it is commaunded but because it is pleasant and acceptable vnto them though it were not commaunded for they that would do otherwise should be counted the people of the lawe Synagoge c. 28 In the whole new law is no vrgent precept nor greeuous but onely exhortations to obserue thinges necessary for soule health fol. 63. The place of this Article gathered out of the Reuelat. is this A christian should worke nothing by compulsion of the law but all through the spirit of liberty as Paule saith in the 2. of the first epistle to Tim. The law is not geuen to a righteous man For whatsoeuer is done by compulsion of the law is sinne for it is not done with a glad and willing spirit but with a contrary will and rebelling against the law and this truly is sinne Therefore in the fourth of the second Epistle to the Cor. He calleth the preachers of the new Testament the Ministers of the spirit 2. Cor â— and not of the letter because they teach grace and not the law Wherfore in the whole newe testamente are there no vrgent or greeuous precepts but only exhortations to obserue those thinges whiche are necessary to our health Neither dyd Christ and his Apostles at any time compel any man And the holy Ghost was for that cause called Paracletus that is to say an exhorter and comforter c. 29 All things necessary are declared in the new Testament 25. 〈◊〉 but no man is compelled but to doo according to their owne wyll Therefore Christ teacheth Math. 28. that a rebell should not bee killed but auoyded fol. 63.66 The wordes in the Reuelat. are these In the new Testament are all things declared which we ought to do and leaue vndone what reward is ordeined for them that do leaue vndone and of whome to seeke finde and obteyne helpe to do and leaue vndone But no man is compelled but suffered to do according to their owne will Therefore in the 18. of Math. he teacheth that a rebell shoulde not be killed but auoided put out of coÌ„pany like a Gentile c. 30 Christ forbad that one place should be taken as holy 30 〈◊〉 and another prophane but would that all places shoulde bee indifferent fol. 65. The place 〈◊〉 The Pope maâ—eth 〈◊〉 of place 〈◊〉 the Gospel 〈…〉 31. Article The place is this Christ taking away the difference of all places will be worshipped in euery place Neither is thee in his kingdome one place holy an other prophane but aâ— places are indifferent neither canst thou more hartily better beleue trust and loue God in the temple at the altar in the churchyard then in thy â—arne vineyard kitchine or bed And to be shorte the martyrs of Christ haue honored him in darcke dungeons and prisons c. 31 He rayleth agaynst all the rites and ceremonies of the Masse as he were mad fol 68. The place out of the which this article is collected is as followeth This place â—oteth 〈◊〉 the 〈…〉 iudgement of them which let more by the precepts of men then by the commaundement of Godâ— yet herein he vseth no â—ayling terme If a Nunne touch the superaltare or the Corpores as they call it it is a sinne To touche the Chalice is a great transgression To say Masse with an vnhalowto Chalice is a greuous offence To doe sacrifice in vestimentes which are not consecrated is a haynous crime It is reputed for a sinne if in ministring any Sacrament the Priest doe lacke any ornament that perteyneth thereunto If he call a childe or speake in the wordes of the Canon it is a sinne He offendeth also that doth stut or stamber in the wordes of the Canon He sinneth that toucheth the holy Reliques of Sayntes He that toucheth the Sacrament of the aultar eyther with hand or finger though it be for necessity to plucke it from the roufe of his mouth committeth such villanous iniquity that they will scrape shaue of the quick flesh from the part which did touch it I think at length they will sley the toung the roufe of the mouth y e throte and the belly because they touch the sacrament But to hurt thy neighbor or priuily to conuey away any of his goods or not to helpe him in his need is in a maner counted for no sinne nor yet regarded c. 3â— Article 32 No labor is now a dayes more tedious then saying of Masse Mattens c. Which before God are nothing but greuous sinnes fol 70. 32. Article 33 The sinnes of Manasses and other wicked kinges sacrificing theyr owne children are but light and childish offences to those The cursed sacrifices of the Gentiles may not be compared to ours we are seuen times worse GeÌ„tiles then we were before we knew Christ. fol. 70. This place may â—â—eme to speake somewhat vehemently peraduenture but yet I see no heresie in it The wordes out of the whiche these two Articles are gathered are these They are so oppressed those hee meaneth which are vnder the seruitude of the Popes lawes decrees that they fulfill them onely with the outwarde worke for theyr willes are cleane contrary as we see by experience in troublesome busines of Uigilles Masses Houres which both must be sayd and song In the which they labour with such wearinesse that now a dayes no labour is more tedious Yet neuerthelesse the cruell exactors of these moste hard workes compell men to worke such thinges without ceasing which before God are nothing but grieuous sinnes although before men they be good workes and counted for the seruice of God Here are inueÌ„ted the intisementes of the senses through organes musicke and diuersity of songes but these are nothing to the spirit which rather is extinct through these wantoÌ„ trifles Ah Christ with what violence with what power are they driuen headlong to sinne perish through this abhomination It is horrible to looke into these cruell wherlepoles of consciences 〈…〉 21. Lestrigones were a people 〈◊〉 Giants about the 〈◊〉 of Italy who as Homer sayth vsed to eate meÌ„s flesh which perish with so great paynes and labor what light offences to these are the sinnes wherin Manasses and other wicked kinges sinned by doing sacrifice with theyr owne children and progeny Truely the cursed sacrifices of the most rude gentils no not of the Lestrigones may be compared vnto ours The saying of Christ may be verified in vs seuen more wicked spirites make the ende worse then the beginning For I say that we Gentiles are worse 7. times then we were before we knew Christ. c. 34 It were better to receiue neither of the partes of the sacrameÌ„t of the aulter 34. Article then the one alone fol. 73. The truth of this place 〈◊〉 well 〈…〉
man shall neuer sleepe but euer shall liue an immortall life The which life from day to day is renued in grace and augmeÌ„ted The faithfull soule shall neuer sleepe nor yet shal euer perish or haue an ende but euer immortall shall liue with Christ. To the which life all that beleue in him shal come and rest in eternall glory Amen When the Bishoppes wyth their complices had accused this innocent man in manner and fourme aforesayde incoÌ„tinently they condeÌ„ned him to be burnt as an heretik not hauing respect to hys godly answers and true reasons which he alleaged nor yet to their owne consciences thinking verelye that they shoulde doe to God good sacrifice conformable to the sayings of S. Iohn Iohn 16. They shal excommunicate you yea and the time shal come that he which killeth you shall thinke that he hath done to God good seruice The prayer of maister George O Immortall God how long shalt thou suffer the woodnes great crudelitie of the vngodly to exercise theyr fury vpon thy seruaunts which doe further thy woorde in this worlde The prayer of M. George Wyseharte for the congregatioÌ„ of God seeing they desire to be contrary y t is to choke and destroy thy true doctrine veritie by the whych thou hast shewed thy selfe vnto the world which was all drowned in blindnesse and misknowledge of thy name O Lord wee knowe surelye that thy true seruauntes must needes suffer for thy names sake persecution affliction and troubles in this present life whiche is but a shadowe as thou haste shewed to vs by thy Prophetes and Apostles But yet we desire thee hartily that thou conserue defende and helpe thy congregation which thou haste chosen before the beginning of the worlde and geue them thy grace to heare thy word and to be thy true seruaunts in thys present life Then by by they caused the common people to voide away whose desire was alwayes to heare that innocente man to speake Then the sonnes of darkenesse pronounced their sentence definitiue not hauing respecte to the iudgement of God When all this was done and sayde the Cardinall caused his warders to passe againe wyth the meeke Lambe into the Castle vntill suche time as the fire was made ready When he was come into the Castle then there came two Gray feendes frier Scot and his mate sayinge Sir yee must make your confession vnto vs. He aunswered and said I wil make no confession vnto you Go fetch me yoÌ„der man that preached this day and I will make my confession vnto him Then they sent for the Suppriour of the Abbey who came to him withall diligence But what he sayd in thys confession I can not shewe When the fire was made readie and the gallowes at the West part of the Castle neare to the Priorie the Lorde Cardinall dreading that master George should haue bene taken away by his friendes commaunded to bende all the Ordinance of the Castle right against that parte and commaunded al his gunners to be ready and stand beside their gunnes vnto such time as he were burned All this beyng done they bounde Maister Georges handes behinde hys backe and ledde hym foorth wyth their souldiors from the Castle to the place of their wicked execution As hee came forth of the Castle gate there met him certaine beggers asking his almes for Gods sake To whome he answered I want my handes wherwith I should geue you almes but the mercifull Lorde of his benignitie and aboundaunce of grace that feedeth all men vouchsafe to geue you necessaries both vnto your bodies and soules M. Wisehart prayeth for the relief of the poore Then afterwarde met him two false fiendes I shoulde say Fryers sayinge Master George pray to our Lady that she may be mediatrix for you to her sonne To whome he answeared meekely Cease tempt me not my brethren After thys hee was lead to the fire with a roape about his necke M. Wysehart aunswereth the Fryers tempting him and a chayne of yron about his middle When that he came to the fire he sate downe vpon hys knees and rose againe and thrise he sayd these woordes O thou Sauiour of the worlde haue mercy on mee Father of heauen I commend my spirit into thy holy hands When he had made this prayer he turned him to the people and sayde these wordes The wordes and exhortation of M. Wysehart at his death to the people I beseeche you Christian brethren and sisters that yee be not offended in the woorde of God for the affliction and torments whych ye see alreadye prepared for mee But I exhorte you that ye loue the worde of God and suffer paciently and wyth a comfortable heart for the woordes sake whych is your vndoubted saluation and euerlasting comforte Moreouer I pray you shewe my brethren and sisters whych haue hearde me ofte before that they cease not nor leaue of the worde of God which I taught vnto them after the grace geueÌ„ vnto me for no persecutioÌ„s or troubles in this world which lasteth not and shew vnto them that my doctrine was no wiues fables after the constitutions made by men And if I had taught mens doctrine I had gotten greate thankes by men But for the woordes sake and true Euangel which was geuen to me by the grace of God I suffer thys day by men not sorowfully The coâ—â—stant paâ—â—â—ence of 〈◊〉 good 〈◊〉 but with a glad heart and minde For this cause I was sent that I shoulde suffer this fire for Christes sake Consider and beholde my visage yee shall not see mee chaunge my colour Thys grim fire I feare not And so I pray you for to doe if that any persecution come vnto you for the wordes sake not to feare them that slay the bodye and afterwarde haue no power to slay the soule Some haue sayde of me that I taught that the soule of man should sleepe vntil y e last day But I know surely my faith is such that my soule shall suppe w t my sauiour Christe this night ere it be 6. houres for whom I suffer this Then he praied for them which accused hym saying M. Geoâ—â—â— Wyseharâ—â— prayeth hi◠〈◊〉 forgeâ— them I beseeche thee father of heauen to forgeue them that haue of any ignoraunce or els of any euill minde forged any lies vpon me I forgeue them wyth all my heart I beseeche Christ to forgeue them that haue condemned me to death thys day ignorantly And last of all he sayd to the people on thys manner I beseeche you brethren and sisters to exhorte your Prelates to the learning of the woorde of God M. 〈◊〉 Wysehaâ—â— propheâ—â— of the 〈◊〉 of the â—â—â—â—dinall 〈◊〉 which 〈…〉 that they at the laste may be ashamed to doe euill and learne to do good And if they will not conuert themselues from their wicked error there shal hastly come vpon them the wrath of God which they shall not eschewe Many faithfull wordes
rehearsed Besides these two there was none els in all king Edwardes raigne Tho. Dobbe inprisoned and in prison dyed that dyed in any maner cause of religion but that one Thom. Dobbe who in the beginning of this kinges raigne was apprehended for speaking agaynst the idolatry of the masse and in the same prison died as in story here ensueth to be sene This Thomas Dobbe being a studeÌ„t and a maister of Arte in Cambridge was brought vp in the colledge called S. Iohns Colledge and felowe of the same where he increased in the studye of good letters among his equals very forward of nature and disposition simple and modest of zeale toward God ferueÌ„t pacient in iniuries Doues as Philosophers naturally do write haue no gall iniurious to no man of much like sort condition as in Doues which without all bitternes of gal are more apt to receiue iniury then to worke wrong to any At length this godly man intending with himselfe and addicting hys mynde to the Christian state of Matrimony resorted to a certayn mayden not farre of where he dwelt For the whiche cause he was greatly molested and wickedly abused by iij. of that Colledge whose names were Hutchinson Pindare and Tailer who with theyr malicious handlyng scornful dealing opprobries rebukes and coÌ„tumelies so much vexed the vertuous simplicity of y e man that they neuer left him till at length they weryed him out of the Colledge Who there hauing no rest nor quietnes by reasoÌ„ of the vnreasonable and viruleÌ„t handling of his aduersaries was compelled to seek some other place wherin to settle himself Up on the occasion wherof comming vp to LoÌ„don it chauÌ„ced him to passe through Paules Church wheras it happned that at the Southside of the Churche at the same tyme there was a Priest at Masse more busy then wel occupied being at the eleuation as he passed by The yong man repleat with godly zeale pitying the ignorance and idolatry of the people in honoring that so deuoutly which the priest lifted vp was not able to forbeare but opening his mouth turning to the people he exhorted them not to honor the visible bread as God which neither was God nor yet ordeined of God to be honored c. with such other wordes mo of christian information For which cause straight way he was apprehended by the Maior and after accused to the Bishop of CauÌ„terbury was committed to the CouÌ„ter theÌ„ in Bredstreete where he not long continued but fallyng into a sicknes how or wherupon I can not tell shortly vp on the same chauÌ„ged this mortall life Whose pardoÌ„ notw tstanding was obteined of the Lord Protector and shoulde haue bene brought him if he had coÌ„tinued And thus much concerning Thomas Dobbe and other Ouer and besides I finde that in the first yeare of the raygne of King Edward which was an 1547. there was one Iohn Hume seruaunt to Maister Lewnax of Wresell apprehended accused and sent vp to the Archbish. of CauÌ„terbury by the sayd M. Lewnax his Mayster Margaret Lewnax his mistres for these Articles 1 First for denying the Sacrament as it was then called of the aultar to be the reall flesh and bloud of Christ. 2 For saying that he would neuer vale his bonet vnto it to be burned therefore 3 For saying that if he shoulde heare Masse he shoulde be damned For this was he sent vp by his maister and mistres aforesayd with speciall letters vnto the Archbishop requiring him seuerally to be punished by the law for the same But because I finde no execution folowing thereupon I therfore passe ouer this story of him These thinges premissed when this vertuous godly yong prince endued as you haue heard with speciall graces from God was now peaceably stablished in his kingdome and had a couÌ„sell about him graue wise and zelous in Gods cause especially his vncle y e duke of Somerset he then most earnestly likewise desired as well the aduauncement of the true honor of almighty God and the planting of his sincere religion as also the vtter suppressioÌ„ and extirpation of all idolatry superstition hipocrisy and other enormities and abuses throughout his realmes and dominions therefore folowing as is afore expressed the good example of king Iosias he determined forthwith to enter into some reformation of Religion in the Church of England And forasmuch as at his first entry notwithstanding his fathers good beginning in abolishing the vsurped power of Antichrist he yet fouÌ„d most of his lawes greatly repugning agaynst this his zealous enterprise he therefore purposed by the aduise of his sayd wise honorable Counsell of his owne regall power and authority somewhat to prosecute his godly purpose vntill such time as by consent of the whole estate of parliameÌ„t he might establish a more free perfect and vniforme order therin Wherupon intending first a generall visitation ouer al the bishopricks within his realm therby as wel to vnderstaÌ„d Order 〈◊〉 by K. 〈◊〉 for 〈…〉 â—â—â—ligion as also to redresse the abuses in the same he chose out certayn wise learned discrete and worshipful personages to be his Commissioners in that behalfe and so deuiding them into seuerall companies Learneâ— preacheâ— appoynâ—â—â— by King Edwarâ— assigned vnto them seueral Diocesses to be visited appoynting likewise vnto euery company one or two godly learned preachers which at euery Session shoulde in theyr preaching both instruct the people in the true doctrine of the Gospell of Christ in all loue and obedience to the same and also earnestly dehorâ—e them from theyr olde superstition and wonted Idolatrye And that they might be more orderly directed in this their Commission there were deliuered vnto them certayn Iniunctions ecclesiasticall orders drawne out by the kings learned counsell the which they should both enquyre of also commaund in his maiesties behalfe to be thenceforth obserued of euery person to whoÌ„ they did seuerally appertayne within theyr sondry circuites In the which amongst other things it was first enioined that all Ecclesiasticall persons should themselues obserue and cause to be obserued of other Ecclesiaâ—â—â—â—call 〈◊〉 must 〈◊〉 against 〈◊〉 Popes 〈…〉 all such Statutes as were made for the abolishing of the Bishop of Romes vsurped power and establishing of the kings supreme authority and that they should euery one foure times in the yeare at the least in theyr publick sermons declare vnto y e people that the one being most arrogaÌ„tly vsurped against the word of God was now iustly taken away and the other according to y e very true meaning of the same worde was of most loyall duety onely to be obeyed of all his graces subiectes And agayne that euery the aforesayd ecclesiastical person hauing cure shoulde preach Sermonâ— quarterâ—â— be made or cause to be preached w t in theyr seueral cures one sermon euery quarter of y e yere In the which they should sincerely set forth the woorde of God exhort the people vnto
shew you your selues to be so sad heauy in mynde as appeareth to me by your outward gestures and countenaunces I would wish you and I require you to be as mery as I am laying therewith hys hand vpon hys brest for afore God I am not sad nor heauy but mery and of good comfort and am right glad ioyfull of this my trouble which is for gods cause and it greueth me nothyng at all But the great matter that grieueth me pierceth my hart is for that this Hooper and such other vile heretikes and beastes be suffered and licenced to preache at Paules crosse in other places within my Diocesse Cure most detestably preaching and railing at the blessed Sacrament of the aultar denying the veritie and presence of Christs true body and bloud to be there so infecteth and betrayeth my flocke But I say it is there in very deede in that opinion I will lyue and dye and am ready to suffer death for the same Wherfore ye being christen men I do require you and also charge and commaunde you in the name of God and on his behalfe as ye wyll aunswere hym for the contrary that ye goe to the Mayor of London and to hys brethren the Aldermen praying and also requiryng them earnestly in Gods name and myne and for myne owne discharge on that behalfe that from hencefoorth Here Boners 〈…〉 when any such detestable and abhominable preachers and especially those which hold opinion against the blessed Sacrament of the aultar do come to preach vnto them they forth with depart out of their presence and doe not heare them least that they taryeng with such Preachers should not onely hurt themselues in receiuyng theyr poysoned doctrine but also geue a visage to the incouragemeÌ„t of others which thereby mought take an occasion to thinke and beleeue that theyr erroneous and damnable doctrine is true and good and this eftsoones I require and commaunde you to doe And then turnyng hymselfe about and beholdyng two of the Archbishops Gentlemen which in the same place kept the Chamber dore where the Commissioners were in consultation and perceiuing that they had heard all his talke he spake vnto them also and sayd And Syrs Boners 〈…〉 to two of the Archbâ—â—shops geâ—â—tlemen ye be my Lorde of Caunterburies Gentlemen I knowe ye very well and therefore I also require and charge you in Gods behalfe and in hys name that ye doe the lyke for your partes in places where ye shall chaunce to see and heare such corrupt and erroneous Preachers and also aduertise my Lord your maister of the same and of these my sayinges that I haue nowe spoken here before you as ye are Christian men and shall aunswere before God for the contrary With this the Commissioners called for the Bishop agayne Who did read vnto them an instrument conteining a prouocation to the king which he made in manner and forme here followyng The first appellation intimated by Edmund Boner Bishop of London IN the name of God Amen It shall appeare to all men by this publike instrument that the yeare of our Lord Boner appealeth to the king because he could not to the popâ—â— 1549. the xx day of September the third yeare of the raigne of our most high and renowmed Prince Edward the sixt by the grace of GOD King of England Fraunce and Ireland defender of the fayth and in earth the supreme head of the Church of England and Ireland in a chamber within the Pallace of the sayde Bishop situated in London and in the presence of me the Notary publicke and of the witnesses hereafter named the foresayd Bishop did personally appeare and there did shew forth in writing a certaine Protestation and Appellation the tenor wherof ensueth In the name of God Amen I Edmund Byshop of London say alleadge and propound before you beyng a publike Notary and these credible witnesses here present that although I the foresayd Edmund haue attayned the Bishoprike aforesayd by the beneuolence of the famous Prince of memory King Henry the eight and was lawfully elected and translated to the same wyth his rites and appurtenaunces haue of long time possessed peaceably and quietly the same and presently doe possesse beyng taken as Bishop and lawfull possessour of the sayd bishopricke and am lawfully called taken and reputed notoriously and publikely and moreouer doe keepe residence and hospitalitie on the same accordyng to the order state person and dignitie and as the reuenewes of the same would permit and haue exercised and done all thynges appertainyng to my pastorall office as the lawes doe require as hereafter I trust by Gods grace to doe and obserue a man of good name and fame neyther suspended excommunicate nor interdicted neyther conuict of any notable crime or fact alwayes obeying readily the commaundement of the Church and other my superiours in all lawfull causes neuerthelesse fearing vpon certayne probable causes lykely coniectures threatnyngs and assertions of certayne iniurious men my enemies or at the least such as little fauour me that great dammage may come to me hereafter about the premisses or part of them and least any man by any authoritie commaundement denunciation inquisition office or at the request of any person or persons may attempt preiudice or hurt to me or my said dignitie either by my excommunication interdiction sequestration spoyling vexing and perturbyng by any maner of meanes doe appeale to the most hygh and mighty Prince our soueraigne Lord Edw. the 6. by the grace of God king of England France c. in these my writings do prouoke appeale to his regal maiesty I do also require the Apostles so much as in this case they are to be required the first secoÌ„d third tyme earnestly more earnestly and most earnestly of all that there may be geuen to me the protection tuition and defence of my foresayd most dreade soueraigne Lord for the safegard of me my dignitie title Apostles a terme oâ— Canon 〈◊〉 signifie as much 〈◊〉 letters reuerential◠〈◊〉 and possession in the premisses and to all that will cleaue to me in this behalfe I doe also protest that I will be contented to correct reforme and amend this my present protestation and to the same to adde to take away and to bryng the same into the best forme and state that may be deuised by the counsaile of learned men or as the case shall require and the same to intimate accordyng to tyme and place and the order of the law Anno 1559. and still shall require Vpon all the which premisses the foresayd Edmund B. of London did require the Notary publike here vnder written to make vnto hym and the witnesses hereafter named one two or more copies of this protestation These thynges were done the yeare day and tyme aboue-written there beyng present Gilbert Bourne Bacheler of Diuinitie Iohn Harpesfield and Robert Colen Maisters of Arte Iohn Wakelyng and Richard Rogers learned
that he had found heretofore at the handes of the B. of Caunterbury and the rest of y e Colleagues in this matter much extremitie and crueltie iniuries losses and griefes contrary to Gods law and the lawes and statutes of this Realme and agaynst Iustice charitie and good order beyng well assured if they were not stayed but proceeded they would adde more euill to euill losse to losse displeasure to displeasure as sayde he their seruants haue reported and they agreeable doe shew the same Agayne in the sayde appeale he shewed that the Byshop of Canterbury and the other Commissioners ought to haue considered and done better in that matter for honour and obedience to the Kings Maiestie which hetherto they haue not done said he in that they haue not giuen place to hys prouocations and appellations heretofore made vnto hys grace iustly and lawfully and vpon good and iust causes namely for the vniust griefes they did agaynst him which he sayd to appeare in the Actes of that matter as in pronouncyng hym contumacem vnreasonably without good cause and further in assignyng the terme ad audiendum finale decretum and in committyng hym to straight prisone as appeareth in theyr Actes Therefore he dyd not onelye Ex abundanti ad omnem iuris cautelam decline and refuse theyr pretensed iurisdiction as before but also by these presentes here shewed he dyd appeale from the sayd Byshop of Caunterbury and the rest vnto the Kinges Maiestie askyng also those Letters of Appeale which the lawe doth admitte saying he dyd not intend to goe from hys former prouocations and appellations but to ioyne and cleaue vnto them in euery part and parcell submittyng hymselfe to the protection and defence of the Kinges Maiestie and he therein made intimation to the Byshoppe of Caunterbury and the sayd Colleagues to all intentes and purposes that might come thereof Furthermore as touchyng the Supplication aboue mentioned which Boner as we sayd put vp in writyng to the Commissioners the Copie thereof here vnder likewyse ensueth ¶ The Supplication of Boner to the Chauncellor of England with all the rest of the Kings Maiesties most honourable priuy Counsaile PLease iâ— your most honourable good Lordships with my most humble recommendations to vnderstand The copy of Boners supplicatioÌ„ that albeit I haue accordyng to the lawes statutes and ordinaunces of this realme made supplicatioâ— prouocation and appellation vnto the kyngs most excelleâ—â— Maiestie from the vnlawfull and wycked processe of the Archbishop of Caunterbury the byshoppe of Rochester Maister Secretary Smith and the Deane of Paules as also as well from their vniust interlocutorie as also their diffinitiue sentence whereby in law I ought to haue libertie to come abroad and prosecute the same yet such is the malignitie of the Iudges agaynst me with bearing and maintenaunce of other which sundry and many ways haue sought my ruine and destruction that I am here penned and locked vp vsed very extremely at their pleasure and for the contentation of the sayd Maister Smith and not suffred to finde sureties or to goe abroad to prosecute and sue my sayd appellation In consideration whereof it may please your said good Lordships to take some order and redresse herein especially for that it is now the tyme that the Kings subsidie now due ought to be called vpon and iustice also ministred vnto his Maiesties subiects which beyng as I now am I cannot be suffered to doe And thus without further extending my letter therein consideryng that your great wisedomes experience and goodnesse can gather of a little what is expedient and necessary for the whole I doe beseech almighty God to preserue and keepe well all your honourable good Lordships Written in hast this 7. of October 1549. in the Marshalsey Your honourable Lordshyps poore Orator most bounden Bedes man Edmund London These thynges ended the Archbyshop said vnto him My Lord where you say that you come coacted The Archbishop answered to the words of Boner or els ye would not haue appeared I do much maruell of you For you would therby make vs and this audience here beleue that because you are a prisoner ye ought not therefore to aunswer Which if it were true were enough to confound the whole state of this Realme For I dare say that of the greatest prisoners and rebels that euer your keeper there meaning the Undermarshall hath had vnder hym he cannot shewe me one that hath vsed such defence as you here haue done Well quoth the B. if my keper were learned in y e lawes I could shew him my mynd therein Boner Well sayde the Archbyshop I haue read ouer all the Lawes as well as you The archbishop Secretary Smith but to an other ende and purpose then you did and yet I can finde no suche priuiledge in this matter Then M. Secretary Smith did very sore burthen and charge hym how disobediently and rebelliously he had always behaued himselfe towards the Kings Maiestie and his authoritie Whereupon the B. vnder his protestation aunswered agayne Boner that he was the kings Maiesties lawfull and true subiect and did acknowledge his highnesse to be his gracious soueraigne Lord or els he would not haue appealed vnto him as he had yea would gladly lay his hands and his necke also vnder his graces feete and therefore he desired that his highnesse lawes and iustice might be ministred vnto him Yea quoth Maister Secretary you say wel my Lord Secretary Smith Boner compared to the rebells of Deuonshire but I pray you what others haue all these rebels both in Northfolke Deuonshire and Cornewall and other places done Haue they not said thus We be the kings true Subiectes we acknowledge hym for our Kyng and we will obey his lawes with such lyke and yet when eyther Commaundement Letter or Pardon was brought vnto them from his Maiestie they beleeued it not but sayd it was forged and made vnder a hedge and was Gentlemens doyngs so that in deede they would not nor dyd obey any thing Ah sir sayd the B. I perceyue your meanyng Boner as who should say that the Bish. of London is a rebell like them Yea by my troth quoth the Secretary The people laughing at Boner D. May. Whereat the people laughed Then the Deane of Paules said vnto him that he maruelled much and was very sory to see him so vntractable that he would not suffer the Iudges to speake To whome the B. disdainfully aunswered Well M. Deane Boner with his tauntes you must say somewhat And likewise at an other tyme as the Deane was speaking he interrupted him and sayd You may speake when your turne commeth Secretary Smith Then said Secretary Smith I would you knew your duetie I would quoth he agayne you knew it as wel as I with an infinite more of other such stubburne and contemptuous talke and behauiour towardes them Boner which the Commissioners waying and perceiuyng no likelihood
trustie person with whome I shall be contented to talke and make answere as the case shall require assuring you that if any seruaunte of mine owne eyther man or woman or Chaplaine shoulde moue me to the contrary of my conscience I woulde not geue eare to them nor suffer the lyke to be vsed wythin my house And thus my Lorde wyth my hearty commendations I wishe vnto you and the rest as well to doe as my selfe From my house at Kinning hall the 22. of Iune 1549. Your assured frend to my power Mary A remembrance of certaine matters appoynted by the Counsaile to be declared by Doctor Hopton to the Ladie Maries grace for answer to her former letter which said Hopton was after shee came to her raigne B. of Norwiche Her grace wryteth that the lawe made by Parlament is not woorthy the name of a lawe meaninge the statute for the Communion c. You shall say thereto THe fault is great in any subiect to disallow a law of the king a Lawe of a Realme by long studie free disputation and vniforme determination of the whole Cleargie consulted debated and concluded But the greater fault is in her grace being nexte of any subiect in bloude and estate to the kings Maiestie her brother and good Lorde to geue example of disobedience being a subiecte or of vnnaturalnesse being his Maiesties sister or of neglecting the power of the crowne shee being by limitation of lawe nexte to the same The example of disobedience is most perilous in this time as shee can wel vnderstand her vnkindnesse resteth in the kinges owne acceptation the neglecting of the power before God is answereable and in the worlde toucheth her honour The executours shee sayth were sworne to king Henrie the eight his lawes You shall say It is true they were sworne to him his Lawes hys heires and successours which oth they duely obserue and should offend if they should breake any one iote of y e kings lawes nowe being without a dispensation by a lawe and herein her grace shall vnderstand that it is no lawe which is dissolued by a law Neither may her grace do that iniurie to the kinges Maiestie her brother to diminish his authoritie so farre that he may not by the free coÌ„sent of a â—arlament amend and alter vnprofitable lawes for the number of inconueniences which hereof mighte folowe as her grace with consideration may well perceiue Offence taken by the sending for of her officers You shall say If her grace consider the firste letters of that purpose they will declare our good meaning to her and our gentle vsage requiring the presence of her trusty seruant because shee might geue more trust to our message Her house is her flocke You shall say It is well liked her grace shoulde haue her house or flock but not exempt from the Kings orders neither may there be a flocke of the kings subiects but such as wil hear and folowe the voice of the king their shepheard God disaloweth it law and reason forbiddeth it pollicie abhorreth it and her honour may not require it Her grace deferreth her obedience to the kings lawe till his Maiestie be of sufficient yeares You shall say Shee coulde in no one saying more disallow the authoritie of the king the maiestie of his crowne and the state of the Realme For heerein shee suspendeth hys kingdome and esteemeth his authoritie by his age not by his right and title Her grace must vnderstande he is a King by the ordinaunce of God by descent of Royall bloude not by the numbering of his yeares As a creature subiecte to mortalitie hee hathe youthe and by Gods grace shall haue age but as a Kinge he hath no difference by dayes and yeares The Scripture plainly declareth it not only young children to haue ben kings by Gods speciall ordinaunce but also whiche is to be noted to haue had best successe in their raigne and the fauour of God in theyr proceedinges Yea in their first yeares haue they most purely refourmed the Church and state of ReligioÌ„ Therfore her grace hath no cause thus to diminish his maiesties power and to make him as it were no king vntil she thinke him of sufficient yeares Wherin howe much his maiestie may be iustly offended they be sorie to thinke Shee saith shee is subiecte to none of the Counsaile You shall say If her grace vnderstandeth it of vs in that acceptation as we be priuate men and not counsailours sworne to the kings maiesty we knowledge vs not to be superiors but if shee vnderstande her wryting of vs as Counsailors and magistrates ordained by his maiestie her grace muste be contented to thinke vs of authority sufficient by the reason of our office to chaleÌ„ge a superioritie not to rule by priuate affection but by Gods prouidence not to our estimation but to the kings honour and finally to encrease the kings estate with our counsaile our dignitie and vocation and we think her grace wil not forget the saying of Salomon in the 6. chapter of the booke of Wisedome to mooue a king to rule by counsaile and wisedome and to builde his estate vpon them Wherefore her grace must be remembred the kings Maiesties pollitike body is not made onely of hys owne Royall material body but of a Counsaile by whom his maiestie ruleth directeth and gouerneth hys Realme In the place of which Counsaile her grace is not ignorant that we be set and placed Wherfore the reputation she shal geue vs shee shall geue it to the kings honor that which shee shall take from vs shee shall take from his Maiestie whose maiestie wee thinke if it might take encrease of honour as God geueth a daily abundance it should receiue rather encrease from her beinge his Maiesties sister then thus any abatement Shee receiued maister Arundel and maister Englefelde You shall say All the Counsaile remembreth well her refusall to haue her house charged w t any more number alleaging the smal proportion for her charge and therefore it was thought to come of their earnest suite meaning to be priuiledged subiectes from the lawe then of her desire which refused very often to encrease her number Their cautel the king might not suffer to haue his law disobeied their countreis where they shoulde serue by them to be destitute and hauing bene seruantes to his maiestie the circumstances of their departure might in no wise be liked Shee refused to heare anye man to the contrarye of her opinion You shall say It is an aunswer more of will then of reason and therfore her Grace muste bee admonished neither to truste her owne opinion without ground neither mislike al others hauing grounde If hers be good it is no hurt if shee heare the worse If it be ill shee shall doe well to heare the better Shee shall not alter by hearing but by hearing the better And because shee shall not mislike the offer lette her grace name of learned men whome shee will and further
then they by learning shal prooue shee shall not be mooued And so farre it is thought reason wil compell her grace In the ende yee shall say The good willes and mindes of the Lorde Protectour and the Counsaile is so muche toward her grace that how soeuer shee would her selfe in honor be esteemed how soeuer in conscience quieted yea how soeuer benefited sauing their dueties to God and the king they woulde as muche and in theyr doings if it please her to prooue it will be nothing inferiours assuring her grace that they be moste sorie shee is thus disquieted and if necessitie of the cause the honour and suretie of the king and the iudgement of theyr owne conscience mooued them not thus farre they woulde not haue attempted But their trust is her grace wil alow them the more when she shal perceiue the cause and thinke no lesse coulde be done by them where shee prouoked them so farre Note Doctor Hoptons allowance of the communion in those dayes ¶ These and other of like credite more amply committed to you in speache you shal declare to her grace and further declare your conscience for the allowing of the manner of the Communion as yee haue plainely professed it before vs. At Richmund 14. Iune 1549. The Lady Mary to the Lorde Protectour and the rest of the Counsaile 27. Iune 1549. MY Lorde I perceiue by letters directed from you and other of the kinges maiesties Counsaile to my Controller my Chaplaine and master Englefelde my seruaunt that ye will them vppon their allegeaunce to repaire immediately to you wherin you geue me euident cause to chaunge mine accustomed opinion of you all that is to say to thinke you careful of my quietnesse and wel doings considering how earnestly I wryte to you for the stay of two of them and that not without very iust cause And as for maister Englefeld assoone as he could haue prepared himselfe hauing his horsses so farre off although yee hadde not sent at this present would haue perfourmed your request But in deede I am much deceiued For I supposed ye would haue waied and takē my letters in better part if yee haue receiued them if not to haue taried mine answere and I not to haue found so litle frendship not to haue bene vsed so vngently at your hands in sending for him vpon whose trauail doth rest the only charge of my whole house as I wryt to you lately whose absence therefore shall be to me my sayde house no little displeasure especially being so farre off And besides all this I doe greatly maruaile to see your wrytinge for him and the other two with suche extreeme wordes of pearill to ensue towardes them in case they did not come and specially for my Controller whose charge is so great that he canne not sodainly be meete to take a iourney which woordes in mine opinion needed not vnlesse it were in some verye iust and necessarye cause to any of mine who taketh my selfe subiect to none of you all not doubting but if the kinges maiestie my brother were of sufficient yeares to perceiue this matter and knewe what lacke and in commoditie the absence of my said officer should be to my house his grace woulde haue beene so good Lorde to mee as to haue suffered him to remaine where his charge is Notwithstanding I haue willed him at this time to repaire to you commaunding him to returne foorthwith for my very necessities sake and I haue geuen the like leaue to my poore sicke prieste also whose life I thinke vndoubtedly shall be putte in hasard by the wet and colde painefull trauaile of this iourney But for my parte I assure you all that since the king my father your late maister and verye good Lorde died I neuer tooke you for other then my frendes but in this it appeareth cōtrary And sauing I thought verily that my former letters shoulde haue discharged this matter I woulde not haue troubled my selfe with wryting the same not doubting but you doe consider that none of you all would haue bene contented to haue bene thus vsed at your inferiours handes I meane to haue hadde your officer or any of your seruaunts sent for by a force as yee make it knowing no iust cause why Wherefore I doe not a little maruaile that yee had not this remembraunce towardes mee who alwayes hath willed and wished you as well to doe as my selfe and both haue and will praye for you all as heartily as for mine owne soule to almightye God whome I humblye beseeche to illumine you all with his holy spirite to whose mercy also I am at a full poynt to commit my selfe what soeuer shall become of my body And thus with my commendations I bid you all fare well From my house at Kenninghal the 27. of Iune Youre frende to my power though you geue mee contrary cause Mary A copie of the kinges Maiesties letter to the Ladie Marie 24. Ian. 1550. RIght deare c. We haue seene by letters of our Counsaile sent to you of late and by your aunsweare thereunto touching the cause of certaine your Chaplaines hauing offended our lawes in saying of Masse their good and conuenient aduises and your frutelesse and indirect mistaking of the same which thing mooueth vs to wryte at this time that where good counsell from oure Counsaile hathe not preuailed yet the like from our selfe maye haue due regarde The whole matter we perceiue resteth in thys that you being oure next sister in whome aboue all other oure subiectes nature shoulde place the moste estimation of vs would wittingly and purposely not onely breake our lawes your selfe but also haue others maintained to doe the same Truely howe soeuer the matter may haue other termes other sense it hath not and although by your letter it seemeth you chalenge a promise made that so you myghte do yet surely we know the promise had no such meaning neither to maintaine ne to continue your fault You muste knowe this sister you were at the first time when the law was made borne with all not because you shoulde disobey the lawe but y t by our lenitie and loue shewed you might learne to obey it Wee made a difference of you from our other subiectes not for that all other should folow our lawes you only against and them but that you might be brought as far forward by loue as others were by duety The error wherein you would rest is double euery part so great that neither for the loue of God we can wel suffer it vnredressed neither for the loue of you we can but wish it amēded First you retaine a fashion in honoring of God who in dede therby is dishonored therin erre you in zeal for lacke of science hauing science offered you you refuse it not because it is science we trust for then should we dispaire of you but because you thinke it is none And surely in this we can best reprehende you learning
and to be as it were exempted from the daunger of the statute To which request diuers good reasons were made containing the discommodities that shoulde follow the graunt therof and meanes deuised rather to perswade you to obey receiue the generall and godly reformation of the whole realme then by a priuate fansie to preiudice a common order But yet vpon earnest desire and entreatie made in y e Emperours name thus much was graunted that for his sake and your owne also it should be suffered and winked at if you had the priuate masse vsed in your own closet for a season vntil you might be better enformed wherof was some hope hauing only with you a few of your owne chamber so that for all the rest of your housholde the seruice of the realme shoulde be vsed and none other further then thys the promise exceeded not And truely suche a matter it then seemed to some of vs as in dede it was that wel might the Emperour haue required of the kinges Maiestie a matter of more profit but of more weight or difficulty to be granted his maiestie coulde not After this graunt in woordes there was by the ambassadour now dead oftentimes desired some wryting as a testimonye of the same But y t was euer denyed not because we meant to breake the promise as it was made but because ther was a daily hope of your reformation Nowe to the second time you say the Emperors Ambassadours declaration made mention of a promise to you it might well so be But we thinke no otherwise then as it appeareth before wrytten If it were hys fault it was to declare more then he heard ours it may not be that denye not that we haue sayd As for the last time when you were with the kinges maiestie the same some of vs whome by these words your letter noteth doe wel remember that no other thing was graūted to you in this matter but as the first promise was made to the Emperour at whiche time you had too many arguments made to approoue the procedings of the kings Maiestie and to condemne the abuse of the masse to thinke that where the priuate masse was iudged vngodly there you should haue authority and ground to vse it About the same time the Ambassadoure made meanes to haue some testimonie of the promise vnder the great seale and that not hard to haue it but by a letter and that also was not onely denied but diuers good reasons y t he should think it denied with reason so to be contented with an aunswer It was told him in reducing that which was commonly called the Masse to the order of the primatiue church and the institution of Christe the kings maiesty his whole realme had their consciences well quieted against y t which if any thing should be willingly committed the same should be taken as an offence to God a very sinne against truth vnknowne Wherefore to licence by open acte such a dede in the conscience of the kings maiesty his realme were euē a sinne against God The most that might herein be borne was that the kings maiestie myght vppon hope of your gracious reconciliation suspende the execution of his law so that you would vse the licence as it was first graunted What soeuer the Ambassador hath sayd to others he had no other maner graunt from vs nor hauing it thus graunted could alledge any reason against it And where in your letter your grace noteth vs as breakers of the promise made to the Emperour it shal appeare who hath broken the promise whether we that haue suffered more then we licenced or you y t haue transgressed that was graunted Nowe therfore we pray your grace confer the doing of your chaplaines with euery poynte of the premisses and if the same cannot be excused then thinke also howe long the lawe hath bene spared If it pricke our consciences somewhat that so muche shoulde be vsed as by the promise you may claime how much more should it greeue vs to licence more then you can claime And yet coulde we be content to beare great burden to satisfy your grace if the burthen pressed not our consciences whereof we must say as the Apostle sayd Gloriatio nostra est haec testimonium conscientiae nostrae For the other parte of your graces letter by the which we see you misconstrue our good willes in wryting to you how soeuer the law had proceded against your Chaplaines our order in sending to you was to be liked and therein truely had we speciall regarde of your graces degree and estate And because the lawe of it selfe respecteth not persons we thought to geue respect to you first signifying to you what the law required before it should be executed that being warned your grace might either thincke no strangenes in the execution or for an example of obedience cause it to be executed your selfe Others we see perplexed w t sodainnes of matters your grace we woulde not haue vnwarned to thinke any thing done sodaine Truely we thought it more commendable for your grace to helpe the execution of a law then to helpe the offence of one condemned by lawe And in geuing you knowledge what the kings lawes required we looked for helpe in the execution by you the kings maiesties sister The greater personnage your grace is the nigher to the king so muche more ought your exāple to further lawes For which cause it hath bene called a good common wealth where the people obeyed the higher estates and they obeied the lawes As nature hathe ioyned your grace to the kings maiestie to loue him moste entirely so hath reason and lawe subdued you to obey him willingly The one and the other we doubt not but your grace remembreth and as they both be ioyned together in you his maiesties sister so we trust you wil not seuere thē for in deede your grace cannot loue him as your brother but you must obey his maiestie as his subiect Example of your obedience and reuerence of his maiesties lawes is in stead of a good preacher to a great number of his maiesties subiects who if they may see in you negligēce of his maiesty or his lawes wil not faile but folow on hardly and then their fault is not their own but yours by exāple And so may the kings maiesty whē he shal come to further iudgmēt impute y t falt of diuers euil people which thing God forbid to the sufferance of your graces doings And therfore we most earnestly frō the depth of our hearts desire it y t as nature hath set your grace nigh his Maiestie by bloud so your loue and zeale to his maiesty wil further his estate by obedience In the end of your letter ij thyngs be touched which we cā not pretermit the one is you seme to charge vs with permission of mē to breake lawes statutes We thinke in deede it is too true that laws and proclamations be broken daily the
t your grace whom we should otherwise honour for the kinges maiesties sake by your owne deedes shoulde prouoke vs to offend you we do perceaue great discommoditie to the realm by your graces singularitie if it may be so named in opinion in one respect as you are sister to our soueraigne Lord maister we most hūbly beseeche your grace to shew your affection cōtinually towardes him as becōmeth a sister And as your grace is a subiect and we counsellors to his Maiesties estate we let you know the exāple of your graces opinion hindreth the good weale of thys realm which thing we think is not vnknowne vnto you if it be we let your grace knowe it is to true For Gods sake we beseech your grace let nature set before your eyes the yong age of the king your brother Let reason tell you y e losenes of the people how then can you without a wayling hart thinke that ye should be y e cause of disturbance if your grace see the king being y e ordinary ruler vnder God not onely of all others in the realme but of you also call his people by ordinary lawes one way with what hart can your grace stay your selfe without following muche worse to stay other y t would follow their soueraigne Lord Can it be a loue in you to forsake him his rule and lawe take a priuate way by your selfe If it be not loue it is much lesse obedience If your grace thinke the kings maiestie to be ouer his people as the head in a mans bodye is ouer the rest not onely in place but in dignitie and science how can you being a principall mēber in y e same body keep y e nourishment from y e head we pray your grace most earnestly think this thing so much greueth vs as for our priuate affectiō good willes vnto you though we shuld dissemble yet for our publicke office we cannot but plainely enforme your grace not doubting but that your wisedome can iudge what your office is if it were not your owne cause we know your grace by wisedome could charge vs if we suffered y e like in any other Truely euery one of vs a part honoreth your grace for our maisters sake but when we ioyn together in publick seruice as in this writing we do We iudge it not tollerable to know disorder to see the cause leaue it vnamēded For though we would be negligēt y e world would iudge vs. And therfore we do altogether eftsoones require your grace in the kinges maiesties name y t if any of your 2. chaplains Mallet or Barcklet be returned or as soone as any of them shall returne to your graces house y e same may be by your graces commaundement or order sent or deliuered to the sheriff of Essex who hath commandement from the kings maiestie by order of the law of his crowne to attache them or if that conditiō shall not like your grace yet y t then he may be warned frō your graces house yet not kept there to be as it were defended frō the power of the law Which thing we think surely neither your grace will meane nor any of your counsell assent thereto And so to make an end of our letter being long for the matter and hitherto differred for our great busines we trust your grace first seeth how y e vsage of your Chaplaines differeth from the maner of our licence and what good entent moued vs to write vnto you in former letters lastly that the thinges whereunto the king and the whole realme hath consented be not onely lawful and iust by the pollicie of the Realme but also iust and godly by the lawes of God So that if we which haue charge vnder the King should willingly consent to the open breach of them we could neyther discharge our selues to the king for our dueties neyther to God for our conscience The consideration of which things we pray almighty God by his holye spirit to lay in the bottome of your hart and thereupon to build such a profession in you as both God may haue his true honor the king his dewe obedience the Realme concord and we most comfort For all the which we do hartely pray therwith for the cōtinuance of your graces helth to your harts desire Frō Westminster y e xxv of December * The Lady Mary to the Lordes of the Counsell xx May. 1551. MY Lordes after my harty commendations to you although both I haue bene and also am loth to trouble you with my letters yet neuerthelesse the newes which I haue lately hard touching my Chaplayne Doctor Mallet forceth me thereunto at this present for I heare by credible report that you haue committed him to the tower which newes seeme to me very strange notwithstanding I thought it good by these to desire you to aduertise me what is the cause of his imprisonment assuring you I would be sory that any of mine should deserue the like punishment and there is no creature within the Kings maiesties Realme would more lament that any belonging to them should giue iust cause so to be vsed then I would do who would haue thought much frendship in you if you had geuen me knowledge wherein my sayd Chaplein had offended before you had ministred suche punishment vnto him eftsoones requiring you to let me knowe by this bearer the truth of the matter And thus thanking you for the short dispatch of the poore Marchaunt of Portingall I wish to you all no worse then to my selfe and so bid you farewell From Beaulien the 2. of May. Your frend to my power Mary * The Counsell to the Lady Mary 6. of Maye 1551. AFter our humble cōmendatiōs to your grace we haue receiued your letters of the second of this moneth by the which your grace seemeth to take it straungely that Doctor Mallet is committed to prison whereof we haue the more maruell seeing it hath bene heeretofore signified vnto you that he hath offended the kings maiesties lawes and thereof condemned your grace hath bene by our letters earnestly desired that he might be deliuered to the Sheriffe of Essex according to the iust processe of the lawe to the which all maner persons of this Realme be subiect whereof howsoeuer it seemeth straunge at this tyme to your grace that he is imprisoned it may seme more strange to other that he hath escaped it thus long and if the place being the Tower moue your grace not to impute his imprisonment to his former offense then we pray your grace to vnderstand that in deede it is for the very same and the place of the imprisonment to be at the Kings Maiesties pleasure from whome besides the charge of his lawes we haue expresse commaundement to doe that we doe And so we beseech your grace to thinke of vs that neither in thys case nor in any other we meane to do any other then minister and see as much as in our
power lieth ministred iustice indifferently to all persons whiche doing then wee thinke your grace should not thinke it any lacke of frendship that wee did not certifie you of the offense of youre Chaplayne although in deede the cause hath already bene certified And we trust your grace both of youre naturall nearenes to the Kings Maiestie and your owne good wisdome will not mislike our Ministerie in the execution of the lawes of the Realme and the pleasure of the Kyngs Maiestie So we wish to your grace from the bottome of our hart the grace of almighty God with the riches of his holy giftes * The Lady Mary to the Counsell the 11. of May. MY Lordes it appeareth by your letters of the vj. of this presēt which I haue receaued that the imprisonmēt of my Chaplaine Doctour Mallet is for saying of Masse and that he was condemned for the same In deede I haue heard that he was endited but neuer condēned Neuerthelesse I must needes confesse and say that he did it but by my commaundement and I sayde vnto him that none of my Chaplaynes shoulde be in daunger of the lawe for saying Masse in my house And thereof to put hym out of doubt the Emperours Embassadour that dead is declared vnto him before that time how after what sorte the promise was made to his Maiesty wherby it appeareth that the mā hath not in that willingly offēded Wherfore I pray you to discharge him of emprisonment and set him at liberty if not ye minister cause no◠only to him but to others to thinke that I haue declared more then was true whiche I woulde not wittingly doo to gaine the whole world And heerein as I haue often sayde the Emperours Maiestie can be best iudge And to be playne with you according to mine old custome there is not one amongst the whole number of you all that woulde be more loth to be founde vntrue of their word then I. And well I am assured that none of you haue found it in me My Lordes I pray you seeke not so much my dishonour as to disprooue my word whereby it should appeare too plaine that you handle me not well And if you haue cause to charge my Chaplaine for this matter lay that to mee and I wyll discharge it againe by your promise made to the Emperours Maiestie which you can not rightfully denie wishing rather that you had refused it in the beginning then after such promise made and to such a person to seeme to go from it which my Lordes as your very friend I hartely desire you to consider and to geue me no cause to thinke you otherwise then my friends considering I haue alwayes and yet do God is my iudge wishe to you all no worse neyther in soules nor bodies then to my selfe and so wyth my hartye commendations I commit you all to God From Beaulien the 11. of May. Your assured friend to my power Mary ¶ The Counsaile to the Lady Mary the 27. of May. 1551. AFter our due commendations to your grace although the same receiueth not aunswere so soone as perchance was looked for vpon the returne of your graces seruaunt Yet we doubt not but youre grace vnderstanding that where we haue matters of estate pertaining to the Kings Maiestie in hand as in deede we haue had of late the differring of the answere in a matter being no greater requireth to be borne withal And touching the answere of your graces letter for D. Mallet we pray your grace to vnderstande that although you write he was indited but not condemned and so seeme to take exception at the maner of his imprisonment yet if they which enformed your grace of that maner of reason in the law were as well disposed to please your grace with truth as the reason in deede is not true then should they haue told your grace that by the Acte of Parliament if either Mallet haue bene conuicted by the othes of twelue men or that the fact hath bene notorious then the punishment doth follow iustly The trueth of the one and the other way of conuiction in this case is notorious enough besides his flying from the processe of the lawe And where your grace to releeue him woulde take the fault vpon your selfe we are sory to perceiue your grace so ready to be a defence to one that the Kings lawe doth condemne Neuerthelesse he is not punished because your grace bad him and willed him to do that which was an offence but he is punished for doing it and if we should not so see the Kings lawes executed without respecte it might appeare that we too much neglected our duty and for that your grace taketh it as a discredite to your selfe that he should be punished for that you bad him do alledging to him that you had authoritie so to do and so promise made to the Emperour it hath bene both written and sayde to your grace what is the truth in that behalfe and howsoeuer that your grace pretendeth your licence to haue Masse said before your selfe for a time of your reconciliation it had bene so far out of reason for to haue desired that whosoeuer was your Chapleine might say Masse in any house that was yours when your graces selfe was not there For so is D. Mallets offence for saying Masse at one of your houses where your grace was not whych thing as it was neuer graunted so do we not remember that euer it was demaunded The sute that hath bene at anye tyme made either by the Emperous Embassadour that dead is or by him that now is was neuer but in respect of your grace and not to be taken that the Emperour or his his Embassadour meant to priuiledge mayster D. Mallet or any other to say Masse out of your presence Wherefore as we do plainely write to your grace so do we pray you to take it in good part and thinke we be as ready to do our due reuerence towards your grace in any thyng wee may doe with our dutie to our maister as any youre grace may commaund and of suche wisedome we knowe your grace to be that ye should iudge the better of vs for that we be diligent to see the lawes of the Realme executed wherein resteth the strength and safegard of the kings Maiestie our soueraigne Lord and Maister The Lady Mary to the Lordes of the Counsayle 21. Iune 1551. MY Lords although I receiued by my seruant this bearer who lately deliuered vnto you my letters wherein I desired to haue my Chaplayne D. Mallet discharged of his imprisonmente your gentle message in generall wordes for the whyche I geue you my hartye thankes yet haue I no knowledge whether you will set him at liberty or no But I thinke that your waighty affayres at that time was the let and cause ye did not write For else I doubt not you would haue aunswered me Wherefore not being satisfied and vnderstandyng yee would gladly pleasure mee I thought
cause your soules health our conscience and the common tranquillity of our Realme haue so long desired assuring you that our sufferance hath muche more demonstration of naturall loue then contentation of our conscience and foresight of our safety Wherfore although you geue vs occasion as much almost as in you is to diminish our naturall loue yet be we loth to feele it decay and meane not to be so carelesse of you as we be prouoked And therefore meaning your weale and therwith ioyning a care not to be found giltie in our conscience to God hauyng cause to require forgeuenes that we haue so long for respect of loue towards you omitted our bounden duety we send at this present our right trusty and right welbeloued counsaylor the Lord R. or Chauncelour of England and our trustye and right welbeloued Counsaylers Sir A. W. Knight Comptroler of our housholde and Sir W.P. Knight one of our principall Secretaries in message to you touching the order of your house wylling you to geue them firme credite in those thinges they shall say to you from vs and doe there in our name Yeauen vnder our signet at our Castle of Winsor the 24. of August in the first yeare of our Raigne A copy of the kinges Maiesties instructions geuen to the said L. C. sir A. W. and sir W.P. Knightes c. 24. August 1551. FIrst you the sayd Lorde Chauncellor and your Colleagues shall make your immediate repayre to the sayd Lady Mary geuing to her his maiesties hartye commendations and shewe the cause of your comming to be as followeth Although his maiesty hath long time as well by his maiestyes owne mouth and writing as by his counsayle trauayled that the sayd Lady being his sister and a principall subiect and member of his Realme should both be in deede and also shew her selfe conformable to the lawes and ordinaunces of the realme in the profession and rites of Religion vsing all the geÌ„tle meanes of exhortation and aduise that could be deuised to the intent the reformation of the faulte might willingly come of her selfe as the expectation and desire of his maiesty and all good wise men was yet notwithstanding his maiestie seeth that hetherto no maner of amendment hath followed but by the continuance of the errour and manifest breach of his lawes no small perill consequently may happe to the state of hys Realme especially the sufferaunce of such a fault being directly to the dishonor of God and the great offence of his Maiesties conscience and all other good men and therefore of late euen with the consent and aduise of the whole state of his priuy Counsayle and diuers others of the nobility of his Realme whose names ye may repeate if you thinke conuenient his Maiestie did resolutely determine it iust necessary and expedient that her grace should not in any wise vse or maintaine the priuate Masse or any other manner of seruice then suche as by the lawe of the Realme is authorised and allowed and to participate this his maiesties determination to her grace it was thought in respect of a fauorable proceeding with her selfe to haue the same not only to be manifested by her owne officers and seruaunts being most esteemed with her but also to be executed by them in her house as well for the more quiet proceeding in the very matter as for the lesse molesting of her grace with any message by straungers in that time of her solitarines wherein her grace then was by the reason of the late sicknesse For which purpose her three seruants Rochester Eglefield and Walgraue were sent in message in thys mannaer First to deliuer his Maiesties letter to her next to discharge the complaintes of saying Masse and prohibiting all the houshold from hearing any Wherein the Kings Maiestie perceiueth vpon their owne report being returned to the Court how negligently and in deede how falsly they haue execuâ—ed theyr commaundement and charge contrary to the duety of good subiectes and to the manifest contempt of his maiesty Insomuch as manifestly they haue before his Maiesties Counsayle refused to do that which pertayneth to euery true faithfull subiecte to the offence so farre of his maiesty and derogation of his authority that in no wise the punishment of them could be forborne and yet in the maner of the punishment of them his Maiestie and his Counsayle hath such consideration and respect of her person being his sister that without doubt his Maiestie could not with honour haue had the like consideration or fauour in the punishmente of the dearest Counsailour he hath if any of them had so offended and therefore his Maiesty hath sent you three not only to declare to her grace the causes of their sending thither of late his officers in message but also the causes of their absence now presentlye And further in the default of the sayde officers to take order as well with hir Chaplaynes as with the whole housholde that hys Maiesties lawes may be there obserued And in the communication with her you shall take occasion to answere in his Maiesties name certayne pointes of her letter sent now lately to his Maiestie The copy of which letter is now also sent to you to peruse for your better instruction how to proceede in First her allegation of the promise made to the Emperour must be so aunswered as the trueth of the matter serueth whereof euery of you haue heard sufficient testimony diuers times in the counsaile for her offering of her body at the Kings will rather then to chaunge her conscience It greeueth his Maiestie much that her conscience is so setled in errour and yet no such thing is ment of his Maiestie nor of any one of his counsayle once to hurt or will euill to her body but euen from the bottome of their hart wisheth to her mentem sanam in corpore sano And therefore yee shall do very well to perswade her grace that this proceeding commeth onely of the conscience the King hath to auoyde the offence of God and of necessary counsaile and wisedome to see his lawes in so weighty causes executed Item because it is thought that Rochester had the care and consideration of her graces prouision of houshold and by his absence the same might be either disordered or disfurnished his Maiestie hath sent a trusty skilfull man of hys owne houshold to serue her grace for the time Who also is sufficiently instructed of Rochester of the state of her things of houshold And if there shall be any thing lacking in the same his Maiesties pleasure is that his seruant shall aduertise his owne chiefe officers of houshold to the intent if the same may be supplyed of any store heere or otherwhere helped conueniently her grace shall not lacke Item hauing thus proceeded with her grace as for the declarations of the causes of your commoning ye shal theÌ„ cause to be called afore you the Chaplaynes and all the rest of the housholde there presente and
in the Kings Maiesties name most straightly forbid the Chaplaynes eyther to say or vse any Masse or kinde of seruice other then by the lawe is authorised and likewise yee shall forbid all the rest of the company to be present at any suche prohibited seruice vpon paine to be most straightly punished as worthely falling into the daunger of the Kings indignation and a like charge to them all that if any such offence shall be openly or secretly committed they shall aduertise some of his Maiesties Counsayle In the which clause ye shall vse the reasons of theyr naturall duty and allegeance that they owe as subiectes to theyr soueraigne Lord which derogateth all other earthly dueties Item if you shall finde eyther any of the priestes or any other person disobedient to this order ye shall commit them forthwith to prison as ye shall thinke conuenient Item for as much as yee were priuy to the determination at Richmond and there vnderstoode how necessary it was to haue reformation heerein his Maiesty vpon the great confidence he hath in your wisedome and vprightnes remitteth to your discretions the manner of the proceeding heerein if any thing shall chaunce to arise there that in your opinions might otherwise then according to these instructions conduce you to the execution of your charge which in one summe is to auoyde the vse of the priuate Masse and other vnlawfull seruice in the house of the sayd Lady Mary Item ye shall deuise by some meanes as you may to haue vnderstanding after your departure how the order you geue is obserued and as you shall iudge fit to certifie hither E.S. W.W. I.W. I.B. W.N. W.H. F.H. I.G. T.D. W.C. * The story of Steuen Gardiner Bish. of Winchester briefly collected the residue whereof concerning hys actes and doings may further appeare in the booke of Actes and Monuments in the first edition page 728. ALthough the first imprisonment of Steuen Gardiner Bishop of Winchester The story 〈◊〉 SteueÌ„ Garâ—diner in order of time was before the depriuation of Byshop Boner yet for so much as hee was not deposed from his Bishopricke till the nexte or seconde yeare after which was 1551. I haue therefore driuen off the history of the sayde Byshop of Winchester to this present place intending neuertheles heere not to extende and prosecute the explication of that busie matter with all circumstances and particularities thereof so amply at full as I might partly for that being done in my first volume of Actes and Monuments may heere suffice and content the reader being disposed there to search and further to reade touching the same partly also considering how this present volume is growne already very large and great I thought not to pâ—ster the same with any more superfluitie then â—eedes must and therefore leauing out his idle letters his long processe of Articles and examinations hys tedious talke with the multitude of depositions brought in against him and other his actes and interlocutories superfluous For the fuâ—â— tractation of Steuen Gardiners story read in the booke of Actes and Monumenâ— of the first edition pag. 728. I minde heere the Lord willing briefly and summarily to excerpe only the principall effectes as to the story may seeme most appertinent referring the residue to be searched if any reader â—o list to do to the booke of Monuments aforesayd beginning in the page 728. Briefly therefore as touching the actes dooings deseruings and misdemeanours of this stoute Prelate and Bishop of Winchester first we will set before the reader the copy of a certayne writte or euidence against the sayd Byshop wherein as in a briefe summe generally is described the whole order and maner of his misordred demeanour copied out of the publike records in maner as followeth ¶ The copy of a writte or euidence touching the order and maner of the misdemeanour of Winchester with declaration of the faultes where with he was iustly charged WHere as the Kings Maiestie by the aduise of the Lord Protector The 〈◊〉 or euidenâ—â— geuen out against Sâ—â—â—uen Gardâ—â—ner B. of Winchestâ—â— and the rest of his highnes priuie Counsell thinking requisite for sundry vrgent considerations to haue a generall visitation throughout the whole Realme did about tenne monethes past addresse foorth Commissions and by the aduise of sondry Byshopps and other the best learned men of the Realme appointed certayne orders or Iniunctions to be generally obserued which being such as in some part touched the reformation of many abuses and in other parts concerned the good gouernaunce quiet of the Realme were as reason would of all men of all sorts obediently receiued and reuerently obserued and executed sauing only of the Bishop of Winchester who as well by conference with other as by open protestation and letters also shewed such a wilfull disobedience therein as if it had not bene quickly espied myght haue bred much vnquietnes and trouble vpon the knowledge whereof he being sent for and his lewd proceedings layd to his charge he in the presence of the whole Councell so vsed himselfe as well in denying to receiue the sayd orders and Iniunctions as otherwise as he was thought worthy most sharpe punishmente Wyncheâ—â—â—â— misusing himselfe before thâ— Councell Winchesâ—â—â— coÌ„mitted the Fleeâ—â— Wynchesâ—â—â— deliuereâ— out of thâ— Fleete at liberty Wyncheâ—â—â—â— forgetteâ—â— himselfe gaine in 〈◊〉 Dioces and yet considering the place he had bene in he was only sequestred to the Fleete where after he had remained a certaine time as muche aâ— his ease as if he had bene at his owne house vpon hys promise of conformitie he was both set at libertie againe and also licenced to repaire and remaine in his dioces at hys pleasure where when he was forgetting his duety and what promise he had made he began forthwith to set forth such matters as 〈◊〉 againe more strife variance and contention in that one small Citie and Shire then was almost in the whole Realme after besides that the Lorde Protectors grace and the Counsayle were enformed that to withstande such as he thought to haue bene senâ—e from their grace and Lordships into those parties he had caused all his seruaunts to be secretly armed and harnessed and moreouer when such preachers as being men of godly life and learning were sent into that Dioces by his grace and Lordship to preache the worde of God had appoynted to preach the Bishop to disapoint and disgrace them and to hinder his Maiesties proceedings did occupie the Pulpit himselfe not fearing in his Sermon to warne the people to beware of such new Preachers and to embrace none other doctrine then that which he had taught them then the which words none could haue bene spoken more perilous and seditions Wâ—â—chester 〈◊〉 for 〈◊〉 by the â—â—unsayle Winchester â—â—â—manded keepe his 〈◊〉 â—ynchester â—ine 〈…〉 with 〈◊〉 Counâ—â—â—le whereupon being eftsoones sente for and their grace and Lordships obiecting to him many particular matters wherewith they had iust cause to
can not forget your grace tolde me you woulde suffer no innouation and indeed if you deliuer this realme to the king at 8. yeares of age as the king his father whose soule God assoyle left it as I trust you shall the acte is so honourable and good as it were pity to trouble it with any innouation whyche were a charge to your grace more then needed beynge already burthened heauely And albeit in the commoÌ„ wealth euery man hath his part yet as God hath placed you the matter is vnder the kinges Maiestye chiefely yours and as it were yours alone ¶ If the 6. articles might haue continued stil al were quiet with Winchester how so euer it were els with the true church of Christ. ¶ Printers Players and Preachers trouble Winchester Euery man hath his eye directed vnto you both here abroad you shall shadow mens doinges if they be done which is one in commodity of high rule And for my part besides my duty to the kinges maiesty and the realme I would that your grace in whom since your gouernement I haue found much gentlenes and humanity had muche honor w t good successe as euer any had and pray to God that men would let your grace alone and suffer the realme in the time of your gouernement in quyet among our selues wherby to be the more able to resist forreigne trouble which your grace doth prudeÌ„tly forsee Certayne printers * Euery incerteinty is noysome I graunt But reformatioÌ„ of religion is not by by the cause of incerteinty in a common wealth nor maketh euery man to be a maister players preachers make a wondermeÌ„t as though we knew not yet how to be iustified nor what sacramentes we should haue And if the agreement in religion made in the time of our late soueraigne Lord be of no force in theyr iudgement what establishment coulde anye new agrement haue And euery incertenty is noysome to any realme And where euery man will be mayster there must nedes be vncertaynty And one thing is maruelous that at the same time is taught that all men be lyers at the selfe same time almost euery man woulde be beleued And amongst theÌ„ Bale when his vntruth appeareth euidently in setting forth the examination of Anne Askew whiche is vtterly misreported I beseeche your Grace to pardon my babling with you But I see my late soueraigne Lord and maister slaundred by such simple persons ¶ The realme is troubled by theÌ„ much lyke as the Prophet Hely was he that troubled the kingdome of Acheb ¶ Salt layd on a sore if it do vexe it the fault is not in the salt but in the fleshe which cannot abide it religioÌ„ assaulted the realme troubled and peaceable men disquieted with occasion geuen to enemies to poynt and say that after Wickliefes straunge teaching in the sacrameÌ„ts of Christes churche hath vexed other it is finally turned vnto vs to molest scourge vs for other fruite cannot Bales teaching haue ne the teaching of such other as goe about to trouble the agrement established here In which matter I dare not desire your grace specially to looke earnestlye vnto it leaste I should seme to note in you that becommeth me not And I know that your grace being otherwise occupied these thinges may creepe in as it hath bene heretofore sometime it may be heard for your grace to finde out or pull out y e root of this naughtines but yet I am so bolde to write of these of mine owne stomacke who haue euer vsed for discharge of my selfe to say and write in time and place as I thought might do good for reliefe of the matter remitting the rest to the disposition of GOD who hath wrought wonders in these matters since they were first moued and geuen me such knowledge and experieÌ„ce in them ¶ Wincâ—â—â—ster what he saith 〈◊〉 long as 〈◊〉 proueth 〈◊〉 it mattereâ— not whâ—â— he sayth as I ought to take them as they be for corruption and vntrueth I meane knowledge and experience of them that be chiefe styrrers so infect with vntruth as they cannot speak or report truly in common matters The pretence is of the spirit and al is for the flesh Women and meat with liberty of hand and tongue a dissolution and dissipation of all estates cleane contrarious to the place GOD hath called your Grace thereunto * A 〈◊〉 sight in 〈◊〉 sonne 〈…〉 Duke of Saxonâ—â—â— king ¶ True reâ—ligion of the opinâ—â—â— of these Germaâ—â—â— wil be 〈◊〉 not to disaâ—gree whâ—â— the Bysâ—â—â— of Wincheâ—ster shal 〈◊〉 be able to proue the contrary as yet he hath not done it hitherto For it tendeth all to confusion disorder which is the effect of vntrueth Bale hath set forth a prayer for the Duke I. of Saxe wherein the Duke remitteth to Gods iudgement to be shewed here in this world the iustnesse of his cause concerning religion and desireth GOD if hys cause be not good to order him to be taken and to be spoiled of his honor and possessions with many such gay wordes whereby to tempt God since which prayer the Duke is indeed taken as all the world sayth at the time of his taking as the account is made such straungenesse in the sonne as we saw it here as hath not bene sene They happened both together this we know and be both maruelous but whether the one were a token ordered to concurre with other God knoweth and manne cannot define Many common wealthes haue continued without the B. of Romes iurisdiction but without true religion and with such opinions as Germany maynteyned no estate hath coâ—â—â—â—ned in the circuit of the world to vs knowne since Christ câ—me For the Turkes and Tartarres gouernement is as it were a continuall warre and they vphold theyr rule with subduing of nobility by fyre and sworde * Germaâ—â— with 〈◊〉 religion 〈◊〉 doth starâ— notwithstanding Wynchestâ—â— and the Emperour did withstand theâ— what that they both could His argument Goâ— lawe hath rule of all Men wâ—â—meÌ„ say the vnderstanâ— Gods law Ergo men and wemâ—â— haue rule all Nego argument quia const 4. terminâ—â—â— His argument shouâ—â— thus procead Goâ— lawe hath rule of all Men and wemen 〈◊〉 they are Gods law Ergo such men wâ—â—men haue rule of alâ— thus is thâ— forme of the 〈◊〉 good 〈◊〉 matter 〈◊〉 Wyncheâ—â— a friend 〈◊〉 lent thou he loued fishe The actiâ—â— of Christ haue 〈◊〉 and â—ooâ— endes 〈◊〉 were 〈◊〉 to fâ—â—â—fill the 〈◊〉 Some peâ—â—â—liar to 〈◊〉 owne peâ—â—sone Some peâ—â—tayning 〈◊〉 publike ample Germanye with theyr new religion could neuer haue stand though the Emperor had let them alone for if it be perswaded the vnderstanding of Gods lawe to be at large in women and children wherby they may haue the rule of that and theÌ„ Gods law must be the rule of all is not hereby the rule of all brought into theyr handes These of some will be called witty reasons but they
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
the French and that we do withhold wages from the souldiours and other such tales and letters they doe spreade abroade of the which if any one thing were true we would not wish to liue the matter now being brought to a marueilous extremitie such as we wold neuer haue thought it could haue come vnto especially of those men towardes the kings maiestie and vs of whom we haue deserued no such thing but râ—ther much fauour and loue But the case being as it is this to require and pray you to hasteÌ„ you hither to the defence of the kings maiestie in such force and power as you may to shew the parte of a true Gentleman and of a very frende the which thing we truste God shall rewarde and the kinges Maiestie in time to come and we shall neuer be vnmindefull of it too We are sure you shal haue other letters from them but as ye tender your duety to the kings Maiestie we require you to make no stay but immediately repair with such force as yee haue to his highnesse Castle of Windsore and cause the rest of such force as yee may make to followe you And so we bid you right heartily farewel From Hampton Court the sixt of October Your Lordships assured louing frend Edward Somerset An answere to the L. Protectors letter TO this letter of the Lorde Protectoure sent the sixte of Octob. the L. Russel returning answere againe vppon the eight of the sayde moneth first lamenteth the heauie dissention fallen betwene the Nobilitye and him which he taketh for suche a plague as a greater could not be sent of almighty God vpon this Realme being the next way saith he to make of vs conquerors slaues like to induce vpon the whole realme an vniuersal calamitye thraldome vnlesse the mercifull goodnes of the Lorde do helpe some wise order be taken in staying these great extremities And as touching the Dukes request in his letters for as much as he heard before of this broile of the Lords feared least soâ—e conspiracie had ben meant against the kings person he hasted forwarde with such company as he coulde make for the surety of y e king as to him appertained Now perceiuing by the Lordes letters sent vnto him the same sixte day of Octâ— these tumults to rise vpon priuate causes betwene him and them he therfore thought it expedient that a conuenient power should be leuied to be in a readines to withstand the worste what perils soeuer might ensue for the preseruation both of the king state of the realm from the 〈◊〉 of forraine enemies and also for the staying of bloudshed if any such thing should be intended betwixt the partes in the heate of thys faction And this hee thinking beste for discharge of his allegeance humbly beseecheth his grace to haue y e same also in speciall regard and consideration first that the kings Maiestie be put in no feare that if there be any such thing wherein he hath geuen iust cause to them thus to proceede hee will so conforme him selfe as no such priuate quarels do redound to the publike disturbance of the Realme certifying moreouer the Duke that if it were true whyche he vnderstandeth by the letters of the Lordes y t he should send about proclamations and letters for raising vp of the commons he liked not the same Notwithstanding hee trusted well that his wisedome woulde take such a way as no effusion of bloud should follow And thus muche being contained in his former letters of the eight of October in his next letters againe wrytten the 11. day of Octob. the said Lord Russel reioysing to heare of the most reasonable offers of the Lord Protectour made to the Lordes The contents of the second aunswer of the L. Russell to the Lord Protector wryteth vnto him promiseth to doe what in the vttermost power of him and likewise of sir W. Harbert ioyned together with him doe 〈◊〉 to worke some honorable reconciliation betwene him them so as his sayd offers being accepted satisfied some good coÌ„clusion might ensue according to their good hope expectation Signifying moreouer that as touching the leuying of men they had resolued to haue the same in readinesse for the benefite of the realme The gooâ— L. Russell a solicitor for peace betweene the Lord Protector and the Lordes to occurre all incoÌ„ueniences whatsoeuer either by forraine inuasion or otherwise might happen so hauing their power at hand to drawe neare wherby they might haue the better oportunitie to be solicitours and a meanes for this reformation on both parties c. And thus much for answer of the Lord Russel to the Lorde Protectours letters But nowe to the matter againe of the Lordes who together with the Earle of Warwike vppon what occasion God knoweth being assembled at London The Lordes of the Coâ—â—â—ell assembled against the Lorde Protectour as ye heard against the Lorde Protector when the king with his counsaile at Hampton court heard therof first Secretarye Pâ—ter with the kings message was sent vnto them whome the Lords notw tstanding detained still with them making as yet no answer to the message Wheâ—upon the L. Protectour wryteth to them in this maner as followeth A letter of the Lorde Protectour to the Counsaile at London The Lord Protectoâ—s lâ—tter to the Lordes of the Counsaile at London MY Lordes we commend vs most hartily vnto you wheras the kings Maiestie was infourmed that you were assembled in such sorte as you doe and nowe remaine and was aduised by vs and such other of his Counsaile as were then heere aboute his persone to send M. Secretarie Peter vnto you with such message as whereby mighte haue ensued the suretie of hys Maiesties persone with preseruation of his realme and subiects the quiet both of vs and your selues as maister Secretarye can well declare to you his maiestie and we of his Counsaile heere doe not a litle maruel that you stay still with you the sayd M. Secretarie haue not as it were vouchsafed to send aunswer to his Maiestie neyther by him nor yet any other And for our selues we doe much more maruell and are right sory as both wee and you haue good cause to be to see the manner of your doinges bentâ— with violence to bring the kings Maiesty and vs to these extremities Which as we doe intende if you wil take no other way but violence to defend as nature and our allegeaunce doeth binde vs to extremitye of death and to put all to Gods hand who geueth victory as it pleaseth him so that if any reasonable conditions and offers woulde take place as hetherto none hath bene signified vnto vs froÌ„ you nor we do not vnderstand what you do require or seeke or what you do meane that you do seek no hurt to the kings Maiesties person as touching all other priuate matters to auoid the effusion of Christian bloud and to preserue the
sayd in the time of the rebellion that you liked wel the doings and proceedings of the sayde rebelles and traitors and sayde that the couetousnes of the gentlemen gaue occasion to the common people to rise sayinge also that better it were for the Commons to die then pearish for lacke of liuing 16 Also you saide that the Lordes of the parlamente were loth to encline themselues to reformatioÌ„ of enclosures and other things therfore the people had good cause to reforme the things them selues 17 Also you after the reporte and declaration of the defaultes and lackes reported to you by suche as did suruey Bulleine and the Peeces there woulde neuer amende the same defaultes 18 Also you would not suffer the kings peeces beyoÌ„d the seas called Newhauen Blacknest to be furnished wyth men and vitailes although you were aduertised of the defaults therin by the captaines of the same peeces others were thereto aduertised by the kings Counsaile wherby the French king being the kings open enemy was encouraged and comforted to inuade and win the sayd peeces to the kings great losse and dishonor of his realme 19 Also you declared and published vntruely as well to the kings maiestie and other the young Lordes attendant vpon his graces persone that the Lordes of the Counsaile at London minded to destroy the king you required the king neuer to forget it but to reuenge it and likewise you required the yong Lordes to put the king in remembrance therof to the entent to make sedition and discord betwene the king and his Lordes 20 Also where the kinges Maiesties priuie Counsaile of their loue and zeale that they did beare vnto the king his Realme did consulte at London to haue communed wyth you to the entent to mooue you charitablie to amend your doings and misgouernment you hearing of their sayd assembly did cause to be declared by letters in diuers places the said Lordes to be high traitors to the king to the great disturbance of the realme And thus muche hitherto concerning the first trouble of the Lorde Protectoure Duke of Somersette The mercifull working of the Lord for the Lord Protector wyth the crimes and articles obiected against him with his prisonment also in the Tower and the terrible proclamatioÌ„ geuen out against hym All which purposes of man thoughe they seemed fully entended to no lesse but to the spilling of his life yet the Lorde aboue the onely disposer of all mens purposes The Lord Protectour deliuered out of the tower so ordered the matter by the meanes of the kinge labouring for his Uncle that in short while after hee was lette out of the Tower and the Proclamation whyche before had made hym a traitor wythin three dayes was called in agayne a Domino factum est istud wyth commaundement geuen none of them to be solde And so the Duke of Somerset gratiously escaping thys aduersitie was againe restored though not to his former office yet vnto libertie wherein he continued the space of two yeares and two dayes After the which time of respite being expired the sayde Duke of Somerset was apprehended committed againe to the Tower The second trouble of the Duke of Somerset and wyth him also Sir Michaell Stanhop sir Raufe Uane sir Miles Partrige other c. At length the time being come of his arrainment the foresayde good Duke being conueied from the Tower was brought thorow London with the axe of the tower before him wyth great preparance of bils halbardes pikes and polaxes in most forcible wise a watch also sette and appoynted before euery mans doore through the hie streat of London The Duke of Somerset agayne brâ—ught to the toweâ— and so was he brought into Westminster hal where the Lords of the counsaile sitting as his iudges in the middle of the hal vpon a newe scaffolde he was there before them arrayned and charged both with treason and felonie In the whiche iudgement I passe ouer the vnseemely speach the vile taunts and despiteful rebukes without all modesty or honesty The vile tauntes of certayne Iustices and others sitting in iudgement against the good Duke of Somerset vsed by certaine of the Sergeants and Iustices and some other sitting there Al which notwythstanding he patiently quietly did suffer neither storming inwardly in stomacke nor reuiling them with woordes againe but like a lambe folowing the true lambe example of all meekenes was conteÌ„ted to take al things at their handes and with no lesse patience to beare now theyr vngentle and cruell railings The great patieÌ„ce of the Duke of Somerset in taking rebukes then hee did before their glauering wordes and flatterings in time of his high estate and prosperitie And as the patience of this good Duke was marueilous in forbearing his ennemies so also was his discretion and temperance no lesse seene in answearing for himself to the articles to him obiected wherunto he wisely and substantially replied The discrete behauiour of the Duke in aunswering for himselfe putting himselfe in the ende to be tried by his Peeres Who then at length after consultation had did frame and temper their verdicte thus that as concerning y e case of treason wherewith he was charged they discharged him but they accounted him guiltie of fellonie When the people which were there present to a great noÌ„ber hearde the Lordes say Not guiltie meaning by the case of treason supposing no lesse but y t he had bene clearly acquited by these woordes The harty affection of the people toward the Duke of Somerset and especially seeing the Axe of the Tower to be carried away for great ioy and gladnesse made an outcrie well declaring theyr louing affection and hearty fauour vnto the Duke whose life they greatly desired But thys opinion of the people was deceiued and the innocent Duke condemned to die for fellonie Which act of fellonie had bene made a litle before against the rebels and vnlawfull assembles suche as shoulde seeke or procure the death of any Counsailour The Duke of Somerset condemned of felony so that euery suche attempt and procurement according to the act should be iudged felony By the vertue of whych Act the Duke being accused with certaine other hys complices to intende and purpose the death of the Duke of Northumberlande and of certayne beside Statut. an 5. Reg. Edw 6. was therfore caste and condemned of felonie and so was returned toward the Tower againe At whose passage throughe the Citie greate exclamations and outcries were made againe of the people The Duke of Somerset accused for seeking the death of the Duke of Northumberland some reioycing y t hee was acquited some bewayling that hee was condemned Thus the good Duke passing through a great parte of the Citie landinge at the Crane of the Uinetrie was conueyed vnto the Tower where hee endured till the 22. of Ianuary Upon the which day at the comminge downe of the
at large In whome I wyshe thee to continue in health and to perseuere in the trueth Anno 1549. ⧠The first entring of Queene Mary to the Crowne with the alteration of Religion and other perturbations happening the same time in this Realme of England Anno 1553. WHat time King Edward by long sickenesse beganne to appeare more feble and weake in the meane while during the time of this his sickenesse The reigne of Queene Mary a certayne mariage was prouided concluded and shortly also vpon the same solempnised in the moneth of May betwene the Lord Gilford sonne to the Duke of Northumberland 〈◊〉 â—â—tweene the Lorâ— Gilfoâ—d and the Lady â—ane and the Lady Iane the Duke of Suffolkes daughter whose mother being then aliue was daughter to Mary King Henryes second sister who first was maried to the French king and afterward to Charles Duke of Suffolke But to make no long tariance hereupon the mariage being ended and the king waxing euery day more sicke then other where as in deede there seemed in him no hope of recouerye it was brought to passe by the consent not onely of the Nobility but also of all the chiefe Lawyers of the Realme that the king by his Testament did appoynt the foresayde Ladye Iane daughter to the Duke of Suffolke to be inheretrice vnto the crowne of England passing ouer his two sisters Mary and Elizabeth To this order subscribed all the kinges Counsell and chiefe of the Nobility Syr Iames Hales standeth with Queene Mary the Maior and city of London and almoste all the Iudges and chiefe Lawyers of this Realme sauing onely Iustice Hales of Kent a man both fauoring true Religion and also an vpright iudge as any hath bene noted in this Realme who geuing his consent vnto Lady Mary would in no case subscribe to Lady Iane. Of this man God willing you shall perceiue more in the sequele of this story The causes layd agaynst Lady Marye were as well for that it was feared she would mary with a Straunger and thereby entangle the crowne as also that she would cleane alter Religion vsed both in king Henry her father and also in king Edwarde her brothers dayes so bring in the pope to the vtter destruction of the Realme which indeed afterward came to passe as by the course and sequele of this story may well appeare Two things feared in Queene Mary Much probable matter they had thus to coniecture of her by reason of her great stubbernnes shewed and declared in her brothers dayes as in the letters before mentioned passing betwene her and king Edward the Counsell may appeare The matter being thus concluded and after confirmed by euery mans hand King Edwarde an Impe of so great hope not long after this departed by the vehemency of his sickenes when he was sixtene yeares of age with whom also decaid in maner the whole florishing estate and honor of the English nation Queene Iane proclaâ—med at â—ondon ComparisoÌ„â—â—tweene 〈◊〉 king â—dward â—oung Lady 〈◊〉 This 〈◊〉 of the Lady Iane was M. Elmer When king Edwarde was deade this Iane was established in the kingdome by the Nobles consent and was forthwith published Queene by proclamation at London and in other Cityes where was any great resort and was there so taken and named Betweene this young Damosell and kyng Edwarde there was litle difference in age though in learning knowledge of the tongues she was not onely equall but also superior vnto him being instructed of a Mayster right notablye learned If her fortune had bene as good as was her bringing vppe ioyned wyth â—inenesse of wit vndoubtedly she might haue semed comparable not onelye to the house of the Uaspasians Sempâ—onians and mother of the Grachies yea to anye other women beside that deserued high prayse for theyr sigulart learning but also to the vniuersity men which haue taken many degrees of the Schooles In the meane time while these thinges were a working at London Mary which had knowledge of her Brothers death writeth to the Lords of the Councell in forme as foloweth ¶ A Letter of the Lady Mary sent to the Lordes of the Counsell wherein shee claymeth the Crowne after the decease of king Edwarde Lady Maryes letter sent to the Counâ—ayle wherein shee 〈◊〉 the Crowne MY Lordes we greete you well and haue receiued sure aduertisement that our dearest Brother the king our late soueraigne Lord is departed to Gods mercye whiche newes howe they be woefull vnto our hart he onely knoweth to whose will and pleasure we must and do humbly submitte vs and our willes But in this so lamentable a case that is to witte now after hys Maiesties departure and death concerning the Crowne and gouernaunce of thys Realme of England with the title of Fraunce and all thinges thereto belonging what hath bene prouided by Act of Parliament and the Testament and last will of our dearest Father besides other circumstaunces aduauncing our right you know the Realme and the whole world knoweth the Rolles and Recordes appeare by the authority of the kyng our sayde Father and the king our sayde brother and the subiectes of thys Realme so that we verily trust that there is no good true subiect that is can or would pretend to be ignoraunt therof and of our parte wee haue of our selues caused and as God shall ayde and strength vs shall cause our right and title in this behalfe to be published and proclaymed accordingly And albeit this so weighty a matter seemeth straunge that the dying of oure sayde brother vpon Thursday at night last past we hytherto hadde no knowledge from you thereof yet we consider your wisedomes and prudence to be such that hauing eftsoones amongest you debated pondered and well wayed this present case with our estate with your own estate the common wealth and all our honours wee shall and may conceiue greate hope and trust with much assuraunce in your loyaltye and seruice and therefore for the tyme interprete and take thinges not to the worst and that ye yet will like Noble men woorke the best Neuerthelesse wee are not ignoraunt of your consultations to vndoe the prouisions made for our preferment nor of the great bandes and prouisions forceable wherewith yee bee assembled and prepared by whom and to what ende God and you know and nature can but feare some euill But be it that some consideration politicke or whatsoeuer thing else hath mooued you thereto yet doubte you not my Lordes but we can take all these your doynges in gracious part being also right ready to remit fullye pardon the same with that freely to eschewe bloudshed and vengeance agaynst all those that canne or will intend the same trusting also assuredly you will take and accept this grace and vertue in good part as appeateyneth and that wee shall not be enforced to vse the seruice of other our true subiectes and frendes which in thys our iust and right cause
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
woulde haue added if I coulde haue bene suffred to speake that it had ben time enough to take away mens liuings and thereto to haue prisoned them after that they had offended lawes For they be good Citizens that breake not lawes and worthy of praise and not of punishment M. Rogers punished before any law was brokâ—n But theyr purpose is to kepe men in prison so long vntil they may catche them in their lawes and so kill them I could would haue added the example of Daniel which by a crafty deuised law was cast into the Lions den Item I might haue declared that I most humbly desired to be set at libertie sending my wife to him with a supplication being great with childe with her 8. honest women or therabout to Richmond at Christmas was a 12. monthe whiles I was yet in my house Item I wrote two supplications to him out of Newgate M. Gosnold laâ—â—ured for M. Rogers and sent my wife many times to hym M. Gosnolde also that worthy man who is nowe departed in the Lord laboured for mee and so did diuers other worthy men also take paines in the matter These things declare my Lorde Chancellors Antichristian charitie which is that he hathe and doth seeke my bloud and the destruction of my poore wife and my ten children This is a short summe of the wordes which were spoken the 28. day of Ianuarye at after noone after that Maister Hooper had bene the first M. Cardmaker the second in examination before me The Lorde graunte vs grace to stand together fighting lawfully in hys cause till wee be smitten downe together if the Lords wil be so to permitte it For there shall not a haire of our heades pearish againâ—â— hys will but with his will Whereunto the same Lorde graunt vs to be obedient vnto the ende and in the end Amen Sweete mighty and mercifull Lord Iesus the sonne of Dauid and of God Amen Amen let euery true Christian say and pray Then the clocke being as I gessed aboute foure the L. Chauncellor sayde Great meâ—â—cy of Winchest no lesse then the Foxe hath to the chickenes the Wolfe to suck the bloud of Lambes that he and the Churche must yet vse charitie with me what maner of charitie it is all true christians do well vnderstand as to wit the same that the foxe doeth with the chickens and the wolfe with the Lambes and gaue me respite til to morow to see whether I would remember my selfe wel to morrow and whether I would returne to the catholike churche for so he calleth hys Antichristian false churche againe and repent and they woulde receiue me to mercy I sayde that I was neuer oute of the true Catholicke Church nor would be but into hys churche woulde I by Gods grace neuer come Well quoth he then is our church false and Antichristian The Popes church is the churcâ— of Antichryst Yea quoth I. And what is the doctrine of the sacrament False quoth I and cast my handes abroade Then sayd one that I was a player To whom I answeared not for I passed not vpon his mocke M. Rogers warned to appeaâ—e the next day Come againe quoth the Lord Chancellour to morrow betweene nine and ten I am ready to come againe whensoeuer ye cal quoth I. And thus was I broughte by the shiriffes to the Counter in Southwarke Maister Hooper going before me and a great multitude of people being present so that we hadde much to doe to goe in the streates Thus much was done the 28. day of Ianuarie THe second day which was the 29. of Ianuary we were sent for in the morning about 9. of the clocke M. Roger M. Hooper brought agayne before the Chauncellour and by the Shriffes fetched from the Counter in Southwarke to the Church againe as to wit to S. Mary Oueries where we were the daye before in the after noone as is sayde And when Maister Hooper was condemned as I vnderstoode afterward then sent they for me Then the Lorde Chauncellour sayd vnto me Rogers quoth hee here thou wast yesterday and wee gaue thee liberty to remember thy selfe this night whether thou wouldest come to the holy catholicke church of Christ agayne or not Tell vs nowe what thou haste determined Gardinerâ— wordes to M. Rogers whether thou wilt be repentant and sory and wilt returne againe and take mercy My Lorde quoth I I haue remembred my selfe right wel what you yesterday laid for you Aunswere of M. Rogerâ—s to the Bâ—â—hop of Wâ—nâ—hester and desire you to giue me leaue to declare my minde what I haue to say thereunto and that done I shall answere you to your demaunded question When I yesterday desired that I myght be suffered by the Scripture and authoritie of the firste best M. Rogers nâ—t suffered here to defend himsâ—â—â— by wrytinâ— and purest Churche to defende my doctrine by wryting meaning not onely of y e primacie but also of all the doctrine that euer I had preached ye answered me that it might not nor ought not to be grauÌ„ted me for I was a priuate person and that the parlament was aboue the authoritye of all priuate persons therfore the senteÌ„ce therof might not be found faultie and valureles by mee being but a priuate persone And yet my Lorde quoth I I am able to shewe examples that one man hath come into a generall Councell and after the whole had determined and agreed vppon an act or article that some one maÌ„ comming in afterward hath by the word of God declared so pithely that the counsel had erred in decreeing the sayd Article Wâ—ole Coâ—â—celâ—s turned by priuate perâ—ons that he caused the whole Counsell to chaunge and aulter their Acte or Article before determined And of these examples sayde I I am able to shewe two I can also shewe the authoritie of S. Augustine that when hee disputed with an hereticke 〈◊〉 Maâ—entium lib. â— cap. 14. hee woulde neyther himselfe nor yet haue the heretike to leane vnto the determination of two former Councels of the whyche the one made for him and the other for the hereticke that disputed against him but sayd that he would haue the scriptures to be their iudge which were coÌ„mon and indifferent for them both and not proper to either of them Item I could shewe sayde I the authoritye of a learned Lawyer Panormitanus whiche saith that vnto a simple laye man that bringeth the woorde of God with hym there ought more credite to be geuen then to a whole Councell gathered together By these thinges will I prooue that I ought not to be denied to say my minde and to be heard against a whole Parlament bringing the worde of God for me and the authoritie of the olde Churche 400. yeares after Christ all be it that euery man in the Parliament had willingly and without respect of feare and fauor agreed therunto which thing I doubte not a little off
did succour it wil do the like to the child of you or any other fearing him and putting your trust in him And if we lacke fayth as we do in deede many times let vs call for it and we shall haue the encrease both of it and also of any other good grace needefull for vs and be mery in GOD in who also I am very mery and ioyfull O Lord what great cause of reioycing haue we to thinke vpoÌ„ that kingdome which he voucheth safe for his Christes sake freely to geue vs forsaking our selues and folowing him Deare wife this is truely to follow him What it 〈◊〉 to follow Christ. euen to take vp our crosse and followe him and then as we suffer with him so shall we raigne with him euerlastingly Amen Shortly Shortly Amen * An other letter to his wife to Mayster Robert Harrington M Hurland c. GRace and comfort c. Deare wife reioyce in our gracious God and his our Christ An other letter of M Saunders his wyfe 〈◊〉 other frendes and geue thankes moste humbly and hartely to him for this dayes worke that in any part I most vnworthy wretch should be made worthy to beare witnes vnto his euerlasting verity which Antichrist with his by mayne force I perceyue and by moste impudeÌ„t pride and boasting wil go about to suppres Remember God alway my deare wife and so shal gods blessing light vpon you and our Samuel O remeÌ„ber alwaye my wordes for Christes sake be mery and grudge not agaynst God and pray pray We be al mery here thanks be vnto God who in his Christ hath geueÌ„ vs great cause to be mery by whoÌ„ he hath prepared for vs such a kingdom and doth and will geue vnto vs some litle taste therof eueÌ„ in this life and to all such as are desirous to take it Math. 26. Blessed sayth our Christ be they which hunger and thirst after righteousnesse for such shall be satisfied Let vs goe yea let vs run to seeke such treasure and that with whole purpose of hart to cleaue vnto the Lord to finde suche Riches in his heauenly word through his spirite obteyned by prayer Luke 5. Psal. 119. My deare Frendes and Brethren Mayster Harryngton and Mayster Hurland pray pray Spiritus quidem promptus est caro autem infirma That is The spirite is ready but the fleshe is weake When I looke vpon my selfe quid ego stupidus attonitus habeo quod dicam nisi illud Petri exi a me Domine quia homo peccator sum i. Being astonished and confouÌ„ded what haue I els to say but those wordes of Peter Lorde goe from me for I am a sinnefull man Iohn 6. But then feele I that sweete comforte Lucerna pedibus meis verbum Domini lumen semitis meis haec mea est consolatio in humilitate mea i. The word of the Lorde is a Lanterne to my feete and a light vnto my pathes and this is my comfort in my trouble Then waxe I bolde with the same Peter to say Domine ad quem ibimus verba vitae aeternae habes i. Lord to whom shall we go thou hast the wordes of euerlasting life This comfort haue I when the geuer thereof doth geue it But I looke for battels with the roote of vnfaythfulnes the which I feele in me will most egerly geue vnto my conscience when wee come once to the combate We be I wene within the souÌ„d of the triumpe of our enemies Play ye that be abroade the part of Moyses Tim 1. Orantes in omni loco sustollentes puras manus i. Praying in all places lifting vp pure hands Gods people shal preuayle 〈◊〉 5. yea our bloud shal be theyr perditioÌ„ who do most triumphantly spill it we then being in the handes of our God shall shine in his kingdome and shal staÌ„d in great stedfastnes agaynst theÌ„ which haue dealt extremely with vs And wheÌ„ these our enemies shall thus see vs they shal be vexed with horrible feare and shall wonder at the hastines of the sodaine health and shall say with themselues hauing inward sorow and mourning for very anguish of minde These are they whom we sometime had in derision and iested vpon we fooles thought their liues to be verye madnes and their end to be without honor but loe how they are accounted among the childreÌ„ of God The blessing of God be with you all c. Laurence Saunders ¶ To his wife a litle before his burning GRace and comfort in Christ Amen Deare wife be mery in the mercies of our Christ A letter of 〈…〉 to â—is wyfe ye also my deare frendes Pray pray for vs euery body We be shortly to be dispatched heÌ„ce vnto our good Christ. Amen Amen Wife I would you sent me my shyrte which you know wherunto it is coÌ„secrated Let it be sowed down on both the sides and not open Oh my heauenly father look vpon me in the face of thy Christ 〈◊〉 writeth 〈◊〉 his â—â—irte â—herein he â—hould be 〈◊〉 or els I shall not be able to abide thy countenaunce such is my filthines He will do so and therefore I will not be afrayd what sinne death hell and damnation caÌ„ do agaynst me O Wyfe alwayes remember the Lord. God blesse you yea he will blesse thee good wyfe thy poore boy also onely cleaue thou vnto him and he will geue thee all thinges Pray pray pray ¶ An other letter to M. Robert and Iohn Glouer written the same morning that he was burnt GRace and consolatioÌ„ in our sweet Sauiour Christ Oh my deare brethren whom I loue in the Lord being loued of you also in the Lord be mery reioyce for me now ready to go vp to that mine inheritance which I my selfe in deed am most vnworthy of but my deare Christ is worthye who hath purchased the same for me with so deare a price Make haste my deare brethreÌ„ to come vnto me that we may be mery eo gaudio quod nemo tollet a nobis i. with that ioy which no man shall take from vs. Oh wretched sinner that I am not thankefull vnto this my Father who hath vouched me worthy to be a vessell vnto his honor But O Lorde nowe accept my thankes though they proceed out of a not enough circumcised hart Salute my good Sisters your wiues good sisters feare the Lord. Salute all other that loue vs in the trueth Gods blessing be with you alwayes Amen Euen now towards the offering of a burnt sacrifice O my Christ helpe or els I perish Laurence Saunders ¶ After these godly letters of M. SauÌ„ders diuersly dispersed and sent abroad to diuers of the faythfull coÌ„gregation of Christ as is afore to be seene now in the latter end we will adioyne two other letters writteÌ„ not by Mayster Saunders the martyr but by M. Ed. Saunders the Iustice his brother sent to this our Saunders in prison although conteining no
Iusticer spare of dyet sparer of words sparest of time In housekeping very liberall and sometime more free then his liuing would extend vnto Briefly of all those vertues and qualities required of S. Paul in a good B. in his epistle to Timothe I know not one in this good B. lacking He bare in countenauÌ„ce talke alwayes a certayn seuere graue grace which might peraduenture be wished sometimes to haue bene a little more populare and vulgarlike in him but he knewe what he had to doe best himselfe This by the way I thought to note for that there was once an honest Citizen to me not vnknowne which hauing in himselfe a certaine coÌ„flict of conscience came to his doore for couÌ„sell but being abashed at his austere behauior durst not come in but departed seking remedy of his trobled minde at other mens hands which he afterward by y e help of almighty God did finde obtayn Therefore in my iudgement such as are appointed made gouernours ouer y e flock of Christ to teach and instruct them ought so to frame their life maners Discretioâ— how minâ—â—sters and preacherâ— ought to behaue themseluâ—â— countenaunce and externall behauiour as neither they shew themselues to familiar light whereby to be brought in contempt nor in the other side agayn that they appeare more lofty and rigorous then appertayneth to the edifiyng of the simple flocke of Christ. Neuertheles as euery maÌ„ hath his peculiar gift wrought in him by nature so this disposition of fatherly grauitie in this man neither was excessiue neither did hee beare that personage which was in him without great consideratioÌ„ For it seemed to him peraduenture that this licencious and vnbrideled life of the common sorte ought to be chastened not onely with wordes and discipline but also with the graue and seuere countenaunce of good men After he had thus practised himself in this popular and common kinde of preaching at length and that not wythout the great profite of many he was called to preache before the kinges maiestie and soone after made Bishop of Gloucester by the kinges commaundement M. Hooâ—â—â— made Biâ—shop of Glocesteâ— and Worâ—cester In that office he continued two yeares and behaued himself so wel that his very enemies except it were for his good doings and sharpe correcting of sinne could finde no fault with hym and after that he was made Bishop of Worcester But I cannot tell what sinister vnlucky contention concerning the ordering and consecration of Bishops and of their apparell with suche other like trifles began to disturbe y e good lucky beginning of this godly byshop For notwithstanding that godly reformation of religion then begon in the church of England besides other ceremonies more ambitious then profitable or tending to edification they vsed to weare suche garmentes and apparrell as the popish Bishops were wont to doe first a Chymere Popish aâ—â—tyre vnder that a white Rochet then a Mathematicall cap wyth iiij angles deuiding the whole world into foure partes These trifles tending more to superstition theÌ„ otherwyse as he could neuer abide so in no wise could he be perswaded to weare them For this cause he made supplication to the kings maiestie most humbly desiring his highnes eyther to discharge him of the bishopricke or els to dispense with him for such ceremoniall orders Whose petition the kyng graunted immediately writyng his letter to the Archb. after this tenour ¶ The Kings letters or grant for the dispensation of Iohn Hooper elected B. of Gloucester written to the Archbishop of Caunterbury and other Bishops RIght reuerend father and right trusty and welbeloued wee greete you well Whereas we by the aduise of our Counsail haue called and chosen our right welbeloued and well worthy M Iohn Hooper professor of Diuinitie to be our B. of Glocester as well for his great knowledge deepe iudgement and long study both in the scriptures and other prophane learnyng as also for his good discretion ready vtteraunce and honest life for that kynd of vocation to the intent all our louing subiects which are in his sayd charge and elsewhere might by his sound and true doctrine learne the better their duety towards God theyr obedience towards vs and loue towards their neighbors from consecrating of whom we vnderstand you do stay because he would haue you omit and let passe certayne rites and ceremonies offensiue to his conscience wherby ye thynke you should fall in Premunire of lawes we haue thought good by the aduise aforesaid to dispense and discharge you of all maner of dangers penalties and forfaitures you should run and be in any maner of way by omitting any of the same And these our letters shall be your sufficient warrant and discharge therfore Yeuen vnder our signet at our Castell of Wyndsore the 5. of August the 4. yeare of our raigne Ed. Somerset W. Wiltshire W. North. W. Paget An. Wingfield N. Wootton Besides this letter of the kyng also the Earle of Warwicke which was afterward D. of Northumberland adioined his letter to the foresayd Archb. of Cant. to this purpose and effect that M. Hooper might not be burdened with the oth vsed then commonly in the consecratioÌ„ of bishops which was against his conscience as by the purport of the letter here is to be seene as followeth A letter of the Earle of Wâ—â—wicke to 〈◊〉 Archb. in the behalfe of M. Hooper AFter my most harty commendatioÌ„s to your grace these may be to desire the same that in such reasonable things wherein this bearer my L. elect of Glocester craueth to be borne withall at your hands you would with safe to shew him your graces fauour the rather at this my instaunce which thyng partly I haue taken in hand by the kyngs Maiesties owne motion The matter is wayed by his highnes none other but that your grace may facily condescend vnto The principal cause is that you would not charge this said bearer wiâ—h an oth burdenous to his conscience And so for lacke of tyme I commit your grace to the tuition of almighty God From Westm. the 23. of Iuly 1550. Your graces most assured louing friend I. Warwike ¶ Both this graunt of the King and also the Earles letters aforesayd notwithstandyng the bishops still stoode earnestly in the defence of the foresayd ceremonies sayeng it was but a small matter and that the fault was in the abuse of the thyngs and not in the thyngs themselues adding moreouer that he ought not to be so stubburne in so light a matter The kinges 〈◊〉 noâ— the Earles â—ould take 〈◊〉 Dâ—scorde 〈◊〉 rituall gâ—â—ments of 〈◊〉 M. Hooper 〈…〉 to the â—iâ—hops M Hooper â—â—â—pelled to preach before the 〈…〉 and that his wilfulnesse therein was not to be suffered To be short whilest both parties thus contended about this matter more then reason would in the meane tyme occasion was geuen as to the true Christians to lament so to the
the Wardens owne chamber where he remayned sixe days and in the meane tyme his former chaÌ„ber was searched by D. Martin and others for writyngs and bookes which M. Hooper was thought to haue made but none was found ¶ Here followeth another examination of M. Hooper An other examination of M. Hooper before the Bishop of Winchester and his fellowes THe 28. of Ianuary Winchester and other the Commissioners sate in iudgement at S. Mary Oueries whereas M. Hooper appeared before them at after noone agayne and there after much reasonyng and disputation to and fro hee was commaunded aside tyll M. Rogers which was then come had bene likewise examined Examinations beyng ended the two Shiriffes of London were commaunded about foure of the clocke to cary them to the Counter in Southwarke there to remayne vntill the morow at ix a clocke to see whether they would relent and come home agayne to their Catholicke Church So M. Hooper went before with one of the Shiriffes and M. Rogers came after with the other and beyng out of the Church doore M. Hooper looked backe and stayed a little tyll M. Rogers drewe neare M. Hoopers wordes to M· Rogers vnto whom he sayd Come brother Rogers must we two take this matter first in hand and beginne to fry these fagots Yea Sir sayd M. Rogers by Gods grace Doubte not sayde M. Hooper but God wyll geue strength So goyng forwardes there was such a prease of people in the streetes which reioyced at theyr constauncie that they had much adoe to passe By the way the Shiriffe sayd to M. Hooper I woonder that ye were so hastie and quicke with my L. Chancellour M. Hooper earnest in his Maysters cause and dyd vse no more pacience He aunswered M. Shiriffe I was nothyng at all impacient althogh I was earnest in my maisters cause and it standeth me so in hand for it goeth vpon life and death not the life and death of this world only but also of the world to come Then were they committed to the Keeper of the Counter and apointed to seueral chambers with commaundement that they should not be suffred to speake one with another neyther yet any other permitted to come at them that night Upon the next day followyng the 29. of Ianuary at the houre appoynted they were brought agayne by the Shiriffes before the sayd Bishop and Commissioners in the Churche The thyrd and last exâ—mination of M. Hooper where they were the day before And after long and earnest talke when they perceyued that M. Hooper would by no meanes condescend vnto them they condemned hym to be disgraded and read vnto hym his condemnation M. Hooper condemned That done M. Rogers was brought before them and in lyke maner entreated and so they deliuered both of them to the secular power the two shirifs of London who were willed to cary them to the Clinke a prison not far from the B. of Winchesters house and there to remayne till night When it was darke M. Hooper was led by one of the Shiriffes with many bils and weapons first through the B. of Winchesters house and so ouer London bridge thorough the Citie to Newgate And by the way some of the Sergeaunts were wylled to goe before and put out the Costerdmongers candles who vse to sit with lyght in the streetes eyther fearyng of lykelihoode that the people would haue made some attempt to haue taken him away from them by force Darkeâ— best for Papistâ—â— if they had seene hym goe to that prysonne or els beyng burdened with an euill conscience they thought darckenesse to be a most fitte season for such a businesse But notwithstandyng this deuise the people hauyng some foreknowledge of his comming The 〈◊〉 reioysinâ— the 〈◊〉 of Mâ— Hooper M. Roâ—â—â— M. 〈◊〉 sent to Newgatâ—â— many of them came foorth of their dores with lights and saluted hym praysing God for his constancie in the true doctrine which he had taught them and desiring God to strengthen hym in the same to the ende M. Hooper passed by and required the people to make their earnest prayers to God for hym and so went through Chepeside to the place appoynted was deliuered as close prisoner to the Keeper of Newgate where he remained sixe dayes no body beyng permitted to come to him or to talke with him sauyng his Keepers and such as should be appoynted thereto During this tyme Boner B. of London and others at his appoyntment as Fecknam Chedsey B. Boneâ— his Chaâ—â—laynes 〈◊〉 with Hooper prison and Harpsfield c. resorted diuers tymes vnto hym to assay if by any meanes they could perswade him to relent and become a member of their Antichristian church All the ways they could deuise they attempted For besides the disputations and allegations of testimonies of the Scriptures and of auncient writers wrasted to a wrong sense accordyng to their accustomed maner they vsed also all outward gentlenes and significations of friendship with many great profers and promises of worldly commodities not omittyng also most grieuous threatnyngs if with geâ—tlenesse they could not preuaile but they found hym alwayes one man stedfast and immoueable When they perceiued that they could by no means reclayme him to their purpose with such perswasions and offers as they vsed for his conuersion False ruâ—â—mors of Hoopers recantatâ—â—â— then went they about by false rumours and reports of recantations for it is well knowen that they and their seruaunts dyd spread it first abroade to bring hym and the doctrine of Christ which he professed out of credite with the people So the brute beyng a little spread abroad and beleeued of some of the weaker sort by reason of the often resort of the Byshop of London and other it encreased more at the last came to M. Hoopers eares Wherewith he was not a little greued that the people should geue so light credite vnto false rumors hauyng so simple a ground as it may appeare by a letter which he wrote vpon that occasioÌ„ the copy wherof followeth * A letter of Maister Hooper for the stoppyng of certayne false rumours spread abroad of hys recantation THe grace of our Lord Iesus Christ bee wyth all them that vnfainedly looke for the comming of our Sauiour Christ Amen A 〈◊〉 of M. Hoâ—per agayâ—â—â— false 〈◊〉 spread oâ— his recanâ—â—â—tion Deare brethren and sisters in the Lord and my fellowe prisones for the cause of Gods gospell I do much reioice and geue thankes vnto God for your constancie and perseuerance in affliction vnto whom I wish continuaunce vnto the end And as I do reioyce in your fayth and constancie in afflictions that be in prison eueÌ„ so do I mourne and lament to heare of our dere brethren that yet haue not felt such dangers for gods truth as we haue and do feele and be daily lyke to suffer more yea the very extreme and vile death of the fire yet such is the report abroade as I am
but the Lord would geue him strength to performe the same to his glory and immediately he sent to his seruaÌ„ts house for his bootes spurs and cloke that he might be in a redines to ride when he should be called The next day following about foure of the clocke in the morning before day the Keeper with others came to him and searched him the bed wherin he lay to see if he had written any thing and then he was led by the shiriffs of London and other their officers forth of Newgate to a place appoynted not farre from S. Dunstanes Church in Fleetestreete where sixe of the Queenes Garde were appoynted to receiue hym to cary hym to Gloucester there to be deliuered vnto the shiriffe who with the L. Shandois M. Wickes M. Hooper caâ—ryed to Glocester to be burned and other Commissioners were apointed to see execution done The which Gard brought hym to the Angel where he brake his fast with them eating his meat at that tyme more liberally then he had vsed to doe a good while before About the breake of the day he went to horse and lept cheerefully on horsebacke without help hauyng a hood vpon his hed vnder his hat that he should not be known and so tooke his iourny ioyfully towards Glocester and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge and euer caried hym to an other Inne Upon the Thursday following he came to a towne in his Dioces called Ciceter xv miles froÌ„ Glocester A woman of Ciceter confirmed by the constancy of M. Hooper which rayled at him before about eleuen of the clocke and there dyned at a womans house which had always hated the truth and spoken all euil she could of M. Hooper This woman perceiuing the cause of his commyng shewed him all the frendship she could and lamented his case with teares confessing that shee before had ofteÌ„ reported that if he were put to the trial he would not stand to his doctrine After dinner he rode forwardes M. Hooper câ—â—meth to Glocâ—ster came to Gloucestâ—r about v. of the clocke and a mile without the towne was much people assembled which cried lamented his estate in so much that on of the Gard rode post into the town to require ayde of the Mayor and shiriffes fearyng least hee should haue bene taken from them The Officers and their retinue repayred to the Gate with weapons The quiet minde of M. Hooper in his troubles and commanded the people to keepe theyr houses c. but there was no man that once gaue any signification of any such rescue or violence So was he lodged at one Ingrams house in Gloucester and that nyght as he had done all the way he did eate hys meat quietly and slept his first sleepe soundly as it was reported by theÌ„ of the Gard and others After his first sleepe he continued all that night in prayer vntil the morning and then he desired that he might go into the next chamber for the Gard wer also in the chamber where he lay that there being solitary he might pray and talke with God so that all that day sauing a litle at meat and when he talked at any time with such as the Gard licenced to speake with hym he bestowed in prayer Amongest other that spake with hym Sir Anthony Kingston Knight was one Who seemyng in tymes past his very friend was then appointed by the Queenes letters to be one of the commissioners to see execution done vppon hym Maister Kingston beyng brought into the chamber found him at his prayer â—yr Anthony Kingston câ—mmeth to M. Hooper and as soone as he sawe M. Hooper he burst foorth in teares Maister Hooper at the first blush knew hym not Then sayde maister Kingston Why my Lord doe ye not know me an olde friend of yours Anthony Kingston Yes M. Kingston I do now know you well and am glad to see you in health and do prayse God for the same But I am sory to see you in this case for as I vnderstand you bee come hether to dye Syr Anthony Kingstones perswasions But alas consider that lyfe is sweete and death is bitter Therefore seeyng lyfe may bee had desire to lyue for lyfe hereafter may doe good In deed it is true M. Kingston I am come hether to end this lyfe M. Hooper replyeth and to suffer death here because I wyll not gainsay the former truth that I haue heretofore taught amongest you in this Diocesse and els where and I thank you for your friendly counsail although it be not so frendly as I could haue wished it True it is M. Kingstone that death is bitter and lyfe is sweete but alas consider that the death to come is more bitter and the lyfe to come is more sweete Therfore for the desire and loue I haue to the one and the terror and feare of the other Lyfe compared with lyfe and death with death I do not so much regard this death nor esteeme this lyfe but haue setled my selfe through the strength of gods holy spirit paciently to passe through the torments and extremities of the fire now prepared for me rather then to denye the truth of his worde desiring you and others in the meane tyme to commende me to Gods mercy in your prayers Well my Lorde then I perceyue there is no remedye Syr Anâ—hony Kingstone and therefore I wyll take my leaue of you and I thanâ—e God that euer I knew you for God did appoynt you to call me beyng a lost child and by your good instructions Syr Anthony Kingstone conuerted by M. Hooper where before I was both an adulterer and a fornicator God hath brought me to the forsaking and detesting of the same If you haue had the grace so to do I do highly prayse God for it and if you haue not I pray God ye may haue and that you may continually lyue in hys feare M. Hooper After these and many other woordes the one tooke leaue of the other M. Kyngston with bitter teares M. Hooper with teares also tricklyng downe hys cheekes At which departure M. Hooper tolde hym that all the troubles he had sustained in prison had not caused hym to vtter so much sorrow The same day in the after noone a blind boy after long intercessioÌ„ made to the Gard A blynd boy commeth to M. Hooper obteined licence to be broght vnto M. Hoopers speache The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth M. Hooper after hee had examined hym of hys fayth Gods grace vpon a blynd boy at Glocester and the cause of his imprisonment beheld hym stedfastly and the water appearing in his eyes sayde vnto hym Ah poore boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath geuen thee an other sight much more precious for
and lawfull but Gods commaundemeÌ„t also to mary for such as cannot otherwise liue chaste neither auoyd fornication 1. Tim. 4. Bishops sinne agaynst their owne conscieÌ„ce that for 9. or 10. causes 1. Cor. 7. Gene. 2. They know that such as do mary do not sinne They know that God before sinne was ordeined matrimony that in Paradise betwene two of his principall creatures man and woman They knowe what spirite they haue whiche saye it is euill to mary seing God sayd it is not good for man to be alone without a wife hauing no speciall gift contrary to the generall commaundemeÌ„t and ordinance diuers times repeated in the booke of Genesis Gene. 1. which is to encrease and multiply They know that Abraham caried into the laÌ„d of Canaan his old yet barrayne wife the vertuous womaÌ„ Sara with him leauing father and mother Gene. 12. Mariage is no impediment for a good man to walke in â—he obedieÌ„e of Gods coÌ„maundement and country otherwise at Gods commaundement For though father mother and other frendes are deare and neare yet none are so dearely and nearely ioyned together as man wife in matrimony which must needes be holy for that it is a figure similitude of Christ and his Church They know that S. Paul geueth a great prayse to matrimony calling it honorable Ephe. 5. Aeb 13. and that not onely to and among many but to and among all men without exceptioÌ„ whosoeuer haue need of that Gods remedy for mans and womans infirmity They know y t if there were any sinne in Matrimony Gene. 18. Exod. 18. Gene. 25. Gene. 31. 1. Reg. 7. it were chiefly to be thought to be in the bedcompany But S. Paul sayth that the bedcompany is vndefiled They know that the hauing of a wife was not an impediment for Abraham Moyses Isaac Iacob Dauid c. to talke with God neither to y e Leuites bishops priests office in the time of the old Testament or the New They know y t Christ would not be coÌ„ceiued Math. 1. or borne of his blessed mother the virgine Mary before she was espoused in mariage his owne ordinaunce They know by S. Cyprian and Sainct Augustine that a vow is not an impediment sufficient to let Matrimony or to diuorce the same They know that S. Chrysostome sayth it is heresie to affirme that a bishop may not haue a wife Chrisostome It is heresie to deny Priestes Mariage Ambros. 3. Q. 1. Integritat They know that Ambrose will haue no commaundement but counsaile onely to be geuen touching the obseruing of virginitie They know that Christ with his blessed mother the Apostles were at a mariage and beautified and honoured the same with hys presence and first miracle To be short they know that al that I haue here written touching the mariage of Priestes is true they know that the papistes themselues do not obserue touching that matter their owne lawes and Canons and yet they continue marked in conscience with an hote iron as detetestable heretickes in this behalfe The Lorde geue them grace to repent if it be his good will Amen My second cause why I was condemned an hereticke is The 2 cause of D. Taylours codemnation Transubâ—tantiation and Concomitation two iuggling words of the Papistes that I denyed Transubstantiation and Concomitation two iuggling wordes of the papistes by the whiche they doe beleue and will compel al other to beleue y t Christes natural body is made of bread the Godhead by and by to be ioyned thereunto so y t immediately after y e words called the wordes of consecration there is no more bread and wine in the sacrament but the substaunce onely of the bodye and bloud of Christ together with his Godhead so that the same being now Christ both God and man ought to be worshipped with godly honour and to be offered to God both for the quick the dead as a sacrifice propiciatory and satisfactory for the same This matter was not loÌ„g debated in words but because I denyed the foresaid papisticall doctrine yea rather playne most wicked Idolatry blasphemy and heresie I was iudged an hereticke The 3. article agaynst Doct. Taylour The 4. article agaynst Doct. Taylour I did also affirme the pope to be Antichrist and popery Antichristianitie And I confessed the Doctrine of the Bible to be a sufficient doctrine touching all and singular matters of Christian Religion and of saluation I also alledged that the othe against the Supremacy of the Bishop of Rome was a lawfull othe The 5. article agaynst Doct. Taylour and so was the othe made by vs all touching the kings or Queenes preeminence For Chrisostomus sayth That Apostles Euangelistes and all men in euery realme were euer and ought to be euer touching both body and goodes in subiection to the kingly authority who hath the sworde in his hand as Gods principall officer and Gouernour in euery Realme I desired the Bishops to repent for bringing the Realme from Christ to Antichrist All men must obey kinges from light to darkenes from verity to vanity Thus you know the summe of my last examination condemnation Pray for me and I will pray for you God be praysed since my condemnation I was neuer frayd to dye D. Taylour neuer afrayd of dâ—â—th Gods will be done If I shrinke from Gods truth I am sure of an other maner of death theÌ„ had Iudge Hales But God be praysed euen from the bottome of my hart I am vnmoueably setled vppon the Rocke nothyng doubting but that my deare God will performe and finish the worke that he hath begon in me and other To him be al honor both now and euer through Christ our onely and whole Sauior Amen And thus much wrote Doctour Taylour concerning this matter to his frend You heard in the former aunsweres a little before certeine allegations touched of Doctour Taylour out of S. Cyprian Augustine Chrysostome and Ambrose touching the lawfulnes of Priestes mariage Now ye shal heare the places of the sayd Doctors cited and produced out of their owne bookes as here ensueth ¶ The places of the Doctours alledged before in Doctour Taylours Letter S. Cyprian in his 11. Epistle Lib. 1. Cyprian lib. 1. Epist. 11. A Deacon or Virgin or any other that hath dedicate himself to virginitye if he cannot liue chaste by S. Cyprians iudgement ought to mary THis question was asked of S. Cyprian what shoulde be done with those religious persons that could not keepe their chastity as they had vowed He answered thus Thou doest aske what we do iudge of Virgins whiche after they hadde decreed to liue chastly are afterward found in one bed with a man Of the which thou sayst that one of them was a Deacon We do with great sorrow see the great ruine of many persons whiche commeth by the reason of such vnlawfull and perilous coÌ„panying together Wherfore if they
Doctor Taylour for Hadley hearyng of the wicked prophanation of my late pulpit by such a wily Wolfe Gods loue mercy goodnes and fauour hath bene vnspeakable in teachyng vs the right way of saluation and iustification Let vs all haue some zeale some care how to serue him accordyng to his good will written The God of loue and peace be euer in Hadley through Christ our onely aduocate Amen Rowland Taylor After that Steuen Gardiner Bish. of Winchester had got the lawes The proceedings of the Popes catholickes in maintayning their religion and the secular arme on his side as ye haue heard with full power and authoritie to raigne and rule as he listed and had brought these godly bishops and reuerend preachers aforesayd vnder foote namely the Archbishop of Cant. D. Ridley B. of London M. Latimer M. Hooper B. of Worcester and Gloucester M. Rogers M. Saunders D. Taylor and M. Bradford all which he had now presently condemned and some also burned he supposed now all had bene cocke sure and that Christ had bene conquered for euer so that the people beyng terrified with example of these great learned men condemned neuer would ne durst once route against their violent religion not much vnlike in this behalfe to the manner of the Turkes who when they cannot maintaine their sect by good learnyng and truth of Gods word thinke by violeÌ„ce of sword to force whome they can to their beliefe and that done afterward make lawes no man vnder payne of heresie to dispute or once to call in question any â—f their proceedyngs The maner of proceeding like in the Catholickes in the Turkes Euen so St. Gardiner and his fellowes when they see they cannot preuaile by triall of Gods word and discourse of learnyng neither are disposed simply to seeke for truth where it is to be found they take exceptions agaynst Gods word to bee intricate obscure and insufficient to bee his owne iudge and therefore that of necessitie must bee iudged by the Popes Church and so hauyng Kyngs and Queenes of theyr side they seeke not to perswade by the worde of God nor to winne by charitie but in stead of the law of God they vse as the Prouerb saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouerb compelling men by death fire and sworde as the Turkes do to beleue that in very deed they think not And in deed after flesh and bloud this seemeth to bee a sure way Neither peraduenture are they ignoraunt how gaily this way thriueth with the Turkes and therefore thinke they to practise the same at least wise so they do vpon what example so euer they doe it And thus condemned they these godly learned preachers and bishops aforesayd supposing as I said that all the rest would soone be quailed by their example But they were deceiued for w tin 8. or 9. dayes after that Ste. Gardiner had geuen sentence against M. Hooper M. Rogers M. Saunders D. Taylor February 8. and M. Bradford being the 8. of Febru sixe other good men wer brought likewyse before the bishops for the same cause of religion to be examined whose names were W. Pigot butcher 6. Men conuented before B. Boner for heresie St. Knight Barber Th. Tomkins Weauer Th. Hawkes gentleman Ioh. Laurence priest Will. Hunter prentise St. Gardiner seyng thus his deuise disappointed and that cruelty in this case would not serue to his expectation gaue ouer the matter as vtterly discouraged Ste. Gardiner geueth ouer his muâ—thering office to B. Boner from that day medled no more in such kinde of condemnations but referred the whole doyng therof to Boner B. of London who supplied that part right doughtily as in the further processe of this hystory hereafter euidently and too muche may appeare Thus B. Boner taking the matter in hand called before him in his Consistory at Paules the L. Maior and certaine Aldermen sitting with him the 6. persons aforenamed February 9. Ex Regist. Boneri Lond. vpon the 8. day of Febr. in the yere aforesaid and in the next day beyng the 9. of Febr. red the sentence of condemnation vpon them as appeareth in Boners own registers Such quicke speed these men could make in dispatching their busines at once Notwithstandyng because the death of these condemned martyrs did not folow incontinently before the next month of March 6. Men condeÌ„ned by B. Boner I wyll deferre the prosecuting of their matter til I come by y e grace of the Lord to the tyme and day of their suffering In the meane tyme what was the cause that their execution was so long deferred after their condemnation I haue not precisely to say vnlesse peraduenture the sermon of Alphonsus the Spanish Frier and the kings Confessor did some good For so I find that when these sixe persons aforesaid were cast vpon saterday the 9. of Febr. vpoÌ„ sonday following which was the x. of February the sayd Alphonsus a Gray Frier preached before the king in which sermon he did earnestly inuey against the bishops for burning of men February Alphonsus K. 〈◊〉 confessor preaching agaynâ—◠〈…〉 saying plainly that they learned it not in scripture to burne any for his conscience but the coÌ„trary that they should lyue be conuerted with many other things more to the same purport But touchyng the lingeryng of these mens death as I haue not certainly to affirme so I let it passe Upon the 14. of February M. Rob. Ferrar B. of S. Dauids was sent toward S. Dauids February 14. there to be coÌ„demned and executed Touching whose martyrdome for so much as it fell not before the month of March we wil deferre the history thereof till we come to the day and tyme of his suffering Furthermore this foresaid 14. day of February Tho. Becâ—kets Imagâ— set vp at Mercers chappell February 17. M. Iohn Barnes troubled for Beckeâ— Image the L. Chauncellor other his felow Bishops caused the image of Thomas Becket that olde Romish traitor to be set vp ouer the Mercers Chappell dore in Chepeside in LondoÌ„ in the forme and shape of a bishop with Miter and Croâ—â—er Howbeit within two dayes after his erection his two blessing fingers were first broken away and on the nexte day beyng the 17. of February his head also was striken of wherupon arose great trouble and many were suspected among whom one M. Ioh. Barnes Mercer dwellyng ouer agaynst the same Chappel was vehemently by the Lord Chancellour charged withall as the doer therof the rather for that he was a professour of truth Wherefore he and three of his seruauntes were committed to pryson and at his deliuery although it coulde not be prooued vpon him he was bound in a great summe of money as well to build it vp agayne as often as it should be broken downe as also to watch and keepe the same And therfore at this his compelled charges Beckets Image Beckets Image agayne broken downâ—
betweene Iudge Hales and the B. of Winchester so now through your owne late desertes against certaine her highnes doings ye stand not well in her graces fauor and therfore before ye take any othe it shall be necessary for you to make your purgation Hales I pray you my L. what is the cause Chaune Information is geuen that he haue indited certaine priests in Kent for saying masse Hales My L. it is not so I indited none but in deed certaine inditements of like matter were brought before me at y e last assises there holden I gaue order therin as the law required For I haue protested y e law against which in cases of iustice I wil neuer God willing proceede nor in any wise dissemble but w t the same shew forth my coÌ„science if it wer to do again I would do no lesse theÌ„ I did Chanc. Yea M. Hales your conscience is knowen well enough I know ye lacke no conscience Hales My L. ye may do well to search your owne conscience for myne is better known to my selfe then to you to be plaine I did as wel vse iustice in your said masse case by my conscience as by lawe wherein I am fully bent to stand in trial to the vttermost that can be obiected And if I haue therin done any iniury or wrong let me be iudged by the law for I will seeke no better defence consideryng chiefly that it is my profession Chaunc Why M. Hales although you had the rigor of the lawe on your side Iustice Hales for Iustice Lake troubled yet ye might haue had regarde to the Queenes highnes present doyngs in that case And further although ye seeme to be more then precise in the law yet I thinke ye would be very loth to yeld to the extremitie of such aduantage as might be gathered agaynst your proceedings in the law as ye haue sometyme taken vpon you in place of iustice and if it were well tried I beleue ye should not be well able to stand honestly therto Hales My L. I am not so perfect but I may erre for lacke of knowledge But both in conscience and such knowlege of the law as God hath geuen me I will doe nothing but I will maintaine it abide in it and if my goods and all that I haue be not able to counterpeise the case my bodye shal be redy to serue the turne for they be all at y e Queenes highnes pleasure Chanc. Ah sir ye be very quicke stout in your aunswers Winchester quarelleth with M. Hales religion But as it should seeme that which you did was more of a will fauouring the opinion of your religion agaynst the seruice now vsed then for any occasion or zeale of Iustice seyng the Queens highnes doth set it foorth as yet wishing all her faithfull subiects to embrace it accordingly where you offer both body goods in your triall there is no such matter required at your hands and yet ye shal not haue your owne will neither Hales My L. I seeke not wilfull wil but to shew my selfe as I am bound in loue to God obedience to y e Queenes maiestie in whose cause willingly for iustice sake all other respects set apart I did of late as your Lordship knoweth aduenture as much as I had And as for my religion I trust it be such as pleaseth God wherein I am ready to aduenture as well my life as my substance if I be called therunto And so in lacke of myne owne power and wyll the Lords will be fulfilled Chanc. Seeyng ye be at this point M. Hales I wyll presently make an ende with you The Queenes hyghnesse shall be informed of your opinion and declaration And as her grace shall thereupon determine ye shall haue knowledge Until which time ye may depart as ye came without your oth for as it appeareth ye are scarse worthy the place appoynted Hales I thanke your Lordship and as for my vocation beyng doth a burthen and a charge more then euer I desired to take vppon me when so euer it shall please the Queenes highnes to ease me thereof I shall most humbly with due contentation obey the same and so hee departed from the barre Not many dayes after this communication or colloquie in Westminster hall M. Hales committed to the Kings Bench. which was October 6. An. 1553. Maister Hales at the commaundement of the Bish. was committed to the Kynges Benche where hee remayned constant vntill Lent then was remooued to the Counter in Breadstreete and afterward from thence was caried to the Fleete Beyng in the Fleete what it was that he had granted vnto the Byshops by their fraudulent assaults and perswasions namely of D. Day bishop of Chichester and of Iudge Portman as it is thought ouercome at last I haue not to say This is certaine that shortly after callyng hymselfe better to remembraunce M. Hales about to kill himselfe in prison he was brought to great repentaunce and terror of conscience In so much that for very anguish of hart he was redy with his penknife to kil him selfe there in the prison and had no doubt so done had not the mercifull prouidence of the Lord rescued hym miraculously as ye shall heare It hapned when supper tyme came that he should be called downe M. Hales hauing little mynd either to eate or drink gate him straight way to bed where he lay al the night sobbing groning tooke God knoweth litle rest or sleepe At length when morning came about sixe of the clock he sent his seruant for a cup of beere vnder pretence as though he were thirsty and desirous to drink whether the cause were true or fained it is vnknowen but this folowed y t his man was yet scarse out of the chamber when he with his penknife had wouÌ„ded himself in diuers places of his body and was purposed no doubt to haue destroyed himselfe had not the goodnesse of the Lord geuen present helpe in tyme of oportunitie Wherby it is euident for all men to vnderstand how gods fauour was not absent from the man although he thought hymselfe vtterly forsaken for his deniall as by the sequele may wel apeare For as soone as he had sent his man out of his chamber see what God would haue done euen afore the chamber dore eftsoones the Butler met him Gods mercifull prouidence in rescuing M. Hales who being desired to fil the drinke taking the cup the other returned agayne vnto his M. at the same very tyme when he was working his owne destructioÌ„ wherby M. Hales at that time was stopt of his purpose preserued not without gods manifest good will prouidence When Winchester had knowledge of it Winchester might rather hauâ— sayd how their cruell dealing worketh deâ—peration straightway he taketh occasion thereby to blaspheme the doctrine of the Gospell which he openly in the starre chaÌ„ber called the doctrine of desperation M. Hales
an Aultar set vppe in the bodye of the Churche for celebration of the communion and caused the sayd Aultar to be taken away and a table to be set in the middle of the Churche the Byshop after the same commaunded the Uicar of Carmarthen to set the table without the chauncell agayne for the ministration of the communion Item he being often in Carmarthen and other places in the chauncell at y e time of holy communion not onely caryed there hym selfe neyther cōmunicating nor ministring bareheaded and vncoyffid reuerently kneelyng but also permitteth the people there to continue the chauncell and quire full kneeling and knockyng their breastes Whiche manner is yet vsed in all the dyocesse without any reformation or gaynesay of hym or any of his officers Item whereas superstious praying vppon beades is not onely vngodly but reprooued in the Kynges Maiesties iniunctions the sayde Byshopppe meeting many with beades in their handes neuer rebuked anye of them Item the sayde Byshopye beyng in the Pulpyt and seeyng corses there within the Churche wyth a great number of lightes vppon them neuer spake against any of them Item where as thordinaunce will that no children be baptised but vppon the Sondaye or holy day onely cause of necessitie excepted he hauyng two children himselfe borne wythout daunger caused one of them to be baptised vppon the worke day And by hys example wythout anye contradiction or motion of reformation it is vsed as it hath bene accustomed in all the dyocesse commonly contrary vnto the booke of ordinaunce in that behalfe ¶ Couetousnes Item from his first comming into the dyocesse hee hath hadde and yet hathe hys onelye studye laboure and practise to suruey landes and to looke for mines c. neglecting his owne bounden duety to applye his booke and preaching Item he keepeth no maner hospitalitie but hath hys seruaunts table in one parlour with him least any stranger shoulde approche hys seruauntes being at theyr meate Item he is commonly talking not of any godlynes but of worldlye matters as baking brewing enclosing plowing mining of milstones discharging of tenaunts and suche like not onely at his table but also most commonly at other places Item he hath warned diuers tenauntes out of theyr landes whiche they and theyr elders haue enioyed for their rentes these hundred yeares and more and occupyed with tillage whiche he sayth he will enclose and beyng sued to of poore men because of quietnes he answered the crowes shall eate the corne rather then ye shal haue any profite thereof Item when the Uicars Chorall of S. Dauids for reliefe of their hospitalitie had an Iland of hys called the bishops Isle for xl s. rent he hath set it to a chapleyn of his for v.li. by yeare And wher at the sute of the sayd Uicars it was graunted by the bishop in the whole chapiter that the Uicares should haue it for yeares at xl s. rent and pay xx.li. entrie he now couetously and agaynst his promyse openly made denyeth the same except the Uicars would geue l.li. Item he caused the Curate of S. Dauids to warne their tenauntes out of theyr sayde landes in the pulpit to the great offence of the people which were wont to haue Gods word preached there and so they sayd to the Curate at that tyme. Item to the plowing of a pasture not aboue x. dayes worke in Lent An. 1549. he had 32. ploughes in one day and those ploughes the priest bad in the Church contrary to the statute of Gomortha in that behalfe prouided and to the euill example of gentlemen in that country Item where the kinges maiesties of godly remembraunce Henry theight appointed at Brekenock a scholemaister vssher Reader of diuinitie a Minister certain scholers and for the mayntenaunce thereof appoynted lx and xij.li. of the pensions and reuenues of Brekenocke the Bishop finding it so furnished hath neither Reader nor Minister there couetously conuerting their stipends to his owne vse Item the Bish. was twise in one day presented in the great court holden in the towne of Carmarthen for enclosing and couetous encroching of the kinges hye way Item he couetously occupyeth purchasing of landes bying of cattell marchaundise and other thinges beyng indetted a notable summe to the kinges Maiestie as may by his accomptes in the courte of tenthes and first fruites appeare Item wheras one Lewis Iohn Thomas boole putting from hym hys lawfull wedded wife vppon Christmas euen last past without banes had mariage solemnizate with a concubine of hys in a Churche within 3. myles of the Byshoppes abode at that time The Bishop since knowing the premisses hath not onely of a couetous mind entred familiaritye with the sayde Lewis and bought a peece of land of him but also euer since hath for to haue hys landes good chepe left both the parties and priest vnpunished vsing hym to familiarly that whereas a Somner cited the parties to appeare among other criminals for the same facte the Byshoppe commaunded the sayde Somner to lette hym alone and so they all remaine vnpunished Item where as the whole Chapiter of Saint Dauids as it was thought was in assured amitie wyth the Byshoppe they all being his Officers or Chaplaines he procured them to be unpleaded wyth Wryt of Quo warranto in the kings Bench keeping the Wryt with hym secretely at the least three monethes not deliuering it but onely tenne dayes before the day of their apparance the parties beyng seuen dayes iourney distant from London Item he is a wilfull wrong doer and troubler of men in theyr rightes entring vppon their lawfull possessions stirring thereby much contention and so notably knowen to the offence of the countrey Wilfull negligence ITem whereas the Byshop aforesayde was appoynted in August An. 1547. and consecrated in September following hee neuer came into the Diocesse himselfe nor sent or appoynted any Officer there before the moneth of April An. 1548. to the great disorder of the kings Maiesties subiects lacke of reformation and ministration of iustice Item during his visitation the sayde Bishop did not endeuor himselfe to see reformation but roade surueying of landes appoynting vaine enclosures and suche other things Which are no parte of the office to him committed nor yet conuenient namely at that time Item the visitation finished he neither appoynted his Officers to examine the cleargie of the places of Scripture to them appoynted to be studied in the same visitation nor hath hitherto effectually gone about any godly reformation according to the ordinaunces of this realme Item the Byshoppe since his comming to the diocesse neuer ministred the Communion sauing onely at two times that he ordred certaine Deacons but in euery thing but that he other whiles preacheth excepted ordreth himselfe like no minister nor man of his vocation Item he hath so alienated himselfe from studie that he preacheth vndiscretely discrediting the office not only vntruely reporting the Scriptures but also preaching the ten commaundements in one place in declaration of the
other time for which he gaue God thankes and vsed the same to his necessitie Amâ—y Couper Shiriffes of Chesâ—er When the time and day appointed came that he should suffer the Sheriffes of y e Cittie whose names were Amry Couper with their Officers and a great nuÌ„ber of poore simple Barbers with rousty Billes Polaxes went to the Northgate there tooke out the said George Marsh who came with them most humbly meekly Marsh led to his MartyrdoÌ„e with a lock vpon his feete And as he came vpon the waye towardes y e place of execution some folkes proferd him money looked that he should haue gone with a litle purse in his hand as the maner of felons was The old vse in Lancashyre to geue money to bye Trâ—ntalls accustomed in that Cittye in times past at their goyng to execution to y e end to gather money to geue vnto a priest to say Trentals of Masses for theÌ„ after their death wherby they might as they thought be saued G. Marsh refuseth to receaue money going to his death but Marsh sayd he would not as theÌ„ be troubled w t medling with mony but willed some good man to take the mony if y e people were disposed to geue any to geue it vnto the prisoners or poore people So hee went all the way vnto his death w t his booke in his hand looking vpoÌ„ the same many of y e people sayd this maÌ„ goeth not vnto his death as a theefe or as one that deserueth to dye Now when he came to the place of execution w tout the Citie G. Marsh refuseth the Quenes pardon neare vnto Spittle boughton one Uawdrey being then deputie chamberleine of Chester shewed Marshe a writyng vnder a great seale saying that it was a pardon for him if he would recant Wherat Marsh answered that he would gladly accept the same and sayd farther that he loued the Queene but for asmuch as it tended to plucke him froÌ„ God he would not receiue it vpon that condition After that hee began to speake to the people shewing the cause of his death G. Marsh not suffred to speake to the people and woulde haue exhorted them to sticke vnto Christ. Whereupon one of the Sheriffes sayd George Marshe we must haue no sermoning nowe To whom he sayd Mayster I cry you mercy and so kneeling downe made his prayers and then put of his clothes vnto his shirt and then was he chayned vnto the post hauyng o number of Fagottes vnder him and a thing made like a firkin with pitch and tarre in the same ouer his head by reason the fire was vnskilfully made and that the winde dyd dryue the flame to and fro he suffered great extremitie in his death whiche notwithstanding he abode very paciently ¶ The cruell burning of George Marsh Martyr Wherein this in him is to be noted that when as hee had bene a long time tormented in y e fire without mouing hauing his fleshe so broyled and puft vp that they whiche stoode before him vnneth could see the chayne wherewith he was fastened and therfore supposed no lesse but he had bene dead notwithstanding sodenly he spread abroad hys armes saying father of heauen haue mercy vpon me so yelded his spirite into the handes of the Lord. Upon this many of y e people sayd that he was a martyr and died maruelous patiently and godly The 〈◊〉 of G. Marâ—â— the blesseâ— Martyr Which thing caused the Bishop shortly after to make a Sermon in the Cathedrall Church and therein affirmed that the sayde Marshe was an hereticke burnt like an hereticke was a firebrand in hell In recompence of this hys good and charitable sermoÌ„ within short time after the iust iudgement of God appeared vppon the sayde Byshop Gods iust reuenging hand vpoÌ„ persecutiâ—â— Bishop recompensing hym in suche wise that not long after he turned vp his heeles and dyed Upon what cause his death was gendred I haue not here precisely to pronounce because the rumour and voyce of y e people is not alwayes to be followed Notwithstanding such a report went in all mens mouthes that he was burned of an harlot Whereupon whether he dyed or no I am not certayne neyther dare leane to much vppon publicke speach Albeit this is certayn that wheÌ„ he was afterward searched being dead by some of hys secret frends certain Aldermen for stoppyng the rumour of y e people this maydenly Priest and Byshop was fouÌ„d not to be free froÌ„ certayne appearaunce which declared but small virginitie in him that the rumour was not raysed vp altogether vpoÌ„ naught amongest the people But of this I will stay and proceed no further not because more caÌ„ not be said but because I will not be so vncharitable in defacing these men as they are cruel in condemning Gods seruants to death Letters of George Marshe This good maÌ„ wrote diuers and sondry letters out of prison besides his examinations as before ye haue heard Touching the which hys examinations this letter first he sendeth to his frendes the copy wherof here followeth ¶ A letter of George Marsh to the reader touching the matter of his examination HEre haue ye dearely beloued frendes in Christ the chiefe principal Articles of Christian doctrine briefly touched A letter of G. Marshâ— to the reader whiche heretofore I haue both beleeued professed and taught and as yet do beleue professe and teach and am surely purposed by Gods grace to continue in the same vntill the last day I do waÌ„t both time and oportunitie to write out at large the probations causes partes effectes and contraries or erroures of these Articles which who so desireth to know let them read ouer the coÌ„mon places of the godly learned men Philippe Melancthon and Erasmus Sarcerius whose iudgement in these matters of Religion I do chiefly follow and leane vnto The Lorde geue vs vnderstanding in all thinges and deliuer vs from this present euill world according to his will and pleasure and bryng vs agayn out of this hell of affliction into which it hath pleased the mercifull Lord to throw vs downe and deliuer vs out of the mouth of the Lyon and from all euill doing and keepe vs vnto his heauenly and euerlasting kingdome Amen Though Sathan be suffered as wheate to sift vs for a tyme yet fayleth not our fayth through Christes ayde but that we are at all tymes able and readye to confirme the fayth of our weake brethren 1. Pet. 3. and alwayes ready to geue an aunswere to euerye man that asketh vs a reason of the hope that is in vs and that wyth meekenes and reuerence hauing a good conscience that when as they backbyte vs as euill doers they may be ashamed for asmuch as they haue falsely accused our good coÌ„uersatioÌ„ in christ I thought my selfe nowe of late yeares for the cares of this lyfe well setteled with my louing
Here was much adoe now one Doctour standyng vp and speaking thus and others speaking that the Lorde Chauncellour talking much of Luther Christes body present to fayth Transubstantiation denyed Zuinglius Oecolampadius but still Bradford kept him at this poynt that Christ is present to fayth and that there is no transubstantiation nor including of Christ in the breade but all thys would not serue them Therfore an other bishop asked this question whether the wicked man receiued Christes very bodye or no The wicked receiue not the body of Christ. And Bradford answered playnly no. Wherat the Lord Chauncellour made a long Oration how that it could not be that Christ was present except that the euill man receyued it But Bradford put away all his Oration in fewe wordes that grace was at that present offered to his Lordshyp Receiuing maketh not the presence of the body but Grace although he receiued it not So that quoth he the receiuing maketh not the presence as your Lordshippe woulde inferre but Gods grace truth and power is the cause of the presence whiche grace the wicked that lacke fayth can not receiue And here Bradford prayd my Lord not to diuorce that which God had coupled together The Popes Church diuorceth that the Lord in the Sacrament hath coupled He hath coupled al these together Take eate this is my body he sayth not See peepe this is my body but take eate So that it appeareth this is a promise depending vpon condition if we take eate L. Chaunc Here the Lord Chauncellour and the other byshops made a great ado that Bradford had fouÌ„d out a toy that no man els euer did of the conditioÌ„ the Lord ChauÌ„cellour made many wordes to the people there about Brad. The Sacrament hath both a commandement and a promise and how But Bradford sayd thus My Lord are not these wordes Take eate a commaundement And are not these wordes This is my body a promise If you will challenge the promise and do not the commaundemeÌ„t may you not deceiue your selfe L. Chaunc Bradford teacheth Winchester his grammer Here the Lord Chauncellour denyed Christ to haue commaunded the Sacrament and the vse of it Brad. Why my Lord I pray you tell the people what mood Accipite MaÌ„ducate is Is it not playne to children y t Christ in so saying commaundeth L. Chaunc At these wordes the Lord Chauncellour made a great toying and trifling at the imparatiue mood and fel to paresing or examining as he should teach a childe Winchesâ—â—â— denyeth these 〈◊〉 Take eate to be a commaundement so concluded that it was no coÌ„maundemeÌ„t but such a phrase as this I pray you geue me drinke which quoth he is no commaundement I trow Brad. But Bradforde prayed him to leaue toying and trifling and sayd thus My Lord if it be not a commaundement of Christ to take and eate the Sacrament why dare any take vpon them to commaund and make that of necessity which God leaueth free as you do in making it a necessary commaundement once a yeare for all that be oâ— discretion to receiue the Sacrament L. Chaunc Here the Lord Chauncellour called him agayn * Diaboâ—â—â— is as much to say in Greke 〈◊〉 slaunderâ— or cauileâ— Diabolus or Calumniator and began out of these wordes Let a man proue himselfe and so eate of the breade yea breade quoth Bradforde and drinke of the cuppe to prooue that it was no commaundement to receiue the Sacrament For then quoth he if it were a coÌ„maundement it should bind all men in all places and at all times Brad. O my Lord discerne betwene commaundementes Distinctiâ—â— between commaundementâ—â— some be so generall as the ten commaundemeÌ„ts that they binde alwayes in all places and all persons some be not so generall as this is of the Supper the Sacrament of Baptisme of the thrise appearing before the Lord yearely at Ierusalem of Abraham offering of Isaac c. Here my Lord Chauncellour denied the cup to be coÌ„maunded of Christ for then quoth he we should haue eleuen commaundementes Brad. In deed I thinke you thinke as you speake for els would you not take the cup from the people in that Christ sayeth Drinke ye of it all But howe saye you my Lordes Christ sayth to you Bishops especially Ite praedicate Euangelium i. Go and preach the Gospell Feede Christes flocke c. Is this a commaundement or no L. Chaun Here was my Lord Chauncellour in a chase Wyncheâ—â—â—â— in a chasâ— B. Tonstâ—â— question and said as pleased him Duresme An other the Bishop of Duresme I weene asked Bradford when Christ began to be present in the Sacrament whether before the receiuer receiued it or no Brad. Bradford aunswered that the question was curious and not necessary and further sayd As the 〈◊〉 is the tesâ—â—â—ment so bread is 〈◊〉 body Chrisost. Mat. Hoâ— 83. that as the cuppe was the newe Testament so the breade was Christes bodye to hym that receiueth it duely but yet so that the breade is bread For quoth he in all the Scripture you shall not finde this proposition Non est panis there is no bread And so he brought forth Chrisostome Si in corpore essemus Homel 83. in Mat. 34. Summa much ado was hereaboutes they calling Bradford hereticke and hee desiring them to proceede on in Gods name be looked for that which God had appoynted for them to do L. Chaunc This fellow is now in an other heresy of fatall necessity as though all thinges were so tied together that of mere necessity all must come to passe Brad. But Bradford prayd him to take thinges as they be spoken and not wrast them into a contrarye sence To God nothing is by fortune 〈◊〉 man it maâ— sometyme so to bee Actes 4. Wynchester readeth the Sentence 〈◊〉 curse againâ—â— M. Bradfoâ—â— Your Lordship quoth he doth discerne betwixt God and man Thinges are not by fortune to God at any tyme though to man they seeme so sometimes I speake but as the Apostles sayd Lord quoth they see how Herode and Pontius Pilate with the Prelates are gathered together agaynst thy Christ to do that which thy hand and counsell hath before ordeyned for them to do L. Chaun Here began the Lord Chauncellour to read the excommunication And in the excommunication when he came to the name of Iohn Bradford Laicus lay man why quoth he art thou no Priest Brad. No nor neuer was either Prieste either benefited either maryed either any Preacher afore publicke authority had established Religion or Preacher after publicke authority had altered ReligioÌ„ and yet I am thus handled at your handes but God I doubt not will geue his blessing where you curse And so he fell downe on his knees and hartily thanked God that he counted him worthy to suffer for his sake M. Bradfoâ—â— deliuered 〈◊〉 the Shrieâ—â—â— M. Bradfoâ—â— sent to the Counter 〈◊〉 the poultâ—â— And
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
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
of God Not that the action it selfe of beleeuing as it is a qualitie in man doeth so deserue but because it taketh that dignitie of the obiect For as I sayde in the acte of iustifying faith as it is an action in man is not to be considered alone but must euer go with his obiecte and taketh his vertue therof Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them but the promise made in the obiecte which was the brasen serpent whereupon they looked gaue them healthe by their looking vp Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified Which faith to define is this To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde by hys death to satisfie for oure sinnes and so to receiue the same And thus much touching election and Faith with the order and explication of the causes necessary to be considered in our saluation Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures For where the scriptures in declaring the causes of saluation do send vs only to faith as the onely condition whereby these causes haue their working these catholikes do quite leaue out faith and in stead thereof place in other conditions of doings merites wil workes pardons masses and especially auricular confession with penance and satisfaction for our sinnes c. And besides these letters aboue specified of M. Iohn Bradforde there hath come to our handes certaine other letters of his not long a goe sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times before his trouble as they haue not bene yet printed nor seene abroade so I thought it not amisse to communicate the same to the châ—istian reader for the worthinesse of the matter and the goodnesse of the man which may redound I trust to no small fruite to him that with godly eyes shall aduise the same A letter of M. Bradford to father Trauers Minister of Blackeley THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop be increased in your heart thorow the liuely woorker of all goodnesse the holye spirite vntill the day of the Lorde c. I haue receiued youre two letters good father Trauers sithen y t I did wryte any vnto you whereof though honesty willeth to make an excuse yet truth biddeth me otherwise and sayeth it is better wyth shame to confesse the fault for therein is as a man mighte say halfe a deseruing of pardon then without shame to lie I might haue written vnto you twise notwythstanding in deede some businesse wherein I haue some thing bene occupied but yet I haue not Nowe the cause is because I woulde not And why woulde I not But because I coulde not I meane because my canning is taken away by sinne for my sinnes doe forbid goodnesse vnto me In dede if my sinning were of infirmitie there were good hope of recouerie of that which I haue lost But seeing both willing and knowing I haue too much yeelded and yet doe yeelde to my infirmities iustly I doe deserue that because I haue cast awaye and reiected the woord of the Lord behinde my backe that the Lord should reiecte me And because I would not haue blessing I am woorthye as Dauid sayeth that it be taken away from me I haue nowe at length experience that to bring a man foorth of Gods fauour is sooner seene when a man hath receiued all things abouÌ„dantly then when nede or the crosse pincheth Afore it pleased God to woorke the restitution you know what I meane and afore it pleased God to prouide for me as he hath done so that I can saye in nothing where any want is as pertaining to my body I was an other maner of man then nowe I am and yet Gods deserts haue otherwise bounden me But the scripture is true I haue aduanced my children Deut. 32. and nourished them but they haue contemned me I haue fedde them that they were fatte and grosse and they spurned agaynste me Perchaunce you will aske me wherein Oh father Trauers I warrante you this my stile in carnall and not in spirituall wryting doeth some thing shewe vnto you but as for it in comparison of other things is nothynge For where the life of man is such that either it paireth or ameÌ„deth as Paule sayeth the outwarde man is corrupted day by day and therefore except the inwarde man be renewed the shoe goeth awrie euery building in Christ doth grow to a holy temple as the wicked on the contrary parte shall proceede to worser 2. Tim. 3. 2. Tim. 3. I haue made a change farre otherwise in going backe than I thinke by letters I can perswade you wherein will you say For the first seconde and thirde and to be brief in all things As for an example Gods true feare is flowen away from me loue to my brethren is exiled from me faith is vtterly taken awaye In stead wherof is distrust doubtfulnes bearing rule Contempt of Gods honor of my brethreÌ„ raigning in stead of true feare an imagined feare accordinge to my brayne holding the principalitie For I extenuate sinne and I do not consider that in sinne which a Christian ought to consider that sinne being not forgeuen is such a thyng for the which God casteth his creature away as exaÌ„ples not only of Saule of Iudas of the Israelites which were beloued in deede yet for sinne are reiected but also of others on whome lately for my warning God hathe shewed the same do admonish me But it is but my pen which writes this for the wicked sayth Salomon when they come into the depth of their sinnes then they grow in securitye Prouerb 18. I am I caÌ„not tel what I feare but it is but blindly or els wold I awake otherwise then I do 2. Tim. 2 I feare me I say that I am intangled of the deuil after his desire Pray for me that the Lord would geue me repentance that I may escape out of his snares Alas the spirite of praier which before I haue felt plentifully is taken cleane away from me The Lorde be mercifull vnto me I am solde vnder sinne I am the bondslaue of sinne for whome I obey his seruaunt I am I am ashamed to speake ofte no I shame not at all for I haue forgot to blush I haue geuen ouer to wepe And truly I obey I obey I say mine owne coÌ„cupiscences namely in eating in drinking in iangling and idlenesse I will not speake of vaine glorie enuie disdaine hypocrisie desire of estimation selfeloue and who can tell all Is thys the rewarde thou renderest to GOD O Bradforde It is true yea to true thou knowst it O Lord for thy mercies sake pardon me In your letters you touch me home how that
the workes of fayth mercy prescribed in the same word Differeâ—â— betweeâ— worâ—â—s câ—â—â—maundeâ— God 〈◊〉 workes 〈◊〉 of 〈◊〉 and not vnto workes deuised by mans fantasy as going on pilgrimages and other lyke idolatrous superstitions the which they should also to the vttermost of theyr powers reproue and speak agaynst declaring that all grace goodnes ought onely to be soughte for at gods hand as the alone geuer therof not at any other câ—eature And that they shoulde not onely foorthwyth take down and destroy all such Images as had bene thertofore abused by pilgrimage or offerings within theyr said cures Images â—â—bused 〈◊〉 Pilgrimâ—â—â— to be deâ—stroyed but also should not thenceforth suffer any lightes or other idolatrous oblation to be made or set vp before any other image then was yet suffered in the Church Also that euery holy day hauing no Sermon in theyr Church they should immediatly after the gospel distinctly read in the Pulpit the Lordes prayer Annâ— 154â— the beliefe and the x. commauÌ„demeÌ„ts of almighty God in the english toung The 〈…〉 the 〈◊〉 prayer 〈◊〉 English be read Parentâ— maister charged trading of their childreâ— Sacramâ—â—â—â— to be 〈…〉 exhorting the people not only to learn theÌ„ theyr selues but also to teach them to theyr childreÌ„ families also should charge all Parentes and gouernors of housholds to bring vp their youth in some good exercise or occupation wherby they might afterwards serue the common wealth and not runne and like vagabondes and idle loyterers thereby encur the daunger of the lawes And furthermore that the sayd persons hauing cure should see the holy Sacramentes of Christ reuerently ministred within theyr cures that if any of them by speciall licence or other cases expressed in the Statutes of thys realme should be at any time absent from theyr benefices that then they should leaue in theyr rowmes some Godly learned and discreet Curate that were able to instruct the people in all truth and godlines not seking theÌ„selues but rather the profit of theyr flocke And likewise that they should see prouided and set vp some most conuenient and open place of euery their seuerall Churches one great Bibe in english one book of the Paraphrases of Erasmus vpon the gospels both in English that the people might reuerentlye without any argument or contention read heare the same at such times as they listed and not to be inhibited therfroÌ„ by the Parson or Curate but rather to be the more encouraged and prouoked thereto And that the sayd Parsons and Curates should not at any time but for necessary causes haunt anye Tauerne or Ale house neither should spend their time idlely in vnlawfull games but at all theyr conuenient leasures shoulde geue theÌ„selues to the reading or hearing of the holy scriptures Moreouer that in the time of confession euery Lent they should examine theyr parishners whether they could say the Lordes prayer the ten commaundementes and the articles of the Christian fayth and that if they coulde not they should then reproue them declaring further vnto theÌ„ that they ought not to presume to come vnto y e Lordes table without the true knowledge therof and earnest desire to fulfill the same Also that they shoulde not admitte any man to preache within theyr cures but suche as were lawefully licensed thereunto None to preach 〈◊〉 â—â—fficiently 〈◊〉 and that they hauing at anye tyme before extolled and praysed any Idolatrous Pilgrimage or other superstition should now openly recant the same before the people That all hinderers of Gods word and fauourers of the contrary proceedings should 〈◊〉 detected Ecclesiaâ—ticall and beneficed persons what they must 〈◊〉 to the 〈…〉 beneâ—â—â— of a 〈◊〉 pouâ—d to finde a scholer at the vniuersitye And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes that then they should forthwith detect the same vnto the kinges counsell or vnto some Iustice of peace to theÌ„ next inhabiting And further that learning and knowledge might be y e better mayntayned it was also ordeined herein that euery beneficed persoÌ„ y t inought yerely dispend twenty pouÌ„des or vpward and not resident vpon their cures should pay towardes the reliefe of the poore within theyr parishes euery yeare the fourty part of theyr fruites and profites likewise that euery suche as might dispende one hundreth poundes yearely or more should for euery hundreth pouÌ„d geue a competent exhibition vnto some poore scholer within one of the Uniuersityes of Oxford or Cambridge or els in some other grammer schole of the realme And also that euery priest being vnder the degree of a Bacheler of Diuinity should haue of his owne one newe Testament in English and Latine with the Paraphrases of Erasmus vpon the same and should diligeÌ„tly read and study therupon and should collect and keep in memory all such comfortable places of the scripture as do set forth the mercy benefites and goodnes of almighty God towardes all penitent beleuing persons that they might therby coÌ„fort theyr flock in al dauÌ„ger of death Certaine â—hinges to â—e prouided 〈◊〉 of the â—â—â—rchmen dispayre or trouble of conscience and that therfore euery bishop in theyr visitations should from time to time try and examine them how they had profited in these theyr studyes And although the Masse was then still by the Law reteyned yet was it enioyned that at euery high masse the sayer or singer therof should openly and distinctly read the Gospell and Epistle in English in the Pulpit or in some other conuenient place that the people mought heare the same The Gospel 〈◊〉 epistle to 〈◊〉 read in 〈…〉 And in like place and maner should read euery holy day and Sonday at Mattins one chapter of the new Testament in English omitting therfore three of theyr 9. Latine Lessons with theyr Respondes and at Euensong like wise immediately after Magnificat one chapter of the old Testament in stead of theyr wonted Respondes and Memories Furthermore because of the vayne contention that often fall among the people for goyng on Procession it was ordeined that thenceforth the Priests and Clerkes should kneele in the midst of the Church there distinctly sing or reade the Letany in English sette forth by the authority of K. Henry the eight and that no person should depart the church in the time of reading the Scripture or the Letany or during the time of any Sermon without iust and vrgent cause Likewise that the people should spend the holydaies in hearing the word of God in priuate and publick prayers in knowledging theyr offences vnto God and amendmeÌ„t of the same in reconciling themselues charitablye to theyr neighbors where displeasure hath bene in often receiuing the Communnion of the body and bloud of Christ in visiting the poore sicke in all sober and godly conuersatioÌ„ and not in vanity idlenes or dronkenes