the king seemed not very well to like of their so extreme handlyng of the woman and also graunted to the Lieftenant his pardon willing him to returne and see to hys charge Great expectation was in the meane season among the Warders and other officers of the Tower waiting for his returne Whom when they saw come so cheerefully declaring vnto them how he had sped with the king they were not a little ioyous and gaue thanks to God therfore ¶ Anne Askews aunswer vnto Iohn Lacels letter OH friend most dearely beloued in God I meruaile not a litle what should mooue you to iudge in me so slender a fayth as to feare death which is the ende of all misery in the Lord I desire you not to beleeue of me such wickednes The 〈◊〉 of 〈◊〉 Askew to M. Lacel◠〈◊〉 For I doubt it not but God will performe his worke in me like as he hath begun I vnderstand the counsaile is not a little displeased that it should be reported abroad that I was racked in the tower They say now that they did there was but to feare me whereby I perceyue they are ashamed of their vncomely doyngs and feare much least the kings Maiestie should haue information thereof Wherefore they would no man to noyse it Well their crueltye God forgeue them Your hart in Christ Iesu. Farewel and pray The purgation or aunswer of Anne Askew against the false surmises of her recantation I Haue read the processe whiche is reported of them that knowe not the truth to be my recantation An. Askew answering to the false suspicion of her recanting But as the Lord liueth I neuer ment thing lesse then to recant Notwithstanding this I confesse that in my first troubles I was examined of the Bishop of London about the Sacrament Yet had they no graunt yf my mouth but this that I beleeued therein as the word of God did bynd me to beleeue more had they neuer of me Then he made a Copie whiche is nowe in print and required me to set thereunto my hand But I refused it Then my ij sureties did wyll me in no wise to sticke thereat for it was no great matter they sayd Then with much ado at the last I wrote thus I Anne Askew do beleue this if Gods word do agree to the same and the true catholike church Then the B. beyng in great displeasure with me An. Askew falsely suspected to recant and vpon what occasion because I made doubtes in my writing commaunded me to prison where I was a whyle but afterwards by the meanes of frendes I came out againe Here is the truth of that matter And as concerning the thing that ye couet most to know resort to the sixt of Iohn and be ruled always thereby Thus fareye well Anne Askew The confession of the faith which Anne Askew made in Newgate before she suffered I Anne Askew of good memory although my merciful father hath geuen me the bread of aduersitie The confession of An. Askew going to her execution and the water of trouble yet not so muche as my sinnes haue deserued confesse my selfe here a sinner before the throne of hys heauenly maiestie desiring his forgeuenes and mercye And for so much as I am by the law vnrighteously condemned for an euill doer concerning opinions I take y e same most mercifull God of myne which hath made both heauen and earth to record that I hold no opinions contrary to hys most holy word And I trust in my mercifull Lord which is the geuer of all grace that he will graciously assist me agaynst all euill opinions which are contrary to his blessed veritie For I take him to witnes that I haue done wil do vnto my lyues end vtterly abhorre them to the vttermost of my power But this is the heresie which they report me to holde that after the Priest hath spoken the wordes of consecration there remaineth bread still They both say The matter and cause why Anne Askew suffered death also teach it for a necessary article of fayth that after those wordes be once spoken there remayneth no bread but euen the selfe-same body that hoong vpon the crosse on good Friday both fleshe bloud and bone To this belief of theirs say I nay For then were our common Crede false which saith that he sitteth on the right hand of God the father almighty from thence shall come to iudge the quicke and dead Loe this is the heresie that I holde and for it must suffer the death But as touâ—hing the holy and blessed supper of the Lord I beleue it to be a most necessary remembraunce of his glorious suffrings and death Moreouer I beleue as much therein as my eternall and onely redeemer Iesus Christ would I should beleue Finally I beleue al those scriptures to be true which he hath confirmed with his most precious bloud Yea as s. Paul saith those scriptures are sufficient for our â—erning saluatioÌ„ that Christ hath left here with vs so that I beleue we nede no vnwritten verities to rule his church w t. Therfore looke what he hath sayd vnto me with his owne mouth in his holy Gospell that haue I with Gods grace closed vp in my hart and my full trust is as Dauid saith that it shal be a lanterne to my footsteps Psal. xxviij There be some do say that I deny the Eucharist or sacrament of thankes geuyng but those people do vntruly report of me For I both say and beleue it that if it wer ordered lyke as Christ instituted it and left it a most singular comfort it were vnto vs all But as coÌ„cerning your masse as it is now vsed in our daies I do say and beleue it to be the most abhominable Idoll that is in the world The Masse 〈◊〉 〈◊〉 Idoll For my God will not be eaten with teeth neyther yet dieth he agayne And vpon these wordes that I haue now spoken wyll I suffer death O Lord I haue mo enemies now then there be haires on my head The prayer of Anne Askew Yet Lord let them neuer ouercome me with vaine words but fight thou Lord in my stead for on thee cast I my care With all the spite they can imagine they fall vpon me which am thy poore creature Yet sweete Lord let me not set by them which are against me for in thee is my whole delight And Lord I hartily desire of thee that thou wilt of thy most mercifull goodnes forgeue them that violence which they do and haue done vnto me Open also thou their blynd hartes that they may hereafter doe that thing in thy sight which is only acceptable before thee and to set forth thy veritie aright without all vaine fantasies of sinnefull men So be it O Lord so be it By me Anne Askew ⧠The order and maner of the burning of Anne Askew Iohn Lacels Iohn Adams Nicholas Belenian with certayne of the Councell
them And if the Byshops happely will obiect againe and say that the worde of God ought not so to be handled of the vulgare people they aunswered the same not to stand with equitie and reason For albeit it did belong to the Bishops office to prouide that the sheepe should not go astray and most conuenient it were that by them they should be reduced into the way againe Bishops neither will feede the flocke nor yet suffer them to feede theÌ„selues yet because they will not see to theyr charge but leaue it vndone referring all things to the fathers and to Councels therefore right and reason it is that they themselues should heare and learne not what man doth determine but what Christ himselfe doth commaund in his Scripture Neither haue their Ministers geuen any occasion of this diuision but rather it is to be imputed to such which for their owne priuate lucre and preferments contrary to the word of the Lord do seduce the people into errour and greeuously offending God do prouoke him to plague them with manifolde calamities Who if they would renounce the greedines of their owne gaine and would folow the pure doctrine of his word seeking not the will of man but what is the will of God no doubt but they should soone fall to agreement * It was the Popes law then that in Lent no man should eate fleshe nor egges nor any white meate wherein it may seeme to be verefied which S. Paule doth prophesie 1. Thess. 4. In the latter dayes certaine shall departe from the faith harkening to the doctrine of deuils forbidding to marry to eate c. Priests mariage Vowes of chastity not agreing to Gods lawe As for the eating of flesh and egges although it bee free to all men and forbidden to none by Christe yet they haue set forth a lawe to restreine rash intemperance and vncharitable offension of other And as touching matrimonie God is himselfe the author thereof who hath left it free for all men Also Paule willeth a Minister of the Church to be the husband of one wife And seeing that Byshops for money permitte theyr Priestes to haue concubines which is contrary both to Gods law and to good example why then might not they as well obey God in permitting lawfull matrimony which he hath ordeined as they to resist God in forbidding the same The like is to be said also of women vowing chastitie of whome this they iudge and suppose that such kind of vowes and coacted chastitie are not auaylable nor alowed before God and seeing that chastitie is not all mens gift better it were to marrie after their iudgemeÌ„ts then filthely to liue in single life As for Monasteries and other houses of Canons they were first geuen for reliefe onely of the poore and needie Monasteries first geuen to the poore but now serue to feede the rich where as now they which inhabite them are wealthy and able to liue of their owne patrimonie in such sort as manie times some one of them hath so much as well might suffice a great number Wherefore it seemeth to them not vnconuenient that those goodes should be conuerted agayne to the vse of the poore Yet neuerthelesse they haue vsed heerein such moderation Goods of monasteries conuerted to the reliefe of the poore that they haue permitted the inhabitants of those monasteries to enioy the possessions of their goodes during the tearme of their naturall life least any should haue cause of iust complaint Ornamentes of Churches serue nothing to Gods seruice but this is well agreeing to the will and seruice of God Ornaments of churches better bestowed vpon the poore that the poore should be succoured So Christ commaunded the yong man in the Gospell that was rich not to hang vp his riches in the temple but to sell them and distribute them to the needy The order of priesthode they do not contemne Suche priests as will truly discharge their dutie Good priestes not to be conteÌ„ned the rable of them to be diminished teach soundly they do magnifie As for the other rable which serue to no publike coÌ„moditie but rather damnifie the coÌ„mon wealth if the number of them were diminished by little and little their liuings put to better vse they doubted not but it wer a seruice well done to God Now whether the singing and praiers of such Priests be auaylable before God it may be doubted for as much as many of theÌ„ vnderstaÌ„d not what they say or sing but onely for hyre of wages do the same As for secrete confession wherein men doo detect theyr sinnes in the Priests eare Confessâ—oÌ„ to the prieâ—â— ConfessioÌ„ to Christ. of what vertue this confession is to be esteemed they leaue it in suspense But that confession whereby repenting sinners do flie to Christ our only intercessour they recount not only to be profitable but also necessary to all troubled consciences As for satisfaction which Priests do vse they recken it but a practise to get money and the same to be not onely erroneous but also full of impietie True penance and satisfaction is for a man to amend his life The orders of Monkery come only by the inuention of man and not by the institution of God The order of Monkrey And as touching the Sacramentes such as be of the Lords institution The vse of Sacraments theÌ„ they do not despise but receaue with all reuerence neither do suffer the same to be despised of any person nor to be abused otherwise then becommeth but to be vsed rightly according to the prescript rule of Gods word And so with the like reuerence they vse the Sacrament of the Lords supper according as the word prescribeth not as many do abuse it to make of it an oblation and a sacrifice And if the messengers sent to them of the Clergy in their letters mentioned False tale carriers can iustly charge them with any hinderance or any errour they will be readie either to purge themselues or to satisfie the offence And if they can not then reason would that those messengers of the Cleargie should heereafter looke better to their owne doings and to their doctrine and to cease from such vntrue sclaunders and contumelies Finally where as they vnderstand by their letters how desirous they are to haue the Popes oppressions The onely way of true reformation is that the worde of God onely be receaued and exactions and vsurped power abolished they are right glad thereof and ioyfull supposing that the same can by no meanes be brought to passe except the word of God only and simply be receaued For otherwise so long as mens lawes and constitutions shall stand in force there will be no place nor hope of reformation For by the preaching of Gods word their estimation and dignitie must needes decay and that they well perceaue The Pope caÌ„ not abide the preaching of the word and why and therefore by
or wrong and they answered no for the most part of them were such men The Popes churchmen worse then the olde Pharisies Then sayd the Lord Beauieu euen so is it with the bishops and priests which I haue spoken of for they are suche kinde of men or rather worse and I so abhorre their filthy and abhominable life that I dare not speake the one halfe of that which I know and therfore in speaking the truth to coole the babling of a harlot I do them no iniurie Then monsieur de Senas an auncient counsailor sayd let vs leaue of this contentious talke for we are here asseÌ„bled come together to make good chere And afterwarde he said monsieur de Beauieu for the loue and amity which I beare vnto you I will aduertise you of 3. things which if you will do you shall finde great ease therein The first is that you neither by worde nor deede aide or assist those which you heare to be Lutheranes Secondly y t you do not entermeddle openly to reproue ladies and gentlewomen for their pastime and pleasures Thirdly that you doe neuer speake against the life and liuing of * ChurchmeÌ„ be they neuer so euill must not be spoken against 1. Par. 16. Priests howe wicked so euer it be according to this saying Do not touch mine annoynted To whom monsieur Beauieu answered as touching y e first poynt I know no Lutherans neither what is meant by this word Lutheranisme except you do call them Lutherans which professe the doctrine of the gospel Neither yet will I euer allowe any Arrest which shall be geuen out to death against men whose cause hath not bene heard especially against women and yong infantes and I am assured that there is no Court of parliament in all Fraunce which will approoue or allowe any such arrest And where as you say that I shuld not meddle to reproue ladies or geÌ„tlewomen if I knewe any kinswoman of mine which would abandone her selfe vnto a priest or clerke How priests harlots should be handled yea albeit he were a cardinal or bishop I would not do her so much honor as to rebuke her therfore but at the least I would cutte of her nose And as touching priestes as I am contented not to meddle with their busines so likewise I will not that they meddle with mine heereafter or come from henceforth w tin my house For as many as I shall finde or take there I wil set their crownes so nere their sholders that they shal nede no more to weare any hoodes about their necks The like also said the President Chassanee Then the byshop of Aix his sweete heart Well spokeÌ„ and like an harlot which had begon the quarell said I shal not be in quiet except I speake yet one word more vnto monsieur Beauieu Do you think sayd she vnto hym that all the Cardinals Byshops Abbots Priestes and all those holy religious men which goe oftentimes to gentlemens houses and haunte the Castels and palaces of Princes and noblemen that they go thither to commit wickednesse Also you must not thinke euil of al those ladies and gentlewemen that go to Bishops houses of deuotion and for to reueale those whome they know to be Lutherans as it was commaunded in the pulpitte vppon payne of Excommunication If so be you will maintaine those wordes I will not cease to accuse you of crime and also of Treason both to God and to man for heere be those in this companie which shall make you geue an accompt thereof Shee had not so soone ended her talke but Monsieur Beauieu sayde vnto her auaunte O Herodias As Heropias wrought the death of Iohn Baptist â—o this strâ—â—peâ— seeke the death of the Meâ—â—â—dolians two strumpet well compared togeather thou filthy and impudent harlot is it thy part to open thy mouth to talke in this coÌ„pany Doest thou well vnderstaÌ„d and knowe what treason to God and man meaneth Iâ—hn Baptist so this strumpet seeke the death of the Merindoliâ—â—â— two stâ—umpet will compared togeather Is it not sufficient for thee to be as thou arte but thou must sollicite other to shed innocent bloude With these words the Gentlewoman was somewhat amased All men thought that this talke had bene at an end and euery man began to inuent some mery communication that the former matter should be no more talked of At the last the gentlewoman aduising her self and thinking that she was to much iniured to be sayd that she weÌ„t about to shed the innocent bloud she brake of al their talk and with a loud voice sayde Monsieur Beauieu if I were a man God seÌ„deth a 〈…〉 shorte 〈◊〉 as I am a woman I would offer you the combate to prooue that I am no such manner of woman as you say I am that I desire to shed innocent bloud Do you call the bloude of these wicked men of Merindoll innocent bloud True it is that I desire and offer with my whole power that these naughty packes of Merindol such like as they are shoulde be slaine and destroyed from the greatest euen vnto the least The cruell hart of an harlot And for to see the beginning of thys worke I haue emploied all my credite and all my frends and do not spare neither body nor goods to worke the ruine destruction of these people and to rase out and to deface their memorie from amongest men Doe you then Monsieur Beauieu call the slaughter of these Lutherans the effusion of innocent bloude And say you what you will I wil not refraine for no man liuing to goe either by day eyther by night vnto the houses of Bishops in all * The visor oâ— honestye on a harlots face honesty and honor for the deuotion which I beare vnto our holy * Like mother like daughter mother the church and also I wil receiue into my house all religious men to coÌ„sult and deuise the meanes how to put these Lutherans to death But as Monsieur Beauieu tooke no more regarde vnto her talke so likewise al that were at the table dispraised her and were weary of her prating Then there was a certaine younge gentleman whych merely iesting said vnto her GentlewomaÌ„ it must nedes be that these poore people vnto whome you doe wish thys cruell death OderuÌ„t me gratis Iohn 15. haue done you some great displeasure Then sayd she I may well take an othe that I neuer knewe one of those wretched people neither that I wot of euer sawe any of them And I had rather to meete 10. deuils then one of those naughty knaues for theyr opinions are so detestable that happy and blessed are they which neuer heard tell of them And I was not then wrll aduised at what time by curiositie I seeing the Bishop of Aix so muche troubled and angry that he could not eate nor drinke did desire him and constraine him to tell me the cause thereof Then hee
for they shal see God c. Mat. 5. Againe except ye be made like these children ye shall not enter c. Mat. 18. Itē But he that doth the will of my father shal enter into the kingdom of heauen c. Mat. 7. Item Math. 18. the parable of the vnkind seruant iustly cast into prison for not forgetting his fellowe c. Mat. 18. The casting of the rich glutton into hell c. Luk 16 Item Math. 7. Math. 18. Luke 16. Luke 12. he that denieth me here before men I will deny him before my father c. Luk. 12 With such other places of like condition All these I say pertaining to the doctrine of the lawe doe euer include in them a secrete exception of earnest repentance and faith in Christes precious bloud For els Peter denied and yet repented Many Publicanes and sinners were vnkinde vnmerciful and hard hearted to theyr felow seruaunts and yet many of them repented by faith were saued c. The grace of Christe Iesus worke in vs earnest repentance and faith in him vnfained Amen Briefly to know when the law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note That when there is any morall worke commaunded to be done either for eschewing of punyshment or vpon promise of any reward temporall or eternal either els when any promise is made with condition of any worke commaunded in the law there is to be vnderstanded the voyce of the lawe Contrary where the promise of life and saluation is offered vnto vs freely without all our merites The promise of the Gospell is without cōditiō simply without any condition annexed of any law either naturall ceremonial or morall all those places whether they be read in the olde Testament or in the new are to be referred to the voyce and doctrine of the Gospell Free without merites Simple without condition What is the Gospell properly And this promise of God freely made to vs by the merites of Iesus Christ so long before prophesied to vs in the old Testament and afterward exhibited in the new Testament and nowe requiring nothing but our faith in the sonne of God is called properly the voyce of the Gospel and differeth from the voyce of the lawe in this that it hath no condition adioyned of our merityng but onely respecteth the merits of Christ the sonne of God by whose faith only we are promised of God to be saued iustified according as we read Rom. 3. Rom. 3. The righteousnesse of God commeth by faith of Iesu Christ in all and vpon all that do beleue c. The second Caution or danger to be auoyded is that we nowe knowing how to discerne rightly betweene the lawe and the Gospel and hauing intelligence not to mistake the one for the other The second caution must take hede againe that we breake not the order betwene these two taking and applying the lawe where the Gospel is to be applied either to our selues or toward other For albeit the law and the Gospel many times are to be ioyned together in order of doctrine yet case may fall sometimes that the lawe must be vtterly sequestred from the Gospell As when any person or persones doe feele them selues with the maiestie of the lawe Who they be to whō the Gospel onely belōgeth and iudgement of God so terrified and oppressed and with the burdenne of theyr sinnes ouerweyed and throwen downe into vtter discomfort and almost euen to the pitte of hell as hapneth many times to soft and timorous consciences of Gods good seruaunts when such mortified hearts do heare either in preaching or in reading any such example or place of the Scripture whiche pertaineth to the lawe A mourning gowne in a place of mariage doth not agree let them thinke the same nothing to belōg to them no more then a mourning weede belongeth to a mariage feaste and therefore remouing vtterly out of their minds all cogitation of the lawe of feare of iudgemente and condemnation let them onely set before their eyes the Gospel the sweete comfortes of Gods promise free forgeuenes of sinnes in Christe grace redemption liberty reioycing Psalmes thanks singing and a Paradise of spiritual iocundity and nothing els thinking thus with them selues Christ the fulfiller also the finisher of the lawe that the lawe hath done his office in them already and nowe must needes geue place to his better that is must nedes geue roume to Christe the sonne of God who is the Lorde and maister the fulfiller and also the finisher of the law for the end of the law is Christ. Rom. 10. The thirde daunger to be auoyded is that we doe not vse or apply on the contrary side the Gospell in stead of the lawe The 3. Caution How to seperate the lawe from the Gospell For as the other before was euen as much as to put on a mournyng gowne in the feast of a Mariage so is this but euen to cast pearles before swine Wherin is a great abuse among many For commonly it is sene that these worldly Epicures and secure Mammonistes to whom the doctrine of the law doth properly appertain do receiue and apply to themselues most principally the sweete promises of the Gospel and contrariwise the other contrite and brused harts to whome belongeth onely the ioyfull tidings of the Gospel and not the lawe for the most part receiue and reteine to thēselues the terrible voice and sentences of the law Whereby it commeth to passe that many do reioyce where they shuld mourne and on the other side many doe feare and mourne where they neede not Wherefore to conclude in priuate vse of life let euery person discreatly discerne betweene the lawe and the Gospell and aptly apply to him selfe that which he seeth conuenient And againe in publike order of doctrine let euery discrete preacher put a difference betweene the broken heart of the mourning sinner How to ioyne both the law the Gospell and the vnrepentant wordling and so conioyne bothe the law with the Gospel and the Gospel with the law that in throwing downe the wicked euer hee spare the weake hearted and agayne so spare the weake that he doe not encourage the vngodly And thus muche concerning the coniunction and difference betweene the lawe and the Gospell vppon the occasion of M. Patrikes places Persecutors Martyrs The causes Henry Forest Martyr Iames Beton Archb. of S. Andrewes Frier Walter Laing be wraier of the confession of thys Henry Forest Henry Forest At S. Andrewes in Scotland Wythin fewe yeares after the martyrdome of master Patrike Hamelton one Henry Forrest a yonge manne borne in Lithquow who a lyttle before had receiued the orders of Bennette and Collette as they tearme them affirmed and said that master Patrike Hamelton died a Martyr and that hys Articles were true for the whych
thy selfe to be the seruaunt of the sheepe and not theyr Lorde for I haue not geuen the sheepe for the shepheard but the shepheard for the sheepe He that sitteth downe is greater then he that doth minister and serue vnto hym Whiche thinge was well knowen of hym which truely sayde Wee are your seruauntes for Christes cause But for what purpose haue I geuen thee vnto y e house of Israell That thou shouldest onely minister the Sacramentes consecrate wood stoones churchyardes this I take God to witnesse with great sighes and grones I write vnto you Pastouâ—s seruauntes to the congregation for Christes cause and not maisters pouring out before you the griefe of my hart No truely What then First followeth the office of the byshop Thou shalt heare the word of God out of my mouth This is but a short lesson but suche as all the world cannot comprehende without they bee inwardly taught of GOD. And what els meaneth this The true office of pastors well described out of Ezechiell Out of my mouth thou shalt heare the word but that thou shalt be taught of God Therfore as many as are not taught of God althoughe they be neuer so well exercised in the Scriptures by manns helpe yet are they not watchmen geuen by God and muche â—â—ue they which do not vnderstand and know the Scriptures And therfore such as these be least they should keep silence and say nothing are alwayes harping vpon the traditioÌ„s and doctrines of men that is lyes for hee that speaketh of himselfe speaketh lyes Of this it is written 1. Tim. 1. They would be doctours of the lawe not vnderstandyng what they speake neyther of whome they speake Such of necessitie they must all be who speake that with theyr mouth which they doe not beleue because they are not inwardly taught of God neither are perswaded in their harts that it is true and therefore they are to be accompted as sheepe although they boaâ—â—e themselues to be shepheardes But contrariwise touchyng the true and learned Pastors geuen by God it may be truly said we speake that which we know 1 Iohn 1. The propertie of true pastors and that whiche we haue seene euen with the infallible eyes of our fayth we doe witnesse and these are neyther deceyued neither do deceiue Moreouer the deceiuers proceede to worse and worse erring themselues and bringing others also to errour and because they are of the worlde the worlde doth willingly heare them 1. Iohn 4. They are of the worlde saith S. Iohn and therefore they speake those thinges whiche are of the worlde and the world geueth eare vnto them Behold reuerent father this is the touchstone of oure daily preaching Hath not the world geuen eare vnto theÌ„ now a long tyme with great pleasure and delite But the flesh could neuer suffer y e preaching of the crosse nor yet the wisedome of the flesh which is enemy vnto God neyther is subiect vnto hys law nor cannot be And why then are they accused to be heretickes and Schismatickes A true note of sincere doctrine whiche will not seek to please men but onely to theyr edifying beyng mindfull of that place of Scripture God hath dispearsed the bones of them whiche please men saying vnto them speake vnto vs pleasaunt thinges But nowe setting these matters passe wee will come vnto the second poynt Esay 30. wherein you aske how a man should preach better Forsooth if wee had heard of him whoÌ„ the father spake saying This is my dearly beloued sonne in whome I am well pleased heare hym An information to preachers to preach rightly Who also speaking of hymself said it was meete that Christ should suffer and rise agayne the third daye from death and that in his name repentaunce and remission of sinnes should be preached vnto all people What other thing is that theÌ„ the same which the other Euangelists do write Goe ye into the whole world preach the Gospell vnto euery creature he that beleueth and is Baptised Math. 28. shal be saued What can be more pleasaunt sweete or acceptable vnto afflicted consciences being almost in despayre then this most ioyfull tidinges But here whether Christ haue bene a long time heard I know not for that I haue not heard all the preachers of England and if I heard them yet till it was within thys yeare or two I could not sufficiently iudge of them But this I dare be bolde to affirme that as manye as I haue heard of late preach I speake eueÌ„ of the most famous they haue preached suche repentaunce that if I had heard suche preachers of repentaunce in tymes past I shoulde vtterly haue bene in despayre The preaching after the popes church is all to beate downe and not to lyft vp And to speak of one of these famous men not vttering hys name after he had sharpely inueyed against vyce wherein he pleased euery godly man for so much as it could not be sufficiently cryed out vpon hee concluded behold sayd he thou hast lyen rotten in thyne own lustes by the space of these 60. yeares euen as a beast in hys own doung and wilt thou presume in one yeare to go forward toward beauen and that in thyne age asmuch as thou wentest backwardes from heauen towardes hell 60. yeares Is not this thinke you a goodly argument Is this the preaching of repentaunce in the name of Iesus By this one you may see what all the rest are or rather to tread downe Christ with Antichristes doctrine for what other thing did he speake in effect theÌ„ that Christ dyed in vayne for thee He will not be thy Iesus or sauior thou must make satisfaction for thy selfe or els thou shalt perish eternally Then doth S. Iohn lye which sayth Beholde the Lambe of God whiche taketh away the sinnes of the worlde And in other place Marke the maner of the common preaching of the papistes 1. Iohn 1. His bloud hath cleansed vs from all our sins And agayne He is the propitiation for the sinnes of the whole world Besides an infinit nuÌ„ber of other places What other thing is this then that which was spoken by the holy Ghost by the mouth of Peter saying There shall be false teachers that shall deny the Lord Iesus which hath redemed them And what followeth vppon such doctrine of Deuils speaking lyes thorough hipocrisie a conscience dispayring and without all hope and so geueÌ„ ouer vnto al wicked lustes 〈…〉 and 〈…〉 popes 〈…〉 according to the saying oâ— S. Paule After that they be come to this poynt that they sorow no more they geue theÌ„selues ouer vnto wantonnes to commit all kinde of filthines euen with a greedy desire For seeing that it is impossible for them to make satisfaction to GOD either they murmure agaynst God or els they doe not beleue hym to be so cruell as they do preach and declare him to be The want of paper wyll not suffer
or see there This tale was no sooner brought to Doct. London by William Symons Filmers vtter ennemie but he sent for the poore man home to his house 〈◊〉 London 〈◊〉 broâ—â—â— agâ—ynst â—â—â—ther where he chearished hym with meat and money telling him he shoulde neuer lacke so long as he liued that y e seely poore man thinking to haue had a daily frend of D. London was content to do and say whatsoeuer he and Symons would haue hym say or do against his owne brother And when D. London had thus won the pore man he retained him as one of his houshold men vntill the court day was come and then sent him vp to witnes this foresaid tale against his brother Which â—ale Filmer denied vtterly saying that D. London for a little meat and drinke sake had set him on and made him to say what his pleasure was â—â—â—mers own â—â—â—ther 〈◊〉 agaynst 〈◊〉 wherfore my Lord quoth Filmer to the bishop I beseeche your Lordship weigh the matter indifferently 〈◊〉 witnes stand is aâ—â—â—nst the 〈◊〉 for as muche as there is no man in all thys towne y t can or will testifie with him that euer he heard any such talke betwene him and me and if he can bring forth any that wil witnes the same with him I refuse not to die But say what he could it would not preuaile Then Filmer seeing no remedy but that hys brothers accusemeÌ„t shuld take place he sayd Ah brother what cause hast thou to shew me this vnkindnes I haue alwaies ben a naturall brother vnto thee and thine and helped you all to my power from time to time as thou thy selfe knowest and is this a brotherly part 〈◊〉 cast 〈◊〉 by his 〈…〉 thus to rewarde me nowe for my kindnesse God forgeue it thee my brother geue thee grace to repent Then Filmer looking ouer his shoulder desired some good body to let him see the booke of statutes Hys wife being at the end of the hall and hearing her husband call for the booke of statutes ran downe to the keper and brought vp the booke gat it conueied to her husbaÌ„d The Bishop seeing the booke in his hand starte hym vp from the bench in a great sume 〈◊〉 Bishops â—â—â—demne 〈◊〉 not one without 〈◊〉 but 〈…〉 that â—â—ould not 〈…〉 by 〈…〉 the 〈◊〉 and 〈◊〉 do the 〈…〉 say that 〈◊〉 did 〈◊〉 but by 〈◊〉 〈◊〉 of 〈◊〉 iust 〈…〉 a 〈◊〉 accuser 〈◊〉 his 〈◊〉 demanding who had geueÌ„ the prisoner that booke commaunding it to be taken from him and to make searche who had brought it swearing by the faith of hys body he should go to prison Some sayd it was his wife some sayd the keeper Like inough my lord quoth Symons for he is one of the same sort as worthy to be heere as the best if he were rightly serued But howsoeuer it was the truthe would not be knowen and so the Bishop sate him downe againe Then sayd Filmer O my Lord I am this day iudged by a lawe why should not I see the lawe that I am iudged by The law is I should haue two lawfull witnesses and here is but one which would not doe as he doeth but that he is forced thereunto by the suggestion of mine ennemies Nay quoth Bucklayer the kynges atturney thyne heresie is so heinous and abhorteth thine owne brother so much that it forceth him to witnesse against thee which is more then two other witnesses Thus as ye see was Filmer brought vniustly to hys death by the malice of Symons and D. London who had enticed that wretched caitiffe his brother to be their minister to worke his confusion But God which is a iust reueÌ„ger of all falsehode wrongs would not suffer that wretch long to liue vppon earth but the next yeare followyng he beyng taken vp for a labourer to goe to Bullaine had not bene there three daies ere that in exonerating of nature a Gunne tooke him and tore him all to peeces And so was these woordes of Salomon fulfilled A false witnesse shall not remaine vnpunished Iohn Marbecke THen was Marbecke called and hys Inditement read The inditement of Marbecke whiche was that he shoulde say That the holy Masse when the Priest doeth consecrate the body of our Lorde is poluted deformed sinnefull and open robbery of the glory of God from the which a Christian hart ought both to abhorre and flee And the eleuation of the Sacramente is the similitude of the setting vp of Images of the calues in the Temple builded by Ieroboam and that it is more abhomination then the sacrifices done by the Iewes in Ieroboams temple to those calues And that certaine and sure it is that Christ himself is made in the masse mans laughing stocke To thys hee aunswered and sayde Marbecke aunswereth to his inditement that these woordes wherof they had indited him were not his but the wordes of a learned man called Iohn Caluine and drawn out of a certaine Epistle which the sayd Caluine had made whych Epistle he had but onely wrytten out and that long before the 6. Articles came foorth so that nowe he was discharged of that offence by the kings generall pardon desiring that he might enioy the benefite thereof Then was the Iurye called which were all Farmers belonging to the Colledge of Wyndsore Partiall dealing in calling the Iurye whereof fewe or none had euer sene those men before vppon whose life and death they went Wherfore the prisoners counting the farmers as partial desired to haue the Townes men or such as did know them and had sene their daily conuersations in the place of the Farmers or els to be equally ioyned w t them but that would not be for the matter was otherwise foreseene and determined Now when the Iury had taken theyr oth and al Bucklayer the kynges atturney began to speake Buclayer the kinges atturney a persecuter and first he alledged many reasons against Anth. Person to prooue him an hereticke Whych when Anth. woulde haue disprooued the Bishop sayd let him alone Syr he speaketh for the K. so went Bucklayer foorth with his matter making euery mans cause as hainous to the hearers as he coulde deuise And when he had done and sayd what he would then Sir Humfrey Foster spake to the Quest in the fauor of Marbecke on thys wise Maisters quoth hee Syr Humfrey Foster speaketh for Marbecke yee see there is no man here that accuseth or layeth any thyng to the charge of this poore man Marbecke sauing he hath written certaine things of other mens sayings with his owne hand wherof he is discharged by the kings generall pardon therfore ye ought to haue a conscience therin Then start vp Fachel at the lower ende of the benche and sayd Fachell a persecuter What can we tel whether they were wrytten before the pardone or after They may as well be wrytten since as afore for any thing that we
their mother helde taught and communed of the sayd errours within their house diuers times by the space of those three yeares past as well on holy dayes as working dayes affirming and teaching that the saide opinions were good and lawfull and to be holden and maintained and agreemente was made amongst them that none of them should discouer or bewray eyther of these beliefes in any wise Finally that they neuer heard their sayd father and mother holding nor reaching any other opinions then be the said errours against the Sacrament of the altar and pilgrimages offerings worshipping of Saints and Images as farre as they could remember c. Ex verbis Regist. Heere hast thou Christian reader before thine eyes an horrible spectacle of a singular yea of a double impietie first of an vnnaturall husband Example of an vnnaturall husband and of vnnaturall children witnessing against his own wife and of as vnnaturall children accusing and witnessing against their owne naturall mother Which although they had so done the cause being of it selfe iust and true as it was not yet had they done more then nature woulde haue led them to do Now the case being such as which by Gods word standeth firme sound and perfect what impietie were it for men to accuse a poore innocent in case of heresie which is no heresie Now besides all this the husband to come in against his owne wife and the children to bring in the knife wherewith to cut the throate of theyr owne naturall mother that bare them that nourished theÌ„ that brought them vp what is this but impietie vpon impietie Great impiety of the husband toward the wife prodigious and horrible for all Christian eares to heare And yet the greatest impietie of all resteth in these pretensed Catholickes and Clergiemen which weare the authors and causers of all this mischiefe The cause why this good woman so stood as she dyd in the deniall of these foresaid articles obiected Greater impiety in the children against the mother was thys for that she neuer thought that her husband and her owne children who onely were priuie of her Religion would testifie agaynst her Whom notwithstanding after she perceaued to come in and to depose this agaynst her denying stil as she did before that she did euer hold such maner of errours Greatest impiety of all in the Clergy men the authors hereof and being now destitute of all frends and comfort brast out in these woordes openly as the register reporteth that she repented the time that euer she bare those children of her body And thus the Archb. with his Doctours hauing now the thing that they sought for albeit she was ready to deny all errours Ex Regist. W. Warrham Fol. 177. and to conforme her selfe to theyr religion yet notwithstanding they refusing her readines and conformitie proceeded to theyr sentence and so condemned her to death Agnes Grebell condemned by the sentence of the Archb. Robert Harrison examined W. Carder Agnes Grebyll Robert Harison Martyrs After whose condemnation next was brought to examination Rob. Harrison whom in like maner because he stoode in his deniall contrary witnesses agaynst him were produced to wit Christofer Grebyll W. Rich W. Olberd Agnes Iue who a litle before had bene abiured and therfore were so much the more apt and appliable to serue the Bishops humour for daunger of relapse After the deposition conuiction of which witnesses although he submitted himselfe to repentaunce and conformitie yet notwythstanding it would not be receaued but sentence was read he condemned with the other two aforesayd vnto y e fire And thus these three were condemned and burned certificate geuen vp of them together to the king froÌ„ Warrham the Archbishop vpon the same An. 1511. Maij. 2. Ex Regist. Cant. Ouer and besides these three godly martyrs aboue recited I finde in the foresayd Registers of W. Warrham Io. Browâ—â— Edward Walker Martyrs ij other godly like martirs also in the same yeare and for the same xij articles aboue specified to be condemned vpon y e depositions of certayne witnesses brought in agaynst theÌ„ to wyt Tho. Harwod Phillip Harwod Witnesses agaynst these two Martyrs Stephen Castelyn W. Baker Rob. Reynold Ioh. BaÌ„pton Rob. Bright W. Rich. c. whereupon they were adiudged likewise for heretickes to be burned the yeare aforesayd 1511. y e names of which two martyrs were Iohn Brown and Edward Walker Ex Regist. W. Warrh fol. 179. Nowe as you haue heard the names of these blessed Martyrs with their articles recited let vs also heare the tenor of the Bishops sentence by the which they were condemned one after an other Their sentence contayneth one vniforme maner of wordes in forme as followeth * The tenour of the sentence IN nomine Dei Amen Nos Willielmus permissione diuina Cantuariensis Archiepis totius Angliae primas Apostolicae sedis Legatus The 〈◊〉 nation of these 〈◊〉 aforesayd martyrs in quodam negotio hereticae prauitatis contra te Willielmum Carder de Tenterden nostrae Cant. Dioceseos laicum ac nostro imperio notoriè subditum subiectum coram nobis in iudicio personaliter comparentem nobis super heretica prauitate huiusmodi detectum delatum ac per nostram Diocesim Cantuariae antedictae notoriè publicè in ea parte apud bonos graues diffamatum ex officio mero ritè canonicè precedentes auditis intellectis visis cognitis rimatisque ac matura deliberatione discussis ponderatis dicti negotij meritis seruatisque in omnibus per omnia in eodem negotio de iure seruandis ac quomodo libet requisitis pro tribunali sedentes Christi nomine inuocato solum Deum prae oculis habentes Quia per acta actitata deducta probata exhibita coram nobis in eodem negocio inuenimus te per probationes legitimas coram nobis in hac parte iudicialiter factas nonnullos varios errores haereses damnatas opiniones iuri diuino ecclesiastico obuiantes contrarios repugnantes contra fidem orthodoxam determinatam obseruatam tenuisse credidisse affirmasse predicasse dogmatizasse presertim contra Sacramenta altaris seu eucharistiae poenitentiae ordinis alia Sacramenta sanctae matris Ecclesiae dogmata Et quamuis nos Christi vestigijs inhaerendo qui non vult mortem peccatoris sed magis vt conuertatur viuat sepenumero conati fuimus te corrigere ac vijs modis licitis canonicis quibus potuimus aut sciuimus ad fidem orthodoxam per vniuersalem Catholicam Apostolicam Ecclesiam determinatam obseruatam ac ad vnitatem eiusdem sanctae matris Ecclesiae reducere tamen inuenimus te adeo durae ceruicis quòd tuos errores haereses huiusmodi nolueris sponte incontinenti confiteri nec ad fidem Catholicam vnitatem sanctae matris Ecclesiae antedictas debitè reuerti
this blessed Martyr ended his life in peace anno 1511. This story the sayd Elizabeth Browne his wife did oft times repeate to Alice her daughter who dwelling yet in the parish of S. Pulchers testified the narration heereof vnto me and certayne other vppon whose credible information I haue recorded the same Witnes to thys story Furthermore it is to be noted that the sayde Iohn Browne bare a fagot seauen yeares before this in the dayes of King Henry the seauenth Whose sonne also named Richard Browne for the like cause of Religion was imprisoned at Caunterbury Rich. Browne escaped burning by the comming in of the Queene Elizabeth likewise in the latter tyme of Queene Mary and should haue bene burned with two mo besides himselfe the next day after the death of Queene Mary but that by the proclaiming of Queene Elizabeth they escaped Amongst other iniunctions and letters of king Henry the eight written and set forth for reformation of religion he wrate one letter to Edmund Bonner for abolishing of Images pilgrimages shrines and other monuments of Idolatry Which letter being before expressed pag. 1229 we should also haue annexed to the same the letter or mandate of Bonner directed in latin to Richard Cloney hys Somner appertayning to the due execution therof Which letter because we haue omitted before the defect thereof I thought heere in this vacant space to supply The letter written to Cloney in latin thus beginneth Bonners letter to Cloney keeper of the Cole-house for the abolishing of Images EDmundus permissione Diuina Lond. Episc. Dilecto nobis in Christo Richardo Cloney literato Apparitori nostro generali salut grat benedictionem 〈…〉 Latine 〈◊〉 yet 〈◊〉 read 〈…〉 yet here 〈◊〉 is called 〈◊〉 Cum nos 13. die mensiâ— instantis Octob. circa noctem literas serenissimi c. The same in English FOr asmuch as the 13. day of this present we haue receyued the letters of our soueraigne Lord by the grace of God King of England c. to vs diâ—ected and conteyning in them the commaundement of his Maiestie by vs to be executed in tenour of words which heere I send vnto you we therefore willing and desiring according as our duty bindeth vs to put the same in execution with all diligence possible according to the effect and tenour thereof Had 〈◊〉 none to 〈◊〉 these 〈◊〉 thinges but 〈◊〉 the keepeâ— of the 〈◊〉 house do charge and straightly commaund you by the tenour heereof in the Kings behalfe and for the fidelitie whych we haue in you assuredly approued that you incontinent vpon the receite heereof do effectually warne all and singular Parsons and Vicars of this Citie of London and of all our dioces that they immediately vpon the sight and intimation of these present Articles and interrogatories heere vnder written do cause diligent and effectuall inquisition thereof to be made to witte Whether there be vsed or continued any superstition hypocrisie or abuse within any their parishes or Cures contrary to anye ordinaunce iniunction or commaundement geuen or set foorth by the Kings Maiestie or by his authoritie Item whether they haue in their Churches or within theyr parishes any shrines couerings of shrines tables of fayned myracles pilgrimages Images and bones resorted and offered vnto and other monuments and things wherewith the people haue bene illuded or any offering or setting vp of lights or candles other then be permitted by the Kings Maiesties Iniunctions or whether the said Iniunctions be duely obserued and kept in their Parishes or Cures or else transgressed and broken and in what part And further after the sayd Inquisition thus by them and euery of them respectiuely being made that you do certifie vs or our Vicare generall what is done in the premisses vpon the euen of Simon and Iude or thereabout vnder the perill thereof following Dat. 14. die Octob. an 1541. nostrae translat 2. The ende of the eyght booke Edward 6. ¶ The Ninth Booke containing the Actes and thinges done in the Reigne of King EDWARD the sixt NExt after the death of K. Henry succeded king Edwarde his sonne being of the age of 9. yeres He began his raigne the 28. day of Ianuary and raygned 6. yeares and 8. monethes and 8. dayes and deceased ann 1553. the 6. day of Iulye Of whose excellente vertues singuler graces wrought in him by the gift of God although nothing canne be sayd enough to his commendation yet because the renowmed same of such a worthye prince shall not vtterlye passe our story without some gratefull remembraunce I thought in few wordes to touch some litle portion of his prayse taken out of great heapes of matter which might be inferred For to stand vppon all that might be sayde of him it would be to long and yet to say nothing it were to much vnkinde If kinges and Princes which haue wisely and vertuously gouerned haue fouÌ„d in all ages writers to solemnise and celebrate theyr Actes and memory such as neuer knew them nor were subiect vnto theÌ„ how much theÌ„ are we English men bound not to forget our duety to K. Edward a prince although but tender in yeres yet for his sage and mature rypenes in witte and all Princely ornamentes as I see but few to whom he may not be equal Commendation of K. Edward so agayne I see not many to whom he may not iustly be preferred And here to vse the example of Plutarch in comparing kings and rulers the Latines with the Greekes together if I should seek with whom to match this noble Edward I finde not with whom to make my match more aptly theÌ„ with good Iosias For as the one began his raigne at eight yeares of his age so the other beganne at 9. Neyther were their acts and zelous procedings in Gods cause much discrepant For as milde Iosias pluckt downe the hil altars cut downe the groues Anno. 1547. and destroyd all monuments of Idolatry in the temple the like corruptioÌ„s drosse and deformities of Popish Idolatry crept into the Church of Christ or long time this Euangelicall Iosias king Edwarde remoued Comparison betwene King Iosias and King Edward 6. purged the true temple of the Lorde Iosias restored the true worship of God in Ierusalem and destroid the Idolatrous priestes King Edward in England likewise abolishing Idolatrous Masses and false inuocation reduced agayne religion to a right sincerity more would haue brought to perfection if life and time had aunswered to his godly purpose And though he killed not as Iosias did the idolatrous sacrifices yet he put them to sileÌ„ce and remoued them out of theyr places Moreouer in king Iosias dayes the holy Scripture booke of Gods word was vtterly neglected and cast aside whiâ—h he most graciously repayred restored agayne And did not K. Edwarde the like with the selfe same booke of Gods blessed worde and with other wholesome bookes of Christian doctrine which before were decayed and
and ringleaders of that mischieuous daunce wherof the principal were Humfrey Arundel Berry Thomas Underhil Iohn Soleman W. Segar The laudable seruice of the 〈…〉 Seale Tempson and Barret two Priestes Henrye Bray and Henrye Lee two Maiors wyth diuers other mo aboue specified al which accordingly afterwarde were executed These rebels to make their part more sure by the helpe and presence of their consecrated God and maker False trust of the Deuonshire men in their Popishe Idolls disapointed The Sacrament in the 〈◊〉 brought to the battaile in a Carte brought with them into the battaile the Pixe vnder his Canapie and in steed of an aultar where he was hanging before set him nowe riding in a Carte Neither was there lacking masses crosses banners candlesticks with holy breade also and holy water plentie to defend them from deuils and all aduersarye power whyche in the ende neyther coulde helpe theyr frends nor yet could saue them selues from the handes of theyr ennemies but eftsoones both the consecrated God and al the trumperie about him was taken in the carte and there lay all in the dust leauinge to them a notable lesson oâ— better experience howe to put their confidence heereafter in no suche vaine Idolles but onely in the true liuing God and immortall maker to be serued according to hys prescribed worde and that onely in the faithe of hys sonne and not after theyr owne dreaming fantasies The storie whereof putteth mee also in remembraunce of an other like popish field called Muscleborough field â—ought in Scotland the yeare before this where the Scots likewise encamping them selues against the Lorde Protectour Muscleborough field in ScotlaÌ„d and the kynges power sente into Scotlande did in semblable wise bringe with them to the battaile the consecrated gods of their aultares wyth Masses Crosses banners and all their Popish stuffe of Idolatrie hauing great affiaunce by vertue thereof to haue a great day against the English armie as in deede to mannes iudgement myghte seeme not vnlike For the number of the Scottes armye so farre exceeded ours and they wer so appoynted with theyr pikes in the first fronte against our horsemen which gaue the first onset that our men were faine to recule not without the losse of diuers Gentlemen Notwythstanding the mighty arme of the Lorde so turned the victorie that the Scottes in the ende with all their Masses Pixes and Idolatrous trinkets were put to the woorse Of whome in that fielde were slayne betweene 13. and 14. thousande and not passing an hundreth Englishe men The cause of thys was the promise of the Scots made before to king Henry for the marriage of the young Scottish Queene to Kynge Edwarde which promise the sayd Scots afterward brake and paide thereafter In the whiche victorie this is also to be noted that the same day and houre when the images were burned openly in London the Scots were put to flighte in Muscleborough as is credibly noted in Recordes During this hurley burley amongst the popish rebels in Cornwall and Deuonshire the like commotion at the same time by suche like popish priestes as Homes and his felowes began to gender in the parties of Oxforde Buckingham but that was soone appeased by the Lord Gray who comming downe that waye into Deuonshire chased the rebelles to their houses Of whom 200. wer taken and a dosen of the ringleaders deliuered vnto him wherof certaine were after executed In Northfolke and parties thereabout all be it the originall of theyr tumultuous sturring was not for the like cause yet the obstinate hearts of that vnruly multitude semed no lesse bent vpon mischief to disturbe publike peace which was also in the moneth of Iuly the yere abouesayd For repression of whych rebellion first was sent the Lorde Marques of Northampton 〈…〉 to the 〈◊〉 Marques wyth speciall instruction to auoide the fighte and so by order was appoynted wyth a number of horse to keepe the fielde and passages whereby they being stopped from vittaile might the sooner be brought to acknowledge their follie and to seeke theyr pardon Who then following other pollicie then by order was geuen came and pinned him selfe wythin the Citie of Norwiche which afterwarde they were faine to abandone the rebelles pressing vppon the Citie so on euery side that at length they obtained the same Neuerthelesse in all that conflicte there was but an hundreth on both sides slayne and otherwise no great 〈◊〉 but onely the losse of the Lord Sheefielde Then was sente downe againste them the Earle of Warwike wyth sufficient force and number of souldiours besides the conuey of 2000. Almaines The â— Shefield slaine at Norwich by whome the rude and confused rabble was there ouerthrowne and slaine to the number as is supposed at the least of 4000. And in fine both the Kettes chiefe sturrers and authours of that commotion were taken and put to execution The rebells of Northfolke suppressed and one of them hanged vp in chaines Moreouer besides these inordinate vprores and insurrections aboue mentioned about the latter ende of the said moneth of Iulye the same yeare which was 1549. an other like sturre or Commotion beganne at Semer in the Northriding of Yorkeshire An other rebelâ—lion or tumult beganne in Yorkeshire and continued in the Eastriding of the same and there ended The principal doers and raisers vp whereof was one W. Ombler of Easthesâ—erton yeoman and Tho. Dale parish clarke of Semer with one Steuenson of Semer neighbour to Dale and nephewe to Ombler The chiefe stirrers of this rebellion in the North. Which Steuenson was a meane or messenger betwene the said Ombler and Dale being afore not acquainted togither and dwelling seuen miles one from the other Who at last by the trauaile of the said Steuenson and their owne euil dispositions inclined to vngratiousnesse mischiefe knowing before one the others mind by secrete conference were brought to talke together on S. Iames day An. 1549. The causes moouing them to raise thys rebellion were these first and principallye theyr traiterous heartes grudging at the kings most godly proceedings The causes â—â—â—uing the Yorkeshiremen to rebellion in aduauncinge and refourming the true honour of God and his religion An other cause also was for trusting to a blinde and a fantasticall prophecie wherewith they were seduced thinking the same prophecie shoulde shortly come to passe by hearing the rebellions of Northfolke of Deuonshire and other places The tenor of which prophisie purpose together of the traytors was that there should no king reigne in EnglaÌ„d the noblemen and gentlemen to be destroyed and y e realm to be ruled by 4. gouernors A blinde prophesie amongest the â—ortheren men to be elected appointed by y e commons holding a parlament in coÌ„motion to begin at y e south and north seas of England c. supposing that thys their rebellion in the North and the other of the Deuonshire men in the west meeting as
Lorde the Mayor of London with all his worshipfull brethren my very deare and worshipfull friends with speede RIght honourable with my very humble recommendations where I haue perceyued of late and heard with myne eares what vyle beastes and heretickes haue preached vnto you Boners letâ—ter to the Lord 〈◊〉 and Aldeâ—â—men of LoÌ„â—don or rather lyke themselues prated and rayled agaynst the most blessed Sacrament of the aultare denying the veritie and presence of Christes true bodye and bloude to be there geuyng you and the people libertie to beleeue what ye lyst teachyng you detestably that fayth in this behalfe must not bee coacted but euerye man to beleeue as he will by reason whereof least my presence and silence myght vnto some haue bene seene to haue allowed their hereticall doctrine and geuyng credite vnto them betraying my flocke of the Catholicke sorte ye knowe I departed yesterday from the hereticke praters vncharitable charitie and so could haue wished that you and all other that bee Catholicke should haue done Boner would noâ— tarye M. Hooperâ— Sermon leauyng those there with hym that be alreadye cast away and will not be recouered For your tarying with him still shall not onely hurt your selfe in receauyng hys poysoned doctrine but also shall geue a visage that their doctrine is tollerable by reason that ye are contented to heare it and say nothing agaynst it And because I cannot tell when I shall speake with you to aduertise you hereof therefore I thought good for myne owne discharge and yours thus muche to wryte vnto you requiryng and praying you agayne and agayne in Gods behalfe for myne owne discharge that ye suffer not your selues to bee abused with suche naughtie Preachers and teachers in hearyng theyr euill doctrine that ye shall perceyue them to goe about to sowe And thus our blessed Lord long and well preserue you all with this noble Citie in all good rest godlinesse prosperitie Written in hast this Monday mornyng the xvi of September 1549. Your faythfull Beades man and poore Bishop Edmund Boner This Letter beyng read the Secretary demanded of hym whether he wrote it not To whome he would not otherwyse aunswere but that he would still adhere and stand vnto hys former recusations and appeales Boner difâ—ferred till the next Fryday 〈◊〉 from that till tewsdâ—â— after Whiche the commissioners seyng determined to continue this case in state as it was vntill Friday then next followyng betwene the houres of viij and ix of the clocke before noone assignyng the bishop to be there at the same time and place then to heare a finall decree of this matter he still protestyng as before ¶ The seuenth Session or appearaunce of Boner vppon Tewsday the first of October before the Kynges Commissioners at Lambeth VPpon Friday the Commissioners for diuers vrgent causes lettyng them The 7. Sâ—â—â—sion or apâ—pearaunâ—â— of Boneâ— dyd not sit in Commission accordyng to their appoyntment but deferred it vntill Tewsday the first of October then next followyng Upon which day the Bishop appearyng before them the Archbishoppe declared vnto hym that although as vppon Friday laste they had appointed to pronounce their finall Decree and Sentence in this matter yet forasmuch as they thought that that Sentence although they had iust cause to geue it should haue bene very sore agaynst hym they had not onely deferred the same vntill this day but mindyng to be more friendly to hym then he was to hymselfe The 〈◊〉 wordes 〈◊〉 the Coâ—â—missioneâ— to Boneâ— and to vse more easie and gentle reformation towardes hym had also made such sute and meanes for hym that although hee had grieuously offended the Kinges Maiestie and verye disobediently behaued himselfe yet if he would in y e meane while haue acknowledged his fault and haue bene contented to make some part of amends in submittyng hymselfe accordyng to hys bounden duety he should haue fouÌ„d much fauour so the Sentence should not haue bene so sore and extreme against him as it was like now to bee for which they were very sory especially to see the continuaÌ„ce of such stubburn disobedience wherby they were theÌ„ more inforced to geue such sentence against hym Anno 1549. The Bishop nothing at all regarding this gentle and friendly admonition and fauour but persisting still in hys woonted contumacie drew foorth a paper wheron he read these wordes followyng I Edmund bishop of London brought in as a prisoner by hys keeper one of the Marshalsey here before you my Lord of Canterbury and your pretensed Colleagues doe vnder my former Protestations heretofore by me made before you and remaining in your Acte declare that this my presence here at this tyme is not voluntary nor of myne owne free will and consent but vtterly coacted and agaynst my will and that beyng otherwyse sent for or brought before you then I am that is as a prisoner I would not beyng at libertie haue come or appeared before you but would haue declined and refused to make any appearaunce at all but would haue absented my selfe from you as lawfully and well I might haue done standing to vsing and enioying all and singular my lawfull remedies and defences heretofore vsâ—d exercised and enioyed especially my prouocation and appellation heretofore interponed and made vnto the Kinges most excellent Maiestie to whom eftsoones Ex abundanti I haue both prouoked and appealed and also made Supplication vnto as appeareth in these writings which vnder Protestation aforesayd I do exhibite and leaue here with the Actuarie of this cause requiryng hym to make an Instrument thereupon and the personnes here present to beare record in that behalfe especially to the intent it may appeare I do better acknowledge the kings Maiesties authoritie euen in his tender and yong age prouoking and appealyng to his Maiestie as my most gracious soueraigne and supreme head 〈…〉 king with submission to his highnes as appeareth in my appellation and other remedies for my tuition and defence then other some I doe meane you my Lord of Caunterbury and your sayd pretensed Colleagues which by law and good reason ought to haue deferred and geuen place vnto such prouocation appellation and Supplication as heretofore lawfully haue bene by me interponed and made vnto his Maiesties most royall person and authoritie in this behalfe As soone as the B. had read these wordes he did deliuer as well that paper as also two other vnto the Actuarie the one conteining an appellatioÌ„ and the other a supplication vnto the kings Maiestie which appellation beginneth thus In the name of God Amen Wherein first he shewed how naturally euery creature declineth gladly froÌ„ that thing which goeth about to hurt it and also seeketh helpe remedy to withstand such hurts and iniuries Further he shewed that it is found by experience to be hurtfull and daungerous to trust hym that once hath hurt and beguiled least he might adde more rather then to take ought from Moreouer he shewed
more whiche are not rightlye vsed at this presente time in Englande and therefore be vnprofitable 10. Item he beleueth that all the ceremonies Agaynst ceremonyes nowe vsed in this Church of England are vaine superfluous superstitious and nought The Martyrdome of Thomas Iueson Iohn Aleworth IN the latter ende of thys moneth of Iulye Iohn Aleworth dyed in prison Iohn Aleworth dyed in prison at the Towne of Reading beyng there in bondes for the cause and testimonie of the truthe of the Lordes Gospel Whom although the Catholicke Prelates according to their vsuall solemnitie did exclude out of their Catholicke buriall yet we see no cause why to exclude him out of the number of Christes holy martyrs and heires of his holy kingdome Iames Abbes a Martyr of blessed memorie suffering for the true cause of Christes Gospel August 2. AMong many that trauailed in these troublesome daies to keepe a good conscience there was one Iames Abbes a young man whych throughe compulsion of the tyrannie then vsed Iames Abbes Martyr was enforced to haue his part wyth hys brethren in wandring and going from place to place to auoide the pearill of apprehendinge But when time came that the Lorde had an other woorke to doe for hym he was caught by the handes of wicked men and broughte before the B. of Norwiche D. Hopton Who examining him of his Religion and charging him therewyth very sore both with threates and faire speache Iames Abbes relented at the laste the sayde poore Iames did yelde and relented to their naughty perswasions although hys conscience consented not thereto Nowe when he was dismissed and shoulde goe from the Bishop Money geuen to Iames Abbes by the Bishop the Bishop calling hym againe gaue hym a peece of money either fourty pence or twentie pence whether I knowe not which when the sayd Iames had receiued and was gone from the Bishop his conscience began to rob A notable example of sting of conscience and inwardly to accuse hys facte howe hee had displeased the Lorde by consenting to their beastly illusions In which combate wyth himselfe being pitiously vexed he went immediately to the Bishop againe there threw hym his sayd money which he had receiued at hys hande Iames Abbes throweth to the Bishop his money agayne and sayd it repented him that euer he gaue hys consent to their wicked perswasions and that he gaue his consent in taking of hys money Now this being done the bishop wyth his chaplains did labour a fresh to winne him againe Iames Abbes made strong by his infirmity but in vayne for the sayd Iames Abbes would not yeelde for none of them all although he had plaid Peter before through infirmitie but stoode manfully in hys masters quarel to the ende and abode the force of the fire to the consuming of his body into ashes which tyrannie of burning was done in Berie the 2. day of August An. 1555. A discourse of the apprehension examination and condemnation of Iohn Denly Gentleman Iohn Newman and Patrike Pachingham Martyred for the testimonie of Christes Gospell IN the middest of this tempestuous rage of malignaunt aduersaries Iohn 〈◊〉 gentlemâ—â— Iohn Nâ—â—â—man Pâ—â—tricke Pâ—â—chinghaâ— Martyrâ—â— Edmunâ— Tyrrel â—â—â—quire motor persecuting and destroying the poore â—â—ocke of Christe many there were which thoughe they were no spirituall meÌ„ yet thought to help forward for their parts as one would say to heape vp mo coales to this furious flame of persecution whether of a blind zeale or of a parasiticall flattery I knowe not Amongest whiche one was Edmonde Tyrell Esquier and at that time a Iustice of peace wythin the Countie of Essex an assister as it seemeth to the cruell murtherers of Gods Saintes Who as he came from the burning death of certaine godly Martyrs met with M. Iohn Denly gentleman and one Iohn Newman both of Maidstone in Kent trauailing vppon the way and goyng to visite suche their godly frendes as then they had in the sayde Countie of Essex And vpon the sight of them as he yet braggeth first vppon suspition apprehended and searched them and at last finding the confessions of their faith in wryting about theÌ„ sent theÌ„ vp vnto the Queenes Commissioners directinge also vnto one of the same Commissioners these hys fauourable Letters in theyr behalfe The copie whereof heere may appeare as followeth A copie of Edmund Tyrels leter to one of the Queenes Commissioners SIr with moste harty commendations vnto you these shal be to aduertise you A letter of detection written 〈◊〉 M. Edmâ—â—â— Tyrrell 〈◊〉 Commâ—â—â—â—â—oner 〈…〉 Syr 〈…〉 that I haue receiued a letter from Sir Nicholas Hare and you and other of the King Queenes Maiesties commissioners by a seruaunt of the King and Queenes called Iohn Failes for certaine businesse about S. Osythes the which I could not immediately goe about for that I had receiued a letter from the Counsell to assist the Sheriffe for the execution of the heretickes the one at Raileigh and the other at Rocheford the which was done vpon Tuesday last And as I came homeward I met wyth two menne Euen as I sawe them I suspected them and then I did examine them and search them and I did finde about them certaine letters M. 〈◊〉 and Iohâ— Newâ—â—â— the way mette and appreheâ—â—ded by M. Edmund Tyrrell whych I haue sent you and also a certaine wrytinge in paper what their faith was And they confessed to mee that they had forsaken and fled out of their country for Religions sake and sithen they haue bene in many countreis by their confession whiche I haue sente you for the which I thoughte it good for that they came from London and that there might be more hadde of them then I yet haue vnderstand to sende them to you whereby you and others of the King and Queenes Commissioners there might trie them so that their lewdnesse might be throughly knowen for I thinke these haue caused many to trouble their consciences So thys hath bene some let to me wherefore I coulde not go about these matters expressed in your letters but to morrow no one I entende by Gods grace to accomplish your letters with as muche diligence as I may And this the holy Trinitie haue you euer in his keeping I beseeche you to be so good maister to discharge these pore men that bring these prisonners vp assone as may be And thus moste hartly farewel from Raimesdon parke the 12. day of Iune 1555. By your assured to commaund Edmund Tyrel For so much as in this letter meÌ„tion is made of a certaine wryting in paper founde about them of their Faith what this wrytinge was and what were the contentes of it the copie thereof heere ensueth ¶ Certayne notes collected and gathered oute of the Scriptures by Iohn Denley Gentleman with a confession of his faith touching the Sacrament of Christes body bloud found about him ready wrytten at his apprehension Christe is