obseruing of Ecclesiasticall discipline according to the word of God And that the Church or congregation whiche is garnished with these markes is in very deede that heauenly Hierusalem whiche consisteth of those that be borne from aboue This is the Mother of vs all And by Gods grace I will liue and dye the childe of this Church Forth of this I graunt there is no saluation and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye In times past sayth Chrysostome there were many wayes to know the Church of Christ that is to say by good lyfe by myracles by chastity by doctrine by ministring the sacramentes But from that time that heresies did take hold of the Church it is onely knowne by the Scriptures whiche is the true church They haue all thinges in outwarde shew which the true Church hath in truth They haue tēples like vnto ours And in the end concluded Wherefore onely by the scriptures do we know which is the true church To that whiche they say the Masse is the Sacrament of vnity I aunswere The bread which we breake according to the institution of the Lord is the Sacrament of the vnity of Christes mistical body For we being many are one bread and one body forasmuch as we al are partakers of one bread But in the Masse the Lordes institution is not obserued for we be not all partakers of one breade but one deuoureth all c. So that as it is vsed it may seeme a Sacrament of singularitye and of a certayne speciall priuiledge for one sect of people wherby they may be discerned from the rest rather then a sacrament of vnity wherin our knitting together in one is represented Yea what felowship hath Christ with Antichrist Therfore is it not lawefull to beare the yoake with Papistes Come forth from among them separate your selues frō them sayth the Lorde It is ane thing to be the Church in deed another thing to counterfayt the church Would god it were well knowne what is the forsaking of the church In the kinges dayes that dead is who was the church of Englande The king and his fautors or Massemongers in corners If the king and the fautors of his procedings why be not we now the church abiding in the same procedinges If clanculary Massemongers mighte bee of the Church and yet contrary to the kinges proceedings why may not we as well be of the church contrarying the queenes procedinges Not all that be couered with the title of the church are the church in deed Separate thy selfe from thē that are such sayth S. Paule from whom The text hath before If any man folow other doctrine c. he is pint vp and knoweth nothing c. Weigh the whole text that yee may perceiue what is the fruit of contēcious disputatiōs But wherfore are such men sayd to know nothing when they know so many thinges You know the olde verses Hoc est nescire sine Christo plurima scire Si Christum bene scis satis est si caetera nescis That is This is to be ignorant to know many thinges without Christ. If thou knowest Christ well thou know est enough though thou know no more Therfore would S Paule knowe nothing but Iesus Christ crucified c. As many as are Papistes and Massemongers they may well be said to know nothing For they know not Christ forasmuch as in theyr massing they take much away from the benefite and merite of Christ. That Christ which you haue described vnto me is inuisible but Christes Churche is visible and knowne For els why would Christ haue sayd Dic Ecclesiae Tell it vnto the church For he had commaunded in vaine to go vnto the church if a man cannot tell which it is The Church which I haue described is visible it hath members which may be sene and also I haue afore declared by what markes tokens it may be knowne But if either our eies are so dazeled that we cannot see or that sathan hath brought such darckenes into the world that it is hard to discerne the true church that is not the fault of the church but either of our blindenesse or of Sathans darknes But yet in this most deep darkenes there is one most cleare candle which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet and a lyght vnto my steppes The church of Christ is a catholick or vniuersall churche dispersed throughout the whole world this church is the great house of God in this are good men euill mingled together goates and sheepe corne and chaffe it is the net which gathereth all kind of fishes this church cannot erre because Christ hath promised it his spirit which shall lead it into all truth and that the gates of hel shal not preuayle agaynst it that he will be with it vnto the end of the world whatsoeuer it shall loose or binde vpon earth shall be ratified in heauen c. This church is the piller and stay of the truth this is it for the which S. Augustine sayth he beleeueth the Gospell But this vniuersall Church aloweth the masse because the more part of the same aloweth it Therfore c. I graunt that the name of the Churche is taken after three diuers maners in the scriptures Some tyme for the whole multitude of them which professe the name of christ o◠the which they are also named christians But as sainct Paule sayth of the Iewe not euerye one is a Iewe that is a Iewe outwardly c. Neither yet all that be of Israell are counted the seede euen so not euerye one which is a christian outwardly is a Christian in deede For if any man haue not the spirite of Christ the same is none of his Therefore that Church whiche is his body and of whiche Christ is the head standeth onely of lyuing stones and true Christians not onely outwardly in name and title but inwardly in hart and in truth But forasmuch as this churche which is the second taking of the church as touchyng the outward fellowship is contayned within the great house hath with the same outward societye of the sacramentes and ministery of the worde manye thinges are spoken of that vniuersall Churche whiche saynct Austen calleth the mingled Churche whiche cānot truely be vnderstanded but onely of that pure part of the Churche So that the rule of Ticonius concerning the mingled Churche may here well take place where there is attributed vnto the whole Churche that whiche cannot agree vnto the same but by reason of the one parte thereof that is eyther for the multitude of good men which is the very true Churche in deede or for the multitude of euill men whiche is the malignant Church and sinagogue of Sathan And is also the third taking of the Churche of the whiche although there be seldomer mention
so if you can deduce your argumeÌ„t for the sea of Rome now as S. Austin might do in his time I woulde say it might bee of some force otherwise not Yorke S. Austine proueth the Catholicke church principally by succession of bishops and therfore you vnderstaÌ„d not S. Austen For what I pray you was the opinion of the Donatistes agaynst whom he wrote Can you tell What country were they of Phil. They were a certayne sect of men affirming among other heresies that the dignity of the sacramentes depended vpon the worthines of the Minister so that if the minister were good the sacraments which he ministred were auayleable or els not Chichest That was theyr error and they had none other but that And he read another authority of S. Austen out of a booke which he brought euen to the same purpose that the other was Phil. I challenge saynt Austen to be with me throughly in this poynt wil stand to his iudgement taking one place with an other Chich. If you will not haue the Church to be certeine I pray you by whom will you be iudged in matters of controuersy Phil. I doe not deny the Churche to be certayne but I denye that it is necessarily tyed to any place longer then it abideth in the word for all controuersies the word ought to be iudge Chich. But what if I take it one way and you an other how then Phil. S. Austine sheweth a remedye for that and willeth quòd vnus locus per plura intelligi debeat That one place of the Scripture ought to be vnderstand by the moe Yorke How aunswere you to this argument Rome hath knowne succession of Bishoppes whiche your church hath not Ergo that is the Catholick Church and yours is not because there is no suche succession can be proued for your Church Phil. I denye my Lorde that succession of Bishoppes is an infallible point to know the church by for there may be a succession of bishops knowne in a place and yet there be no church as at Antioche and at Hierusalem and in other places where the Apostles abode as well as at Rome But if you put to the succession of bishops succession of doctrine withall as S. Austen doth I will graunt it to be a good proofe for the Catholick church but a locall successioÌ„ onely is nothing vayleable Yorke You will haue no church then I see well Phil. Yes my Lord I acknowledge the catholicke church as I am bound by my Creed but I cannot acknowledge a false church for the true Chich. Why is there two catholicke churches then Phil. No I know there is but one catholicke Church but there haue bene and be at this present that take vpoÌ„ them the name of Christ of his church which be not so in deed as it is written That there be that call themselues Apostles be not so in deed but the Synagogue of Sathan and lyers And now it is with vs as it was with the two women in Salomons time whiche lay together and the one suppressed her childe and afterward went about to challenge the true mothers childe Chich. What a babling is here with you nowe I see you lacke humilitye You will goe aboute to teache and not to learne Phil. My lords I must desire you to beare with my hasty speech it is my infirmity of nature All that I speake is to learne by I would you did vnderstaÌ„d all my mind that I might be satisfied by you through better authority Chich. My Lord and it please your grace turne the argument vpon him which you haue made and let him shewe the succession of the Bishoppes of his Churche as we can doe How saye you canne you shewe the succession of Byshops in your Church from time to time I tell you this argument trubled Doctour Ridley so sore that he coulde neuer answere it yet he was a man well learned I dare say you will say so Phil. He was a man so learned that I was not woorthye to cary his bookes for learning Chich. I promise you he was neuer able to aunswere that He was a man that I loued well and he me for he came vnto me diuers times being in prison and conferred with me Phil. I wonder my Lord you should make this argumeÌ„t which you would turne vpon me for the trial of my churche whereof I am or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it since it is of no force For behold first I denyed you that local succession of Bishops in one place is a necessary poynt alone to proue the Catholicke church by and that which I haue denyed you can not proue and is it then reason that you should put me to the triall of that which by you is vnproued and of no force to conclude agaynst me Chich. I see my Lordes we doe but loose our labours to reason with him he taketh himselfe better learned then wee Phil. I take vpon me the name of no learning I boaste of no knowledge but of fayth of Christ that I am bound vndoubtedly to know as I am sure I do Chich. These hereticks take vpoÌ„ theÌ„ to be sure of al things they staÌ„d in You should say rather with humility I trust I know Christ then that you be sure therof Phil. Let hym doubte of his fayth that listeth God geue me alwayes grace to beleue that I am sure of true fayth fauour in Christ. Bath How will you be able to answere heretickes but by the determination of the knowne Catholicke church Phil. I am able to answere all heretickes by the woord of God and conuince them by the same Chich. Howe arrogantlye is that spoken I dare not say so Phil. My Lord I pray you beare with me for I am bolde on the truth side I speake somewhat by experience that I haue had with hereticks and I know the Arians be the subtlelest that euer were yet I haue manifest scriptures to beat them downe withall Chichester I perceiue nowe you are the same manner of man I haue heard of whiche will not be satisfied by learning Phil. Alas my Lord why do you say so I do desire moste humbly to be taught if there be any better way that I should learne and hitherto you haue shewed me no bettâ—r therefore I praye your Lordshippe not to misiudge without a cause Bath If you be the true Catholicke church then will you hold with the real presence of Christ in the sacrament which the true church hath euer mainteined Phil. And I my Lord with the true Churche doe holde the same in the due ministration of the sacrament but I desire you my Lord there may be made a better conclusioÌ„ in our first matter before we enter into any other for if the Church be proued we shall soone agree in the rest In the meane while my Lorde
such in our consciences as euery Christian man is bound to confesse to be the truth of God and euery member of Christes church here in England must needes embrace the same in heart and confesse it with mouth if need require loose and forsake not onely house land possessions riches wife children and friends but also if God will so call them gladly to suffer all manner of persecution and to loose their liues in the defence of GODS worde and trueth set out amongest vs. For our Sauiour Christ requireth the same of vs saying Who soeuer shal be ashamed of me and my worde before this adulterous and sinfull generation the sonne of man will also be ashamed of hym when he shall come in the glorye of his father with the holye Aungels And agayne sayth he Who soeuer will confesse me before men I will confesse him before my father that is in heauen And who soeuer will deny me before men I will also deny hym before my father that is in heauen And whosoeuer shall speake a worde agaynst the sonne of man it shall be forgeuen him but who soeuer shall rayle against the holy ghost it shall not be forgeuē him We humbly beseeche the Queenes Maiestie and you her honorable Commissioners bee not offended with vs for confessing this truth of God so straightly geuen vs in charge of Christ neither bring vppon vs that great sinne that neuer shall be forgeuen and shall cause our Sauiour Iesu Christ in the great day of iudgement before his heauenly Father all his Aungels to deny vs to take frō vs the blessed price and raunsome of his bloudshed wherwith we are redeemed For in that day neither the Queenes highnes neither you nor any man shal be able to excuse vs nor to purchase a pardon of Christ for this horrible sinne and blasphemye of casting aside and condemning his word We can not agree nor consent vnto this so horrible a sinne but we beseeche God for his mercy to geue vs and all menne grace moste earnestly to flee from it and rather if the will of God be so to suffer all extremitie and punishment in thys world then to incurre such damnation before God Manasses who restored agayn the wickednes of idolatrous religiō before put down by Ezechias his father brought the wrath of God vpon the people so that the scriptures sayth Notwithstanding the reformation made by Iosias the Lord turned not from the fiercenes of his great wrath wherwith hee was angrye agaynst Iuda because of the prouocation with the which Manasses prouoked him And the Lord said euen Iuda will I take away from my presence as I cast away Israell I will cast away this Citty of Ierusalem and the house whereof I sayd my name shall be there Ieroboam who at Bethel and Dan erected vp a new found seruice of God and not onely sinned himselfe but also made all Israel to sinne with him so that not onely he was damned for commaunding but the wrath of God came vppon all Israell for obeing that his vngodly commandement Yet was it not so heynous offence to bring man Idolatry neither yet heard of as after reformation made by the godly kinges and princes by the vertuous and holy Bishoppes by the Prophets and seruaunts of God to reiecte and cast of the word and true Religion of GOD and to receaue againe a damned impietie This moste heynous offence is now offered vnto vs although the same be paynted and coloured with the name of reformation restoring of religion auncient fayth wyth the name of the catholicke Churche of vnitie Catholicke truth with the cloke of fayned holines These are sheepe skinnes vnder the which as Christ saith rauening Wolues couer themselues But Christ willeth vs to looke vpon their fruites whereby we may know them and truely this is no good fruite to cast aside Gods word and to bānish the English seruice out of the Churches and in the place of it to bring in a latine tongue vnknowne vnto the people Which as it edifieth no man so hath it bene occasion of all blindnes and errour amonge the people For afore the blessed reformation begun by the most noble Prince of godlye memory the queenes good father and by our late holy and innocent king her good brother finished it is not vnknowne what blindnes errour wee were all in when not one man in all this realme vnlearned in the latine could say in English the Lordes prayer or knew any one article of his beliefe or rehearse any one of the x. cōmandementes And that ignoraunce mother of mischiefe was the very roote and well spring of all Idolatry Sodomiticall Monkery and whorish chastitie of vnmaryed priests of all whoredome dronkennes couetousnes swearing blasphemie with al other wicked sinfull liuing These brought in the seuere wrathe and vengeance of GOD plaging sinne with famine and pestilence and at last the sword consumed and auenged all theyr impietie and wicked liuing As it is greatly to be feared the same or more greuous plagues shall now agayne follow We cannot therefore consent nor agree that the worde of God and praiers in our English tongue which we vnderstand should be taken away from vs and for it a latin seruice we wote not what for none of vs vnderstande it to be agayne brought in amongest vs specially seeing that Christ hath sayd My sheepe heare my voyce and follow me I geue to them euerlasting life The seruice in Englishe teacheth vs that wee are the Lords people and the sheep of his pasture and commandeth that we harden not our hartes as when they prouoked the Lordes wrathe in the wildernes least hee sweare vnto vs as he did sweare vnto them that they should not enter into his rest The seruice in Latine is a confused noyse which if it be good as the say it is yet vnto vs that lack vnderstāding what goodnes can it bring S. Paule commaundeth that in the Churches all thinges shoulde bee done to edifying which we are sure is Gods commaundement But in the Latine seruice nothing is done to edifying but contrarily al to destroy those that are already edified and to driue vs from Gods word and truth and from beleuing of the same and so to bring vs to beleue lyes and fables that tempting and prouoking God we shoulde be brought into the iudgement that blessed Paule speaketh of saying Antichrist shall come according to the working of Satan with all manner of power and signes and lying wonders in all deceiuablenes of vnrighteousnes in those that pearish because they haue not receyued the loue of the truth that they might be saued And therfore God wil send them strong delusion that they should beleue lyes be damned as many as haue not beleued the truth but haue approued vntighteousnesse Thus altogether drawne from God we shall fal into his wrath through vnbeliefe till
himselfe in it and calling on the name of the Lord Iesus he was quickely out of payne c. After the martyrdome was ended that he was fallen a sleepe in the Lord there were some superstitious old women did blasphemously say that the Deuill was so stronge with him and all such hereticks as he was that they could not feele any payne almost nor yet be sory for theyr sinnes * The history and examinations of Robert Smith constantly maynteining the trueth of Gods word and suffering for the same in the moneth of August RObert Smith was brought vnto Newgate the fifte of Nouember in the first and second yere of the king and queene by Ioh. Mathew yeomā of the gard o◠the quenes side by the commaundemēt of the Counsell This Smith first gaue himselfe vnto seruice in the house of sir Thomas Smith knight being thē Prouost of Eton from thence he was preferred to Windsore hauing there in the colledge a clerkship of x. poūd a yere Of stature he was tall slēder actiue about many things but chiefly delighting in the art of Painting which many times rather for his minds sake thē for any liuing or lucre he did practise excercise In religion he was feruent after he had once tasted the trueth wherin he was much confirmed by the preachings readings of one M. Turner of Windsore others wherupō at the comming of Queene Mary he was depriued of hys Clerkship by her visitors not long after he was apprehended and brought to examinatiō before Boner as here foloweth written and testified with his owne hand ¶ The first examination of Robert Smith before Bishop Boner ABout nine of the clocke in the morning I was among the rest of my brethren brought to the Bishops house and I first of al was brought before him into his chamber to whom the bishop sayd as foloweth after he had asked my name Boner How long is it agoe since the time that ye were cōfessed to any priest Smith Neuer since I had yeres of discretion For I neuer saw it needfull neither cōmaūded of God to come to shew my faultes to any of that sinfull nūber whō ye call priests Boner Thou shewest thy selfe euen at the first chop to be a ranke heretick which being wery of painting art entred into Diuinity and so fallen through thy departing frō thy vocation into heresy Smith Although I haue vnderstanding in the said occupation yet I prayse God I haue had litle need all my life hitheyto to liue by the same but haue liued without the same in mine own house as honestly in my vocation as ye haue liued in yours and yet vsed the same better then euer you vsed the Pulpit Boner How long is it ago since ye receiued the sacrament of the aultar and what is your opinion in the same Smith I neuer receiued the same since I had yeres of discretion nor neuer will by Gods grace neither do esteeme the same in any poynt because it hath not gods ordinance neither in name nor in other vsage but rather is set vp erected to mocke God withall Boner Do ye not beleue that it is the very body of Christe that was borne of the virgin Mary naturally substantially and really after the wordes of consecration Smith I shewed you before it was none of Gods ordynaunces as ye vse it thē much lesse to be God or any part of his substance but onely bread wine erected to the vse aforesaid yet neuerthelesse if ye can approue it to be the body that ye spake of by the word I will beleue it if not I will as I do accoūt it a detestable Idol not God but contrary to God and truth Boner Thē after many raging words vayne obiectiōs he sayd there was no remedy but I must be burned Smith Ye shall do no more vnto me then ye haue done to better mē then either of vs both But thinke not therby to quench the spirit of god neither therby to make your matter good For your sore is too well sene to be healed so priuily with bloud For euē the very childrē haue al your deedes in dirision so that although ye patch vp one place with authority yet shall it breake out in forty to your shame Boner Then after much ado many railing sentences he sayd throwing away the paper of mine examinatiō wel euē now by my truth euen in good earnest if thou wilt go and be shriuen I will teare this paper in peces Smith To which I aunswered It would be too much to his shame to shew it to men of discretion After which aunswere I was caried downe into the garden with my Gaoler there remayned vntill my brother Harwood was examined thē being agayn brought vp before the sayd Bishop he demaunded if I agreed with Harwood in his confession vpon these articles folowing Boner What say you to the Catholicke church Do ye not confesse there is one in earth Smith Yes verely I beleue that there is one Catholicke Church or faythfull Congregation which as the Apostle sayth is builded vpon the Prophets and Apostles Christ Iesus being the head corner stone which church in all her wordes and workes mainteineth the word and bringeth the same for her authority without it doth nothing nor ought to doe of which I am assured I am by grace made a member Boner Ye shall vnderstand that I am boūd when my brother offendeth will not be reconciled to bring him before the congregation now if your Church be the same where may a man finde it to bring his brother before the same Smith It is written in the Actes of the Apostles that whē the tyranny of the Bishops was so great agaynst the churche in Iewry they were fayne to congregate in houses priuy places as they now do and yet were they neuerthelesse the Church of God and seing they had theyr matters redressed being shut vp in a corner may not we do the like now a dayes Boner Yea theyr Church was knowne full wel For saint Paul writ to the Corinthians to haue the man punished excommunicate that had committed euil with his fathers wife Whereby wee maye well perceiue it was a knowne church but yours is not knowne Smith Then could ye not persecute it as ye do but as ye say the Churche of God at Corinth was manifest both to God and Paul euē so is this Church of God in England whome ye persecute both knowne to God and also euen to the very wicked although they know not nor will not know theyr truth nor conuersation yea and your sinneful number haue professed theyr verity and maineteyned the same a long season Boner Well thou sayest that the church of God was onely at Corinth when Paul writ vnto them and so will I put in writing shall I Smith I do maruell greatly my Lord that ye are not ashamed to lay
for the whiche causes I to rebuke the vnreuerent behauiour of certayne euill disposed persones preached as reuerently of that matter as I mighte declaring what estimation and reuerence ought to be geuen to it what daunger ensued the mishandling therof affirming in that sacramente to be truely and verely the bodye and bloude of Christe effectuously by grace and spirite whiche wordes the vnlearned vnderstanding not supposed that I had ment of the grosse and carnall being which the Romishe decrees set forth that a body hauing lyfe and motion shoulde be in deede vnder the shapes of breade and wyne With that the Bishoppe of Lincolne somewhat interrupting him sayde Lincol. Well M. Ridley thus you wrest places to your owne pleasure for where as saynct Austen saythe that the whole Christian worlde is subiecte to the sea of Rome without any limittation and vseth these wordes In transmarinis longè remotis terris onely to expresse the latytude of the dominion of the Sea of Rome willyng therby to declare that all the world yea countryes farre distaunt from Rome yet neuertheles are subiecte to that Sea yet you woulde wrast it and leaue it onely to Europe I am sure ye will not deny but that totus mundus is more then Europe Ridley In deede my Lorde if saynct Austen had sayde simpliciter totus mundus not added in transmarinis it had bene without limitation but in that he sayd totus mundus in transmarinis partibus all the Countryes beyond the seas he himselfe doth limitte the vniuersall proposition declaring how farre he ment by totus mundus The Byshop not staying for this aunswere dyd proceede saying Lincolne Well if I woulde staye vppon this place I coulde brynge many moe places of the Fathers for the confirmation thereof but we haue certayne instructions accordinge to the whiche we muste proceede and came not hyther to dispute the mater with you but onely to take youre aunsweres to certayne Artycles and vsed this in the waye of exhortation in the whiche you interrupted mee wherefore I wyll retourne thither againe Ye must consider that the Churche of Chryste lyeth not hidden but is a Citty in the mountayn and a candle on the Candlesticke Ponder with your selfe that the Churche of Christ is catholica catholicke whiche is deducted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is per omnia so that Christes Church is vniuersallye spreadde throughout the world not contayned in the allegation of places not comprehended in the circuite of Englande not contayned in the compasse of Germany and Saxonie as youre Churche is Wherefore maister Ridley for Gods loue be ye not singular acknowledge with all the realme the truth it shall not bee as you alledge preiudiciall to the crowne for the king and Queene their maiesties haue renounced that vsurped power taken of their predecessours and iustly haue renounced it For I am sure you know that there are two powers the one declared by the sword the other by the Keyes The sword is geuen to kings and rulers of coūtryes the Keyes were deliuered by Christe to Peter and of him lefte to all the successoures As touchynge oure goodes possessions and lyues wee wyth you acknowledge vs Subiectes to the king and Queene who hath the temporall sworde but as concerning matters of Religion as touching Gods quarrell and his word we acknowledge an other head and as the king and the Queene their highnes do in all worldly affayres iustly challenge the prerogatiue and primacie so in spirituall and Ecclesiasticall matters they acknowledge themselues not to bee heades and rulers but members of Christes bodye Why therefore shoulde ye sticke at that matter the whiche theyr maiesties haue forsaken and yelded Wherefore mayster Ridley you shall not onely not doe iniurye to the Crowne and bee preiudiciall to theyr maiesties honour in acknowledgyng with all Christendome the Popes holynesse to be supreme head of Chrystes Churche here militaunt in earthe but doe a thynge most delectable in theyr sight and most desired of theyr highnesse Thus if you will doe reuoking together all youre erroures acknowledging with the residue of the realme the common and the publicke faulte you shal doe that all men most hartily desire you shall bryng quyetnesse to your conscience and health to your soule then shall we with great ioy by the authoritie committed to vs from the Cardinalles grace receyue you into the church agayne acknowledgyng you to be no longer a rotten but a liuely member of the same but if you shall still bee singular if you shall stil and obstinately perseuer in your erroures stubbernely mayntayning your former heresies then we must agaynst our will according to our commission separate you from vs and cut you of from the church least the rottennesse of one part in processe of tyme putrify and corrupte the whole bodye then must wee confesse and publish you to be none of ours thē must we yeald you vp to the temporall iudges of whome excepte it otherwise please the kinge and Queenes highnesse you muste receaue punishment by the lawes of this Realme due for heretickes Wherfore mayster Ridley consider your state remember your former degrees spare your body especially consider your soule which Christ so dearely bought with hys precious bloud doe not you rashly cast away that which was precious in Gods sight enforce not vs to doe al that we may doe which is onely to publish you to be none of vs to cut you of from the Churche for we doe not nor can not condemne you to dye as most vntruely hath bene reported of vs but that is the temporall Iudges office we onely declare you to be none of the Churche and then must you according to the tenour of them and pleasure of the Rulers abide theyr determination so that wee after that we haue geuen you vpp to the temporall Rulers haue no further to do with you But I trust Mayster Ridley wee shall not haue occasion to doe that wee may I trust you will suffer vs to reste in that poynte of our commission whiche we most hartilye desire that is vppon recantation and repentaunce to receaue you to reconcile you and agayne to adioyne you to the vnitie of the Churche Then M. Ridley with often interruption at lengthe spake Ridley My Lord I acknowledge an vnspotted church of christ in the which no man can erre without the whiche no man can be saued the whiche is spread throughout all the worlde that is the congregation of the faythfull neyther doe I alligate or binde the same to any one place as you sayd but confesse the same to be spreadde throughout all the worlde and whereas Christes Sacramentes are duely ministred his Gospell truely preached and followed there doth Christes Churche shyne as a Cittye vppon an hill and as a Candle in the Candlesticke but rather it is such as you that woulde haue the Churche of Christ bound to a place which
of your being here I pray you tell me what was the cause of your sending hither for I promise you I knew nothing thereof as yet neither I woulde you shoulde thinke that I was the cause thereof and I maruell that other men wyll trouble me with theyr matters but I must be obedient to my betters and ywis men speake otherwise of me then I deserue Phil. I shewed him the summe of the matter that it was for the disputation in the conuocation house for the which I was agaynst all right molested Boner I maruell that you shoulde be troubled therefore if there was none other cause but this But peraduenture you haue mainteyned the same since and some of your frendes of late haue asked whether you doe stande to the same and you haue said Yea and for this you might be cōmitted to prison Phil. If it shall please your Lordshippe I am burdened none otherwise then I haue tolde you by the Commissioners who haue sēt me hither because I would not recant the same Boner A man may speake in the parliament house though it be a place of free speech as he may be imprisoned for as in case he spake wordes of high treason against the king or queen so it might be that you spake otherwise then it become you of the Church of Christ. Phil. I spake nothing which was out of the articles whiche were called in question and agreed vpon to be disputed by the whole house and by the Queenes permissiō and the Counsell Boner Why may we dispute of our fayth Phil. Yea that we may Boner Nay I trow not by the law Phil. In deed by the Ciuill law I know it is not lawfull but by Gods law we may reasō therof For S. Peter saith Be ye ready to render accompt vnto all men of that hope whiche is in you that demaund you of the same Boner In deede Saynt Peter sayth so Why then I aske of you what your iudgement is of the Sacramente of the Aultar Phil. My Lord Saynt Ambrose sayth that the disputatiō of faith ought to be in the congregation in the hearing of the people and that I am not bound to render account therof to euery man priuately vnlesse it be to edify But nowe I cannot shewe you my minde but I muste runne vpon the pikes in daunger of my life therfore Wherfore as the said Doctor sayd vnto Ualentinian the Emperour so say I to your Lordship Tolle legem fiet certamen Take awaye the lawe and I shall reason with you And yet if I come in open iudgement where I am bound by the law to aunswere I trust I shall vtter my conscience as freely as any that hath come before you Boner I perceiue you are learned I would haue such as you be about me But you must come be of the church for there is but one Church Phil. God forbid I should be out of the church I am sure I am within the same for I know as I am taught by the scripture that there is but one catholick church Vna Colūba vna Sponsa vna Dilecta One Doue one Spouse one beloued Congregation out of the which there is no saluation Boner How chaunceth it then that you go out of the same and walke not with vs Phil. My Lorde I am sure I am within the boundes of the Church whereupon she is builded which is the word of God Boner What age are ye of Phil. I am foure and forty Boner You are not now of the same fayth your godfathers and godmothers promised for you in the which you were baptised Phil. Yes that I thank God I am for I was baptised into the fayth of Christ which I now hold Boner How can that be there is but one fayth Phil. I am assured of that by Saynt Paule saying That there is but one God one fayth and one baptisme of the which I am Boner You were xx yeare ago of an other fayth then you be now Phil. In deede my Lorde to tell you playne I was then nullus fidei of no fayth a neuter a wicked liuer neither hoat nor colde Boner Why doe you not thinke that wee haue nowe the true fayth Phil. I desire your Lordship to hold me excused for answering at this time I am sure that Gods worde throughlye with the Primitiue church and all the aūcient writers doe agree with this fayth I am of Boner Well I promise you I meane you no more hurte then to mine owne person I will not therfore burthē you with your conscience as nowe I maruell that you are so mery in prison as you be singing and reioysing as the prophet saith Exultātes in rebus pessimis reioising in your naughtinesse Me thinketh you do not wel herein you should rather lament and be sory Phil. My Lord the myrth that we make is but in singing certayne Psalmes according as we are commaūded by S. Paule willing vs to be mery in the Lord singing together in Hymnes and Psalmes and I trust your Lordship can not be displeased with that Boner We may say vnto you as Christ said in the Gospel Tibijs cecinimus vobis non planxistis Phil. Here my Lorde stumbled and coulde not bring forth the text and required his Chapleines to help and put him in remembrance of the text better but they were mumme and I recited out the text vnto him whiche made nothing to his purpose vnles he would haue vs to mourn because they if they laughe sing still sorrowfull thinges vnto vs threatning fagots and fire We are my Lord in a darcke comfortlesse place therefore it behooueth vs to be mery least as Salomon sayeth sorrowfulnesse eate vp our harte Therefore I truste your Lordship will not bee angrye for our singing of Psalmes since Saynt Paule sayth If any man bee of an vpright minde let hym sing And we therefore to testifye that we are of an vpright minde to God though wee be in misery doe sing Boner I will trouble you no further as nowe If I can doe you any good I will bee glad to doe it for you God be with you good Mayster Philpot and geue you good night Haue him to the Sellar and let him drinke a cup of wine Thus I departed and by my Lordes Register I was brought to his Sellar doore where I dranke a good cup of wine And my Lords Chapleine M. Cousin folowed me taking acquayntance saying that I was welcome wished that I would not be singular Phil. I am well taught the contrary by Salomon saying Vae soli Wo be to him that is alone After that I was caryed to my Lordes Colehouse agayne where I with my sixe felowes do rouse together in the straw as chearefully we thanke God as other do in theyr beds of Downe Thus for the third fitte ¶ The fourth examination of M. Philpot in the Archdeacons house of London the sayd moneth of October
knowledge that your Lordship oughte to proceed agaynst me And here Mayster Doctour would say nothing Worcest Doe you not thinke to finde before my Lord here as good equity in your cause as before your owne Ordinary Phil. I canne not blame my Lorde of Londons equitye with whom I thanke his Lordship I haue found more gentlenes since I came then of mine owne Ordinary I speak it for no flattery this twelue moneth and this halfe before who neuer woulde call me to aunswere as his Lordship hath done now twise Sed nemo prohibetur vti iure suo but I ought not to bee forestalled of my right and therefore I challenge the same for diuers other considerations Boner Nowe you can not saye hereafter but that ye haue bene gently cōmuned withal of my Lordes here yet you be wilfull obstinate in your error and in your owne opinions will not shewe any cause why you will not come into the vnity of the Church with vs. Phil. My Lordes in that I doe not declare my minde according to your expectation is as I haue sayd because I can not speak without present daunger of my life But rather then you shoulde report me by this either ostinate or selfe willed without any iust ground wherupon I stand I will open vnto you somewhat of my minde or rather the whole desiring your lordships which seme to be pillers of the Church of Englande to satisfye me in the same and I will referre all other causes in the which I dissēt from you vnto one or two articles or rather to one which includeth them both in the which if I can by the scriptures be satisfied at your mouthes I shall as willingly agree to you as any other in all poyntes Boner These heretickes come alwayes with their ifs as this man doth now saying if he can be satisfied by the scriptures so that he will alwayes haue this exception I am not satisfied although the matter be neuer so playnly proued agaynst him But wil you promise to be satisfied if my Lordes take some paynes about you Phil. I say my Lord I will be satisfied by the Scriptures in that wherein I stand And I protest here before God his eternall sonne Iesus Christ my Sauiour and the holy ghost and his Angels and you here present that be iudges of that I speak that I do not stand in any opiniō of wylfulnes or singularity but onely vpon my conscience certainly informed by gods word from the which I dare not go for feare of damnatiō and this is the cause of mine earnestnes in this behalfe Boner I will trouble my Lords no longer seing that you will not declare your minde Phil. I am about so to doe if it please your Lordshippe to heare me speake Bathe Geue him leaue my Lord to speake that he hath to say Phil. My Lordes it is not vnknowne to you that the chiefe cause why you do count me and such as I am for hereticks is because we be not at vnity with your Churche You say you are of the true Church and we say we are of the true Church You say that who is out of your church is damned and we thinke verily on the other side that if we depart from the true church wheron we are graffed in Gods word we should stand in the state of dānatiō Wherfore if your Lordship can bring any better authorityes for your church then we can do for ours proue by the scriptures that the Churche of Rome nowe of the which you are is the true Catholick Church as in al your sermons writinges and argumentes you doe vpholde and that all christen persons ought to be ruled by the same vnder pain of damnation as you say and that the same Churche as you pretend hath authority to interprete the scriptures as it semeth her good and that all men are bound to folow such interpretations onely I shal be as conformable to the same Church as you may desire me the whiche otherwise I dare not therfore I require you for Gods sake to satisfy me in this Cole If you stand vpon this poynt onely you may soone be satisfied if you list Phil. It is the thing that I require to this I haue sayd I will stand and refer all other controuersies wherein I stand now agaynst you and will put my hād therto if you mistrust my word Boner I pray you mayster Philpot what faith were you of twenty yeares ago This man will haue euery yeare a new fayth Phil. My Lorde to tell you playne I thinke I was of no fayth for I was then a wicked liuer and knewe not God then as I ought to do God forgeue me Boner No were that is not so I am sure you were of some fayth Phil. My lord I haue declared to you on my cōsciēce what I then was and iudge of my selfe And what is that to the purpose of the thing I desire to be satisfied of you Boner Mayster Doctour Cole I pray you say your mind to him Cole What will you say if I can proue that it was decreed by an vniuersall coūcell in Athanasius time that all the christen church should folow the determinatiō of the church of Rome but I do not now remember were Phil. If you Mayster Doctour canne shewe me the same graunted to the Sea of Rome by the authority of the scripture I will gladly harken thereto But I thinke you be not able to shewe any suche thinge for Athanasius was President of Nicene councell and there was no such thing decreed I am sure Cole Though it were not then it might bee at an other time Phil. I desire to see the proofe thereof And vpon this M. Harpsfield Chauncellor to the Bishop of Londō brought in a booke of Ireneus with certaine leaues turned in and layd it before the Bishops to helpe them in theyr perplexity if it might be the which after the Bishops of Bath and Glocester had read together the Bishop of Glocester gaue me the booke Gloc. Take the booke M. Philpot and looke vppon that place and there may you see how the church of Rome is to be folowed of all men Phil. I tooke the Booke and read the place the which after I had read I sayd it made nothing agaynst me but agaynst the Arians and other Heretickes agaynst whome Ireneus wrote prouing that they were not to be credited because they did teach and folowe after straunge doctrine in Europa and that the chiefe Churche of the same was founded by Peter and Paule and had to this time continued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell as they had receiued of the Apostles and nothing like to the late sprong Heretickes c. Whereby hee concludeth agaynste them that they were not to be heard neither to bee credited the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome then had
say you woulde you haue come to Masse or no if the doores had sooner bene opened Phil. My Lord that is an other maner of question Lon. Loe maister Chauncellour I tolde you we shoulde haue a froward fellow of him he will answere directly to nothing I haue had him before both spiritual Lords and the temporall and thus he fareth stil yet he reckeneth him selfe better learned then all the realme Yea before the temporall Lordes the other day he was so foolish to chalenge the best he woulde make him selfe learned and is a verye moraunt foole in deede Phil I recken I answeared your Lordshippe before the Lordes plaine enough London Why answearest thou not directly whether thou wouldest haue gone to Masse with vs or no if thou haddest câ—me in time Phil. Mine answere shall be thus that if your Lordship can prooue your masse whereunto you would haue me to come to be the true seruice of God wherunto a Christian ought to come I will afterward come with a good will London Loke I pray you the King and the Queene and all the Nobilitie of the realme doe come to Masse and yet he will not By my faith thou art too well handled thou shalt be worse handled hereafter I warrant thee Phil. If to lie in a blind Colehouse may be counted good handling both without fire candle then may it be sayd I am well handled Your lordship hath power to entreat my body as you list Lond. Thou art a foole and a very ignoraunt foole Maister Chauncellour in good faith I haue handled hym and his fellowes with as much gentlenesse as they can desire I lette their frends come vnto them to relieue them And wot ye what the other day they had gotteÌ„ themselues vp into the top of the leades with a many of preutises gasing abroad as though they had bene at libertie but I shall cut of your resort and as for the prentises they were as good not to come to you if I take them Philpot. My Lord we haue no such resorte to vs as your Lordship imaginâ—th and there commeth very fewe vnto vs. And of prentises I know not one neither haue we any leades to walke on ouer our Colehouse that I wot of wherfore your Lordship hath mistaken your marke Lond. Nay nowe you thinke because my Lorde Chauncellour is gone that we wil burne no mo yes I warrant thee I will dispatch you shortly vnlesse yoâ— do recant Phil. My lord I had not thought that I shuld haue ben 〈◊〉 now neither so raw as I am but wel rosted to ashes Chaunc Case not your selfe wilfully away M. Philpot. Be content to be ruled by my lord here and by other learned men of this realme and you may do wel inough Phil. My conscience beareth me recorde that I seeke to please God that the loue and feare of God causeth me to do as I doe and I were of all other creatures most miserable if for mine owne will onely I did loose all the commodities I might haue in this life and afterward to be cast to damnation But I am sure it is not my wil wheron I stande but Gods will which will not suffer me to be cast away I am sure Chaunc You are not so sure but you may be deceiued Lon. Well since thou wilt not be conformable by no faire meane I will procede against thee Ex officio and therefore harken here to such articles as I haue heere wrytten and I charge thee to make answere to them and with that he red a liâ—ell which hee had in his hand of diuers Articles and when he had done he bad me answere Philpot. Your libel my lord containeth in summe 2. speciall poyntes The first pretendeth that I should be of your dioces and therefore your lordship vpon diuers suspectes infamies of heresie going vpon me is moued to procede against me by your ordinarie office the which first is not true for that I am not of your Lordships diocesse as the libel doth preteÌ„d And the second is that I being baptised in the catholicke church and in the catholicke faith am gone from them the which is not so for I am of that catholicke faith and church as I was baptised vnto London What art thou not of my Dioces Where are ye now I pray you Phil. My lord I can not deny but I am in your cole house which is your diocesse yet am I not of your diocesse Lond. You were sent hether vnto me by the Queenes maiesties commissioners and thou art nowe in my diocesse wherefore I will proceede against thee as thy Ordinarie Phil. I was brought hether through violence and therefore my present being now in your diocesse is not inough to abridge me of mine owne ordinary iurisdiction neither maketh it mee vnwillingly subiecte to your iurisdiction since it commeth by force and by such men as had no iust authority so to doe no more then a sanctuarie man being by force brought forth of his place of priuiledge doth ther by lose his priuiledge but alwaies may chalenge the same where soeuer he be brought Chadsey Hath not the Queenes maiestie authoritie by her commissioners to remoue your body whether shee will and ought you not to obey heerein Phil. I graunt that the Queenes maiestie of her iust power may traÌ„spose my body whether it shall please her grace to commaunde the same But yet by your lawes Spiritualia non sunt subiecta Imperatoris potestati i. Spiritual causes be not subiect to the temporal power As for example you M. doctor if the Queenes maiestie woulde appoynt two temporall men to be iudges ouer you in certaine spirituall matters might not you alledge the priuiledge of a clearke demaund competent spirituall iudges in your causes London Doth not a man I pray you sortiri forum ratione delecti Phil. My Lord your rule is true in temporal matters but in spirituall causes it is not so which be otherwise priuiledged London What sayest thou then to the seconde article and to the other Phil. My Lord I say that I am not bound to answere the second neither the rest vnlesse the first be prooued London Well suppose the first may be prooued as it will be what wil you say then to the second that you are not of the same catholicke faith neither of the same church now as you were baptised in Phil. I am of the same catholicke faith and of the same catholicke church which is of Christ the piller and stablishment of truth London Nay that you are not Phil. Yes that I am London Your Godfathers and Godmothers were of an other faith then you be now Phil. I was not baptised neither into my Godfathers faith nor my Godmothers but into the faith into the church of Christ. London How know you that Phil. By the word of God which is the touchstone of faith and the limites of the Church Lon. Howe
there sayd is not yet sufficiently knowne either because M. Philpot was not himselfe suffered to write or els for that his writings are by some kept close and not brought forth otherwise thē as the bishops Register hath noted whose handling of such matters because it is either for feare or for fauor of his Lord and maister very slender litle light of any true right meaning can be gathered especially in the behalfe of the answerer Howbeit such as it is such thought I good to put forth requiring the reader to iudge hereof according to his aunsweres in his former examinations ¶ The last examinations of M. Philpot in open iudgement with his finall condemnation by Byshop Boner in the Consistory at Paules THe Bishop hauing sufficiently taken his pleasure with M. Philpot in his priuate talkes and seeing his zealous learned and immutable Constancy thought it now high time to rid his handes of him and therefore on the 13. and 14. dayes of December sitting iudicially in the Consistory at Paules he caused him to be brought thither before him and others as it seemeth more for orders sake thē for any good affection to iustice and right iudgement The effect aswell of which two sundry their procedinges as also of one other had the 11. day of the same month in his chappell appeare in a maner to be all one The Bishop therefore first speaking to Mayster Philpot sayd Lond. M. Philpot amongest other thinges that were laid and obiected vnto you these three thinges ye were especially charged and burdened withall The first is that you beyng fallen from the vnitye of Christes Catholicke Church do refuse and will not come and be reconciled thereunto The second is that you haue blasphemously spoken agaynst the sacrifice of the Masse calling it idolatry And the third is that you haue spoken agaynst the sacrament of the aultar denying the reall presence of Christes body and bloud to be in the same And according to the will and pleasure of the Synode legatiue ye haue bene oft many times by me inuited and required to go from your sayd errors and heresies and to returne to the vnity of the catholicke Church which if you wil now willingly do ye shal be mercifully gladly receiued charitably vsed and haue al the fauor I can shew you And now to tell you true it is assigned and appoynted to geue sentence agaynst you if you stande herein will not return Wherfore if ye so refuse I doe aske of you whether you haue any cause that you can shew why I shoulde not now geue sentence agaynst you Phil. Under protestatiō not to go from my appeale that I haue made and also not to consent to you as my cōpetent iudge I say touching your first obiection concerning the Catholick Church I neither was nor am out of the same And as touching the sacrifice of the Masse and the Sacrament of the aultar I neuer spake agaynst the same And as concerning the pleasure of the Sinode I say that these xx yeares I haue bene brought vp in the fayth of the true catholick church which is contrary to your church whervnto ye woulde haue me to come and in that time I haue bene many times sworne as wel in the reign of K. Henry the 8. as in the reigne of good King Edward his Sonne agaynst the vsurped power of the Bishop of Rome which othe I thinke that I am bounde in my conscience to keepe quia teneor reddere Domino iuramentum But if you or any of the Synode can by Gods worde perswade me that my sayd othe was vnlawfull and that I am bound by Gods law to come to your church faith and religion wherof you be now I will gladly yeld agree and be conformable vnto you otherwise not Boner then not able with all his learned Doctours to accomplish this his offered condition fel to perswading of him as well by his accustomed vayne promises as also by blondye threatninges to returne to theyr Churche to the which he answered Phil. You and all other of your sorte are hypocrites and I would al the world did know your hypocrisy your tyranny ignoraunce and Idolatry Upon these wordes the Bishop did for that tyme dismisse him cōmaunding that on Monday the 16. day of the same moneth betwene the hours of one three in the after noone he shoulde agayne be brought thither there to haue the definitiue sentence of condēnation pronounced against him if he remayned then in his former constancy ¶ The last examination of Mayster Iohn Philpot. AT which day and time Mayster Philpot being there presented before the bishops of London Bath Worcester and Liechfield Boner Bishop of London began hys talke in this maner London My Lorde Stokesley my predecessour when he went about to geue sentence agaynst an hereticke vsed to make this prayer Deus qui errantibus vt in viam possint redire iustitiae veritatis tuae lumen ostendis da cunctis qui Christiana professione cēsentur illa respuere quae huic inimica sint nomini ea quae sint apta sectari per Christum dominum nostrum Amen Which I will folow And so he read it with a loud voice in Latin To the which Mayster Philpot sayd Philpot. I would ye would speak in English that all men might heare and vnderstand you for Paul willeth that all things spoken in the congregation to edify should be spoken in a toung that all men might vnderstand Wherupon the Bishop did read it in English when he came to these wordes to refuse those thinges which are foes to this name Philpot said Phil. Then they all must turne away from you for you are enemies to that name meaning Christes name and God saue vs from such hypocrites as would haue thinges in a toung that men cannot vnderstand London Whom do you meane Phil. You and al other that be of your generation and sect And I am sory to see you sit in the place that you now sitte in pretending to execute iustice doe nothing lesse but deceiue all men in this Realme And then turning himselfe vnto the people he farther sayd oh all you Gentlemē beware of these men meaning the Bishops and al theyr doinges which be contrary vnto the primatiue Church And I would knowe of you my Lord by what authority you do proceed agaynst me Lond. Because I am Bishop of London Philpot. Well then ye are not my Bishop nor I haue not offended in your Diocesse and moreouer I haue appealed from you and therefore by your owne law you ought not to proceed agaynst me especially being brought hither frō an other place by violence Lond. Why who sent you hither to me Philpot. That did Doctor Story and Doctor Cooke with other the king and Queenes Commissioners my Lord is it not enough for you to werry your owne sheep but ye must also meddle with other mens sheepe Then
which say Lord Lord shall enter into the kingdome of God but he that doth the will of the father And whosoeuer in the tyme of tryall is ashamed of me sayth Christ and of my wordes of him the sonne of man will be ashamed before his father After that wee haue built our selues into the true church of God it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges to proue our building to haue it knowne as wel to the world as to our selues that we haue bene wise builders into the true church of God vpon the rock not on the sand therefore nowe the tempest is risen and the stormes doe mightily blow agaynst vs that wee might notwithstanding stand vpright and be firme in the Lord to his honor and glory and to our eternall felicitie There is no newe thing happened vnto vs for with such tāpests dangerous weathers the church of God hath continually bene exercised Nowe once agayne as the Prophet Aggeus telleth vs The Lord shaketh the earth that those might abide for euer which be not ouerthrowne Therefore my dearely beloued be stable and immoueble in the word of God and in the faythfull obseruation therof and let no man deceiue you with vayn words saying that you may keepe your faith to your selues and dissemble with Antichrist and so liue at rest and quietnes in the world as most men doe yelding to necessitie Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God as our sauiour for ensāple aptly did declare in Peter who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn but counselled him to looke better to himselfe Likewise the worlde woulde not haue vs to forsake it neither to associate our selues to the true churche which is the body of Christ whereof we are liuely members and to vse the sacramentes after Gods word with the danger of our liues But we must learne to answere the world as Christ did Peter and say Go behynd me Sathan thou fauourest not the thinges of God Shall I not drinke of the cup whiche the father geueth me For it is better to bee afflicted and to be slayne in the church of God then to be counted the sonne of the king and the sinagogue of false religion Death for righteousnes is not to be abhorred but rather to bee desired which assuredly bringeth with it the crowne of euerlasting glory These bloudy executioners do not persecute Christes martyrs but crowne them with euerlasting felicitie we were borne into this world to be witnesses vnto the truth both learned and vnlearned Now since the time is come that we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes holines as we haue bene taught are boūd to follow or els with hipocrisie to serue vnrighteousnes let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche in that which through knowledge we are engraffed from the whiche if we fall by transgression with the common sort of people it will more straightly be required of vs then many yet doe make accompt therof We cannot serue two maysters we may not halt on both sides and thinke to please God we must bee feruent in Gods cause or els hee will cast vs out from him For by the first commaundement wee are commanded to loue God with all our hart with all our mind with all our power and strength but they are manifest transgressours of this commaundement which with their heart mynde or bodely power doe communicate with a straunge religion contrary to the word of God in the papisticall Sinagogue which calleth it selfe the Church and is not As greatly do they offend God now which so doe as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp and after theyr own imaginations and traditions for the which doyng God vtterly destroyed all Israell as all the Prophetes almost doe testifie This happened vnto them for our ensample that we might beware to haue any fellowship with any like congregation to our destruction God hath one Catholicke church dispersed throughout the world and therfore we are taught in our Creed to beleue one Catholicke Churche to haue communion therwith which catholicke churche is grounded vpon the foundation of the Prophets and of the Apostles and vpō none other as S. Paule witnesseth to the Ephesians Therfore whersoeuer we perceaue any people to worship God truly after the word there we may be certayne the churche of Christe to bee vnto the whiche we ought to associate oure selues to desire with the Prophet Dauid to prayse God in the middest of this churche But if we hehold through iniquitie of time segregations to be made with counterfayt religion otherwise then the word of God doth teach wee ought then if we be required to be companions therof to say agayne with Dauid I haue hated the Sinagogue of the malignant and will not sit with the wicked In the Apocalips the church of Ephesus is highly commended because she tried such as said they were Apostles and were not in deede therfore would not abide the company of them Further God commanded his people that they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. Also wee must consider that our bodyes be the tēple of God whosoeuer as S. Paule teacheth doth prophane the tēple of God him the Lord wil destroy May we thē take the tēple of Christ make it the mēber of an harlot All strange religion and Idolatry is counted whoredome with the Prophetes and that more detestable in the sight of God then the aduoutrous abuse of the bodye Therfore the Princes of the earthe in the reuelation of S. Iohn be sayd to go a whoring whē they are in loue with false religion and follow the same How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse which is the very prophanation of the sacrament of the body and bloud of Christ and at other idolatrous worshippings and rites which be not after the word of God but rather to the derogation therof in setting mans traditions aboue Gods preceptes since God by his word iudgeth all straunge religion whiche is not according to his institutiō for whoredom aduoutry Some fondly think that the presence of the body is not materiall so that the hart doe not consent to theyr wicked doings But suche persons litle consider what S. Paule writeth to the Corinthians commaunding them to glorifie God as well in body as in soule Moreouer wee can doe no greater iniury to the true Church of Christ
so vain and foolish superstitions While hee was thus talkyng to hys audience Iohn Christopherson elected B. of Chichester beyng strikē with a sodaine sicknes fel downe in a sound among the prease with much adoe beyng scarse able a good whyle to come to hymself againe in the meane tyme babled many things vnaduisedly and as though he had bene out of his wittes Some thought it came vpon this occasion because he had bene greatly accused before the Commissioners for mispēdyng misordering the goods of the Colledge therefore was grieued with the matter knowyng that they had ben offended with hym by that that Ormanet had canceiled before his face a Lease of his by the which hee had let to ferme to his brother in lawe a certaine Manor of that colledge because the couenants seemed vnreasonable By this tyme was returned agayne the Pursiuaunt who as we before tolde was sent to London wyth the Commissioners letters and brought with him a warrant for the burning of these men Upon the receit wherof they appoynted the vj. day of Febr. for the accomplishment of the matter For it had hāged already a great while in hand Therefore when the sayd day was come the Commissioners sent for the Uicechancellor demandyng of hym in what case things stood whether all things were in a readines for the accomplishment of this busines or no. Understandyng by hym that all thyngs were redy they commanded the matter to be broched out of hand The Uicechancellor therefore taking with hym Marshall the common Notary went first to Saint Michaels church where Phagius was buried There he called forth Andrew Smith Henry Sawyer and Henry Adams mē of the same parish and bound them with an oth to dig vp Phagius bones and to bryng them to the place of execution Marshall tooke their othes receiuyng the like of Roger Smith and W. Hasell the Towne Sergeants of I. Capper Warden of the same Church for doyng the lyke with Bucer Smith the Maior of the town which should be their executioner for it was not lawfull for them to intermeddle in cases of bloude commaunded certayne of hys Townesmen to wayte vpon hym in harnesse by whō the dead bodies were garded and beyng bound with ropes and layd vppon mens shoulders for they were enclosed in Chestes Bucer in the same that hee was buried and Phagius in a newe they were borne into the middest of the Market steade with a great trayne of people followyng them This place was prepared before and a great Poste was set fast in the grounde to bynde the Carcasses to and a great heape of Woode was layed readye to burne them withall When they came thither the Chestes were set vp on ende with the dead bodies in them and fastened on both sides with stakes and bound to the Post with a long iron Chayne as if they had bene alyue Fire beyng forthwith put too as soone as it began to flame round about a great sort of bookes that were condemned with them were cast into the same There was that day gathered into the towne a great multitude of countreyfolke for it was market day who seyng men borne to execution and learnyng by inquirie that they were dead before partly detested and abhorred the extreme crueltie of the commissioners toward the rotten carcasses and partly laughed at their folly in makyng suche preparature For what needeth any weapon sayde they As though they were afrayed that the deade bodies which felte them not woulde doe them some harme Or to what purpose serueth that Chayne wherewith they are tyed sithence they might bee burnt loose wythout peryll for it was not to bee feared that they woulde runne away Thus euery body that stoode by found faulte with the cruelnesse of the deed either sharply or els lightly as euery mans mynde gaue hym There were very few that liked their doyng therein ¶ The purpose of D. Watsons Sermon against Martin Bucer IN the meane tyme that they were a rostyng in the fire Watson went into the Pulpit in S. Mary Church and there before his audience rayled vppon their doctrine as wicked and erroneous saying that it was the ground of all mischiefe that had happened of a long tyme in the common weale For beholde sayd he as well the prosperitie as the aduersitie of these yeares that haue ensued and ye shall find that all thyngs haue chanced vnluckely to them that haue followed this new found fayth as contrary all thynges haue happened fortunately to them that haue eschewed it What robbyng and pollyng quoth hee haue we seene in this Realme as long as Religion was defaced with sects the common treasure gathered for the maintenance of the whole publike weale and the goodes of the Realme shamefully spent in waste for the maintenance of a few folkes lustes all good order broken all discipline cast aside holydayes appointed to the solemnising of ceremonies neglected and that more is the places themselues beaten downe flesh and other kynde of prohibited sustenance eaten euery where vpon dayes forbidden without remorse of conscience the priests had in derision the masse rayled vpon no honour done to the Sacramentes of the church all estates and degrees geuen to such a licentious liberty without checke that all things may seeme to draw to their vtter ruine and decay And yet in the meane time the name of the gospel was pretended outwardly as though that for it men ought of duetie to geue credite to their erroneous opinions where as in deed there is nothing more discrepant or more to the slaunder of Gods worde then the same For what other thyng taught they to remayne in that most blessed mysticall Sacrament of the body of our Lorde then bare vnleauened bread And what els doe the remnaunt of them teach vnto this day Whereas Christ by expresse wordes doth assure it to be his very body Howe perillous a doctrine is that which concerneth the fatall and absolute necessitie of Predestination And yet they set it out in suche wyse that they haue left no choise at all in things As who should say it skilled not what a man purposed of any matter sithens he had not the power to determine otherwyse then the matter should come to passe The which was the peculiar opinion of them that made God the authour of euill bringyng men thorough this perswasion into such a carelesse securitie of the euerlastyng eternitie that in the meane season it made no matter eyther toward saluation or toward damnation what a man did in this lyfe These errors whiche were not euen among the Heathen men were defended by them with great stoutnesse These and many such other thyngs he slanderously falsly alledged against Bucer whose doctrine in such sort as he himselfe taught it eyther he would not vnderstand or els he was mynded to slaunder And yet he was not ignoraunt that Bucer taught none other thynges then the very same whereunto both
for lacke of knowledge oftentimes to fall into their crafty nettes For after they haue made them graunt a true Churche with the Sacraments of the same though not in such nūber as they would haue them and also that they were christened into the fayth thereof that is in the name of the Father of the Sonne and the holy Ghost they craftily now in the other their obiections descending as it were from the fayth of the Trinitie vnto theyr Idolatrous Masse other superstitious ceremonyes would make them grant that now in denying thereof they haue seuered thēselues from the fayth of the true Churche whereunto they were Baptised whiche is most false For though the true lyght of Gods Gospel holy word was marueilously darkned and in a maner vtterly extinguished yet the true fayth of the Trinitie by the mercifull prouidence of God was still preserued and into the fayth therof were we baptised and not into the beliefe and profession of their horrible Idolatry and vayne ceremonies These things not throughly wayed by these poore yet faythfull and true members of Christ caused some of them ignorauntly to graunt that when they came to the yeares of discretion and vnderstood the light of the Gospell they did seperate themselues from the fayth of the Church meaning none other but only to separate themselues from the admitting or allowing of such their popishe and erroneous trash as they now had defiled the church of christ wtall not from their fayth receiued in baptisme which in expres words in their aunsweres to the other articles they constātly affirmed declaring the Masse and sacrament of the aultar to be most wicked blasphemy agaynst Christ Iesus contrary to the truth of his Gospell and therfore vtterly they refused to assent and to be reconciled againe therunto These aunsweres in effect of them thus taken by the sayd Chauncellour they were for that time dismissed but the Bishop taking the matter into his owne handes the vi day of Marche propounded vnto them certayne other new articles the copy wherof followeth ¶ Other articles obiected by Boner Bi. of London agaynst Tho. Loseby Henry Ramsey Thomas Thyrtell Margaret Hide and Agnes Stanley the vi day of March being the second tyme of theyr examination 1. FIrst that thou hast thought beleued and spoken with in some part of the citie and Dioces of London that the fayth Religion and Ecclesiasticall seruice here obserued and kept as it is in the Realme of England is not a true and a laudable fayth Religion and seruice especially concerning the Masse and the 7. sacramentes nor is agreable to Gods worde testament that thou canst not finde in thy heart without murmuring grudging or scruple to receaue and vse it to conforme thy selfe vnto it as other subiectes of this realme customably haue done and doe 2. Item that thou hast thought c. that the english seruice set forth in the time of kinge Edwarde the vi here in thys Realme of England was and is good and godly Catholicke in all poynts and that it alone ought here in this realme to be receiued vsed and practised none other 3. Item likewise thou hast thought c. that thou art not bound to come to thy Parishe Churche there to be present and heare Mattins Masse Euensong and other Diuine seruice song or sayd there 4. Item thou hast thought c. that thou art not bound to come to procession to the Church vppon dayes and tymes appointed and to go in the same with others of the parish singing or saying then the accustomed prayers vsed in the Church nor to beare a taper or candel on Candelmas day nor take Ashes vppon Ashwednesday nor beare Palmes vpon Palme sonday not to creep to the crosse vpon daies accustomed nor to receiue and kisse the paxe at Masse time nor to receiue holy water or holy bread or to accept and allowe the ceremonies and vsages of the Churche after the maner and fashion as they are vsed in this realme 5. Item thou hast thought c. that thou art not bound at any time to confesse thy sinnes to any priest and to receiue absolution at his hands as Gods Minister not to receiue at any time the blessed sacrament of the aultar especiallye as it is vsed in this Church of England 6. Item thou hast thought c. that in matters of religion and fayth thou must follow and beleue thine own conscience onely and not to geue credite to the determination common order of the Catholicke Church the sea of Rome nor to any member therof 7. Item thou hast thought c. that all thinges do chance of an absolute and precise meere necessitie so that whether man do wel or euil he could not chuse but do so and that therfore no man hath any free will at all 8. Item thou hast thought c. that the fashiō and maner of Christening of infantes is not agreable to Gods word and that none can be effectually Baptised and thereby saued except he haue yeares of discretion to beleue himself so willingly accept or refuse Baptisme at his pleasure 9. Item thou hast thought c. That Prayers to Saints or Prayers for the dead are not auaylable and not allowable by Gods word or profitable in any wise and that the soules departed do straightwayes go to heauen or to hell or els do sleep till the day of dome so that there is no place of purgation at all 10. Itē thou hast thought c. that all such as in the tyme of king Hen. the viii or in time of Queene Mary of England haue bene burned as heretickes were no heretickes at all but faythfull and good Christian people especially Barnes Garret Ierome Frith Rogers Hooper Cardmaker Latimer Taylor Bradford Philpot Cranmer Ridley and such like and that thou diddest and doest allowe like and approue all their opinions doest mislike their condemnations and burninges 11. Item thou hast thought c. that fasting and prayers vsed in this Churche of England and the appoynting of dayes for fasting and the abstayning from flesh vpon fasting dayes and especially in the tyme of Lent is not laudable or allowable by Gods word but is hipocrisie foolishnes and that men ought to haue libertie to eate at all tymes all kindes of meate 12. Item thou hast thought c. that the sacrament of the aultar is an idoll and to reserue and keepe it or to honor it is playne idolatry and superstition and likewise of the masse and the eleuation of the sacrament 13. Item thou hast thought c. that thou or any els conuented before an Ecclesiasticall iudge concerning matters of beliefe and fayth art not nor is bound to make answer at all especially vnder an othe vpon a booke ¶ Their aunsweres to the Articles before obiected THeir aunsweres to these obiections were that as touching
the first second thyrd fourth fift ninth tenthe twelfth they generally graunted vnto sauing that they denyed the soules of the departed to sleepe til the day of iudgement as is mentioned in the ix article And as concerning the sixt obiection they thought thē selues bound to beleue the true Catholicke Church so far foorth as the same doth instructe them according to Gods holy word but not to follow the determinations of the erroneous and Babilonicall Church of Rome As for the seuenth eight and thirtenth they vtterly denyed that euer they were of any such absurde opinions as are contayned therein but they graunted that man of him selfe without the helpe and assistance of Gods spirite hath no power to do any good thing acceptable in Gods sight To the eleuenth they sayd that true fasting and prayer vsed according to Gods word are allowable and auaylable in his sight and that by the same word euery faythfull man may eate all meates at all times with thankesgeuing to God for the same After this the first day of Aprill were they agayne conuented before the Bishop in his palace at London where little appeareth to be done excepte it were to know whether they would stand to their aunsweres whether they would recant or no. But when they refused to recant and deny the receiued and infallible truthe the Byshop caused them to be brought into the open Consistory the third day of the same moneth of Aprill in the forenone where firste vnderstanding by them their immutable constauncye and stedfastnes he demaunded particularly of euery one what they had to say why he should not pronounce the Sentence of condemnation To whom Tho. Loseby firste aunswered God geue me grace and strength to stand agaynst you your Sentence also agaynst your law which is a deuouring law for it deuoureth the flocke of Christe And I perceiue there is no way with me but death except I would consent to your deuouring law and beleeue in that Idoll the Masse Next vnto him answered Thomas Thirtell saying my Lorde I say thus if you make me an hereticke then you make Christ and all the 12. Apostles heretickes for I am in the true fayth and right beliefe I will stand in it for I know full well I shall haue eternall lyfe therefore The Byshoppe then asked the lyke question of Henry Ramsey Who sayd agayne my Lord will you haue me to go from the truth that I am in I say vnto you that my opinions be the very truth which I will stand vnto and not go from them I say vnto you farther that there are two Churches vpon the earth and we meaning himselfe other true Martyrs and professours of Christ be of the true Church and ye be not Unto this question next aunswered Margaret Hide saying my Lord you haue no cause to giue Sentence agaynst me for I am in the true fayth and opinion will neuer forsake it I do wishe that I were more stronger in it then I am Last of all aunswered Agnes Stanley sayd I had rather euery heare of my head were burned if it were neuer so much worth then that I will forsake my fayth and opinion which is the true fayth The tyme being now spent they were commaunded to appeare agayne at afternoone in the same place which commaundement being obeyed the Bishop firste called for Loseby after his accustomed maner willed his Articles answeres to be read in reading thereof when mention was made of the Sacrament of the Aultar the Bishoppe with his Colleagues put of their cappes Whereat Loseby sayd my Lord seing you put of your cappe I will put on my cappe there withall did put on his cappe And after the Bishop continuing in his accustomable perswasions Loseby agayn sayd vnto him my Lorde I trust I haue the spirite of truth which you detest and abhorre for the wisdome of God is foolishnes vnto you Wherupon the Byshop pronounced the sentence of condemnation agaynst him And deliuering him vnto the Sheriffe called for Margaret Hide with whō he vsed the like order of exhortatōs To whom notwithstanding she sayd I will not depart from my sayinges till I bee burned and my Lorde quoth she I would see you instruct me with some parte of Gods word not to geue me instructiōs of holybread and holy water for it is no part of the scripture But he being neither himselfe nor any of his able rightly to accomplish her request to make short worke vsed his final reason of conuincement which was of the sentence of condēnation And therfore leauing her off called for an other videl Agnes Stanley who vpon the Bishoppes like perswasions made this aunswere My Lord wher you say I am an heretick I am none neither yet will I beleue you nor any man that is wyse will beleue as you do And as for these that ye say bee burnt for heresie I beleue are true martyrs before God therefore I will not go from my opinion and fayth as long as I liue Her talk thus ended she receaued the like reward that the other had And the bishop then turning his tale maner of inticement vnto Thomas Thyrtel receiued of him likewise this finall aunswere My Lord I will not holde with youre Idolatrous wayes as you do for I saye the Masse is Idolatry and will sticke to my fayth and beliefe so long as the breath is in my body Upon which wordes he was also condemned as an hereticke Last of all was Henry Rāsey demanded if he would as the rest stand vnto his aunsweres or els recanting the same come home agayn and be a member of their church Whereunto he aunswered I will not go from my religiō and belief as long as I liue and my Lord quoth he your doctrine is naught for it is not agreable to Gods worde * The cruell burning of 5. Martyrs in Smithfield Three burned in Sainct Georges field in Southwarke AFter these moreouer in the month of May followed 3. other that suffered in S. Georges field in Southwark William Morant Stephen Gratwicke with one king Among other histories after the persecuted and condemned saintes of God I find the condemnation of none more straunge nor vnlawfull thē of this Stephen Gratwicke Who first was condemned by the byshopp of Wynchester and the byshop of Rochester which where not hys Ordinaryes Secondly when he did appeale from those imcompetēt Iudges to hys right Ordinary his appeale coulde not be admitted Thirdly when they had no other shifte to colour theyr inordinate proceedings with all they suborned one of the priestes to come in for a counterfayt and a false Ordinary and sit vpon him Fourthly being openly conuinced and ouerturned in his own argumentes yet the sayd Byshop of Winchester D. White neyther would yeald to the force of trueth nor suffer any of the audience assistant once to say God strengthen him Fiftly as
fantastically as you teach vs to take them for then should we conspire with certaine heretickes called the Nestorians for they denie that Christ hadde a true naturall body and so me thinke you doe my Lord. If you wil affirm his body to be there as you say he is then must you needes also affirme that it is a fantasticall bodye and therfore looke to it for Gods sake and let these wordes go before Take yee and eate ye without which wordes the rest are sufficient but when the worthy receiuers do take and eat euen then is fulfilled the words of our Sauiour vnto him or euery of them that so receiueth Boner Ah I see well thou canste not vnderstand these woordes I will shewe thee a Parable If I should set a peece of beefe before thee and say eate is it no beefe And then take part of it away send it to my cooke and he shal change the fashion thereof and make it looke like breade What wouldest thou saye that it were no Beefe because it hath not the fashion of beefe Rafe Let me vnderstand a little further my Lorde shall the Cooke adde nothing therunto nor take nothing there from Boner What is that to the matter whether he do or no so long as the shape is changed into an other likenesse Rafe Ah will you so my Lord your Sophistrie will not serue the truth wil haue the victorie neuerthelesse as Esay sayth He that restraineth himselfe from euill must be spoyled And Amos hath suche like woordes also For the wise must be faine to holde their peace so wicked a time it is sayth he Neuertheles he that can speake the truth and will not shall geue a strait accounts for the same A Doctor By my Lords leaue here me thinks thou speakest like a foole Wilt thou be a iudge of the scripture Nay thou must stand to learne and not to teache for the whole congregation hath determined the matter long agoe A priest No by your leaue we haue a Church and not a congâ—egation You mistake that worde master Doctor Rafe Then sayd I to my fellowe prisoners standing by My brethren doe yee not heare howe these men helpe one an other Let vs doe so also But we neuer came all in together after that time but seuerallye one after an other Then was I caried away for that time The xix daye of May I was brought before the Bishop of Rochester and Chichester with others B Rochest Were you a companion of George Eagles otherwise called Trudgeouer My Lord of London telleth me that you were his fellow companion Rafe I know him very well my Lord. Rochest By my faith I had him once and then hee was as dronke as an Ape for he stonke so of drinke that I coulde not abide him and so sent him away Rafe My Lorde I dare saye you tooke your markes amisse It was either your selfe or some of your own companie for he did neither drinke Wine Ale nor Beere in a quarter of a yeare before that time and therefore it was not he forsooth The rest of mine examinations you shal haue when I am condemned if I can haue any time after my comming into Newgate the which I trust shall touch the matter a great deale more plainly for the pithie matters are yet vnwrytten Thus fare you well good frendes all Yea I say farewel for euer in this present world Greete yee one an other and be ioyfull in the Lord. Salute the good widowes among you with all the rest of the congregation in Barfold Dedham and Colchester This promise of hys being either not perfourmed for that he might not thereto be permitted or els if he did wryte the same not comming to my hands I am faine in the rest of his examinations to follow the only report of the Register who witnesseth that the 15. day of May. An. 1557. in the Byshops palace at London he was examined vppon certaine interrogatories the contents wherof be these FIrst that he was of the parish of Muchbentley and so of the Diocesse of London Secondly that the 10. daye of Ianuarie then last past M. Iohn Morant preaching at Paules the said Rafe Allerton did there openly submit himselfe vnto the Churche of Rome with the rites and Ceremonies thereof Thirdly that he did consent and subscribe aswell vnto the same submission as also to one other bil in the which he graunted that if he should at any time turn againe vnto his former opinions it shoulde be then lawfull for the Bishop immediately to denounce and adiudge hym as an hereticke Fourthly that he had subscribed to a bill wherein hee affirmed that in the sacrament after the woordes of consecration be spokâ—n by the Priest there remaineth still materiall bread and materiall wine and that he beleueth that the bread is the breade of thankesgeuing and the memoriall of Christes death and that when he receiueth it he receiueth the body of Christ spiritually in his soule but materiall bread in substaunce Fiftly that he had openly affirmed and also aduisedly spoken that which is contained in the sayde former fourth article last before specified Sixthly that hee hadde spoken against the Bishop of Rome wyth the Church and Sea of the same and also against the seuen Sacraments and other Ceremonies and ordinaunces of the same Churche vsed then wythin thys Realme Seuenthly that hee had allowed and commended the opinions and faith of M. Cranmer Ridley Latimer and others of late burned within this Realme and beleeued that theyr opinions were good and godly Eightly that he hadde diuers times affirmed that the religion vsed within this realme at the time of his apprehension was neither good nor agreeable to Gods woord and that he coulde not conforme himselfe thereunto Ninthly that he had affirmed that the booke of Common prayer sette foorth in the raigne of king Edward the vj. was in all partes good and godly and that the sayd Rafe and his company prisoners did daily vse amongst themselues in prison some part of the booke Tenthly that hee had affirmed that if hee were out of prison he would not come to Masse Mattins nor Euensong nor beare Taper Candle or Palme nor goe in procession nor would receiue holy water holy breade ashes or paxe or any other ceremonie of the Churche then vsed within this Realme Eleuenthly that he had affirmed that if he were at libertie he would not confesse his sinnes to any Priest nor receiue absolution of him nor yet would receiue the Sacrament of the altar as it was then vsed Twelfly that he had affirmed that praying to saints and prayers for the deade were neither good nor profitable and that a man is not bounde to fast and praye but at his owne wil and pleasure neither that it is lawful to reserue the Sacrament or to woorship it Thirtenthly that the sayd Allerton hath according to these his affirmations abstained refused to come vnto his parishe Churche euer
to intreat for thee and they haue informed me that thou hast bene a very honest a quiet neighbor amongest them and I thincke it be Gods will that I should deliuer thee before my Lorde come home For if he come and thou go home againe I will be burned for thee for I knowe his minde already in that matter Lith I geue you hearty thankes for your gentlenesse and my neighbours for their good report Chauncellour Lithall if thy neighbours will be bounde for thy foorth comming wheÌ„soeuer thou shalt be called for and also thou wilt be an obedient subiect I shal be content to deliuer thee Neighbours If it please your woorship we will be bounde for him both in body and goodes Chauncellour I will require no such bond of you but that two of you will be bound in 20. pound a peece that he shal come to aunswere when he shall be called Lithall Where finde you maister Chancelloure in all the Scripture that the Churche of God did binde any manne for the profession of his faithe whiche profession you haue heard of me that all oure iustification righteousnesse and saluation commeth onely and freely by the merites of our Sauiour Iesus Christe and all the inuentions workes of men be they neuer so glorious be all together vaine as the wise man sayeth Chauncellour Loe where he is now I put no such matter to you for in that I beleeue as you doe but yet S. Iames sayth that a man is iustified by woorkes Lithall Sainte Iames spake to those that boasted themselues of faithe and shewed no woorkes of faith But O maister Chauncellour remember I praye you howe all the promises and Prophesies of the holy Scripture euen from the firste promise that God made to Adam and so euen to the latter ende to the Reuelation of Sainte Iohn doe testifie that in the name of Iesus and onely by hys merites all that beleeue shal be saued from all their sinnes and offences Esay sayeth I am founde of them that sought mee not and am manifest to them that asked not after mee but against Israel he sayeth All daye long haue I stretched oute my hande to a people that beleeue not And when the Iayler asked S. Paule what he shoulde doe to be saued the Apostle sayde Beleeue in the Lorde Iesus and thou shalt be saued and all thy housholde Againe S. Iohn sayeth in the Reuelation that there was none neither in heauen nor in earth neither vnder the earth that was able to open the booke nor the seales therof but onely the Lambe Iesus our onely Sauiour And S. Paule sayth With one offering hath he made perfecte for euer them that are sanctified Chaunc With vaine glory you reherse much Scripture as al the sort of you do but you haue no more vnderstanding then a many of sheepe But to the purpose Will you that your neighbors shall enter into boÌ„ds for you or not Lith By my minde they shall not Wherfore I desire you that you would not binde me but let me serue God with my conscience freely For it is wrytten They that leade into captiuitie shall goe into captiuitie and they that strike wyth the sworde shall pearish with the sworde Also it is wrytten in the Gospel of our Sauiour Iesus Christ that who so doeth offend one of these little ones whych beleeue in mee it were better for him that a milstone were hanged about his necke and that he were cast into the depth of the sea Of the which I am assured by his holye spirite that I am one Wherefore be you well assured that such mercy as you shew vnto you shall be shewed the like Chaunc You are a mad man I would not binde you but that I must needes haue somewhat to shewe for your deliueraunce Then he called ij of my neighbours Thomas Daniel and Saunders Maybe which offered themselues to be bounde and called me before them and sayd I haue a letter of his own hand wryting with his name and seale at it with a booke also againste the Regiment of women for the which I coulde make him to be hanged drawen quartered but on my faith I will him no more hurt then I meane to mine owne soule Lith I desire you that be my neighbours and frends that you wil not enter into bondes for me for you knowe not the danger therof neither I my selfe It goeth against my conscience that ye should so doe Chaunc Why I wil not binde you to do any thing against your conscience Neighbours Then they made the bonde and sealed to it and willed me that I shoulde seale to it also and I saide that I would not neither could I obserue the bond and therfore I would not set too my hand Chaunc It is pitie that thou hast so much fauour shewed thee yet for these honest mens sake I wil discharge thee Notwithstanding all these dissembling woords of maister Darbishire pretending for fauoure of his sureties to set him at libertye it was no suche thing nor anye zeale of charitie that mooued him so to do but onely feare of the time vnderstanding the daungerous and vnrecouerable sicknesse of Queene Mary which then began somwhat to asswage the cruel proceedings of thesâ— persecutors wherby they durst not do that they would for els Lithall was not like to haue escaped so easily Edward Grew MOreouer there was one Edward Grewe priest and Appline his wife compelled to flie from theyr dwelling at a Towne called Broke and the man being verye aged trauailed abroade to keepe a good conscience At the last he was taken and laid in Colchester Castle where he remained till Quene Elizabeth came to her regal seat and by the alteration of Religion he was deliuered His wife good womaÌ„ was in great care for him and to her power did what she could to succour him William Browne WIlliam Browne Parson of Little Stanham in the Countie of Suffolke made a Sermon in the sayde Towne incontinently after the buriall of our good King Edward and in his sermon he sayde there goeth a report that our good king is buried with a Masse by the Bishop of Winchester he hauing a miter vpon his head But if it were so sayeth hee they are all traitours that so doe because it is bothe againste the truthe and the lawes of thys realme and it is greate Idolatrie and blasphemie and against the glory of God and they are no frends neither to God the king nor yet vnto the realm that so do For this his preaching one Robert Blomefielde an aduersarye to the truth being then constable of the sayd towne and bailâ—â—se vnto sir Iohn Ierningham knight the chiefe lord of the towne immediatly rode foorth brought home with him one Edward Goulding which was then vnder sheriffe Syr Thomas Cornewalis being then high sheriffe So the sayd Golding and Blomfield sent for certaine men of the sayd Towne and examined
like order or I will neuer depart hence So answeared maister Sanders and the rest of the preachers being there prisoners After that doctor Sands had bene 9. weekes prisoner in the Marshalsea by the mediation of syr Thomas Holcroft then Knight Marshall he was sette at libertye Syr Thomas sued earnestly to the Bishop of Winchester doctor Gardiner for his deliuerance after many repulses except doctor Sandes woulde be one of their secte and then he coulde want nothing He wroong out of him that if the Queene coulde like of his deliueraunce he woulde not be against it for that was Syr Thomas last request In the meane time he hadde procured two Ladies of the Priuie chamber to mooue the Queene in it Who was contented if the bishop of Winchester coulde like of it The next time that the Bishop went into the priuie Chamber to speake wyth the Queene master Holcroft followed and had his warrant for doctor Sandes remission readye and prayed the two Ladies when as the Bishoppe shoulde take hys leaue to put the Queene in minde of doctor Sandes So they did And the Queene sayde Winchester what thinke you by D. Sandes is he not sufficiently punished As it please your Maiestie sayeth Winchester That hee spake remembring his former promisse to M. Holcroft that hee woulde not be against D. Sandes if the Queene shoulde like to discharge him Sayeth the Queene Then truely we would that he were set at libertie Immediately M. Holecroft offered the Queene the Warrant Who subscribed the same and called Winchester to put too hys hande and so he did The Warrant was geuen to the Knighte Marshall againe Sir Thomas Holcroft As the Bishop went foorth of the priuie Chamber dore he called M. Holcroft to him Commaunding him not to set D. Sandes at libertie vntill he had taken suerties of two Gentlemen of his countrey with him euery one bounde in 500. pounds that D. Sands should not depart out of the realme without licence Master Holcroft immediatly after mette with two Gentlemen of the North friendes and cousins to D. Sandes who offered to be bounde in bodye goodes and landes for him At after dinner the same day M. Holcroft sent for D. Sandes to his lodging at Westminster requiring the Keeper to company with him Hee came accordingly fineding M. Holcroft alone walking in his garden Maister Holcroft imparted his long sute wyth the whole proceeding and what effect it had taken to Doctor Sandes muche reioycing that it was his good happe i◠to doe him good and to procure hys libertie and that nothing remained but that he would enter into bonds with his two suerties for not departinge oute of the Realme Doctour Sandes answeared I geue God thankes who hath mooued your heart to minde me so wel and I thinke my selfe most bounde vnto you God shall requite and I shall neuer be founde vnthankful But as you haue dealt friendly with me I will also deale plainly wyth you I came a free man into prison I will not goe foorth a bondman As I cannot benefite my frendes so will I not hurt thē And if I be set at libertie I will not tarie 6. dayes in this Realme if I may get out If therefore I may not goe free foorth sende mee to the Marshalsea againe and there you shall be sure of me This answeare much misliked M. Holecroft He told Doctor Sands that the time woulde not long continue a chaunge would shortly come the state was but a cloud would soone shake away And that his cousin sir Edward Bray woulde gladly receiue him and his wife into house where he should neuer nede to come at Church and how the Ladie Braye was a zealous Gentlewoman who hated Poperie Adding that he would not so deale with him to loose all his labour When D. Sandes coulde not be remooued from his former saying maister Holcrofte sayde Seeing you can not be altered I will chaunge my purpose and yeelde vnto you Come of it what will I wil see you at libertie And seeing you minde ouer Sea get you gone so quickely as you can One thing I require of you that while you are there you wryte nothing to come hether for so ye may vndo me He frendly kissed D. Sands bad him farewell and commaunded the Keeper to take no fees of him Saying let me answere Winchester as I may Doctour Sandes retourned with the keeper to the Marshalsee taried all night There on the morow gaue a dinner to all the prisoners bad his bedfellow and sworne stake fellowe if it had so pleased God maister Saunders farewell with manye teares and kissings the one falling on the others necke and so departed clearely deliuered without examination or bonde From thence hee went to the Benche and there talked with M. Bradforde and M. Farrar Bishop of Dauids then prisoners Then he comforted them and they praised God for his happie deliueraunce Hee went by Winchesters house and there tooke boate and came to a frends house in London called William Banks and taried there one night On the morrow at night he shifted to another frendes house and there hee learned that searche was made for him Doctor Watson and M. Christopherson commyng to the Bishop of Winchester told hym that hee had set at liberty the greatest heretike in England and one that had of all other most corrupted the Uniuersitie of Cambridge D. Sandes Whereupon the Bish. of Winchester beyng Chancellor of England sent for all the Constables of Lōdon commanding them to watch for D. Sands who was then within the Citie and to apprehend hym and who so euer of them should take hym and brin◠him to hym hee should haue v. pounds for his labour D. Sandes suspectyng the matter conueighed hymselfe by night to one M. Barties house a straunger who was in the Marshalsee with him prisoner a while he was a good Protestant and dwelt in Marke lane There he was sixe dayes and had one or two of his friends that repaired vnto hym Then he repaired to an acquaintance of his one Hurlestone a Skinner dwellyng in Cornehill hee caused hys man Quinting to prouide two geldings for hym mindyng on the morrow to ride into Essex to M. Sandes hys father in lawe where his wyfe was At his goyng to bedde in Hurlestons house he had a paire of hose newly made that were too long for hym For while he was in the Tower a Tailor was admitted him to make hym a paire of hose One came vnto hym whose name was Beniamin a good protestant dwellyng in Birching lane he might not speak to hym or come vnto him to take measure of hym but onely looke vpon his leg hee made the hose and they were two inches too long These hose he prayed the good wyfe of the house to sende to some Taylor to cut his hose two ynches shorter The wyfe required the boy of the house to cary them to the next Taylor to cut The boy chaunced or rather God so prouided to go to the
most of the Deuill of hell Thus he lay without amendment about 6. daies that his maister and all his houshold was weary of that trouble and noyse Then his maister agreed with the keepers of Bedlem and gaue a peece of money and sent hym thether It seemeth that he was possessed with an euill spirit from the which God defend vs all This is a terrible example to you that be mockers of the word of God therfore repent amend lest the vengeance of God fall vpon you in like maner Witnes heereof William Mauldon of Newington The same William Mauldon chaunced afterwarde to dwel at a Towne 6. miles from London called Waltamstow where his wife taught yong children to read which was about the yeare of our Lorde 1563. and the 4. yeare of Queene Elizabeths raigne Unto this schoole amongest other children came one Benfieldes daughter named Dennis about the age of twelue yeares As these children sate talking together they happened among other talke as the nature of children is to be busy with many things to fall in communication of God and to reason among them selues after their childish discretion what he should be Whereunto some answered one thing some an other Among whom when one of the children had sayd that he was a good olde father the foresayd Denis Benfielde casting out impious woordes of horrible blasphemie what he sayd shee is an olde doting foole What wretched and blasphemous wordes were these yee heare Nowe marke what followed When William Mauldon heard of these abhominable woordes of the girle hee willed his wife to correcte her for the same Which was appoynted the nexte day to be done But wheÌ„ the next morow came her mother would nedes send her to the market to London the wenche greatly intreating her mother that she might not go being marueilously vnwilling thereunto Howebeit thorough her mothers compulsion shee was forced to goe and went And what happened Her businesse being done at London as she was returning againe homewarde and being a little past Hackney sodenly the yong girle was so stricken that all the one side of her was black and she speachles Wherupon immediately she was caried backe to Hackney and there the same night was buried Witnes of the same storie William Mauldon and his wife also Benfielde her father and her mother which yet be all aliue A terrible example no doubt both to old and young what it is for children to blaspheme the Lord theyr God and what it is for parentes to suffer their young ones to grow vp in such blasphemous blindnes not to nurture them betime in the rudimeÌ„ts of the christian Catechisme to know first their creation and then their redemption in Christ our Sauiour to feare the name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by â—â—eathe whiche contemptuously despise him of whome they take the benefite of life And therefore let all young maides boyes and yong men take example by this wretched seely wench not only not to blaspheme the sacrede Maiestie of the omnipotent God their creator but also not once to take his name in vaine according as they are taughte in hys commaundementes Secondly let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bounde them selues in promise both to God and to hys Churche Which if the Father and godfather the Mother and godmothers had done to this younge girle verely it maye be thought this destruction had not fallen vpon her Thirdly al blinde Atheists Epicures Mammonists belly Gods of this worlde and sonnes of Beliall hypocrites infidelles and mockers of Religion which saye in their hearts there is no God learne also hereby not only what God is and what he is able to doe but also in thys miserable creature here punished in this world to behold what shall likewise fall on them in the world to come vnlesse they will be warned betime by such examples as the Lord God doth geue them Fourthly and lastly heere may also be a spectacle for all them which be blasphemous and abhominable swearers or rather tearers of God abusing his glorious name in suche contemptuous and despitefull sort as they vse to do Whome if neither the woorde and commaundemente of God nor the calling of the preachers nor remorse of conscience nor rule of reason nor theyr wytheringe age nor hory haires will admonish yet let these terrible examples of Gods districte Iudgement somewhat mooue them to take heede to them selues For if thys young maiden who was not fully 12. yeares old for her vnreuerent speaking of God and that but at one time did not escape the stroke of Gods terrible hande what then haue they to looke for which being men growen in yeares and stricken in age being so often warned preached vnto yet cease not continually with theyr blasphemous othes not only to abuse his name but also most coÌ„tumeliously and despitefully to teare him as it were and all his partes in peeces About the yeare of our Lorde 1565. at Bryhtwell in the County of Backshyre vppon certaine communication as touching the right reuerende Martyrs in Christ Byshop Cranmer Bishop Ridley and maister Hughe Latimer there came into an house in Abyngdon one whose name is Leuar being a Plowman dwelling in Bryhtwel afore sayd and sayd that he saw that euill fauoured knaue Latimer when he was burned And also in despite sayd that he had teeth like a horse At which time and hour as neare as could be gathered the sonne of the sayde Leauer moste wickedly hanged him selfe at Shepton in the Countie aforesayd within a mile of Abingdon These wordes were spoken in the hearing of me Thomas Ienens of Abyngdon Did not Thomas Arundell Archbishop of Canterburie geue sentence against the Lord Cobham and died him self before him being so stricken in his toung that neither he could swallow nor speake for a certain space before his death pag. 588. Frier Campbell the accuser of Patricke Hamelton in Scotlande what a terrible ende hee hadde reade before pag. 957. Haruey a Commissarie that condemned a poore man in Calice was shortly after hanged drawen and quartered pag. 1229. William Swallow the cruell tormentor of George Egles was shortly after so plagued of God that al the hair of his heade and nailes of his fingers and toes went off his eyes welneare closed vppe that hee coulde scante see Hys wife also was stricken wyth the falling Sickenesse wyth the whych Maladie shee was neuer infected before pag. 2010. Likewise Richard Potto an other troubler of the sayd George Egles vppon a certaine anger or chafe with hys seruauntes was so sodenlye taken with sicknesse that falling vpon his bed lyke a beast there he died neuer spake woorde pag. 2010. Richard Denton a shrinker from the Gospel while he refused to suffer the fire in
left to our posteritie ad sempiternam clementiae illius memoriam In commendation of whiche her clemēcy I might also here adde how mildly her grace after she was aduaunced to her kingdome dyd forgeue the foresayd sir Henry Benifield without molestation suffering him to enioy goodes lyfe landes and libertie But I let this passe Thus hast thou gentle Reader simply but truely described vnto thee the tyme first of the sorrowfull aduersitie of this our most soueraigne Queene that now is also the miraculous protection of God so graciously preseruing her in so many strayghtes and distresses which I though◠here briefly to notifie the rather for that the wondrous workes of the Lord ought not to be suppressed and that also her maiesty and we likewise her poore subiectes hauyng thereby a present matter alwayes before our eyes bee admonished bothe how muche we are bounde to his diuine Maiestie and also to render thankes to him condignely for the same Now remayneth likewise in prosecuting the order of this as of other histories before to notify and discourse of thinges memorable especially in the Church such as happened in the time of this her Maiesties quiete and ioyfull gouernment And first here I let passe by the way the death of Cardinall Poole which was the next day after the death of Queene Mary the death also of Christopherson B. of Chichest Hoptō B. of Norwich omitting also to speak of Doct. Weston who being chiefe disputer against Cranmer Ridley Latimer as is before declared first fell in displeasure with the Cardinall other Byshops because he was vnwilling to parte from his Deanerie and house of Westminster vnto the Monkes whom in deede he fauoured not although in other things a maynteiner of the Churche of Rome Then being remoued from thence was made Deane of Windsor where he being apprehended in aduoutry was by the same Cardinall put from all his spirituall liuinges Wherefore he appealed to Rome flying out of the Realme was taken by the waye clapt in the Tower of London where he remayned vntill this time that Queene Elizabeth was proclaimed At whiche time being deliuered he fell sicke and dyed Also I let passe the Coronation of this our moste noble and Christian Princesse the order of the same which was the xv day of Ianuary Anno. 1559. To passe ouer also the tryumphant passage and honourable enterteinement of the sayd our most dread Souereigne through the city of London with such celebrity prayers wishes welcomminges cryes tender wordes Pageantes Enterludes declamations and verses set vp as the like hath not commonly beene seene arguing and declaring a wonderfull earnest affection of louinge hartes towarde theyr Soueraigne Item to pretermit in silence the letters gratulatory sent to her Maiestie from diuers and sondry forreigne places as from Zuricke Geneua Basill Berne Wittemberge Argentine Frankeforde c. These I saye with many other thinges to let passe we will nowe God willing beginne with the disceptation or conference betwene the Popishe Bishops and the learned men exiled in Germany had at Westminster After that first we haue inserted a certayne Oration of a worthy Gentleman called M. Iohn Hales sent and deliuered to the sayd queene Elizabeth in the beginning of her reigne the copy wherof is this ¶ An Oration of Iohn Hales to the Queenes Maiestie and deliuered to her Maiestye by a certayne Noble man at her first entrance to her reigne ¶ To the Noble Queene Elizabeth ALbeit there be innumerable giftes and benefites of almighty God whereof euery one would wonderfully comfort any person on whome it should please his goodnes to bestowe it yet is none of them either separate by it self or ioyned with any other or yet al mingled together to be compared to this one that it hath pleased God of his mercy to deliuer this Realme our Countrey from the tyranny of malicious Mary to commit it to the gouernemēt of vertuous Elizabeth For if a man had all the treasure of Salomon and might not be suffred to haue the vse therof in what better case were he then miserable Tantalus ouer whose head the apples continually hung yet being hunger sterued could he neuer touch them If a man had as strong a body as had Sampson and besides were as whole as a fish as the prouerbe is yet if he were kept in bandes what should it auayle him Yea rather if it bee well considered it is a hurte to him if continuance of tormentes and paynes may be a hurt If a man had as manye children as had Gedeon the Iudge and might not be so suffered to bring them vpp in the feare of God good knowledge maners had he not bene more happy to be without them then to haue them If a man had as much knowledge of God as had Saynt Paule and durst not professe it openly with mouth as he is commaunded but for feare of death shoulde declare the contrary in deede sclaunder the word of God and deny Christ which is forbidden shoulde it not rather be a furtherance to his damnation then otherwise And to be short if any one man had all these giftes together or generally all the giftes of Fortune the body the minde and of grace yet if hee mought not haue the vse of them what should they profite him Ueryly nothyng at all For felicitye is not in hauing but in vsing not in possessing but in occupying not in knowledge but in doing But alas our naturall Mother Englande whiche hath bene counted to be the surest the richest and of late also the most godly Nation of the earth hath bene these whole fiue yeares most violently by Tyrauntes forced to lacke the vse of all the giftes and benefites that GOD and nature had endued her Her naturall and louynge children could not be suffered to enioy theyr right inheritance whereby they might relieue and succour her or thēselues but whatsoeuer they had was eyther by opē force or by crafty dealing pulled from thē And surely this had bene tollerable if none other mischiefe had bene therwith intended He is a gentle theefe if theeues may bee counted gentle that onely robbeth a man of his goodes refrayneth violent hands from his parson For suche losse with labor and dilligence may be recouered He may be called a mercifull murtherer that onely killeth the aged Parentes vseth no force on the children For nature hath made al men mortall and that in like space and to kill the parentes is as it were but a preuention of a shorte tyme if it were to the vttermost enioyed But these Tyrantes were more vngentle then common thieues more empty of mercy then common murtherers For they were not onely not contented to haue the goods of the people but they would haue it deliuered to them by the owners own handes that it might be sayd to the world they gaue it with the hart and were not therwith pleased but they would haue theyr
the same sute for they be of so nigh affinitie that one cannot be wel plaied without the other The first Carde declared that you should not kill which might bee done diuers wayes as beyng angry with your neighbour in mynde in countenaunce in word or deed It declared also how you should subdue the passions of Ire and so cleare euermore your selues from them and where this first Card doth kill in you these stubburne Turkes of Ire This second Carde will not all onely they should be mortified in you but that you your selues shall cause them to bee likewyse mortified in your neighbour if that your sayd neighbour hath bene thorough your occasion mooued vnto Ire either in countenaunce word or deed Now let vs heare therfore the tenour of this Carde When thou makest thy oblation at myne aultar there doest remember that thy neighbor hath any thing against thee lay downe there thy oblation and go first and reconcile thy neighbour and then come and offer thy oblation This Card was spoken by Christ as testifieth S. Marke in his v. chapter against all such that do presume to come vnto the church to make oblation vnto GOD either by prayer or any other deede of charitie not hauyng their neighbors reconciled Reconciling is as much to say as to restore thy neighbor vnto charitie which by thy words or deeds is mooued against thee then if so be it that thou hast spoken to or by thy neighbour wherby he is mooued to Ire or wrath thou must lay downe thy oblation Oblations be prayers almes deeds or any worke of charitie these bee called oblations to God Laye downe therefore thine oblation begin to do none of these foresaid workesr before thou goest vnto thy neighbor and confesse thy fault vnto him declaryng thy mynde that if thou hast offended him thou ar◠glad and willing to make him amendes as far foorth as thy words and substaunce will extend requiring him not to take it at the worst Thou art sory in thy mynd that thou shouldest be the occasion of his offending What maner of Carde is this will some say why What haue I to do with my neighbours or brothers malice As Caine said Haue I the keeping of my brother or shall I aunswer for him and for his faultes This were no reason As for my selfe I thanke God I owe no man malice nor displeasure if other owe me any at their owne perill Let euery man answer for himselfe Nay sir not so as you may vnderstand by this Card for it sayth If thy neighbor hath any thing any malice against thee through thine occasion lay euen downe saith Christ thine oblation pray not to me do no good deeds for me but go first vnto thy neighbour and bring him againe vnto my flocke whiche hath forsaken the same through thy naughty words mocks scornes or disdainous countenance and so foorth then come and offer thine oblation then do thy deuotion then do thy almes deeds then pray if thou wilt haue me heare thee O good Lord this is an hard reckoning that I must go and seeke him out that is offended with me before I pray or do any good deed I cannot go vnto him Peraduenture he is a 100. miles from me beyond the seas or els I cannot tell where and if he were here nigh I woulde with al my hart go vnto him This is a lawfull excuse before God on this fashion That thou wouldest in thy hart be glad to reconcile thy neighbour if he were present and that thou thinkest in thy heart when so euer thou shalte meete with him to go vnto him and require him charitably to forgeue thee and so neuer entend to come from him vntill the tyme that you both depart one from the other true brethren in Christ. Yet peraduenture there be some in the world that be so diuelish and so hard harted that they will not apply in no condition vnto charitie For all that do that lyeth in thee by all charitable meanes to bring him to vnitie If he will in no wayes apply therevnto thou mayest be sorrowfull in thy hart that by thine occasiō that man or woman continueth in such a damnable state this notwithstanding If thou do the best that lyeth in thee to reconcile hym accordyng to some Doctours mynde thou art discharged towards God Neuerthelesse S. Augustine doubteth in this case whether thy oblations praiers or good deedes shal auaile thee before God or no vntil thy neighbour come againe to good state whome thou haste brought out of the way doth this noble doctor doubt therin what ayleth vs to be so bold and count it but a small fault or none to bring another man out of patience for euery trifle that standeth not with our minde You may see what a grieuous thing this is to bring another man out of patience that peraduenture you cannot bring in againe with all the goods that you haue for surely after the opinion of great wise men friendship once broken will be neuer well made whole agayne Wherfore you shall heare what Christ sayth vnto such persones Sayeth Christ I came downe into this worlde and so tooke on mee bitter passion for mans sake by the merites whereof I intended to make vnitie and peace in mankynd to make man brother vnto me and so to expel the dominion of Sathan the deuill which worketh nothyng els but dissention yet now there bee a great number of you that haue professed my name and say you be christian men which doe rebel against my purpose and mynde I goe about to make my fold you go about to breake the same and kill my flocke How darest thou sayeth Christ presume to come vnto my aultar vnto my church or vnto my presence to make oblation vnto me that takest on thee to spoile my lambs I goe about like a good shepeheard to gather them together and thou doest the contrary euermore ready to deuide and loose them Who made thee so bolde to meddle with my silly beasts which I bought so dearely with my precious bloud I warne thee out of my sight come not in my presence I refuse thee and all thy workes except thou goe and bring home againe my lambes which thou hast loste wherfore if thou thy selfe intend to be one of myne lay euen down by and by thine oblation and come no further toward mine aulter but goe and seeke them without any questions as it becommeth a true and faithfull seruaunt A true and faithfull seruaunt when so euer his maister cōmaundeth him to do any thing he maketh no stoppes ne questions but goeth foorth with a good mynde and it is not vnlike he continuing in such a good mynde and will shall well ouercome all dangers and stoppes whatsoeuer betides him in his iourney and bring to passe effectually his maisters will and pleasure In the contrary a slouthfull seruaunt when his maister commaundeth him to any thing by and by he wil aske questions where whē which
thy oblation because it is none of thine I left it thee to relieue thy poore neighbors and thou hast not therein done according vnto this my commaundement misericordiam volo non sacrificium I had rather haue mercy done then sacrifice or oblation Wherfore vntil thou doest the one more then the other I will not accept thine oblation Euermore bestow the greatest partes of thy good in workes of mercy the lesse part in voluntary workes Uoluntary workes bee called all maner of offering in the Churche except your foure offring dayes and your tythes setting vp candles gilding and paynting building of Churches geuing of ornamēts going on pilgrimages making of high wayes and such other be called voluntary workes which works be of themselues maruellous good and conuenient to bee done Necessary workes and workes of mercy are called the commaundementes the foure offering dayes your tithe and such other that longeth to the commaundementes and workes of mercy consisteth in relieuing and vysiting thy poore neighbors Now then if men be so foolish of themselues that they will bestow the most part of theyr good in voluntary workes which they be not bounde to keepe but willingly and by theyr deuotion and leaue the necessary workes vndone which they are bounde to doe they and all theyr voluntary workes are like to goe vnto euerlasting damnation And I promise you if you builde a hundred Churches geue as much as you can make to gilding of Sayntes and honouring of the Church and if thou goe as many pilgrimages as thy body can well suffer and offer as great candles as okes if thou leaue the workes of mercye and the commaundementes vndone these workes shall nothing auaile thee No doubt the voluntary workes be good ought to be done but yet they must be so done that by theyr occasion the necessary workes and the workes of mercy be not decayed and forgotten if thou wilt builde a glorious Church vnto God see first your selues to be in charity with your neighbours suffer not them to be offended by your works Thē when you come into your parish Churche you bring with you the holy temple of God as Saynt Paule sayth you your selues be the very holy temples of God and Christ sayth by his Prophet in you I wil rest and intend to make my mansion and abiding place agayne if you list to gild and paynt Christ in your Churches and honour him in vestimentes see that before your eyes the poore people dye not for lacke of meat drinke and clothing Then do you decke the very true temple of God and honour him in rich vestures that will neuer be worne and so forth vse your selues according vnto the commaundementes and then finally set vp your candles they will report what a glorious light remayneth in your hartes for it is not sitting to see a dead man light candles Then I say go your pilgrimages builde your materiall Churches doe all your voluntary workes they will then represent vnto God and testify with you that you haue prouided him a gloryous place in your hartes But beware I say agayne that you doe not runne so farre into your voluntarye workes that ye do quite forget your necessary workes of mercye which you are bound to keepe you must haue euer a good respect vnto the best and worthiest workes toward God to be done first and with more efficacy and the other to be done secondarilye Thus if you doe with the other that I haue spoken of before you may come according to the tenor of your cardes and offer your oblations and prayers to our Lord Iesu Christ who will both heare and accept them to your euerlasting ioy and glory to the whiche he bring vs and all those whom he suffered deathe for Amen ¶ A note of William Gie. ONe William Gie seruant with Mayster Reuet marchant bought a Bible and seruice booke of Richard Waterson who then dwelt with maister Duixle in Pauls Churchyarde and one Spilman bound the booke and when the sayd Gye had enquired for the sayde Richard to haue his booke at Duxele aunswere was made that hee was not within and so the sayde Gie went his way to Spilmans for the booke and because it was not done left it there and immediately searche was made in Spilmans house and the sayd bible and seruice booke was founde caryed to Boner then Bishop of London hee hauing the bookes commaunded Spilman for the binding thereof to Lollardes Tower and as Cluny went for the key therof Spilman conueyed himselfe awaye After that Waterson and Gie being apprehended by Robin Caly Iohn Hil Iohn Auales and being two dayes in the Counter were brought before Boner and other Commissioners Beyng examined D. Story demanded Gye Wherfore he bought the Bible He aunswered to serue God withal Then said Boner our Lady matines would serue a christen man to serue God The Bible sayd Story would breed heresies a bibble babel were more fit thee So they concluded that eyther of them shoulde haue xl stripes lacking one and Boner sayd it was the law And they sayd to Waterson if he would pay xl poūd he should be released of his stripes at length they came to x. li when they saw he would not they made a warrāt to mayster Grafton and sent Waterson and Gie to Bride well to be beaten vpon the Crosse. And because the matter shoulde not be slightly handled Story was sent with thē to see it done Gie being whipped vpon the Crosse intercession was made that he might be forgeuen part of his penaunce ¶ A note of Michaels wyfe MIchaels wife afore mentioned pag. 1893. being prisoner in Ipswiche for religion resorted dayly from the prison to her husbandes house and returned agayn keeping fayth and promise And her husband thereat beyng fearefull she would comfort him saying she came not to trouble him neither shoulde hee susteyne trouble by her Wherfore she would will him to be of good cheare for her comming was of good will to see him and her children not to bring him into trouble but to shew her duety therin while she might haue libertie ¶ A note of Iohn Spycer IN Queene Maryes time there was one Iohn Spicer of whome mention is made pag. 1894. he being at the stake ready to geue his lyfe for the truth a bagge of gonpouder was brought him by his sonne And an other stāding by one named maister Beckinham tooke the gonpowder of his sonne and put it vnder the girdle of the sayd Spicer and exhorted him to be strong in the Lord also diuers of the sheriffes seruaunts comforted him in like maner and desired him not to faynt Unto whome Spicer aunswered Doubt ye not of me sayth he my soule is quiet but be you strong and stand fast in the Lord Iesus and commit your selfe to him in the confession of his holy mame and profession of his truth ¶ A note of Mandrell MAndrell standing at the stake
did preuayle A practise of Prelates to conuey their owne proclamations vnder the kinges name and authoritye He meaneth of the Pope which went about to driue K. Henry out of his kingdome and that not without some adherentes nere about the king The cause of insurrections is falsly layed vpon English bookes but rather is to be lyed vpon the Popes pardoÌ„s Extortioners Bribers theeues be the greatest enemyes to the Gospell to be in Englishe The froward lyfe of the Gospellers is not to be layd to the Gospel Lacke of good Curates is the cause of all mischiefe in the Realme 〈…〉 to Gods word By Nathan we may learne not 〈…〉 to call 〈◊〉 our wâ—rdes when we 〈◊〉 Gods pleasure to 〈…〉 The Popes 〈◊〉 geuen to K. Henry Defender of the â—ayth no 〈◊〉 title for man The â—ayth of Christ is 〈…〉 by man 〈…〉 but 〈◊〉 Christ 〈…〉 〈…〉 of M. Latimer to the 〈◊〉 to be coâ—â—idered The heauenly courage of M. Latimer in discharging his conscience The King well pleased with the playnnes of M. Latimer Example for Bishops and alâ— good Pastors to follow Warning to Iustices of peace A letter of M. Latimer to a certayne gentleman i. God turne â—â— to good I refuse no iudgement Let vs accuse one another that one of vs may amend an other in the name of the Lord. Let iustice proceede in iudgement i. I cannot chuse but much alow such diligence i. And then will I gladly geue place confessing my fault humbly as one conquered with iust reasons As may wel appeaâ—e by his letter sent to the King before i. To rebuke the world of sinne i. Which thing vndoubtedly is the peculiar office of the holy ghost in the church of God so that it be practised by lawfull Preachers i. vnlesse perhaps to rebuke sinne sharpely be now to lacke all charitye friendship and truth M. Latimer flattereth no man i. Among al meÌ„ eyther frendes or enemyes according to Paules precept not esteemed of the children of this world hate you sayth he that which is euill and cleaue to that which is good And let vs not at any tyme for the fauour of men call good euill and euill good as the children of this world are commonly wont to doe as it is euery where to be seene Bolstring of falsehood and iniquitie Brother ought not to beare with brother to beare down right and truth especially being a Iustice. i. The Lord himselfe saying in the mouth of two or three c. i. Corrupte tenantes i. But God is yet aliue which seeth all and iudgeth iustly Were not here a good sorâ—e of Iustices trow you Iustices turned to Iugglers Partaking Iustices i. O good God i. Of a double nature sound corrupte That was full of Iustice This vnlesse it be restored abideth alwayes vniust bringing forth the fruites of wickednes one after an other i. Of which sorte we haue fewer amongest vs then I would i. To vicinity of bloud 〈◊〉 〈…〉 of 〈…〉 and 〈◊〉 also be 〈◊〉 aâ—â—ording to the 〈…〉 of their 〈…〉 wealth which tâ—ouble vs when they 〈◊〉 to â—elpe vs 〈◊〉 this 〈…〉 Vexation 〈◊〉 vnderstanding 〈◊〉 good O â—ord that thou hâ—mâ—â—eâ— me 1. After this 〈◊〉 bind 〈◊〉 Asses with â—riâ—le and sâ—aâ—le 〈◊〉 they approch not 〈◊〉 vnto thee 〈◊〉 will not such 〈◊〉 cause â—â—yther wil communicate with other mens 〈…〉 deteâ—â—ble pride 〈…〉 â— What is to oppresse to defraud your brother in his 〈◊〉 â— The sinne is not forgeuen except the thing be restored agayne that iâ— taken away i. Of thinges gotteÌ„ by fraude guile deceite as of thinges gotten by open theft and robbery Godly threates of M. Latimer to saue the soule of his friend M. Latimers Newyeares gift sent to K. Henry B. Ridley and M. Latimer brought forth to examination October 1. M. White B. of Lincolne M. Brokes B. of Glocester the Popes deputies The last examination of M. Ridley and M. Latimer The effect of the Cardinalls Commission sent downe to Oxford D. Ridley and M. Latimer ascited to appeare the last of September B. Ridley putteth on his cap at hearing of the Popes name The wordes of the Bishop of Lincolne to D. Ridley for not putting of his cappe Answere of D Ridley to the B of Lincolne D. Ridley reuerenceth the person of the Cardinall but not his Legacye D. Ridley oâ—eth no reuerence to the pope D. White Bishop of Lincolne replyeth agayne Putting of caps at the naming of the Pope D. Ridley answereth The vsurped supremacye of Rome defied D. Ridleys cap pluckâ—â— of perforce * Though the 〈◊〉 of 〈…〉 yet the doctrine 〈◊〉 Rome is straunge * * The words of D. Ridley falsly repoâ—ted The Bishop of Lincolne perswadeth D. Ridley 〈◊〉 tâ— the Popes Church Answere 〈◊〉 D. â—idley to the B. of Lincoâ—â—e â— Pointes 〈◊〉 in the B. of Lincolnes Oration 2 The sea of Rome conâ—â—med by old Doctours 3. D. Ridley once of the same sea The church not builded vpon Peter The church builded vpon faithâ— not vpon any person The wordes of Christ to Peterâ— Math· 16. expounded Fayth is the foundation of the Church Lineall discent of the Bishop of Rome Why the Bishops of Râ—me haue bene more esteemed then the Bishops of other cities The prerogatiue that the Doctours geue to the sea of Rome and for what cause The sea of Rome so long as it continued in sound doctrine was worthy to be reuerenced The Bishop of Rome proued to be Antichrist The place of S. Austen aunswered 4. Patriarches in the Church in Austines tyme. Countreys beyond the sea subiect to Rome how and in what respect Rome may be mother of churches and yet no supreme head of Churches D. Ridley falsly charged to preach transubstantiation at Paules Crosse. D. Ridley mistaken in his Sermon Lincolne againe replyeth D. Ridley agaynâ—â—â—â—swereth 〈◊〉 the wordâ— of Austen Lincolne returneth agayne to his oration * And why then do you alligate it to the city of Româ— 2. Powers of the keyes and of the sword England how subiect to the King and how to the Pope B. Ridley exhorted to submitte himselfe to the Pope Feare of punishment set before him * But that office you your selues haue assigned vnto them Aâ—â—were to D. Ridley to Lincolne * He meaneth in which no generall errour can be â—â—nally The church 〈◊〉 to no 〈◊〉 〈…〉 doe 〈◊〉 the Church to â—â—certayne place and that onely 〈◊〉 Rome The 〈…〉 bind the Church to no one 〈…〉 what Church to 〈…〉 infected with the Church of 〈◊〉 and 〈…〉 * Articles ioyntly and seuerally ministred to D. Ridley and M. Latymer by the Popes deputies B. Ridley examined vpon the Articles aforesayd The Catholicke promise fayre but they performe nothing The hie Priestes had not power to put Christ to death but they had power to commit him to Pilate neyther would they suffer him to abâ—solue Christ. D. WestoÌ„ shooteth his bolte The protestatioÌ„ of D. Ridley D. Ridley cannot be suffered to speake The reall
lawe Iohn Philpot agayne requireth to see their Commission and yet it could not be seene and that also agaynst the lawe Anno 1555. Decemb. The first appearing of Iohn Philpot before B. Boner B. Boners charitye sent to 〈◊〉 Iohn Philpot. B. Boner enterâ—teyning M. Philpot. B. â—oner made the common Inquisitor agaynst his will * Or els why were the questions there propounded 1. Peter 3. No man is bound to render accompte of his fayth priuately vnles it be to edifie Ambros. ad Valentianum One Church The fayth promised by his godfathers was the fayth of Christ after his Creede onely * And why then began you so hastely with him in the Sacrament of your altar B. Boner offended with M. philpots singing in prison The end of his first talke with B. Boner An other examination of Iohn Philpot before the Byshops And why do not you Bishops your selues pray also for them that are 〈◊〉 of the 〈◊〉 The prayâ—â— of Iohn Philpot before the Byshopâ— B. Boner agaynst prayer B. Boner here seemeth 〈◊〉 skilfull 〈◊〉 his law 〈◊〉 in Church storyeâ— M. Philpot complayneth of his wrongfull imprisonment M. Philpot called in no sufficient assembly and therefore not bound to aunswere whereby to put himself in danger * Wilfull because 〈◊〉 wil not put himselfe wilfully into the Wolues mouth This 〈◊〉 was for 〈…〉 the 〈…〉 with 〈…〉 in 〈◊〉 Parlaâ—â—â—â— B. Boâ—â—â— not 〈◊〉 Ordinary to Iohn Philpot. Note how 〈◊〉 men 〈◊〉 for 〈…〉 M. Philpot agayne appealeth froÌ„â— Boner to 〈◊〉 Ordinary No man is 〈◊〉 to 〈◊〉 own â—ight due 〈◊〉 him Nay rather 〈◊〉 Catholicke 〈…〉 S. Paule 20. yeares before his conuersion S. Peter before his calling was of an other faâ—th then they were afterward and yet it followeth not that they would haue euery yeare a new fayth The determination of the primitiue Church and of the Church of Rome as it is now is not all one Athanasius misalledged A place of Irenaeus alledged The Church of Rome not now as it was then The Church of Rome neuer deceaued I find not in Eusebius that Peter should be Bishop of Rome 25. yeares but this is in Linus Hierom. lib. de viris illustr and in Abdias lib. 1. de vita Petri. Harke my Lordes wise parable Neyther you nor they are able in this case Reason why it is not lyke that in Athanasius tyme all men were bound to abide the determination of Rome Not the law but the Gospell gathered the Church together Ambrose 400. Priestes agaynst one Helias A good 〈◊〉 for Roâ—â— by a Romanist Whether the vniuersall Church may be â—â—â—ceaued 2. Thess. â— A defection prophesied of in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Popeâ— Church which now is was neuer vniuersall Of this Florentinâ—â— Councell which was about the yeare 143â— read before The word or the Church iudge in controuâ—â—sies Iohn Philpots Prophesie of the increase of the Gospell Iohn Philpot put of to an other day Iohn Philpot to certaine that required him to wryte hys eâ—â—minationâ— The 〈◊〉 and â—â—learned pâ—â—cedings 〈◊〉 theâ—e Catâ—â—licks 〈◊〉 the 〈◊〉 of Christ. The 5. examination of M. Philpot. Iohn Philpot ready to 〈◊〉 his life iâ— Christes 〈◊〉 M. Philpots iust defence 〈◊〉 speaking in 〈◊〉 Parlament It were the paâ—â— of a charitable Bishop to maâ—e a matter better and not worse Iohn Philpot appealeth to the whole Parlament house This Bishop 〈◊〉 like would fayne haue bloud B. Boner here forgetteth himselfe Amb. li. 5. Epist. 30. EodeÌ„ contr Auxentium Our fayth not grounded vpon the ciuil law Iohn Philpot still standeth to his defeÌ„ce of the law in refusing the iudge not to be competent De officio ordinarij is a title in the 1. booke of the Decretales De foro competente is a title in the 2 booke of the Decretales M. Philpot returneth agayne to his question of the Church That Peter did build the church of Rome it is false for both the Scripture sayth that Peter was set ouer the circumcised and not ouer the Gentiles and also it is to be proued by Orosius Suetonius Tertullianus and other storyes that the fayth of Christ was in Rome in Tyberius tyme before Peter euer sawe Rome Catholicke The popes fayth hangeth vpon the multitude Fides catholicâ— secundum August Where M. Curtop â—â—â—deth this I cannot sayes but this I finde that Eusebius doth report that Irenaeus did reproue Victor Byshop of Rome for his rash Sentence in excommunicating the Churches of Greece concerning the obâ—eruation of the feast of Easter Euseb. lib. â—â— cap. â—â— Socr. lib. 5. cap. 22.7 Generall Counsells in which the Bishop of Rome was neuer taken for supreame head The church of Rome discenteth from the primatiue Church Transubstantiation is but a late plantation Iohn Philpot returneth againe to his issue Rome 〈◊〉 not the Catholickâ— Church 〈◊〉 why ComparisoÌ„ betweene the primaâ— Church and the Popes Catholicke Church The fayth 〈◊〉 the popes Catholicke 〈◊〉 now 〈…〉 For the further debaâ—â—g of this matter that Ciprian doth alow 〈◊〉 such 〈◊〉 reade the answere of M. Nowell to M. Dorman 〈◊〉 lib. 1. 〈◊〉 3. D. SauersoÌ„ 〈…〉 M. Philpot 〈◊〉 lib. 4. Epist. 2. Cap. 1◠〈…〉 Patriarches only be named to whom afterward the Patriarke of Constantinople was also ioyned Cyprian hath also these words following in the same epistle It was declared amongest vs and it is according to iustice and equity that euery mans cause should be heard where the fault was committed and to euery seuerall Pastor there is a portioÌ„ of the flocke appoynted to rule and gouerne for the which he must make an accopmt before God Cipri lib. 4. Epist. 2. How S. CyyriaÌ„ meaneth Christ to build his Church vpon Peter Cypria De simplicitate Praelatorum tract 10. in IoaÌ„ Hieronym ad Nepotianum Hieronim ad Euagium False scâ—auÌ„ders D. Story commeth in Happy are you when they reuile you and say all euill agaynst you for my names sake Math. 5. The Papistes will not be ruled by the scriptures without their own iudge Iohn 12. What say you now M. Doctor M. Doctour hauing not to aunswere falleth to rayling Gods iudgemeÌ„t and ciuill iudgement not lyke The iudgement of the Church how farre it serueth Prescription of â—yme Prescripâ—â—â— of time â—â—â—keth no 〈◊〉 in 〈◊〉 matters D. Story confesseth himselfe to be the chiefe diâ—patcher of all Gods Saintes that suffered in Q. Maryes tyme. Storyes cruelty Iohn Philpot left post alone The straight handling of Iohn Philpot in prison for all the Bishops faire words The 6. examination of M. Philpot before certain Lordâ— and the Bishop of LoÌ„don The words of Bishop Boner to M. Philpot. M. Philâ—â—â—â— aunswere to the Bishop Heretickes 〈◊〉 the priâ—â—iue Church onely 〈◊〉 to 〈◊〉 â— boner 〈◊〉 the can 〈◊〉 of M. Philpots 〈…〉 〈…〉 of the Parliament 〈◊〉 sayth 〈◊〉 Lord 〈◊〉 Whether the Conuocation be part of the Parliament 〈…〉 free 〈◊〉 was 〈◊〉 by 〈…〉 man 〈…〉 How Boner 〈◊〉 in the Sacrament 〈…〉 both the signe
7. Measure ought to be in mourning Phil. 4. Example of Christian charitâ—e and compasâ—â—on toward 〈◊〉 afflicted brother An other letter of Iohn Caâ—â—les to faytâ—â—full Augustine Bernheâ—â— counsell him to be circumspâ—â—â— in these daunger dayes He counselleth Augustine to be circumspect and not rashely to thrust himselfe daunger A good conscience 〈◊〉 soone troubled Conscience 〈…〉 â—here none 〈◊〉 commitâ—ed Mâ—â—h 10. Aâ—â—ther 〈…〉 Careâ—â—â— to Henâ—â— AdlingtoÌ„ 〈◊〉 a Marâ—â—â— partly 〈…〉 partly â—â—â—â—selling 〈◊〉 â—ow to 〈…〉 What a Sacrament is He instructeth him how and what to aunswere to the aduersaryes We are bound to follow our true preachers God will require a count of bloud The Catholicke Church in King Edwardes dayes in England Two speciall markes to know the true church in England in K. Edwards dayes 1. Thess 5. The Papistes haue one solution for all maner of questions Of Thomas Harland and Iohn Oswald read in the 2. impression pag. 195. 4. Reg. 2. Freewill A letter of Iohn Caâ—â—â—les writtâ—â—â— with heauenly poâ—â—er to coâ—â—fort an afflicted brâ—â—ther oppressed with pensiuenes and mourning for his sinnes Luke 1. Remission of sinnes Mich. 7. Psal. 1â—3 Testimony of Gods spirite Practise of the true keyes of the Gospell Experience of Christ working in his Chruch An other letter of Iohn Careles to a faythfull friend of his of thankesgeuing He geueth him thaÌ„kes What a treasure a trusty frend is Eccle. 6. There is no true frendship but amongest godle persons Such mourners should we be continually with thiâ— and others Gods deare children and blessed be they that so mourne An other letter of Iohn Careles to a godly christian woman Preparation to the Crosse. Consolation vnder the Crosse. Agaynst Massing Gospellers Exhortation to flye from the Masse A letter of Iohn Careles to Mistres Agnes Glascocke What an high hoâ—our it is to suffer for Christ. He exhorteth her to be strong The charity of Mistres Glaâ—câ—cke to the prisoned Saintes A note or poesy written in Mistâ—es Glascocks 〈◊〉 by Iohn Careles The effectes of fayth An other 〈…〉 letter of 〈◊〉 Careâ—â—◠〈…〉 A. G· 〈◊〉 in 〈…〉 going to 〈◊〉 Masse A G. intised by her husband to go to the Masse The raysing vp of a troubled conscience after his fall God turneth all thinges to the best to them that be his Sathan when he cannot bring a-man to his seruice he prâ—sseth him with distrust of Gods mercye A letter of Iohn Careles to A. B. a faythfull seruaunt of Christ. Psal. 146. The death of the Martyrs is the lyfe of the Gospell A sowing tyme in Christes Church This counsell was that he should marry notwithstanding certayne lettes whereby Sathan sought to hinder his mariage The roote of bitternes to be weded out with the spade of patience How when the husband ought to reproue Faultes sometyme must be couered with loue Not to take vnkindenes for euery trifle An other letter of Iohn Careles to the wyfe of the partye aboue specified Sathan an eneâ—emy to all godly affayres The signe of â—ngratituâ—â— God loueth a thankeful harte A good wyfe is the giâ—tâ— of God God deliteth in the agreement betweene man and wyfe The duety of wiues toward their husbandes A chearefull countenaunce Temporaunce in apparell Note that 〈◊〉 thâ—se departed in 〈◊〉 peace the one 1565. the other 1568. 3 Martyrs 〈◊〉 at Newbery 〈◊〉 Palmer Iohn Gwin Thomas 〈◊〉 Martyrs Ioh. 16. The story of Palmer The story of the godly Martyr Iâ—â—ius Palmer fellow sometyme of Magdalen Colledge in Oxford Iulins Palmer borne in Couentrye Iulins Palmer scholer â— M. Harâ—â—â— â—chooleâ—â—â—er of Magdalen Colledge Iulins Palmer addicted to Philosophye Iulins Palmer beginneth to apply Diuinity The ciuill behauiour of Iulins Palmer Palmers prouerbe Palmer fellow of Magdalen Colledge Palmer reader of Logique in his Colledge Palmer an vtter enemy to sound religion Palmer impugner of true Preachers in K. Edwardes time Libells set vp in Oxford agaynst D. Haddon President Iulins Palmer expelled the Colledge for Poperye Iulins Palmer driuen to teach children Palmer restored agayne to his Colledge Behold the obstinacye of Papistes which knowing the truth will not yelde Behold his 〈◊〉 now he is turne to the truth Playne Palmer could neuer dissemble with his conscience The first occasion of Iulins Palmers conuersion was by the constant death of the Martyrs Note how the bloud of Martyrs worketh Palmer feruent in the Gospells cause Superstitious toyes * By these meanes he meaneth a certayne ceremony of that Colledge 〈◊〉 was 〈◊〉 That in Anno â—â—56 〈◊〉 Palmer 〈◊〉 to 〈◊〉 Frier 〈◊〉 by the 〈◊〉 〈◊〉 Palmer refuâ—â—â— to 〈◊〉 with 〈◊〉 Iohn â—arwickes 〈◊〉 to Palmer Palmers godly aunswere to Barwicke Iulins Palmer placed by pateÌ„t to be scholâ—master at Redding Palmer circumuented by false Iudastes Palmers studye searched for bookes Iulins Palmer forced to depart the towne of Redding Vnnaturall wordes of a mother Mothers may giue their owne curse but Gods curse they cannot giue much lesse can the Pope The father shall be diuided against the sonne the mother agaynst c. Luke 12. Palmer driuen fâ—om his mother Alane Cope a helper and supporter of Iulins Palmer Hampton of Reding a disseÌ„bling Hypocrite and a false witnesse Palmer betrayed and apprehended Palmer miserably vsed in prison The first examination of Iulins Palmer Euidence put vp agaynst Palmer Note the worshipfull proces of the quarelling Papistes Palmer cleareth himselfe Note herâ— the fruite of Romish religion Iohn Galante a zealous professor Pâ—lmer called before the Maior of Redâ—ing 〈…〉 of Gods Gospell 〈◊〉 Palâ—â—â— brought 〈◊〉 Newbery Wâ—tnesses to the 〈◊〉 parte 〈◊〉 story The examiâ—â—â—â—â—n of 〈◊〉 Palmer before D â—effâ—ey at Newbeâ—â— D. Ieffrey Syr Richard Abâ—idges Knight M. Iohn Winchcombe the Parson of Inglefield Iudges agaynst Iulins Palmer The holy ghost shall teache you in that howre what you shall aunswere Luke 2. A maruell to the Papistes that young men should haue the gifte of the holy ghost Gods spirite is not bound to place or person Note how these men dare not abide disputatioÌ„ The Churche of Rome is but a particular Church The Church is not to be beleeued for her selfe The Sacrament of the Lordes Supper The wicked receiue not the Lordes bodye The Parson â—â—nfounded 〈◊〉 his owne 〈…〉 Parsons 〈◊〉 stopped Presence in the Sacrament Baptisme of 〈◊〉 Children dying before they come to Baptisme are saued of this it followeth no Ergo children that are brought ought not to be Baptised Sir Richard Abridges â— gentle offer to Palmer Palmer refuseth worldly offers to keepe his conscience God calleth at diuers tymes and howres Iohn Gwin Thomas Askin Martyrs condemned Sir Richard Abridges Sheriffe Palmer required to set his hand to his Articles The Popish 〈…〉 Palmer 〈…〉 The words 〈◊〉 Palmer 〈◊〉 Popâ—â—â— Priests A notable spectacle in the Martyrdome of Iuliâ—s Palmer Epitaphium in Palmerum Iuly A notable story of Agnes Wardall of Ipswich D. Argentine Schoolemaster Wat. Butler Constable Phil. Vlmes Edm. Leach Iohn Steward persecutors Robert
appoint the same to Rome that there and no where els is the foundation of Christes churche But I am fully perswaded that Christes church is euery where founded in euery place where his Gospell is truly receaued effectually followed And in that the churche of God is in doubte I vse here in the wise counsayle of Vyncentinus Lyranensis whō I am sure you will allow who geuing preceptes howe the catholicke churche maye be in all schismes and heresies knowne writeth in thys maner When sayth he one parte is corrupted with heresyes then preferre the whole worlde before that one part but if the greatest parte bee infected then preferre antyquitie In like sort now when I perceaue the greatest parte of Christianitie to be infected with the poyson of the sea of Rome I repayre to the vsage of the primitiue church which I finde cleane contrary to the Popes decrees as in that the Priest receaueth alone that it is made vnlawfull to to the Laitye to receaue in both kindes and such lyke Wherefore it requireth that I preferre the antiquitie of the primatiue church before the nouelty of the Romysh church Lincol. Mayster Ridley these faults which you charge the Sea of Rome withall are in deede no faultes For first it was neuer forbid the Laitie but that they myghte if they demaunded receaue vnder bothe kyndes You know also that Chryst after hys resurrection at what tyme he went wyth hys Apostles to Galile opened hym selfe by breaking of bread You know that saynct Paule after hys longe sayling towardes Rome brake breade and that the Apostles came together in breakyng of bread whiche declareth that it is not vnlawfull to minister the Sacrament vnder the forme of breade onely and yet the churche hadde iust occasion to decree that the laytye shoulde receaue in one kinde onely thereby to take away an opinion of the vnlearned that Chryst was not wholy both flesh and bloud vnder the forme of bread Therfore to take away theyr opinion and to establishe better the peoples faythe the holy Ghost in the churche thoughte good to decree that the Laitie woulde receaue onelye in one kynde and it is no newes for the Church vppon iust consideration to alter rites and ceremonies For you read in the Actes of the Apostles that saynct Paule writyng to certayne of the Gentiles whiche had receaued the Gospel biddeth them to abstayne a suffogato sanguine from thynges stifled and from bloud so that this seemeth to bee an expresse commaundement yet who will saye but that it is lawfull to eate bloudings how is it lawfull but by theyr permission of the Church Ridly My Lord such thinges as saynct Paule enioyned to the Gentiles for a sufferaunce by a little and little to win the Iewes to Christ were onely commandementes of tyme and respected not the successours but Chrystes commaundement do this that is that which he dyd in remembraunce which was not to minister in one kind onely was not a commaundement for a tyme but to perseuer to the worldes end But the Bishop of Lincolne not attending to this answere without any stay proceeded in his Oration So that the Churche seemeth to haue authoritie by the holy Ghost whome Christ sayd he woulde send after hys ascension whiche should teache the Apostles all truthe to haue power and iurisdiction to alter suche poyntes of the Scripture euer reseruing the foundation but wee came not as I sayd before in this sort to reason the matter wyth you but haue certayne instructions ministred vnto vs according to the tenour of the whiche wee must proceede proposing certayne articles vnto the which we require your aunswere directly eyther affirmatiuely eyther negatiuely to euery of them eyther denying them either graunting them without farther disputations or reasoning for we haue already stretched our instructions in that wee suffered you to debate and reason the matter in such sort as wee haue done the whiche articles you shall heare now and to morrow at eyght of the clocke in saynct Maryes Churche we will require and take youre aunsweres and then according to the same proceede if you require a copy of them you shall haue it pen inke and paper also all such bookes as you shall demaunde if they be to be gotten in the Uniuersitie The Articles IN dei nomine Amen Nos Iohannes Lincolne Iacobus Glocest Iohannes Bristol Episcopi per reuerendis dominum Reginaldum miseratione diuina S. Mariae in Cosmedin c. 1 We doe obiecte to the Nic. Ridley and to thee Hughe Latimer ioyntly and seuerally first that thou Nicholas Ridley in this high Uniuersitie of Oxford Anno. 1554. in the monthes of Aprill May Iune Iulye or in some one or moe of thē hast affirmed and openly defended maintayned and in many other tymes and places besides that the true and naturall body of Christe after the consecration of the priest is not really present in the sacrament of the altar 2. Item that in the yeare and monthes aforesayde thou hast publickely affirmed and defended that in the Sacrament of the altar remayneth still the substaunce of breade and wine 3. Item that in the sayde yeare and monthes thou hast openly affirmed and obstinately mayntayned that in the Masse is no propiciatory Sacrifice for the quicke and the dead 4. Item that in the yeare place and monthes aforesayd these thy foresayd assertions solemnly haue bene condemned by the scholasticall censure of this schoole as hereticall and contrarye to the Catholicke fayth by the worshipful M. Doctor Weston Prolocutour then of the conuocation house as also by other learned men of bothe the Uniuersities 5. Item that all and singular the premisses be true notorious famous and openly knowne by publicke fame as well to them neare hand as also to them in distaunt places farre of Examination vppon the sayd Articles ALl these articles I thought good here to place together that as often as hereafter rehearsall shall be of any of them the reader may haue recourse hether and peruse the same and not to trouble the storye with seuerall repeticions thereof Lincolne After these Articles were read the Bishoppes tooke counsayle togethers At the last the Bishop of Lincolne sayde these are the very same Articles whiche you in open disputation here in the Uniuersitie did mayntayn and defend What say you vnto the first I praye you aunswere affirmatiuely or negatiuely Ridly Why my Lorde I supposed your gentlenes had bene such that you would haue geuen me space vntyll to morow that vpon good aduisement I might bring a determinate aunswere Lincoln Yea M. Ridley I meane not that youre aunsweres nowe shall be preiudiciall to your aunsweres to morow I will take your aunsweres at this tyme and yet notwithstāding it shal be lawfull to you to adde diminish alter and chaunge of these answeres to morow what you will Ridly In deede in like maner at our laste disputations I hadde many thinges promised and fewe performed It was sayde