stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y ◠euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heauēly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remēbraūce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innocēcy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy
people in diuers places haue not cesed hitherto to preach and yet daily do that all they which hold or affirme the sayd glorious virgine to haue bene conceiued without originall sinne be heretiques and they which celebrate the seruice of the sayde her conception or do heare the sermons of them which do so affirme doe sinne grieuously also not contented herewith doe wryte and set foorth bookes moreouer mainteining their assertions to the great offence and ruine of godly mindes We therfore to preuent and wythstand such presumptuous and peruers assertions which haue risen and more heereafter may arise by suche opinions and preachings aforesaid in the mindes of the faithfull by the authority Apostolical do condemne and reproue the same and by the motion knowledge and authority aforesayd decree and ordeyne that the preachers of Gods word and all other persones of what state degree order or condition soeuer they be which shall presume to dare affirme or preach to the people these foresayde opinions and assertions to be true or shall reade holde or maintaine any suche bookes for true hauing before intelligence hereof shal incurre thereby the sentence of excommunication from whyche they shall not be absolued otherwise then by the bishop of Rome except onely in the time of death Thys Bull being dated the yere of our Lord. 1483. gaue no litle heart and encouragement to the gray Friers Franciscanes which defended the pure conception of the holy virgin against the blacke Dominicke friers with theyr confederates holding the contrary side By the vigour of which Bull the Gray order had got such a conquest of the Blacke garde of the Dominikes that the sayd Dominikes were compelled at length for a perpetuall memoriall of the triumph both to geue to the glorious virgine euery night an Antheme in praise of her Conception and also to subscribe vnto their doctrine In which doctrine these wyth diuers other poyntes bee conteined 1 That blessed Mary the virgine suffered the griefes and aduersities of this life Ex lod Clitoueo de puricate coÌ„ceptionis Lib. 2. not for any necessity inflicted for punishment of Originall sinne but onely because she would conforme her selfe to the imitation of Christ. 2 That the sayde virgin as she was not obliged to anye punishmente due for sinne Filthy absurdities in the Popes doctrine as neither was Christe her sonne so she had no neede of remission of sinnes but in steed thereof had the diuine preseruation of Gods helpe keeping her from all sinne which grace only she needed and also had it 3 Item that where the body of the virgin Mary was subiect to death and died this is to be vnderstand to come not for any penaltie due for sinne but either for imitation and coÌ„formitie vnto Christ How the virgin Mary was subiect to death after the friers opinions or els for the natural constitution of her body being elemental as were y e bodies of our first parents who if they had not tasted of the forbidden fruit should haue bene preserued from death not by nature but by grace strength of other fruits and meates in Paradise Which meates because Mary had not but did eate our coÌ„mon meates therfore she died and not for any necessitie of Originall sinne Clitouaeus lib. â— cap. 2. 4 The vniuersall proposition of S. Paule which sayth that the Scripture hath concluded all men vnder sinne is to be vnderstand thus as speaking of all them which be not exempted by the speciall priuiledge of God as is the blessed virgin Mary 5 If iustification be taken for reconciliation of him that was vnrighteous before and now is made righteous theÌ„ the blessed virgin is to be taken not for iustified by Christ but iust from her beginning by preseruation 6 If a sauiour be taken for him which saueth men fallen into perdition condemnation so is not Christ sauior of Mary but is her saueour only in this respect for susteining her from not falling into condemnation c. 7 Neither did the virgine Mary geue thankes to God nor ought so to doe for expiation of her sinnes but for her conseruation from case of sinning Good stuffe 8 Neither did she pray to God at any time for remission of her sinnes but onely for remission of other mens sinnes she praied many times and counted their sinnes for hers 9 If the blessed virgine had deceassed before the Passion of her sonne God would haue reposed her soule not in the place among the Patriarkes or among the iust but in the same most pleasaunt place of Paradise where Adam and Eue was before they transgressed These were the doting dreames and phantasies of the Franciscans of other papists commonly then holden in the schooles wrytten in their bookes preached in theyr sermons taught in churches * The gray friers had made a picture of Ioachim Anna kissing by the which kisse Anna waâ— conceiued with Mary Ex Rob. Lycid Minorita and set foorth in pictures So that the people was taught nothing els almost in the pulpits all this while but how the virgine Mary was coÌ„câ—iued immaculate and holy wythout Originall sinne and how they ought to call to her for helpe whome they wyth special termes do cal the way of mercy the mother of grace the louer of pietie the comforter of mankind the continuall intercessour for the saluation of the faithfull and an aduocate to the king her sonne which neuer ceasseth c. Verba Papae Sixti in Decret And althoughe the greatest number of the scholedoctours were of the contrary faction as Peter Lombardus Thom. Aquine Bernandus Bonauentura and other yet these new papists shifted of their obiections with friuolous distinctioÌ„s and blinde euasions as thus Petrus Lombardus Idolatry to the blessed virgin they sayd is not receiued nor holdeÌ„ in the schooles as touching thys article but is reiected Clitoueus lib. 2. cap. 15. Bernardus in Epist ad Lugdunens although hee seemeth to deny the conception of the blessed virgin to be voyd of Originall sinne Obiections popishly soluted saying that she could not be holy when shee was not and liued not to this they answere that all be it she was yet in essence not yet shee was holy in her conception and before her conception in the diuine presence of God which had chosen preelected her before the worlds to be the mother of the Lord. Againe where Bernard doeth argue that she was not without original sinne conceiued because she was not coÌ„ceiued by the holy Ghost to this they aunswere That the holy Ghost may worke two wayes in conception eyther without company of man and so was Christ only conceiued or els with company and help of man and thus was the blessed virgin conceiued Clit. lib. 2. cap. 14. Bonauentura say they was an holy father but hee spake then after the custome and maner of his time when as the solemnitie and puritie of this conception was not yet decreed nor receiued by
wished and greatly groned for in tymes past of many godly learned men so much more ought wee nowe to reioyce and geue God thankes seeyng these dayes of reformation which God hath geuen vs. If Iohn Husse or good Hierome of Prage or Iohn Wickliffe before them both or William Brute Thorpe Swynderby or the Lord Cobham if Zisca with all the company of the Bohemians if the Earle Raymundus with all the Tholossians if the Waldoys or the Albingensis with infinite other had bene eyther in these our times now or else had seene then thys ruyne of the Pope and reuealing of Antichrist which the Lord now hath dispensed vnto vs what ioye and triumph would they haue made Wherefore now beholding that thyng which they so long tyme haue wished for let vs not thinke the benefite to be small but render therefore most humble thankes to the Lorde our God Who by his mightie power and brightnes of his word Antichrist longe hyd and now reueled hath reuealed this great enemie of his so manifestly to the eyes of all men who before was hid in the Church so coulourably that almost few Christians could espye him For who would euer haue iudged or suspected in hys mynde the Byshop of Rome commonly receyued and beleeued almost of all men to be the Vicare and Vicegerent of Christ heere in earth to be Antichrist and the great aduersary God whome S. Paule so expresly prophesieth of in these latter dayes to be reuealed by the brightnes of the Lords commyng as all men now for the most part may see is come to passe Wherefore to the Lord and Father of lightes who reuealeth all things in hys due tyme be prayse and glory for euer Amen The ende of the seauenth Booke The eyght Booke continuing the hystorie of English matters appertayning to both states as well Ecclesiasticall as Ciuill and Temporall Martyrs of Couentrye Persecuters Martyrs The Causes Symon Mourton the bishops Somner The bishop of Couentry Frier Stafford Warden Maistres Smith Rob. Hatchets Archer Haukins Tho. Bond. Wrigsham Landsdale Martyrs Maistres Smyth widow Rob. Hatchets a shomaker Archer a shomaker Hawkins a shomaker Tho Bond a shomaker Wrigsham a Glouer Landsdale an Hosier At Couentry An. 1519. THE principall cause of the appreheÌ„sion of those persons was for teaching their children and familie the Lordes prayer and tenne Commaundementes in English for which they were vpon Ashwednesday taken and put in prison some in places vnder the grounde some in chambers and other places about till Friday following Then they were sent to a Monasterye called Mackestocke Abbey sixe miles from Couentry During which time their children were sente for to the Gray friers in Couentry before y e Warden of the sayd friers called Frier Stafford Who straitly examining them of their beliefe and what heresie their fathers had taught them charged theÌ„ vppon payne of suffering suche deathe as their fathers should in no wyse to meddle any more with the Lords prayer The Lordes prayer in Englishe foâ—byddeÌ„ of the Papists the Creede and Commaundements in English Which done vpon Palmesonday the fathers of these children were broughte backe agayne to Couentry and there the weeke next before Easter were condemned for relapse because most of them had borne fagots in the same Citie before to be burned Onely Maistres Smith was dimissed for that present and sent away And because it was in the euenyng beyng somewhat darke as she should go home the foresayd Symon Mourton the Somner offered him selfe to goe home with her Now as he was leadyng her by the arme and heard the rattelyng of a scrole within her sleeue yea sayth he What haue ye here And so tooke it from her espyed that it was the Lordes prayer the Articles of the fayth Maistres Smith coÌ„deÌ„ned for hauing the Lords prayer in Englishe the x. Commaundementes in Englishe Which when the wretched Somner vnderstood ah serrha sayd he come as good now as an other tyme so brought her backe agayne to the Byshop where she was immediately condemned and so burned with the vj. men before named the fourth of Aprill in a place thereby called the litle parke An. 1519.  Robert Silkeb At Couentry An. 1521. IN y e same nuÌ„ber of these CoueÌ„try men aboue rehearsed was also Robert Silkeb Anno. 1521. who at the apprehension of these as is aboue recited fled away Robert Silkeb Martyr and for that tyme escaped But about two yeares after he was taken agayne brought to the sayd Citie of Couentry where he was also burned the morowe after hee came thether whiche was about the xiij day of Ianuary An. 1521. Thus when these were dispatched immediatly the Sheriffes went to theyr houses and tooke all their goodes and cattell to theyr owne vse not leauyng their wiues and children any parcell therof to helpe themselues with all And for somuch as the people began to grudge somewhat at the crueltie shewed and at the vniust death of these innocent Martyrs the Byshop with his Officers and Priestes caused it to bee noysed abroad by their Tenauntes seruantes and fermers y t they were not burned for hauyng the Lordes prayer and commaundementes in English but because they did eate fleshe on Fridayes and other fastyng dayes Which neither could he proued either before their death or after nor yet was any such matter greatly obiected to them in their examinations Testimony of this storye The witnesses of this history bee yet aliue whiche both saw them and knew them Of whom one is by name mother Halle dwelling now in Bagington two myles from Couentry By whom also this is testified of them Note how these Martirs holding with the popish sacramentes yet were burned of the papists only for a few Scriptures in English that they aboue all other in Couentry pretended most shew of worshyp and deuotion at the holdyng vp of the Sacrament whether to colour the matter or no it is not knowen This is certain that in godlinesse of life they differed from al the rest of the Citie Neither in their occupying they would vse any oth nor could abyde it in them that occupyed with them Iames BetoÌ„ Archb. of S. Andrew M. Hew SpeÌ„s dean of diuinity in the vniuersitie of S. Andrew M. Iohn Weddell Rector of the vniuersitie Iames Symson Officiall Tho. Ramsay Chanon and Deane of the Abbey of S. Andrewes Allane Meldrum Chanon Iohn Greson Principall of the Blacke Friers Iohn Dillidaffe Warden of the Gray Friers Martin Balbur Lawyer Iohn SpeÌ„s Lawyer Alexander Yong The godly zeale of M. Hamelton towardes his countrey bacheler of Diuinitie Chanon Iohn Annand Chanon Frier Alex. Chambell Priour of the Blacke Friers c. Patricke HalmentoÌ„ At Saint Andrewes in ScotlaÌ„d An. 1527. PAtricke Hamelton a Scottish man borne of an hygh and noble stocke and of the kynges bloud Anno. 1527. young and of flourishyng age and excelleÌ„t towardnesse of xxiij yeares called Abbot of Ferme
may easily be coniectured what these practisers haue likewyse done in the rest Thirdly by one Italian tricke of Polydore Uirgill in our daies An ItaliaÌ„ tricke of Polydore Virgill to burne his bookes which he had gotten into his handes the properties and doinges of all other Italian papists of elder time may partly be coniectured For so I am informed by such as precisely will affirme it to be true y t when Polydore being licensed by the king to viewe and searche all Libraries had once accomplished his storye by the help of such books as he had compiled out of Libraries in y e end when he had taken out what he would like a true factor for y e popes own tooth he piled his bookes together set them al on a light fire For what cause he so did I can not certaynly pronounce but who so considereth well his religion may shrewdly suspect him For a probatioÌ„ wherof this may serue for a sufficient tryall that whereas of all other writers of historyes that haue bene in EnglaÌ„d as of Fabian Lanquer Rastall More Leland Balle Halle such other some of their bookes which they then occupyed yet remayn in hands to be seene Onely of suche books as Polydore vsed and which past his handes what Englishe man is he that hath seene or can shewe me one Whereby it may wel be thought the foresaid information to be true As also by this one Italian tricke of Polydore may other Italians likewise be suspected in making away such Latin books within this land as made not for their purpose But for somuch as those Latine bookes be nâ—w abolished and can not be had let vs returne to our Saxon tongue agayne and see what this Saxon sermon of Elfricus translation doth say for transubstantiation The copy whereof here ensueth ¶ A Sermon translated out of Latin into the Saxon tongue by Aelfricus against Transubstantiation An. 996. In die Sanctae Pascae ¶ The Alphabet of the Saxon tongue ¶ a. b. c. d. d. e. f. f. È g. h. i. l. m. n. o. p. r. r. s. s. t. t u. Æ¿. w. x. y. y. z. z. Abbreuiations AE Ae. Þ. Th. Þ. Th. S. S. Æ¿. W. and. ð. th þ. th This Sermon was vsuall to be read in the Church here in England in the Saxons time An. 366. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same in English A Sermon on Easter day MEn beloued it hathe bene often sayde vnto you about our Sauiours resurrection A Sermon 〈◊〉 Saxon 〈◊〉 into transâ—â—â—ed into Englishe howe hee on this present day after his suffering mightely rose from deathe Nowe will we open vnto you through Gods grace of the holye housell which ye should nowe go vnto and instruct your vnderstanding about this mysterie both after the olde couenaunt and also after the newe that no doubting maye trouble you about thys liuely foode The almightye God bad Moses hys Captaine in the Lande of Egypt to commaund the people of Israel to take to euery family a lamb of one yere old the night they departed out of the countrey to the land of promise and to offer that lambe to God and after to cutte it and to make the ✚ ✚ This signe of the crosse is beside the text but here we must beare with the ignorance of that time Exod. 12. signe of the Crosse wyth the lambes bloud vpon the side postes and the vpper post of theyr doore and afterwarde to eate the Lambes flesh rosted and vnleauened bread with wilde lettisse God sayeth vnto Moyses Eate of the Lambe nothing rawe nor sodden in water but rosted at the fire Eate the heade the feete and the inwardes and lette nothing of it be left vntill the morning if anye thing therof remaine that shall you burne with fire Eate it in this wise Girde your loynes and doe your shoes on your feete haue you staues in your handes and eate it in haste The tyme is the Lordes Passeouer And there was slaine on that night in euery house through oute Pharaos raigne the firste borne childe and Gods people of Israel were deliuered froÌ„ that sodaine death through the Lambes offering his bloudes marking Then sayde God vnto Moyses Keepe this day in your remembraunce and holde it a great feaste in your kindredes wyth a perpetuall obseruation and eate vnleauened breade alwayes seuen dayes at this feaste Exod. 14. After thys deede God led the people of Israel ouer the red Sea with drye foote drowned therein Pharao and all his army together with theyr possessions and fedde afterward the Israelites 40. yeares wyth heauenly foode Exod. 17. and gaue them water out of the hard rocke vntill they came to the promised land Parte of thys storie we haue treated off in an other place partly we shall nowe declare to witte that which belongeth to the holye housell Christen men may not nowe keepe that olde lawe bodely but it behooueth them to knowe what it Ghostlye signifieth That innocent Lambe which the old Israelites did then kil had signification after Ghostly vnderstanding of Christes suffering who vnguiltie shedde his holy bloud for our redemption Hereof sing Gods seruaunts at euery * * This Masse was not theÌ„ 〈◊〉 to these 〈◊〉 Popishe 〈◊〉 blasphemous masâ—es 〈◊〉 Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou Lambe of God that takest away the sinnes of the world haue mercy vppon vs. Those Israelites were deliuered from that sodaine deathe and from Pharaos bondage by the lambes offeryng which signified Christes suffering through which we be deliuered from euerlasting death and from the deuils cruell raigne if we rightly beleue in the true redemer of the whole world Christ the Sauiour That Lambe was offered in the euening and our sauiour suffered in the sixt age of this world This age of this corruptible worlde is reckened vnto the euening They marked with the lambes bloud vppon the doores and the vpper postes * * This Hebrewe letter Thau was not marked for the signe of the crosse but for the word â—orat that 〈◊〉 the law of God the first letter for the whole world Ezech. 9. Thau that is the signe of the crosse and wer so defended from the Angels that killed the Egyptians first borne childe And wee * * That oneâ—y crosse is it wherewith we are marked that S. Paule speaketh of Ephe 2. Christ reconciled both to God 〈◊〉 one body through 〈◊〉 crosse ought to marke our foreheades and our bodies with the token of Christes roode y t we may be also deliuered from destruction when we shal be marked both on forehead and also in heart with the bloude of oure Lordes suffering Those Israelites dyd eate the lambes flesh at their Easter time when they were deliuered and we receiue ghostly Christes body
hurteth no man loue fulfilleth all things If God haue sent thee plentie helpe thy neighbour that hathe neede Giue him good councell If ye lacke consider if thou were in necessitie thou wouldst gladly be refreshed And againe beare your crosse with Christ. Consider what reproofe sclaunder and reproch he suffered of his enemies and how paciently he suffered all thinges Consider that all that Christ did was of his meere goodnesse and not of our deseruing For if we could merite our owne saluation Christ woulde not haue dyed for vs. But for Adams breaking of Gods precept we had bene all lost if Christ had not redeemed vs againe And like as Adam broke the precepts and was driuen out of Paradise so wee if we breake Gods commaundements shall haue damnation if we do not repent and aske mercy Now therefore let all Christians put no trust nor confidence in their workes but in the bloud of Christ to whome I commit my soule to guide beseeching you all to pray to God for me and for my breethren here present with me that our soules leauing these wretched carcases may constantly depart in the true fayth of Christ. In much like sort Garret also protesting and exhorting the people after his confession made ended his protestation in maner as foloweth ¶ The death and burning of the most constant Martyrs in Christ D. Robert Barnes Tho. Garret and W. Hierome in Smithfield an 1541. And so after theyr prayer made wherin most effectually they desired the Lord Iesus to be their comfort and consolation in this their affliction and to stablishe them with perfect faith The pacient suffering of these three Martyrs constancy and pacience thorough the holy Ghost they taking themselues by the hands and kissing one another quietly and humbly offred themselues to the handes of the tormentors and so tooke theyr deathe both Christianly and constantly with suche patience as mighte well testifie the goodnes of theyr cause and quiet of theyr conscience Wherein is to be noted how mightely the Lord worketh with his grace and fortitude in the harts of his seruants especially in such which causelesse suffer with a giltles conscience for his religions sake aboue other whiche suffer otherwise for their deserts Difference betweene them that suffer for Gods truth and other that dye for their owne desertes For whereas they which suffer as malefactors commonly are wont to goe heauie and pensiue to their death so the other with heauenly alacritie and chearefulnes doe abide whatsoeuer it pleaseth the Lord to lay vpon them Example whereof we haue right well to note not only in these three godly Martirs aboue mentioned but also in the Lord Cromwell who suffered but two dayes before the same no lesse may appeare Who although he was brought to his death atteinted and condemned by the parliament The chearfull patience in the L. Cromwel at his death yet what a giltles conscience he bare to his death his Christian patience well declared Who first calling for his breakefast and cheerefully eating the same and after that passing out of his prison downe the hill within the Tower and meeting there by the waie the Lord Hungerford going likewise to his executioÌ„ who for other matter heere not to be spoken of was there also imprisoned and perceiuing him to be all heauie and dolefull The comfortable wordes of the L. CroÌ„well to the L. Hungerforde they both going to their death with cheerefull countenance and comfortable words asking why he was so heauie he willed him to plucke vp his heart and to be of good comfort For sayd he there is no cause for you to feare For if you repent and be hartely sory for that you haue done there is for you mercy enough with the Lord who for Christes sake wil forgeue you and therfore be not dismayde And though the breakefast which we are going to be sharpe yet trusting to the mercy of the Lord we shall haue a ioyfull dinner And so went they together to the place of execution and tooke their death patiently ¶ A note of three Papistes executed the same tyme with Barnes Hierome and Garret THe same tyme and day and in the same place where when these three aboue mentioned did suffer Three Papistes executed Powell Fetherstone and Abell three other also were executed though not for the same cause but rather the contrary for denying the kynges supremacie whose names were Powell Fetherstone and Abell The which spectacle so happenyng vpon one day in two so coÌ„trary partes or factioÌ„s brought the people into a marueilous admiration doubt of their Religion Anno 1541. which part to follow and take as might so well happen amongest ignoraunt and simple people seeing two contrarye parts so to suffer the one for Popery the other against Popery both at one time In so muche that a certaine straunger beeyng there present the same time and seing three on the one side and three on the other side to suffer said in these wordes Deus bone quomodo his viuunt gentes hic suspenduntur Papistae illic comburuntur Antipapistae But to remoue and take away all doubt hereafter from the posterity The wordes of a straunger seeing both Papists protestaÌ„ts to suffer whereby they shall the lesse maruel how this so hapned here is to be vnderstande howe the cause thereof did rise and proceede Which happened by reason of a certeine diuision and discord amongst the Kings Councell which were so diuided amongst themselues in equall parts that the one halfe seemed to hold with the one Religion the other halfe with the contrary The names of whome although it were not necessary to expresse yet being compelled for the setting foorth of the truth of the story we haue thought good heere to annexe as the certeintie thereof came to our hands Protestants Papistes Canterbury Wynchester The counsaile dâ—uided in religion Suffolke Duresme Vicount Beawcham Norfolke Southhampton Vicount Lisle Anthony Browne Russell Treasurer William Paulet Pagyt Iohn Baker Sadler Rich. Chaunc of the augmentation Audeley Wingfield Vic. Chaunc This diuision and separation of the CouÌ„sell amongest themselues caused both these partes aboue mentioned the one for one religion the other for an other to suffer together Two togeather laide vppon the hirdle the one a Papist the other a Protestant For as the one part of the Counsell called vpoÌ„ the execution of Barnes Garret Hierome so the other part likewise called vpoÌ„ the execution of the law vpoÌ„ Powell Fetherstone and Abell Which sixe beyng condemned and drawen to the place of execution two vpon an hyrdle one being a Papist the other a Protestant thus after a strauÌ„ge maner were brought into Smithfield where all the sayd sixe together for contrary doctrine suffered death three by the fire for the Gospell the other three by hangyng drawyng and quarteryng for Popery Allen Cope in his worshypfull Dialogues makyng mention of these three aforesaid Powell Fetherstone
and speedy furtheraÌ„ce of the aduancement of their accusations against Brooke The first of these three was a young Gentleman lately brought vp vnder the said Brooke in the office of custome â—â—yron the 〈◊〉 accuser whose name was Edmund Payton The other was one Robert Poole a man as it was commonly reported both base borne and also such a one Poole 〈◊〉 secoâ—d 〈◊〉 as in his youth for murthering a man with a clubbe in Bow lane in London was faine by obtaining the Kings pardon to saue his necke The third was one Tho. Boyse who shewyng more honesty then the rest affirmed not that he himselfe heard y e sayd Broke speake any thing of that whiche was obiected against him but iustified that either of the other two had stedfastly affirmed to him that Broke had spoken vnto them those things heere vnder obiected against him The yong man first obiected againste the sayde Broke that he should say that the thing which the Priest vseth to hold vp ouer his head at Masse is not the natural body of Iesu Christ for if that were so who so would might haue their belly ful of Gods their guts ful of Gods and he that had lately receiued the Sacrament before he wente to the Sea might happely vomit God vp againe on shypboord And thus much he brought ouer in writing wyth hym from Calice and added thereto as it should seeme to exasperate the Commissioners and the rest of the Cleargy against him certaine other heynous words spoken against Byshops and Priestes Whiche wordes the sayd Broke there denied confessing neuerthelesse that certaine priuate talke he had with him touching the Sacrament wherein he shewed to the yong man the right vse of the same concluding that albeit with our mouthes we receyued very materiall bread and wine yet by faith all Christian meÌ„ do receiue eate and drinke to their great comfort and benefite the very natural body and bloud of Christ which was both borne of the virgine Mary and suffered death on the Crosse for the remission of their sinnes which most holye Sacrament who so came vnworthely vnto the same was so farre from the eating of Christes body and bloude that all such without hartie repentaunce do eate their owne damnation And to conclude with him in that priuate talk he told him that if the grosse vnlearned errour of transubstantiation were in deede matter of truth and sincere doctrine then not only this should follow of it that euery maÌ„ who would might haue euerlasting life for they might when they woulde receiue the outward Sacrament seene with our eyes whiche the Priestes call Christes naturall body and who so eateth Christes body and drinketh hys bloud hath euerlasting lyfe sayeth Christ but also there should great absurdities follow therby as wheÌ„ a maÌ„ hapneth to go to the sea hauing lately receiued the sacrament he should put it ouer boorde or do it on the hatches therfore exhorted the said Payton to leaue that grosse errour The second accuser was Poole who obiected agaynste him that about two yeares past he himselfe dining wyth the sayd Brooke with xv or xvj other honest men heard him thus say at the table that the thing which the Priestes vse to hold vp ouer their heads was not the very bodye and bloud of Christ but a sacrament to put vs in remembrance thereof Unto whose obiections the said Broke answered that a man in mirth might well enough with charitie beshrewe suche a guest as when he had dined wyth a man could so loÌ„g after remember to say him such a grace and required of Poole of whence the rest of the guestes were He aunswered they were of the towne all Then inferred he that he was sure Poole could as well remember some of their names which then were present as freshly to keepe in mind for so by oth vpon a booke he had afâ—irmed euery word of the whole matter which he obiected but for that the matter was vtterly vntrue Whereupon the sayd Brooke desired their honours to consider the slendernes of his tale To be shorte he with the rest of hys felowes to witte Rafe Hare Coppen and Iames the Barber were for that time dismissed During the tyme while these four were thus in examination at London The trouble examinatioÌ„ of Sir W. Smith and Iohn Butler CoÌ„missarye the other two to witte Syr William Smith preacher and Iohn Butler by commaundement were apprehended in Calyce and bounde by suretie not to passe the gates of the towne of Calyce In the whiche towne the sayd Iohn Butler Commissary was accused by Rich. Thorpe and Ioh. Ford souldiours of Calice saiing that he shoulde say The accusers of Butler 〈◊〉 vitae 〈…〉 〈◊〉 of the Sacrament that if the Sacrament of the aultar be fleshe bloud and bone then there is good aqua vitae at Iohn Spisers Upon which accusation the sayde Thorpe and Forde brought for recordes before the Counsayle of Calyce Marraunt Haynes Iohn Luckes Harry Husson and Harry Troste all of the parish of Oye beside Calyce Whereupon shortly after the sayde Iohn Butler and Sir William Smith were sent for and by one Swallow a purseuant which set vp the other aforesaide brought into England vnto the house of the sayd Swallow dwellyng by S. Iames where the Kings maiestie lay at that tyme and the next day being Thurseday after dinner Butler Smith were brought to the starre chamber before the priuie Counsayle where both sedition and heresie was obiected against them and after much talke was sayde vnto them by the Lord Cromwell that they should make theyr purgation by the lawe And from thence by the foresayde Swallow they were sent to the Fleete The next day being Friday after dinner Butler and Smyth were sent for to come to Bathe place where they were brought into the Chappell there sitting D. Clarke Byshop of Bathe Doctour Sampson then Byshop of Chichester Doctour Repse the Byshop of Norwich who was a Monke being fast a sleepe Then was obiected vnto Butler with great reuerence the opprobrious wordes spoken against the blessed Sacramente rehearsing as is aforesayd the articles The examination of Ioh. Butler Butler required to haue them in writing and so woulde make aunswere in writing The whiche they woulde not graunt him and vpon that aunswere he stoode Then choler gathered in the Byshop of Chichester The story were too long to write yet part yee shall vnderstand Chichester found great fault that Butler made not lowe cursie beeing stubborne and arrogant as he said and in fine found fault with his shirt Then turning him about he called to his brother Bannester being present that time dwelling in Pater noster Row to make aunswere for the shirt He said I can make answere for the shirt No good aunswere saide Chichester Forsooth saide hee the shirt is mine I lent it him because he brought none with him for he was not permitted to haue any seruaunt A
iudgemeÌ„ts and causes The night before they were areyned a bil was set vp vpon the townehouse doore by whom A 〈…〉 the L. Wentworth 〈…〉 Kerby and â—oger it was vnknowne and brought the next day vnto the Lord Wentworth who aunswered that it was good counsell Whiche bill in the latter end shall appeare In the meane time Kerby Roger beyng in the Gailers house named I. Bird an honest and a good man who had checkes diuers times at the barre that he was more meet to be kept then to be a keeper came in Mayster Robert Wingfielde sonne and heyre of Humfrey Wingfielde knight with M. Bruesse of Wennenham who then hauing conference with Kerby being then in a seuerall chaÌ„ber separate froÌ„ the other mayster Wingfeld sayd to Kerby The wordes of W. Wingfield to 〈◊〉 and Roger in pâ—â—soÌ„ Remember the fire is hot take heed of thine enterprise that y u take no more vpoÌ„ thee theÌ„ thou shalt be able to performe The terror is great the payne will be extreme and life is sweet Better it were be time to stick to mercy while there is hope of life then rashly to begin then to shrink with such like words of perswasion To whom he answered agayne Ah M. Wingfield be at my burning and you shall say The aunswere of Kerby to M. Wingfield there standeth a christen souldier in the fire For I know that fire and water sword and all other thinges are in the handes of God and he will suffer no more to be layd vpon vs then he will geue vs strength to beare Ah Kerby sayd mayster Wingfield if thou be at that poynt I will bâ—â—de thee farewell For I promise thee I am not so strong that I am able to burne And so both the Gentlemen saying that they woulde pray for them tooke handes with them and so departed Now first touching the behauiour of Kerby Roger when they came to the iudgement seate The behauiour of Kerby and Roger when they wer brought before the Iudges the Lorde Wentworth with all the rest of the Iustices there readye the Commissary also by vertue ex officio sitting next to the L. Wentworth but one betwene Kerby and Roger lifted vp theyr eyes and handes to heauen with great deuotion in all mens eyes making theyr prayers secretly to God for a space of time whilest they might say the Lordes praier fiue or sixe times That done theyr articles were declared vnto theÌ„ with all circumstances of the law Questions propounded to Kerby Roger. and then it was demaunded and enquired of them whether they beleued that after the wordes spoken by a priest as Christ spake them to his Apostles there were not the very body and bloud of Christ flesh bloud and bone as he was borne of the virgin Mary and no bread after Unto the which wordes they answered and sayd No they did not so beleue but that they did beleue the Sacrament which Christ Iesus did institute at his last supper Their aunsweres on Maundy thursday at night to his disciples was onely to put all men in remembraunce of the precious death and bloud shedding for the remission of sinnes and that there was neither flesh nor bloud to be eaten with the teeth but bread and wine The Sacrament more then bare bread and wine Foster a sore enemye to Gods people and yet more then bread and wine for that it is consecrated to an holy vse Then with much perswasions both with fayre meanes and threates besides if it would haue serued were these two poore men hardly layd to but most at the handes of Foster an inferior Iustice not being learned in such knowledge But these two continued both saythful and content chusing rather to dye then to liue and so continued vnto the end Then sentence was geuen vpon them both Kerby to be burned in the sayd towne the next Saterday Sentence geueÌ„ against Kerby and Roger. and Roger to be burned at Bury the Gang Monday after Kerby when his iudgement was geuen by the Lord Wentworth with most humble reuereÌ„ce holding vp his hands and bowing himselfe deuoutly sayd Praysed be almighty God and so stood still without any moe wordes Then did the Lord Wentworth talke secretly putting his head behinde an other iustice that sate betweene them The sayd Roger perceiuing that Rogers wordes to the Lord WeÌ„tworth sayd with a loud voyce Speake out my Lord and if you haue done any thing contrary to your conscience aske God mercy and we for our partes do forgeue you and speake not in secret for ye shall come before a Iudge and then make answere openly eueÌ„ he that shall iudge all men with other like wordes The Lord Wentworth somewhat blushing and chauÌ„ginge his countenaunce through remorse as it was thought sayd I did speake nothing of you nor I haue done nothing vnto you but as the Lawe is Then was Kerby and Roger sent forth Kerby to prison there Roger to saynt Edmundes Bury The one of the two brusting out with a loud voyce Roger as it is supposed thus spake with a vehemency Fight sayd he for your God For he hath not long to continue The next day which was Saterday about ten of the clocke Kerby was brought to the market place wheras a stake was ready wood broome and straw and did of hys clothes vnto his shyrt hauing a night cap vpon his dead and so was fastened to the stake with yrons there beyng in the galery the Lord Wentworth with the most part of all the Iustices of those quarters where they might see his execution how euery thing should be done and also might heare what Kerby did say and a great number of people about two thousand by estimation D. Rugham Monke of Bury preached at the burning of Keâ—by There was also standing in the galery by the Lord Wentworth D. Rugham whiche was before a Monke of Burye and sexten of the house hauing on a Surplis and a stoole about his necke Then silence was proclaymed and the sayd Doctour beganne to disable himselfe as not meet to declare the holye Scriptures being vnprouided because the time was so short but that he hoped in Gods assistance it should come well to passe All this while Kerby was trimming with yrons and fagottes broome and straw The chearfull countenance courage of Kerby as one that should be maryed with new garmentes nothing chaunging cheare nor couÌ„tenaunce but with most meeke spirite gloryfied GOD which was wonderfull to behold Then Mayster Doctor at last entred into y e sixt Chapter of S. Ioh. Who in handling that matter so oft as he alledged the Scriptures and applyed them rightly Kerby tolde the people that he sayd true and bade the people beleue him But when he did otherwise he tolde him agayne You say not true beleue him not good people Whereupon as the voyce of the people was they iudged Doctour Rugham
God Anne Askew Martyr Mistres Anne Askew Anno. 1546. Anno 1546. I Do perceiue deare friend in the Lord that thou art not yet perswaded throughly in the truth A declaration of Anne Askew of these wordes of our Sauiour this is my body concernyng the Lords supper because Christ said vnto his Apostles Take eate this is my body which is geuen for you In geuing forth the bread as an outward signe or token to be receiued with the mouth he mynded them in perfect beliefe to receiue that body of his which should dye for the people and to thinke the death therof to be the only health and saluatioÌ„ of their soules The bread and the wine were left vs for a sacramentall communion or a mutuall participation of the inestimable benefites of his most precious death and bloudsheading and that we should in the ende therof be thankfull together for that most necessarie grace of our redemption For in y e closing vp therof he said thus This doye in remembrance of me Yea so oft as ye shall eat it or drinke it Luke xi and i. Cor. xi Els should we haue bene forgetfull of that we ought to haue in daily remembraunce Luke 11. 1. Cor. 11. also bene altogether vnthankful for it therfore it is meeâ—â— that in our prayers we call vnto God to graft in our foreheds the true meaning of the holy Ghost concerning this Communion For S. Paul sayth The letter slayeth the spirit is it onely that geueth lyfe ij Cor. iij. Marke well the sixt chap. of Iohn where all is applied vnto fayth note also y e 4. chap. of S. Paules first Epistle to the Corin. 2. Cor. 3. and in the end therof ye shall find that the things which are seene are temporall but they that are not seene are euerlastyng Yea looke in the 3. chap. to the Hebrues 1. Cor. 4. and ye shall finde that Christ as a sonne and no seruant ruleth ouer hys house whose house are we and not the dead temple If we holde fast the confidence and reioysing of that hope to the end Heb. 3. Wherfore as sayd the holy Ghost To day if ye shall heare his voice harden not your harts c. Psalm 99. The summe of my examination Psal. â—5 before the Kings Councell at Greenewich YOur request as concerning my prison fellowes I am not able to satisfie because I heard not their examinations but the effect of myne was this Concerniâ—â— that which they here demaundeâ— as touching M. Kyme read in the censure of Iohn Bale wryting 〈◊〉 this place I beyng before the Councell was asked of M. Kyme I aunswered that my Lord Chauncellor knew already my mynd in that matter They with that aunswer were not contented but sayde it was the kings pleasure that I should open the matter to them I answered them plainly I would not so doe But if it were the Kinges pleasure to heare me I would shew hym the truth Then they sayde it was not meete for the Kyng to be troubled with me I answered that Salomon was reckoned the wysest kyng that euer lyued yet misliked he not to heare two poore common womeÌ„ much more hys grace a simple woman and hys faythfull subiect So in Conclusion I made them none other aunswer in that matter Then my Lord Chancellour asked me of my opinion in the sacrament My aunswer was this I beleue that so oft as I in a christian congregation This Lord Chancellâ—â—â— was 〈◊〉 do receiue the breade in remembrance of Christes death and with thankes geuyng according to his holy institution I receiue therwith the fruits also of his most glorious passion The bishop of Winchester bad me make a direct answer I said I would not sing a new song of the Lord in a strange lande Then the B. said I spake in parables I aunswered Parables best for Winchesteâ— it was best for him for if I shew the open truth quoth I ye will not accept it Then he sayde I was a Parret I told hym agayne I was readie to suffer all thyngs at hys handes not onely his rebukes but all that should follow besides Wynchestâ—â— beginneâ—â— to scolde yea and all that gladly Then had I diuers rebukes of the counsayle because I woulde not expresse my mynde in all thynges as they would haue me But they were not in the meane time vnanswered for all that which now to reherse were to much for I was with them there about fiue houres Then the Clearke of the Counsaile conueyed me from thence to my Lady Garnish The next day I was brought againe before the Councell Then would they needes know of me what I sayd to the sacrament I answered Anne Askew 〈◊〉 agayne beâ—fore the Councell that I already had said that I could say Then after diuers words they bad me goe by Then came my L. Lisle my L. of Essex and the B. of Winchester requiring me earnestly that I should confesse the sacrament to be flesh bloud and bone Then sayd I to my L. Parre and my L. Lisle that it was great shame for theÌ„ to counsayle contrary to their knowledge Whereunto in few words they did say that they would gladly all things were well Then the B. sayd he would speake with me familiarlye I sayde so did Iudas when he vnfriendlye betrayed Christ. Then desired the Bishop to speake with me alone Wyncheâ—â—â—â— aunswerâ—â— home But that I refused He asked me why I sayde that in the mouth of two or three witnesses euerye matter shoulde stand after Christes and Paules doctrine Mathew xviij ii Cor. xiij Math 1â— 2 Cor. 1â— Then my L. Chancellour began to examine me again of the sacrament Then I asked hym how long he woulde halt on both sides Then would he needes knowe where I found that I sayd in the scripture iij. Reg. xviij Then he went his way â— Reg. 18. 〈…〉 Then the B. sayd I should be burnt I answered that I had searched all the scriptures yet coulde I neuer finde that either Christ or his Apostles put any creature to death Well well sayd I God will laugh your threatnings to scorne Psalm iâ— Then was I commanded to stand aside Psal. 2. D. Coxe D. RobinsoÌ„ Then came to me D. Coxe and D. Robinson In conclusion we could not agree Then they made me a bill of the Sacrament willyng me to set my hand thereunto Anne Askew desired to speake with M. Latimer but I would not Then on the sonday I was sore sicke thinking no lesse then to dye Therfore I desired to speake with Maister Latimer but it would not be Then was I sent to Newgate in my extremitie of sickenes for in all my life afore was I neuer in such payne Thus the Lord strengthen vs in the truth Pray pray pray The confession of me Anne Askew for the tyme I was in Newgate concerning my beliefe I Finde in the Scriptures sayd she that
None but Christ can say Hoc est corpus meum And he sayde it once for all they shall be forced to say as Saint Paule sayth the Lord Iesus sayde it and once for all which onely was the fulfiller of it For these wordes Hoc est corpus meum were spokeÌ„ of his natural presence which no man is able to deny because the acte was finished on the crosse as the story doth plainly manifest it to them that haue eyes Now this bloudy sacrifice is made an ende of the supper is finished forasmuch as Christ hath once suffered for sinnes 1. Pet. 3. the iust for the vniust to bring vs to God and was killed as pertainyng to the fleshe and hath entered in by hys owne bloud once for all into the holy place and found eternall redemption Heb. 9. Here now followeth the administration of the supper of the Lorde which I will take at Christes handes after the resurrection although other men will not bee ashamed to bryng the wicked Councels of foolish inuentions for them And it came to passe as Christ sate at meate with them he tooke bread Luke 24. blessed and brake it and gaue it to them and their eyes were opened and knewe hym and he vanished out of their sight And the Apostles did know him in breakyng of breade The right vse of the supper in the Apostles tyme Here also it seemeth to me the Apostles to follow their Maister Christ and to take the right vse of the Sacrament and also to teache it to those that were conuerted to Christ as mention is made in the Actes of the Apostles where as is sayd They continued in the Apostles 〈◊〉 and fellowship in breakyng of bread and prayer and they conâ—â—nued daylie with one accord in the temple Acteâ— 2. and brake breâ—d 〈◊〉 euery house and did eate there with gladnesse and singlenesse oâ— heart praysing God and had fauour with all the people And Saint Paule followyng the same doctrine doth plainely shew the duetie of the Minister and also of them that shal receiue it As oft as you shall eate this bread and drinke thâ—s cuppe ye shall shewe the Lordes death vntill he come 1. Cor. 11. Here I doe gather that the Minister hath no further power and authoritie How farre â—he 〈◊〉 of the 〈…〉 â—he supper then to preach and pronounce the lordes death or els to say the Lord Iesus sayd it which did fulfill it on the crosse Furthermore I doe stedfastly beleeue that where the bread is broken according to the ordinaunce of Christ the blessed and immaculate Lambe is present to the eyes of our fayth and so we eate his flesh and drinke hys bloudâ— which is to dwell with God and God with vs. â—ow the â—â—eshe of Christ is 〈◊〉 in Lordâ—s supper And in this we are sure we dwell with God in that he geueth vs his holy spirite euen as the forefathers that were before Christes commyng did presently see the Lordes death and did eate his body and drinke his bloud In this do I differ from the Popes Church that the priestes haue authoritie to make Christes naturall presence in the bread â—opishe 〈…〉 doe 〈…〉 euer â—hrist did for so doth he more then our Lorde and Sauiour did As the example is manifest in Iudas which at Christes handes receyued the same wyne and bread as the other Apostles did But the Pope and his adherents are euen they whom Daniel speaketh of saying He shall set men to vnhallow the sanctuary and to put downe the dailye offering and to set vp the abhominable desolation Yea he of Rome shall speake meruailous things against the God of heauen and God of all Gods wherin he shall prosper so long till the wrath be fulfilled for the conclusion is deuised already He shall not regard the God of heauen nor the God of his fathers yea in his place shall he worship the mighty Idoll and the God whome his fathers knew not which is the God Maozim For lacke of tyme I leaue the commemoration of the blessed supper of the Lord and the abhominable idoll the masse which is it that Daniel meaneth by the God Maozim Read the second and last chap. of Daniel the ij to the Thes. the 2. Epistle where as they recite the abhomination of desolation which Mathew sayth standeth in the holy place which is the consciences of men Marke sayeth where it ought not to stand which is a plaine denial of all the inuentions of men Further Luke sayth the tyme is at hand Paule sayth the mysterie of iniquitie worketh alredie yea and shall continue till the appearaunce of Christ which in my iudgement is at hand Now for the supper of the Lord I do protest to take it as reuerently as Christ left it and as his apostles did vse it according to the testimonies of the Prophets the Apostles and our blessed sauiour Christ which accordingly S. Paule to the Ephesians doth recite Now with quietnes I commit the whole world to their pastor and heardman Iesus Christ the onely Sauior and true Messias and I commend my soueraigne Lorde and Maister the Kings maiestie King Henry the 8. to God the father and to our Lord Iesus Christ the Queene and my Lord the Prince with this whole realme euer to the innocent and immaculate lambe that his bloud may wash and purifie their hartes and soules from all iniquitie and sinne to Gods glory and to the saluation of their soules I doe protest that the inward part of my hart doth gront for this and I doubt not but to enter into the holy tabernacle which is aboue yea and there to be with God for euer Farewell in Christ Iesu. Iohn Lacels seruaunt late to the king and now I trust to serue the euerlasting king with the testimony of my bloud in Smithfield ¶ Rogers Martyr burned in Northfolke LIke as Winchester and other Bishops did set on kyng Henry against Anne Askew and her fellow martyrs so D. Repse B. of Norwich did incite no lesse the old duke of Norfolke against one Rogers in the country of Northfolke who much about the same yere and time was there condemned and suffered Martyrdome for the vj. articles After which tyme it was not long but within halfe a yere both the kyng himselfe and the dukes house decayed albeit the Dukes house by Gods grace recouered againe afterward and he hymselfe conuerted to a more moderation in this kind of dealyng * The storie of Queene Katherine Parre late Queene and wife to King Henry 8 Wherein appeareth in what daunger she was for the Gospell by the meanes of Steuen Gardiner and other of his conspiracy and how graciously she was preserued by her kind and louing husband the king AFter these stormye stories aboue recited the course and order as well of the time as the matter of storie doeth require nowe somewhat to intreate likewise touching the troubles and afflictions of the vertuous
be all these fantasies for if you perseuer in these erroneous opinions ye wil repent it when you may not mende it Thomas saide I trust my cause be iust in the presence of God Thomas Forret Fryer Iohn Kelow fryer Benerage Dunkane Simpson Priest Rob. Foster gentleman with 3. or 4. other of Striueling Martyrs and therefore I passe not muche what doe followe thereupon and so my Lorde and he departed at that tyme. And soone after a Summons was directed from the Cardinall of S. Andrewes and the sayde Bishop of Dunkelden vpon the saide Deane Thomas Forret vpon 2. blacke Friers called frier Iohn Kelowe and an other called Benarage and vpon one priest of Striueling called Duncane Sympson and one Gentleman called Robert Foster in Striuelyng with other three or foure wyth them of the towne of Striuelyng who at the day of their appearaunce after their summoning were coÌ„demned to the death without any place of recantation because as was alleged they were heresiarkes or chiefe heretikes and teachers of heresies and especially because manye of them were at the bridall and marriage of a Priest who was vicar of Twybodye beside Striuelynge and did eate fleshe in Lent at the said bridal and so they were altogether burnt vpon the castle hill of Edenbrough where they that were first bounde to the stake godly and marueilously did comfort them that came behinde Heere foloweth the manner of persecution vsed by the Cardinall of Scotland against certaine persons in Perth Persecuters Martyrs Theyr Causes Dauid Beton Byshop and Cardinall of S. Andrewes Robert Lambe William Anderson Iames Hunter Iames Raueleson Iames FouÌ„leson Hellen Stirke hys wife FIrst there was a certaine Acte of Parlamente made in the gouernement of the Lorde Hamleton Earle of Arran Anno. 154â— and Gouernour of Scotlande geuinge priuiledge to all men of the Realme of Scotlande to reade the Scriptures in their mother tongue and language secluding neuerthelesse all reasoning conference conuocation of people to heare the Scriptures reade or expounded Proclamation in Scotland permitting the priuâ—te â—eading of Scripture Which liberty of priuate reading being granted by publike proclamation lacked not hys owne â—ruite so that in sondrie partes of Scotland therby were opened the eies of the elect of God to see the truthe and abhorre the Papistical abhominations Amongest the which were certaine persones in S. Iohnston as after is declared At thys time there was a Sermone made by Fryer Spense Blasphemous doctriâ—e of a Papist Robert Lambe Martyr in saint Iohnston aliâs called Perth affirmynge prayer made â—o saintes to be so necessarye that wythoute it there coulde be no hope of saluation to man Whyche blasphemous doctrine a Burges of the sayd towne called Robert Lambe could not abide but accused hym in open audience of erroneous doctrine and adiured hym in Gods name to vtter the trueth The which the Frier being striken with feare promised to doe but the trouble tumulte and sturre of the people encreased so that the Frier coulde haue no audience and yet the sayde Roberte wyth greate daunger of his life escaped the handes of the multitude Robert Lambe in great daunger namely of the women who contrary to nature addressed them to extreme cruelty against him At this time in the yeare of our Lorde 1543. the ennemies of the truth procured Iohn Chartuous who fauoured the truthe and was Prouost of the saide citie towne of Perth to be deposed from his office by the sayde Gouernours authoritie A papist set in office and a Papist called Maister Alexander Marbecke to be chosen in his roume y t they myght bring the more easily their wicked enterprise to an ende Robert Lambe Will. Anderson Iames Hunter Iames Raueleson Hellen Styrke his wyfe cast in prison After the deposing of the former Prouost and election of the other in the moneth of Ianuary the yere aforesayde on saint Paules day came to sainte Iohnston the Gouernour the Cardinall the Earle of Argile Iustice sir Iohn Campbell of Lunde knighte and Iustice Deâ—orte the Lorde Borthwyke the Bishop of Dumblane and Orkeney with certaine other of the Nobilitie And althoughe there were manye accused for the crime of heresie as they terme it yet these persones were onely apprehended vppon the sayde sainte Paules day Robert Lambe William Anderson Iames Hunter Iames Raueleson Iames Founleson and Hellen Stirke his wife and cast that night in the Spay tower of the sayde Citie the morowe to abide iudgement Uppon the morrowe when they appeared and were brought foorth to iudgement in the towne was said in generall to all their charge the violating of the Acte of Parliament before expressed and their conference and assemblies in hearing and expoundinge of scripture againste the tenour of the sayde Acte Robert Lambe was accused in speciall for interrupting of the Frier in the pulpit whyche he not onely confessed but also affirmed constantly that it was the duetie of no manne whych vnderstood and knewe the trueth to heare the same impugned wythoute contradiction and therefore sundry which there were presente in iudgement who hidde the knowledge of the truth shoulde beare their burden in Gods presence for consenting to the same The sayde Robert also wyth William Anderson and Iames Raueleson were accused for hanging vp the image of S. Fraunces in a corde Lambe Anderson Raueleson for hanging S. Fraunces in a corde Iames Hunter for vsing suspect company nailing of Rammes hornes to his head and a Cowes rumpe to hys taile and for eatinge of a goose on Alhalow euen Iames Hunter being a simple man and wythout learning and a Fletcher by occupation so that hee coulde be charged wyth no greate knowledge in Doctrine yet because he often vsed the suspect companye of the rest he was accused The woman Hellen Stirke was accused for that in her childbed she was not accustomed to cal vpon the name of the virgine Mary Hellen Styrke for calling vpon Iesus and not our Lady in childebed being exhorted thereto by her neyghbours but onely vpon God for Iesus Christes sake and because she said in like maner that if she her selfe had beene in the time of the virgin Mary God might haue looked to her humilitie and base estate as hee did to the virgines in making her the mother of Christe thereby meaninge that there was no merites in the virgine whyche procured her that honour to be made the mother of Christe and to bee preferred before other women but Gods only free mercy exalted her to that estate Whiche woordes were counted moste execrable in the face of the Clergie and whole multitude Iames Raueleson aforesayde building a house set vppon the round of his fourth staire the 3. crowned diademe of Peter carued of tree which the cardinal tooke as done in mockage of his Cardinals hat and this procured no fauor to the sayd Iames at theyr handes These forenamed persones vppon the morrowe aftâ—â— sainte Paules day were condemned and iudged
to deathe and that by an Assise for violatinge as was alleaged the Acte of Parliament in reasoning and conferrynge vppon Scriptures for eating flesh vppon dayes forbidden for interrupting the holy frier in the pulpitte for dishonouryng of Images and blaspheming of the virgine Mary as they alleaged After sentence geuen theyr handes were bounde and the men cruelly entreated Which thing the woman beholding desired likewise to be bounde by the sergeantes with her husband for Christes sake There was great intercession made by the Towne in the meane season for the lifâ— of these persones aforenamed to the Gouernour who of him self was willing so to haue done that they myght haue bene deliuered But the Gouernour was so subiect to the appetite of the cruel priestes that he could not do that which he would Yea they manaced to assist his ennemies and to depose him except he assisted their crueltie There were certaine priestes in the Citie who did eate and drinke before in these honest mens houses to whoÌ„ the priestes were much bounden These priestes were earnestly desired to entreate for their hostesse at the Cardinalles handes but they altogether refused desiring rather theyr death then preseruation So cruell are these beastes from the lowest to the highest Then after they were caried by a great band of armed men for they feared rebellion in the towne except they had theyr men of warre to the place of execution whych was common to all theeues that to make their cause appeare more odious to the people Robert Lambe at the gallowes foote made his exhortation to the people desiring them to feare God and leaue the leauen of Papisticall abominations The Marâ—tyrdome 〈◊〉 these 〈◊〉 manifestly there prophesyed of the ruine and plague whych came vpon the Cardinall thereafter So euerye one comforting an other and assuring them selues to sup together in the kingdome of heauen that night commended themselues to God and died constantly in the Lord. The woman desired earnestly to die with her husband but shee was not suffered yet folowing him to the place of execution shee gaue him comfort exhorting hym to perseueraunce and pacience for Christes sake and parting from him with a kisse sayd on this maner Husband reioyce for we haue liued together many ioyful dayes but this day in which we must die ought to be most ioyfull to vs both because we must haue ioy for euer Therefore I will not bid you good night for we shall sodainely meete with ioy in the kingdome of heauen The woman after was taken to a place to be drowned and albeit she had a child sucking on her brest yet this moued nothing the vnmercifull hearts of the enemies So after she had commended her children to the neighbors of the towne for Gods sake and the sucking barne was geuen to the nurse she sealed vp the truth by her death Ex Registris instrumentis à Scotia missis * The condemnation of M. George Wiseheart Gentleman who suffered Martyrdome for the faith of Christ Iesus at saint Andrewes in Scotland An. 1546. Marche 1. wyth the Articles obiected againste him and his answeares to the same WIth most tender affection and vnfained heart consider gentle Reader the vncharitable manner of y e accusation of M. George Wiseheart Anno 1546 made by y e bloudy enemies of Christs faith Note also the articles whereof he was accused by order digested and hys meeke answeares The exaâ—â—ation of George 〈◊〉 so farre as he had leaue and leisure to speake Finally ponder with no dissembling spirite the furious rage and tragicall cruelnes of the malignant Church in persecuting of thys blessed man of God and of the contrary hys humble pacient and most godly answeres made to them sodainly without all feare not hauing respect to their glorious manasings and boysterous threats but charitably and wythout stop answearing not moouing his countenaunce nor changing his visage as in his accusation hereafter folowing manifestly shall appeare But before I enter into his Articles I thoughte it not impertinent somewhat to touche concerning the life and conuersation of this godlye man according as of late came to my handes certified in wryting by a certaine scholler of hys sometime named Emerey Tylney whose wordes of testimoniall as he wrote them to me here folow Aboute the yeare of oure Lorde a thousande fiue hundreth fortie and thre there was in the vniuersitie of Cambridge one maister George Wiseheart commonlye called maister George of Bennettes Colledge who was a man of talle stature polled headed and on the same a rounde Frenche cappe of the best Iudged of Melancholye complexion by his Phisiognomie blacke heared long â—earded comelye of personnage well spoken after his countrey of ScotlaÌ„d courteous lowly louely glad to teach desirous to learn was wel traueled hauing on him for his habit or clothing neuer but a mantell friese gowne to the showes a blacke Millian fustian dowblet and plaine blacke hosen course newe canuesse for his Shirtes and whyte fallinge Bandes and Cuffes at the handes All the whych Apparell hee gaue to the poore some weekelye some monethly some quarterlye as hee liked sauing hys Frenche cappe whyche hee kepte the whole yeare of my being with hym Hee was a manne modest temperate fearinge God hatinge Couetousnesse For his Charitie had neuer ende nyghte noone nor daye hee forbare one meale in three one daye in foure for the moste parte except somethyng to comforte nature Hee lay harde vppon a pouffe of straw course newe canuesse Sheetes whyche when hee chaunged hee gaue awaye hee hadde commonly by his beddes side a tubbe of water In the whyche hys people being in hedde the candell puâ—te out and all quiet he vsed to bathe hymselfe as I being very yong being assured often heard him and in one light nighte descerned hym hee loued mee tenderly and I him for my age as effectually He taught wyth great modestie and grauitie so that some of his people thought hym seuere and woulde haue slaine hym but the Lorde was hys defence And hee after due correction for their malice by good exhortation amended them and he went hys way O that the Lord hadde left hym to me his poore boye that hee might haue finished that he hadde begonne For in his Religion he was as you see heere in the rest of hys life when he went into Scotland with diuers of the Nobilitie that came for a treatie to kinge Henry the eighte Hys learning no lesse sufficient then his desire alwayes prest and readye to doe good in that hee was able bothe in the house priuately and in the Schoole publikely professing and reading diners authours If I shoulde declare hys loue to mee and all menne hys Charitie to the poore in geuinge relieuinge caringe helpinge prouidinge yea infinitelye studyinge howe to doe good vnto all and hurte to none I shoulde sooner wante woordes then iuste cause to commende All thys I testifie wyth my whole heart and trueth of thys Godly manne
then to come He tooke bread he blessed and brake it and gaue it to hys Disciples and sayde Take yee eate yee Math. 26. thys is my bodye whyche shall bee broken and geuen for you And lykewise the cuppe blessed and badde them drinke all thereof for that was the cup of the new testament which should be shed for the forgeuing of many How oft ye do this do it in my remembraunce Then saide the B. of S. Andrewes The Archb. of S. Andrewes speaketh The Earle of Hūtly speaketh and the Officiall of Lowthaine with the Deane of Glasgue and many other Prelates we know this well enough The earle of Hūtly said thou aunswerest not to that which is laide to thee say either nay or yea thereto He aunswered if ye will admitte God his word spoken by the mouth of his blessed sonne Iesus Christ our Lord and Sauiour ye will admit that I haue sayd for I haue sayd or taught nothing but that the word which is the triall and touchstone sayth whych ought to be Iudge to me and to all the world Why quoth the Earle of Huntley hast thou not a Iudge good inough and trowest thou that we know not God and his word Aunswere to that is spoken to thee and then they made the accuser speake the same thing ouer againe Thou saydest quoth the accuser and hast taught that the bread and wine in the Sacrament of the aultar after the words of the consecration are not the body and bloud of our Sauiour Iesus Christ. He aunswered I sayd neuer more then the write sayth nor yet more then I haue sayd before 1. Cor. 11. For I know wel by S. Paule when he sayeth Whosoeuer eateth this bread and drinketh of thys cup vnwoorthely receaueth to hymselfe damnation And therefore when I taught which was but seldome and to them only which required and desired me I sayd that if the Sacrament of the aultar were truly ministred and vsed as the sonne of the liuing God did institute it where that was done there was God himselfe by hys diuine power by the which he is ouer all The Bishop of Orkney asked him Beleeuest thou not sayd he that the bread and wine in the sacrament of the aultar after the wordes of the consecration is the very body of God flesh bloud and bone He answered I wot not what that word consecration meaneth I haue not much latine Adam Wallace aunswereth by his Creede but I beleeue that the sonne of God was conceaued of the holy Ghost and borne of the Uirgin Mary hath a naturall body with handes feete and other members and in the same body hee walked vp downe in the world preached and taught he suffered death vnder Pontius Pilate was crucified dead and buryed and that by his godly power hee raysed that same body agayne the thyrd day and the same body ascended in to heauen and sitteth on the right hand of the father Christs naturall body cannot be in two places at once whiche shall come agayne to iudge both the quicke and y e dead And that this body is a naturall body with handes feete and cannot be in two places at once he sheweth well hym selfe For the whiche euerlasting thankes be to hym that maketh this matter cleare Math. 26. When the woman brake the oyntment on hym aunswering to some of hys Disciples which grudged thereat he sayd The poore shall you haue alwayes with you but me shall you not haue alwayes meaning of his naturall body And likewise at his Ascention sayd he to the same Disciples that were fleshly and would euer haue had him remayning with them corporally Iohn 16. It is needfull for you that I passe away for if I passe not away the comforter the holy Ghost shall not come to you meaning that his naturall body behoued to be taken away frō thē But be stoute and be of good cheare Math. 28. Iohn 16. for am with you vnto the worldes end And that the eating of his very flesh profiteth not The eating of the very flesh of Christ profiteth nothing may well be knowne by his wordes which he spake in the 6. of Iohn where after that he had sayd Except ye eate my fleshe and drinke my bloud ye shall not haue life in you they murmuring therat he reproued them for their grosse fleshly taking of his wordes and sayd What will ye thinke when ye se the sonne of man ascend to the place that he came frō It is the spirit that quickeneth the flesh profiteth nothing to be eaten as they tooke it and euen so take ye it Iohn 6. The B. of Orknay speaketh It is an horrible heresie sayde the Bishop of Orknay When he began to speake again and bad the Lord Gouernour iudge if hee had righte by the write the accuser cryed Ad secundam Nunc ad secundam aunswered the Archbishop of S. Andrewes The 2. article agaynst Adam Wallace Then was he bidden to heare the accuser who propounded the second Article and sayd Thou saydest lykewyse and openly diddest teach that the Masse is very Idolatry and abhominable in the sight of God Aunswere He aunswered and sayde I haue read the Bible and word of God in three tounges and haue vnderstand them so farre as God gaue me grace and yet read I neuer that word Masse in it all The Masse not found in Scripture but I found sayd he that the thyng that was highest and most in estimation amongst men and not in the word of God was Idolatry and abhominable in the sight of God And I say the Masse is holden greatly in estimation Argument and high amongest men and is not founded in the word therefore I said it was Idolatry and abhominable in the sight of God But if any man will find it in the Scripture and proue it by Gods word I will graunt mine errour and that I haue fayled otherwise not and in that case I will submit me to all lawfull correction and punishment Ad tertiam sayd the Archbyshop Then sayde the accuser Thou hast sayde and openly taught that the God which we woorship is but bread sowen of corne The 3. Article Aunswere growing of the earth baked of mēs hands and nothing else He aunswered I worship the father the sonne and the holy Ghost three persons in one Godhead which made fashioned the heauen and earth and all that is therein of naught but I know not which God you worship and if you will shew me whome you worship The popes God I shall shew you what he is as I can by my iudgement Beleeuest thou not sayd the accuser that the sacrament of the alter after the words of the consecration betwixt the Priests hands is the very body and bloud of the sonne of God and God himselfe What the body of God is sayde he and what kind of body he hath I haue shewed you so farre as I
de eo qui se dixit panem esse aeternae vitae All mysteries must be considered with inwarde eyes that is to say spiritually As the inwarde eyes when they see the bread they passe ouer the creatures neither do they thinke of that bread which is baked of the baker but of him which called himself the bread of eternal life For these two causes the bread and wine are called the body and bloud of Christe Nowe I thinke you are satisfied concerning the meaning of these woordes This is my body Cust. Yet one thing mooueth me very much Veri What is that Cust. The Doctors and old wryters men inspired with the holy Ghost haue euermore bene against your doctrine Custome standeth vpon authority coÌ„mon voyce Yea and in these daies the wisest men and best learned call you heretickes and your learning heresie Veri As touching the olde wryters I remember well they speake reuerently of the Sacramentes like as euery man ought to doe The right meaning of the Doctours misconstrued of custome keepers But where as they deliuer their minde wyth the right hand you Custome receiue it wyth the lefte For where as they say that it is the bodye of Christe and that it must be verely eaten meaning that it doeth effectually lay before the eyes Christes body and that it is to the faithfull man no lesse then if it were Christe him selfe and that Christe must be eaten in faith not torne nor rent wyth the teeth The Doctours how they call the Sacrament the body of Christ why The wordes of the Doctours against the Popes doctrine you say that howsoeuer it be taken it is Christes bodye and that there is none other eatyng but wyth the mouth And that the fathers meant no other thing then I haue sayde it shall appeare by their wordes But as touching the learned and wise men of these dayes I can not blame them if they call my doctrine heresie for they would condemne al auncient wryters of heresie if they were now aliue But I will aunsweare you to them anone In the meane while marke you how well their learning agreeth They say you must follow the letter you must sticke to the letter Origines in Leuit Hom. 17. But Origenes sayeth Si secundum literam sequaris id quod scriptum est nisi manducaueritis carnem filij hominis non erit vita in vobis ea litera occidit If ye folow after the letter that which is wrytten vnlesse yee shall eate the flesh of the sonne of man August de doctrina Christiana Lib. 3 cap. 16. there shal be no life in you this letter killeth Augustine in the third booke De doctrina Christiana Principio cauendum est ne figuratam dictionem secundum literam accipias Ad hoc enim pertinet id quod ait Apostolus 2. Cor. 3. litera occidit Cum enim figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur neque vlla animae mors congruentius appellatur i. First thou muste beware that thou take not a figuratiue speache after the letter For thereto pertaineth that the Apostle sayeth The letter killeth For when a thing is spiritually meant and the same is takeÌ„ litterally and properly spoken that is a carnall taking Neither can any other be called the killing of the soule rather then that And in the same booke he teacheth a man to know the plain sense from a figure August de doctrina Christiana Lib. 3. cap. 16. saying thus Si praeceptiua loquntio est flagitium iubens aut beneficentiam vetans figurata est Nisi mâ—nducaueritis carnem filij hominis biberitis eius sanguinem non erit vita in vobis Flagitium videtur iubere Ergo Figura est praecipiens passioni Domini esse communicandum A rule to know a figuratiue speach from the litterall suauiter in memoria recoÌ„dendum quòd pro nobis caro eius crucifixa sit i. If the commaunding speach be such as commandeth a thing wicked and horrible to be done or a charitable thing to be vndone then this is a figuratiue speach Unlesse ye shal eat the flesh of the sonne of man and shall drinke his bloud there shall be no life in you Because in this speach he seemeth to commaund a wicked thing it is therefore a figuratiue speache commaunding that we should communicate with the passion of our Lorde and sweetely to retaine it in our remembraunce In like manner Chrysostome plucketh you from the plaine letter and the bare woordes by this saying Caro non prodest hoc est secundum spiritum verba mea intelligenda sunt Quia qui secundum carnem audit nihil lucratur Quid est autem carnaliter intelligere Chrisost. in Ioan. hom 46. Simpliciter vt res dicuntur neque aliud quip piam cogitare Non enim ita iudicanda sunt quae videntur sed mysteria omnia interioribus oculis videnda sunt hoc est spiritualiter i. The flesh profiteth not that is to say my wordes must be taken and expounded after the spirite For hee that heareth after the flesh gaineth nothing Nowe what is it to vnderstaÌ„d carnally To take things simply as they be spoken and not to consider any meaning further therein For things must not be iudged as they are seene but all mysteries must be seene with inwarde eyes that is to say spiritually What is so hainous in these dayes as to cal the Sacrament the token or the remembrance of Christes body Yet did the olde wryters in manner neuer call it other Tertullian in the 4. booke against the Martionistes Christus accepit panem â—â—rtullianus â—â—ntra Martion Lib. 4. corpus suum fecit Hoc est corpus meuÌ„ dicendo id est figura corporis mei Christ took bread made it hys body saying This is my body that is to say a figure of my body Ambrose vpon the 11. to the Corinthians Quia morte Domini liberati sumus huius rei memores in edendo potando Ambros. â— 1. Cor. 1â— carnem sanguinem quae pro nobis oblata sunt significamus Because we are deliuered by the Lords death in y e remembraunce of the same by eating and drinking we signify the body and bloud which were offered vp for vs. Chrisost. Matth. Hom. â—3 Chrysostome in the lxxxiij Homily vpon the Gospel of Mathew Quando dicunt vndè patet Christum immolatum fuisse haec adferentes eorum ora consuimus Si enim mortuus Christus non est cuius Symbolum ac signum hoc sacrificium est When they obiect vnto vs and aske howe knowe you that Christe was offered vppe then alledging these things we stoppe theyr mouthes For if Christ died not then whose signe or token is this sacrifice Augustine to Adimantus Non dubitauit Christus dicere Hoc est corpus meum cum daret signum corporis sui August 〈◊〉 Adimanâ—â—â— Christ doubted
of participation in so much as we communicating therof do participate the grace of Christ so that you meane hereby only the effect therof But our conclusioÌ„ standeth vpon the substance and not the efficacye onely which shall appeare by the testimony both of Scriptures and of all the fathers a thousand yeare after Christ. And first to begin with the Scripture let vs consider what is written in Math. 26. Mark 14. Luke 22. fyrste to the CorinthiaÌ„s 11. Mathew sayth Math. 26. As they sat at supper Iesus tooke bread c. In Marke there is the same sense although not the same wordes Math. 14. who also for one part of the Sacrament speaketh more playnely Iesus taking breade c. After the same sense also writeth Luke 22. Luke 22. And when Iesus had taken bread c. In the mouth of two or three witnesses sayth the Scripture standeth all truth Here we haue three wytnesses together that Christ sayd that to be his body which was geueÌ„ for many and that to be his bloud which should be shed for many wherby is declared the substance and not onely the efficacy alone therof Ergo it is not true that you say there to be not the substance of his body but the efficacy alone therof Cran. Substance and efficacie both graunted in the Sacrament Thus you gather vpon mine aunswere as though I did meane of the efficacy and not of the substance of the body but I meane of them both as well of the efficacye as the substance And for so much as all things come not readily to memory to a man that shall speake ex tempore therfore for the more ample and fuller aunswere in the matter this writing here I do exhibite An other explication for aunswere exhibited in writing by the Archb. ¶ An explication exhibited by Cranmer OUr Lord and Sauior Iesus Christ at the time of his Maundy preparing himselfe to die for our cause that he might redeeme vs from eternall death to forgeue vs all our sinnes and to cancell out the handwriting that was agaynst vs y t we through ingratefull obliuion should not forget his death therfore he at y e time of his holy supper did institute a perpetuall memory of this his death to be celebrated amoÌ„g christians in bread wine The 〈◊〉 cause 〈◊〉 the 〈◊〉 wa◠〈◊〉 according as it is sayd Do this in remembraunce of me And so often as you shall eat this bread drinke this cup you shall shew forth the Lordes death till he come And this remembraunce or sacrament of his holy passion that is of his body slayne bloud shed he would all christians to frequent celebrate in bread and wine according as he sayd Take eate and drink ye all of this Therfore whosoeuer for mans tradition denyeth the cup of Christes bloud to lay men they manifestly repugne agaynst Christ forbidding that which Christ commaundeth to be done and be like to those Scribes and Phariseis of whom the Lord spake Ye hipocrites ye haue reiected the coÌ„maundementes of God for your traditions Math. 2â— Well did Esaye prophecy of you saying This people honoureth me with theyr lips but theyr hart is farre from me Luke 7. Without cause do they worship me teaching the doctrines and preceptes of men The sacrament and misticall bread being broken and distributed after the institution of Christ and the mysticall wine likewise being taken and receiued be not onely sacramentes of the fleshe of Christ wounded for vs and of hys bloudshedding but also be most certaine sacraments to vs and as a manne would say seales of Gods promises and giftes Sacramâ—â—â— seales 〈◊〉 Gods pâ—â—â—mises and also of that holy felowship which we haue with Christ and all his members Moreouer they be to vs memorials of that heauenly food and nourishment wherwith we are nourished vnto eternall life and the thyrste of our boyling conscience quenched and finally wherby the harts of the faythfull be replenished with vnspeakeable ioy and be corroborated and strengthened vnto all workes of godlines We are many sayth S. Paule one bread and one body all we which doe participate of one breade 1. Cor. 11 and one cuppe And Christ sayth Eate ye this is my body And drinke ye this is my bloud Math. 2 And I am the liuing breade which came downe from heauen He that eateth me shall also liue for me Iohn 6. Not as your fathers did eate Manna in the desert and are dead He that eateth me shall also liue for me Thus therefore true bread and true wine remaynfull in the Eucharist vntill they be consumed of the faythfull to be signes as seales vnto vs annexed vnto Gods promises making vs certayne of Gods gifts towardes vs. Bread 〈◊〉 wine remayne in the Eâ—â—charist 〈◊〉 be seale vs 〈◊〉 with 〈◊〉 promisâ—â— Also Christ remaineth in them they in Christ which eate his flesh drinke his bloud as Christ himselfe hath promised They that eat my flesh drinke my bloud abide in me I in them Moreouer he abideth also in them which worthely receiueth the outward sacrament neither doth he depart so soone as the sacramentes is consumed but continually abideth feeding and nourishing vs so long as we remayne bodies of that head meÌ„bers of the same I acknowledge not here the naturall body of Christ which is only spirituall intelligible and vnsensible hauing no distinctioÌ„ of meÌ„bers partes in it but that body onely I acknowledge worship which was borne of the virgin which suffred for vs which is visible palpable hath all the forme shape and partes of the true naturall body of man Christ spake not these wordes of any vncertayne substance but of the certayne substance of bread which he then held in his hands shewed his disciples wheÌ„ he sayd Christâ— wordeâ— spoken of an 〈◊〉 certaine substaÌ„câ— of a 〈…〉 bread 〈◊〉 which had in 〈◊〉 handeâ— Eat ye this is my body and likewise of the cup when he sayd Drinke ye this is my bloud meaning verely of that bread which by nature is vsuall and common with vs which is taken of the fruit of the ground compacted by the vniting of many graynes together made by man by mans hand brought to that visible shape being of a round compasse without all sense or life whiche nourisheth the bodye and strengtheneth the hart of man Of this same bread I say and not of any vncertaine and wandring substance the old fathers say that Christ spake these wordes Eate ye this is my body How doctoâ—â— doe 〈◊〉 speachâ—â— Chrisâ—â— Tropiâ—â—â— Figuraâ—â—â—â— Anagoâ—â—â—call 〈◊〉 Bread 〈◊〉 by 〈◊〉 name 〈◊〉 body And likewise also of the wine which is the creature and fruite of the vine pressed out of many clusters of grapes maketh mens hart mery of the very same wine I say Christ spake drinke ye this is my bloud And so the olde Doctors doe call this
aliud commutentur That is to say This bread is breade before the wordes of the Sacraments when the consecration commeth to it The wordes of Ambrose in Englishe of bread it is made the flesh of Christ. Let vs coÌ„firme this therfore how can that whyche is breade by consecration be the bodye of Christ by what words then is the consecration made and by whose wordes by the wordes of our Lorde Iesus For touching all other things that are sayde praise is geuen to God prayer is made for the people for kinges and for the rest When it commeth that the reuerent Sacrament must be made then the Priest vseth not his own words but the wordes of Christ therfore the word of Christe maketh this Sacrament What word That word by which all things were made The Lorde * But the Lord Iesus here vsed not such words of commauÌ„ding in the sacrament as in creatioÌ„ for we read not fiat hoc corpus meuÌ„ as we read fiat lux commaunded and heauen was made the Lord commaunded and the earth was made the Lord commanded and the seas were made the Lord commaunded and all creatures were made Doest thou not see then how strong in working the woorde of Christe is If therfore so great strength be in the Lords word that those things shuld begin to be which were not before how much the rather is it of strength to worke y t these thinges which were shoulde be chaunged into an other thing Ambrose sayth that the wordes are of strength to worke Weston You omit those wordes which follow whych maketh the sence of Ambrose plaine Read them Young Coelum non erat mare non erat terra non erat Sed audi dicentem Ambros. de Sacr. cap. 5. ipse dixit facta sunt ipse mandauit creata sunt Ergo tibi vt respondeam non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quòd iam * Alloiosis reruÌ„ symboloruÌ„ corpus Christi est That is Heauen was not the sea was not the earth was not but heare him that said he spake the worde and they were made he commaunded and they were created Therfore to answer thee it was not the body of Christ before consecration but after the coÌ„secration I say to thee that now it is the body of Christ. Cran. All these thinges are common I say that God doth chiefly worke in the Sacraments Yong. How doth he worke Cran. By his power as he doth in Baptisme Yong. Nay by the worde he chaungeth the bread into hys body This is the truth acknowledge the truth geue place to the trueth Cran. O glorious wordes you are too full of wordes Yong. Nay O glorious trueth you make no change at all Cran. Not so but I make a great chaunge as in them that are baptised is there not a great chaunge when the child of the bondslaue of the deuil is made the sonne of God So it is also in the sacrament of the supper when he receyueth vs into his protection and fauour Yong. If he worke in the sacraments he worketh in thys sacrament Cran. God woorketh in his Faithfull not in the Sacraments West In the supper the words are directed to the breade in baptisme to the spirite He sayd not the water is the spirite but of the bread he sayd This is my body Cran. He called the spirit a Doue when the spirit descended in likenesse of a Doue As the Doue is called the spirit so the bread is called the body West He doth not call the spirit a Doue but he sayth that he descended as a Doue He was seene in the likenesse of a Doue As in Baptisme the words are directed to him that is baptized so in the supper the woordes are directed vnto the bread Cran. Nay it is wrytten Vpon whomesoeuer thou shalt see the spirite descending Iohn 1. Hee calleth that whych descended the holy spirit And Augustine calleth the doue the spirit Heare what Augustine sayth in 1. Iohn August in Iohn cap. 1. Quid voluit per columbam id est per spiritum sanctuÌ„ docere qui miserat eum That is What meant he by the Doue that is by the holy Ghost forsoothe to teach who sent him Yong. He vnderstandeth of the spirit descending as a doue the spirit is inuisible Ambrose againe repeated de Sacrament cap. 4. If you minde to haue the truth heard let vs proceede Heare what Ambrose saith Vides quam operatorius sit sermo Christi Si ergo tanta vis in sermone domini c. vt supra That is You see what a working power the word of Christe hath Therefore if there be so great power in the Lordes woorde that those thinges whiche were not begin to be howe much more of strength is it to worke that those things that were should be chaunged into an other thing And in the 5. chap. Antequam consecretur panis est vbi autem verba Christi accesserint Idem cap. 5. corpus est Christi i. Before it is consecrated it is bread but when the words of Christ come to it it is the body of Christ. But hear what he sayth more Accipite edite hoc est corpus meum Take yee eate yee this is my bodye Ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui redemit plebem That is Before the wordes of Christe the cuppe is full of wine and water when the words of Christ haue wrought there is made the bloude of Christe which redeemed the people What can be more plaine Cran. Aunswere to Ambrose Nay what can be lesse to the purpose The wordes are of strength to worke in this Sacrament as they are in Baptisme Pie The wordes of Christ as Amb. sayth are of strength to worke What do they worke Ambrose sayeth they make the bloud which redeemed the people Ergo the naturall bloud is made Cran. The Sacrament of his bloud is made The wordes make the bloude to them that receiue it not that the bloude is in the cuppe but in the receiuer Pie There is made the bloud which redeemed the people Cran. The bloude is made that is the Sacrament of the bloude by which he redeemed the people Fit it is made that is to say ostenditur it is shewed forth there And Ambrose sayth we receiue in a similitude As thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud West He sayth in a similitude Marke D. Wesâ— expound to eate similituâ—â— because it is ministred vnder another likenesse And this is the argument * If this logismâ—â— in the 〈…〉 standâ—â— the 〈◊〉 appear then iâ— false beâ—cause it â—â—â—cludeth firmatâ—â—â— Ambr. â— cap. 1. dâ—â—crament Operaâ—â— Mutare Conuerâ— There is made the bloud which redeemed the people But the naturall bloud redeemed the
the wordes spoken vppon the bread haue no such vertue The second part of the argument is proued because they shuld then transubstantiate the cup or that which is in the cup into the new Testament but neither of these thinges can be done and very absurde it is to confesse the same ¶ The sixt argument Da The circumstances of the scripture the Analogie and proportion of the sacraments and the testimony of the faithfull Fathers ought to rule vs in taking the meaning of the holy scripture touching the sacrament ti But the wordes of the Lords supper y e circumstances of the scripture the Analogie of the sacramentes the saying of y e fathers do most effectually plainely proue a figuratiue speach in the words of the Lordes supper si Ergo a figuratiue sense and meaning is specially to be receaued in these wordes This is my body The circumstances of the scripture The circumstances and wordes of scripture Do this in the remēbraunce of me As oft as ye shall eate of this bread and drynke of this cup ye shall shewe foorth the Lordes death Let a man proue himselfe and so eate of this bread and drinke of this cup. They came together to breake bread and they continued in breaking of bread The bread which we break c. For we being many are all one bread and one body c. The Analogie of the sacramentes is necessary The Analogie of the sacramentes For if the sacramentes had not some similitude or likenes of the things wherof they be sacramentes they could in no wise be sacraments And this similitude in the sacrament of the Lords supper is taken three maner of wayes 1. The first consisteth in nourishing as ye shall reade in Rabana Cyprian Augustine Irenee Analogie or similitude in the sacrament three maner of waies and most plainly in Isodore out of Bertram 2. The second in the vniting and ioyning of many into one as Cyprian teacheth 3. The third is a similitude of vnlike thinges where lyke as the bread is turned into one body so wee by the right vse of this sacrament are turned through fayth into the body of Christ. The sayinges of the Fathers declare it to be a figuratiue speache as it appeareth in Origen Tertullian The sayinges of the fathers for the figuratiue speach Chrysostome in opere imperfecto Augustine Ambrose Basill Gregory Nazianzene Hilary and most plainely of all in Bertram Moreouer the sayinges and places of all y e Fathers whose names I haue before recited against the assertion of the first propositiō do quite ouerthrow transubstantiation But of all other most euidently and playnly Irenee Origen Cyprian Chrisostome to Cesarius the Monke Augustine against Adamantus Gelasius Cyril Epiphanius Chrisostome agayne on the xx of Mathew Rabane Damasene and Bertram Here right worshipfull maister Prolocutor and ye the rest of the Commissioners it may please you to vnderstād that I do not leaue to these thinges onely Commendation of Bertram whiche I haue written in my former answeres and confirmations but y t I haue also for the proofe of y t I haue spoken whatsoeuer Bertram a man learned of sound and vpright iudgement and euer counted a Catholicke for these seuen hundreth yeares vntill this our age hath written His treatise whosoeuer shall read and wey considering the time of the writer his learning godlines of life the allegations of y e ancient fathers and his manifolde and most grounded argumentes I cannot doubtles but much marueile if he haue any feare of God at all D. Ridley first brought to the knowledge of the sacrament by Bertram howe he can with good conscience speake against him in this matter of the Sacrament This Bertram was the first that pulled me by the eare and that first brought me from the common errour of the Romishe Church and caused me to searche more diligently and exactly both the scriptures and the writinges of the olde ecclesiasticall Fathers in this matter And this I protest before the face of God who knoweth I lye not in the things I now speake ¶ The third proposition In the Masse is the liuely sacrifice of the Churche propitiable and auailable for the sinnes as well of the quicke as of the dead The third proposition touching propiciatory Masse ¶ The aunswere to this proposition I answere to this third proposition as I did to y e first And moreouer I say that being taken in such sense as the wordes seeme to import it is not onely erroneous Aunsweres to the third prosition but w t all so much to the derogation and defacing of the death and passion of christ that I iudge it may and ought most worthely to be counted wicked and blasphemous against the most precious bloud of our Sauiour Christ. ¶ The explication Concerning the Romish Masse whiche is vsed at this day or the liuely sacrifice therof propitiatory and auaylable for the sinnes of the quicke and the dead Explication of the same the holy scripture hath not so much as one sillable There is ambiguitie also in the name of Masse what it signifieth Anno. 1554. and whether at this day there be any such in deed as the auncient fathers vsed seeing that now there be neither Catechistes nor penitentes to be sent away Doubtes in the third proposition In the primitiue Churche the newly instructed in the fayth and the vnworthy were sent away from the Communion The third doubt Againe touching these wordes The liuely sacrifice of the Church There is doubt whether they are to be vnderstand figuratiuely and sacramentally for the sacrament of the liuely sacrifice after which sort we deny it not to be in the Lords supper or properly and without any figure of the which maner there was but one only sacrifice and that once offered namely vpon the aultar of the crosse Moreouer in these wordes as well as it may be doubted whether they be spoken in mockage as men are wont to say in sport of a foolish and ignoraunt person that he is apt as well in conditions as in knowledge being apt in deede in neither of them both The 4. doubt There is also a doubt in the world Propitiable whether it signifie heere that which taketh away sinne or that which may be made auayleable for the taking away of sin that is to say whether it is to be taken in the actiue or in the passiue signification Now the falsenes of the proposition after the meaning of the Schoolemen and the Romishe Church impiety in that sense which the wordes seeme to import is thys that they leaning to the foundation and their fond trāsubstantiation would make the quick and liuely body of Christes flesh vnited and knit to the diuinitie to lye hid vnder the accidents The falsenes of the third proposition reproued and outward shewes of bread and wine Which is very false as I haue said afore and they building vpon this
contrary to your own othe writing With what countenaunce wil ye appeare before the Iudgement seate of Christ and aunswere to your othe made first vnto that blessed king Henry 8. of famous memorye and afterward vnto that blessed king Edward the 6. his sonne The bishop answered Tush tush Herodes othe Here the bishop confesseth vnlawfull othes ought not to be kept that was Herodes othe vnlawfull and therfore worthy to be broken I haue done well in breaking it and I thanke God I am come home agayne to our mother to the Catholicke Churche of Rome and so I would thou shouldest doe Doctor Taylor answered Should I forsake y e Church of Christ which is founded vppon the true foundation of the Apostles and Prophetes to approue those lyes erroures superstitions and Idolatries that the Popes and their company at this day so blasphemously do approoue Nay God forbid The true church of Christ wherunto all men ought to turne Let the pope and his returne to our sauioure Christ and his word and thrust out of the Churches such abhominable Idolatries as he maintayneth and then wil christen men turne vnto him You wrote truely agaynst hym and were sworne agaynst him I tell thee quoth the Bishop of Winchester it was Herodes oth vnlawfull and therfore ought to be broken and not kept and our holy father the Pope hath discharged me of it Then sayd D. Taylor Christ will require lawfull othes and promises but you shall not so be discharged before Christ who doubtles will require it at youre handes as a lawfull othe made to your liege soueraigne Lorde the king from whose obedience no man can assoyle you neither the Pope nor none of his I see quoth the Bishop thou art an arrogant knaue Gardiner agayne rayling Rayling wordes become not a magistrate Math. 5. and a very foole My Lord quoth Doctor Taylor leaue your vnseemly rayling at me which is not seemely for such a one in authoritie as you are For I am a Christian man and you know that He that sayeth to his brother Racha is in daunger of a Counsell and he that sayth thou foole is in daunger of hel fire The Bishop answered ye are all false and lyars all the sort of you Nay quoth D. Taylor we are true men and know that is written Os quod mentitur occidit animam agayne Perdes omnes qui loquuntur mendacium i. The mouth that lyeth slayeth the soule And agayne Lord God thou shalt destroy all that speake lyes And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake Thou art maryed quoth the B. Yea quoth Doctour Taylor that I thank God I am Maryage obiected to D. Taylour Mariage defended and haue had nine children and all in lawfull matrimony and blessed be God y t ordayned matrimony and commaunded that euerye man that hath not the gift of continency shoulde mary a wife of his owne and not liue in adultery or whoredome Then sayd the bishop thou hast resisted the Queenes Proceedinges One Idolater holdeth with an other and wouldest not suffer the Parson of Aldam a very vertuous and deuout Priest to say Masse in Hadley Doctor Taylor answered My Lorde I am Parson of Hadley and it is agaynst all right conscience and lawes that any man shall come into my charge presume to infect the flock committed vnto me The Masse with venome of the Popish Idolatrous Masse With that the Bishop waxed very angry said Thou art a blasphemous hereticke in deede that blasphemest the blessed sacrament and put of his cap and speakest agaynst the holy Masse which is made a sacrifice for the quick and the dead D. Taylor answered Nay I blaspheeme not the blessed sacrament which Christ instituted but I reuerence it as a true christian ought to doe The communiō and confesse that Christ ordayned the holy communion in the remembrance of his death and passion The true sacrifice for the quicke and dead what it is which◠when we keepe according to his ordinaunce we through fayth eat the body of Chryst and drinke his bloud geuing thanks for our redemption and this is our sacrifice for the quicke the dead to geue God thankes for his mercifull goodnes shewed to vs in that he gaue his sonne Christ vnto the death for vs. Propitiatory sacrifice offered neuer more then once Thou sayst well quoth the Bishop It is all y t thou hast sayd and more to for it is a propitiatory sacrifice for y e quick dead Thē answered D. Taylor Christ gaue hymselfe to die for our redemption vpon the Crosse whose body there offered was the propitiatory Sacrifice full perfect and sufficient vnto saluation for all them that beleeue in him And this sacrifice did our Sauiour Christ offer in his owne person himselfe once for all Our sacrifice is onely memoratiue Winchesters strong argument cary him to prison neither can any Priest any more offer him nor we neede no more propitiatory sacrifice and therefore I say with Chrysostome and all the Doctours Our Sacrifice is only memoratiue in the remembrance of Christes death and passion a sacrifice of thankesgeuing and therefore Fathers called it Eucharistia And other sacrifice hath the Church of God none It is true quoth the Byshop the Sacrament is called Eucharistia a thankesgeuing because we there geue thanks for our redemption and it is also a sacrifice propitiatory for the quicke and the dead which thou shalt confesse ere thou and I haue done Then called the Bishop his men and sayde haue this fellow hence and carry him to the Kings bench and charge the keeper he be straitly kept Then kneeled Doctor Taylour down and held vp both his hands and said Good Lord I thanke thee and from the tiranny of the Byshop of Rome D. Taylours prayer agaynst the pope and his detestable enormities and all his detestable errours Idolatries and abhominations good Lord deliuer vs And God be praysed for good King Edwarde So they caried him to prison to the Kings Bench where he lay prisoner almost two yeares ☞ This is the summe of that first talke as I sawe it mentioned in a Letter that Doctour Taylour wrote to a frend of his thanking God for his grace that he had confessed his truth and was founde worthy for truth to suffer prison and bands beseeching his frendes to pray for him that he might perseuere constaunt vnto the ende Being in prison Doctour Taylour spent all hys tyme in prayer reading the holy Scriptures and writing and preaching The godly behauiour and cōuersation of D. Taylour in the prison and exhorting the prisoners and such as resorted to him to repentance and amendement of life Within a fewe dayes after were diuerse other learned and godly men in sondry countreys of England committed to prison for Religion so that almost all the prisons in England were become right
accusation as in that time it was called of heresy As touching the order maner of theyr examinations before the bishop as the articles ministred against them were much like so theyr aunsweres agayne vnto the same were not much discrepant in maner forme as out of the Bishops owne Registers here foloweth expressed ¶ Articles obiected agaynst Iohn Symson and Iohn Ardeley of the Parish of Wigborow the great in Essex husbandmen by Boner Bishop of London at Fulham 22. of May. 1555. Articles miâ—â—stred agaynst Iohn Simson and â—ohn Ardeâ—ey 1. FIrst that thou Ioh. Symson or Ioh. Ardeley husbandman of the age of 34. yeres or thereabout wast and art of the parish of great Wigborow within the dioces of LondoÌ„ and thou hast not beleued nor doest beleue that there is here in earth one Catholicke and vniuersal whole Church which doth hold and beleue all the fayth religioÌ„ of Christ and all the necessary articles and sacramentes of the same 2. Item that thou hast not beleued nor doest beleue that thou art necessarily bounden vnder the payne of damnation of thy soule to geue full fayth and credence unto the sayd Catholique and vniuersall Church and to the Religion of the same in all necessary poyntes of the sayd fayth and Religion without wauering or doubting in the sayde fayth and Religion or in any part therof 3. Item that thou hast not beleeued nor doest beleue that that fayth and Religion whiche both the Churche of Rome Italy Spayn England Fraunce Ireland The Church of Rome Italy Spayne an other forrayne countreys in Europe Scotland and all other Churches in Europe being true members and partes of the sayd Catholick vniuersall church do beleue and teach is both agreing with the sayd Catholicke and vniuersall Church and the fayth and Religion of Christ and also is the very true fayth Religion which all Christen people ought to beleue obserue folow keep but contrariwise thou hast beleued and doest beleue that that fayth and Religion which the sayd Church of Rome and all the other Churches aforesayd haue heretofore beleued and do nowe beleue is false erroneous and nought in no wise ought to be beleued obserued kept and followed of any Christian man 4. Item that albeit it bee true that in the Sacrament of the aultar there is in substance the very body and bloud of Christ vnder the formes of bread and wyne and albeit that it be so beleued taught preached vndoubtedly in the sayd Churche of Rome and all the other Churches aforesayd yet thou hast not so beleued nor doest so beleeue Substance of Christes body vnder formes of bread wyne but contrariwise thou hast doest beleue firmely stedfastly that there is not in the sayd sacrament of the aultar vnder the sayd formes of breade and wine the very substaunce of Christes body and bloud but that there is onely the substaunce of material and common bread and wine with the formes therof and that the sayd materiall commoÌ„ bread and wine are onely the signes and tokens of Christs body and bloud and by fayth to be reciued onely for a remembraunce of Christes passion death without any such substaunce of Christes body and bloud at all 5. Item that thou hast beleued and taught and thou hast openly spoken and to thy power maynteined and defended and so doest beleue thinke maynteyn and defend that the very true receiuing and eating of Christes body bloud is onely to take materiall and commoÌ„ bread Transubstantiation denyed and to breake it and to distribute it amongest the people remembring therby the passion and death of Christ onely 6. Item that thou hast likewise beleued taught and spoken that the Masse now vsed in this Realme of England and others the churches aforesayd The Masse abominable is abhominable naught and full of Idolatry and is of the ordinance of the Pope and not of the institution of Christ hath no goodnes in it sauing the gloria in excelsis and the Epistle and the Gospell that therefore thou hast not nor wilt not come and be present at the Masse nor receiue the Sacrament of the aultar or any other Sacrament of the Church as they are now vsed in this Realme of Englande and other the Churches aforesayd 7. Item that thou hast in tymes past beleued precisely and obstinately affirmed and sayd so doest now beleue thinke that auricular confession is not needfull to be made vnto the Prieste but it is a thing superfluous and vayne and ought onely to be made to God to none other persoÌ„ and likewise thou hast condemned as superfluous vayne and vnprofitable all the ceremonies of the church and the seruice of the same hast sayd that no seruice in the church ought to be sayd but in the English tongue and if it be otherwise sayd it is vnlawfull and nought ¶ The aunsweres of Iohn Symson and also of Iohn Ardeley to the foresayd Articles TO the firste they beleue that here in earth there is one Catholicke and vniuersall holy Churche Their aunsweres to the articles which doeth hold and beleue as is conteined in the first article and that this Church is dispersed and scattered abroad throughout the whole world To the second they beleue that they be bound to geue fayth and credence vnto it as is conteyned in the second Article To the third as concerning the fayth and Religion of the Church of Rome of Italy Spaine Fraunce Ireland Scotland and other Churches in Europa they say they haue nothing to doe with that fayth and Religion but as concerning the fayth and Religion of England that if the sayde Churche of England be ruled and Gouerned by the word of life then the Church of England hath the fayth Religion of the Catholicke Church and not otherwise doe say also that if the Churche of England were ruled by the word of life it woulde not go about to condemne them and others of this heresy To the fourth they aunswere that in the Sacrament commonly called the Sacrament of the aultar there is very bread and very wine not altered nor chaunged in substaunce in anye wise Transubstantiation denyed and that hee that receiueth the sayde bread and wyne doth spiritually and by fayth only receiue the body and bloud of Christ Anno 1555. Iune but not the very naturall body and bloud of Christ in substaunce vnder the formes of bread and wine To the fift they say they haue aunswered aunswering to the sayde fourth article and yet neuerthelesse they saye that they haue beleued and doe beleue that in the sacrameÌ„t of the Aultar there is not the verye substaunce of Christes body and bloud but onely the substaunce of naturall bread and wine To the sixt they say that they beleue that the Masse is of the Pope The Masse detested and not of Christ and therefore it is not good nor hauing in it any goodnes
which Goâ— doth geue neyther doth seeâ—â— for that which 〈◊〉 would haue by lawfull meanes For where the scripture perfectly doth promise and pronounce vs to bee iustified through our fayth in Christ willeth vs to seeke our saluation no where els but onely in the merits of Iesus the institution of the church of Rome neyther wyll receiue that God hath freely geuen wherein standeth infidelity neither yet will seek the same there where as they should but in the merites and prayers of our Lady of S. Iohn Baptist s. Peter and Paule s. Andrew s. Nicholas s. Thomas of Canterbury by the worthines of the materiall crosse and such other vnlawfull meanes wherein standeth plaine idolatry And yet such bookes as these can be suffered among the Catholikes to be currant as good wholesome and lawfull bookes where as the other which lead vs the true way from infidelitie and blynd idlatry to true christianitie in no wise can be sufferable But of this to complaine it is vaine Wherfore to passe from this proclamation let vs proceede God willing in the course of our history ¶ The story of Thomas Osmond William Bamford and Thomas Osborne Martyrs MEntion was made before in the storye of Thomas Haukes of sixe prisoners besides Thomas Osmund William Bamford Thomas Osburâ— Martyrs Read 〈◊〉 pag. 150 whithe were sente downe with hym to Essex the same tyme as hee wente to execution Of which sixe prisoners three were sent to be burned the other three to recant and to doe penaunce of whome it followeth next in story nowe to intreate The names of which sixe were these Thomas Osmund Fuller William Bamford alias Butler Weauer Thomas Osborne Fuller Nicholas Chamberlaine Weauer Thomas Brodehill Weauer Richard Webbe Weauer beyng all of the towne of Coxehall All which sixe Coxehall men nexte after the Examinations of Thomas Haukes and Thomas Wattes were sent vp to Boner to bee examined by the Earle of Oxford and sir Phillip Paris knight with a letter with them also sent the copy whereof here followeth ¶ A letter sent from the Erle of Oxford to Boner B. of London AFter our harty commendations vnto your good Lordship A letter from the Earle of Oxford B. Boner this shal be to aduertise the same y t the Constables of Coxehall within your Dioces haue brought before vs this day 6. persons dwelling in the town of Coxhal aforesayd whose names hereafter do folow videlicet Nicholas Chamberlaine Weauer Iohn Wallet Fuller Tho. Brody Weauer Rich. Web Weauer William Bamford aliâs Butler Weauer and Tho. Osborne Fuller for that they at the feast of Easter now last 〈…〉 sent by 〈◊〉 Earle of 〈◊〉 to 〈◊〉 haue not obeyed to the order of the holy catholike Church in receiuyng of the sacraments but oâ—stinately refusing the same besides the holdyng of diuers other opinions contrary to the faith of the said church Wherfore we haue thought it good to send the same persons vnto your good lordship further to be ordered as in such case shal appertain Thus we commit your good Lordship to the keping of almighty God From Hedingham the 1. of May. 1555. Your Lordships assuredly Oxford Phillip Paris Thus the said prisoners beyng sent vp the first day of May were brought before the sayd Bishop the xvij of the sayd moneth to be examined vpon diuers and sundry Articles ministred obiected agaynst them whereunto they were compelled to aunswer and to put theyr hands to the same the copy of which their Articles and aunswers beyng all one in forme and effect if the Register say true here followeth ¶ The copy of the Articles obiected against Thomas Osmond William Bamford and Nicholas Chamberlayne of Coxehall 1. FIrst that thou Thomas Osmund Fuller wast and art of the Parish of Coxehall Articles 〈…〉 them 〈◊〉 the Bishop within the Dioces of London and thou hast not beleeued nor doest beleeue that there is here in the earth one Catholike vniuersal whole Church which doth hold and beleue all the fayth Religion of Christ and all the necessary Articles sacraments of the same 2. Item that thou hast not beleeued nor doest beleue that thou art necessarily bounden vnder the payne of damnation The Popes Church falsly terâ—ed by the name of the â—niuersall Church of thy soule to geue full fayth and credence vnto y e sayd Catholike and vniuersall Church and to the faith and religion of the same in all necessary poyntes of the sayd fayth and religion without doubting or wauering in the sayde fayth and religion or in any part thereof 3. Item that thou hast not beleued that the faith and religion which both the Church of Rome Italy Spayne England France Ireland Scotland and all other churches in Europe beyng true members and partes of the sayd Catholike and vniuersall Church do beleeue teach The faith of the Romish Church not 〈◊〉 be beleeâ—ed is both agreeyng with the faith and religion of Christ and also is the very true faith and religion which all christian people ought to beleeue obserue follow and keepe but contrarywise thou hast beleeued and doest beleeue that that fayth and religion which the sayd church of Rome all the other Churches aforesayd haue heretofore beleued and do beleue is false erroneous and naught in no wise ought to be beleeued obserued kept and followed of any Christian person 4. Item that albeit it be true that in the sacrament of the altar there is in substance the very body and bloud of our sauiour Christ vnder the formes of bread and wyne albeit that it be so beleued taught and preached vndoubtedly in the said church of Rome and all other churches aforesayd yet thou hast not so beleued nor doest so beleeue but contrarywise thou hast beleued and doest beleue firmely and stedfastly that there is not in the said sacrament of the aulter vnder the sayd formes of bread and wyne the very substance of Christes body and bloud but that there is only the substance of materiall and common bread and wine Note how â—his geare is 〈◊〉 to 〈◊〉 worst with the formes thereof and that the said material common bread and wyne are onely the signes and tokens of Christes body and bloud and are by fayth to be receyued onely for a remembraunce of Christes passion and death without any such substaunce of Christes body and bloud at all This article 〈◊〉 to put â—owne as 〈◊〉 ment 〈◊〉 5. Item that thou hast beleued and taught and hast opeÌ„ly spoken and defended and so doest beleue thinke maintaine and defend that the very true receiuing and eatyng of Christes body and bloud is onely to take materiall and common bread and to breake it and distribute it amongst the people remembring thereby the passion and death of Christ onely 6. Item that thou hast likewyse beleeued thought and spoken that the masse now vsed in this realm of England and other the churches aforesaid The Masse 〈◊〉
of Christes insâ—â—tution is abominable naught and full of idolatry and is of the ordinance of the Pope not of the institution of Christ and hath no goodnes in it sauyng the Gloria in excelsis the Epistle and Gospell and therfore thou hast not nor wilt not come and be present at masse nor receiue the sacrament of the altar nor any other sacrameÌ„t of the church as they are now vsed in this realm of England c. 7. Item that thou hast in tymes past beleued yet doest now beleeue Against auricular confession Church seruice that auricular confession is not necessary to be made vnto the priest but is a thing superfluous voyd and naught only to be made to God to none other person And likewyse thou hast condemned as superfluous vayne and vnprofitable all the ceremonies of the church and the seruice of the same and hast sayd that no seruice in the church ought to be sayd but in the English tong and if it be otherwise it is vnlawfull and naught 8. Item that thou beyng notoriously and openly suspected for an heretike and a person culpable in the premisses was of late called and coÌ„uented before the Erle of Oxford and M. Phillip Paris The Earle of Oxford M. Phillip Paris and there was charged with the said heresies especially against the sacrament of the altar And because thou didst maintaine and stand to thy said heresies and wouldst not come to the church and be confessed and receiue the said sacrament as other christian people did but vtterly didst refuse to doe the same thou wast by the said Earle of Oxford and M. Phillip Paris seÌ„t vp by a Constable vnto me Bishoppe of London and was by them denounced detected and put vp to me as an heretike and misbeleuyng person 9. Item that thou hast knowen and beleeued thou doest know and beleeue or at the least thou hast credibly heard reported spoken and said that all and all maner persons which do teach preach or hold any thing concernyng the sacraments of thr Church or any the articles of the fayth otherwise then is found already discussed and determined by the mother the holy church or doth call into doubte or question that thyng which is already decided or determined by the Church or that willingly and wittingly do vtter openly or priuily any slaunderous or blasphemous wordes concernyng the sayd Sacraments or any of them or that do preach teach or keepe any sect or kynd of heresie agaynst the wholesome doctrine of the church doe wittingly willingly or obstinately defend the said sect or kind of heresie are by the Canons of the whole and vniuersall Catholike Church and also by the Ecclesiasticall lawes of this Church of England by their so doing accursed with that curse which doth separate them from the entry into the Church from the receiuing of the Sacramentes and from the company of faythfull people and are in continuyng in this sayd sect and heresie to be pronounced declared and taken for heretikes and to be deliuered to the secular power and by the lawes temporall of this realme of England and the custome of the same to be by the sayde secular power put to death and burnt for this sayd sect and heresie 10 Item that thou by reason of the premisses wast art to be pronounced takeÌ„ had reputed and iudged for a manifest and open wilfull and obstinate heretike for a wycked and cursed person and to bee punished accordingly for the same accordyng to the said Canon lawes vsages and customes * The aunsweres whiche the sayd Thomas Osmund William Bamford and Nicholas Chamberlaine seuerally made vnto these Articles TO the first they aunswered and confessed the same to be true The aunsweres of the three prisoners to the articles agreeing all in one except that they do beleue y t there is here in earth one Catholicke whole Church and that the same church doth hold and beleue as is conteined in this Article To the second they aunswere beleue the sayd Article not to be true for they say that they haue doe beleue that they are necessarily bounden vnder payne of damnatioÌ„ of their soule to geue full fayth and credeÌ„ce vnto the said Catholicke Church to the fayth and religion of the same in all necessary points of the same fayth and religioÌ„ without waueryng or doubtyng in any part therof To the third they auÌ„swere that the Church of Rome The Church of Rome not to be beleeued other Churches mentioned in this Article bee not true meÌ„bers partes as they be vsed in fayth religion of the Catholicke Church of Christ that the fayth and religion vsed in the sayd Churches is not agreable with y e Church of Christ but are false and erroneous To the fourth they aunswere and say that how so euer the sayd Churches of Rome and others of Christendome haue and do beleue touchyng the SacrameÌ„t of the aulter yet they do beleue that in the SacrameÌ„t vnder the formes of bread wine there is not the very substauÌ„ce of Christes body bloud but that there is onely the substauÌ„ce of materiall bread and wine that the same materiall bread wyne be onely the signes and tokeÌ„s of Christes body and bloud and are to be receiued onely for a remembraunce of Christes passion and death without any substaunce of Christes body and bloud at all To the fiâ—t Article they aunswere that the true receiuyng and eatyng of Christes body The â—rue eating of Christs body accordyng to Christes institution is to take distribute and eate materiall bread and thereby to remember the passion and death of Christ and so receiue by fayth as they beleue Christes body and bloud and not otherwise To the sixt they aunswere the same to bee true in euery part therof except that ouer and besides the Gloria in excelsis the Epistle and Gospell which they beleue to bee good they beleue the Pater noster and Creâ—de vse in the Masse be also good Auricular confession not necessary Ceremonyes idle in the Chusch To the seueÌ„th they aunswere and confesse that auricular confession is not necessary to be made to the Priest neuerthelesse they thâ—ncke that it is necessary to goe to such a Priest as is able to geue good counsell And that for counsell only and not otherwise And as concerning the ceremonies of the church they answer the same to be vayne vnprofitable No seruice in the Church ought to be sayde but onely in the English tong To the eight they answer and beleeue the same to bee true in euery part thereof except that they doe not beleeue that they be heretikes or suspected of heresie To the ninth Osmund and Bamford aunswered that they referred themselues to the sayd lawes mentioned in that article but Chamberlaine made no aunswer at all to this article To the tenth the sayd Osmond and Bamford answered and sayd that by reason of
I haue preached before him It is Gods truth I haue taught It is that same infallible word whereof he sayd Heauen and earth shall passe but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse the Papistes I say haue brought in agayne The Masse is a poyson to the Church to poyson the Church of God withall displeaseth God highly and is abhominable in his sight Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it Come not at it If God be God follow him If y e Masse be God let them that will see it heare or be present at it ComparisoÌ„ betweene the Lordes supper and the Masse go to the deuill with it What is there as God ordayned His supper was ordayned to be receiued of vs in the memoriall of his death for the confirmation of our fayth that his body was broken for vs his bloud shed for pardon of our sinnes but in the masse there is no receiuing but the pâ—iest keepeth all to himselfe alone Christ sayth Take eate No sayth the Priest gape peepe There is a sacrificing yea killing of Christ agayne as much as they may There is Idolatry in worshipping the outward signe of bread wyne there is all in Latine you cannot tell what he saith To conclude there is nothing as God ordeyned Wherefore my good mother come not at it Oh will some say it will hinder you Doubtes obiections aunswered Math. 19. if you refuse to come to masse and to do as other do But God wil further you be you assured as you shall one day find who hath promised to them that suffer hinderaunce or losse of anye thing in this world his great blessing here and in y e world to come life euerlasting You shall bee counted an hereticke but not of others then of heretickes whose prayse is a disprayse You are not able to reason agaynst the Priestes but God wil that all they shall not be able to withstand you No body wil do so but you onely In deede no matter for â—ewe enter into the narrow gate which bringeth to saluation Howbeit you shall haue with you I doubt not Father Traues and other my brothers and sisters to go with you therein but if they will not I your sonne in God I trust shall not leaue you an inche but go before you pray that I may geue thankes for me Reioyce in my suffering for it is for your sakes to confirme the truth I haue taught How soeuer you do beware this letter come not abroad but into father Traues his handes For all this caueat yet this letter came to the Earle of Darbyes knowledge for if it should be knowne that I haue pen and inke in the prison then would it be worse with me Therfore to your selues keep this letter commending me to God his mercy in Christ Iesus who make me worthy for his names sake to geue my life for his Gospel and Church sake Out of the Tower of London the sixt day of October 1553. My name I write not for causes you know it well enough Like the letter neuer the worse Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do be obedient to the higher powers that is no point either in hand or tongue rebell but rather if they coÌ„maund that which with good conscience you caÌ„not obey lay your head on the blocke and suffer what soeuer they shall do or say By pacience possesse your soules After the time that M. Bradford was condemned and sent to the Counter it was purposed of his aduersaryes as ye heard before that hee shoulde be had to Manchester where he was borne and there be burned Whereupon he writeth to the Cittye of London thinking to take his last Vale of them in this letter ¶ To the Citie of London TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of London A fruitefull letter of M. Bradford 〈◊〉 the citye oâ— London Iohn Bradford a most vnworthy seruaunt of y e Lord now not onely in prison but also excommunicated condemned to be burned for the same true doctrine wisheth mercy grace peace with increase of al godly knowledge and pietie from God the father of mercy through the merites of oure alone and omnisufficient Redeemer Iesus Christ by the operation of the holy spirite for euer Amen My dearely beloued brethren in our Sauiour Christ although the tyme I haue to liue is very little for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre there to be burned and to render my lyfe by the prouidence of God where I first receaued it by y e same prouidence and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state yet hauing as now I haue pen inke through Gods working maugre the head of Satan and his souldiours I thought good to write a shorte confession of my fayth and thereto ioyne a little exhortation vnto you all to liue according to your profession First for my fayth I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same that I do beleue constantly through the gift goodnes of God for fayth is Gods onely gifte all the 12. articles of the Symbole or Creede commonly attributed to the collection of the Apostles This my faythe I woulde gladly particularly declare and expound to the confirmation and comfort of the simple but alas by starts stealth I write in maner that I write and therfore I shall desire you all to take this breuitie in good part And this fayth I holde not because of the Creede it selfe but because of the word of God the which teacheth and confirmeth euery Article accordingly This worde of God written by the Prophetes and Apostles left and contayned in the Canonicall bookes of the whole Bible I do beleue to containe plentifully all thinges necessary to saluation so that nothing as necessary to saluation ought to be added thereto and therfore the Church of Christ nor none of his congregation ought to be burdened with any other doctrine theÌ„ which hereout hath his foundation and ground In testimony of this fayth I render and geue my life being condemned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els wherevppon earth as for denying the horrible and idolatrous doctrine of Transubstantiation and Christes reall corporall and carnall presence in his supper vnder the formes and accidences of bread and wine To beleeue Christ our Sauiour to be the head of hys Churche and kinges in their Realmes to be the supreme powers to whom euery soule oweth obedience and to beleue that
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
vsed in the church of England The vse and Sacrifice of the Latin Masse denyed he beleueth that there is no sacrifice in the sayde Masse and that there is in it no saluation for a christian man except it should be said in the mother toung that he might vnderstand it and coÌ„cerning the ceremonies of the Church he sayth and beleeueth that they be not profitable to a Christian man Item Auricular confession and absolution of the Priest reiected being examined concerning auriculare confession he answeareth that he hath and doth beleeue that it is necessary to goe to a good Priest for good counsaile but the absolution of the Priest laying his hand vppon any mans head as is nowe vsed is nothing profitable to a Christian mans saluation And further he sayth that he hath not ben confessed nor receiued the sacrament of the aulter since the coronation of the Queene that now is Item concerning the faith religion now taught setfoorth beleeued in the church of England he answeareth and beleueth that the faith and doctrine nowe taught setfoorth and vsed in the sayd Church of Englande is not agreable to Gods word And furthermore he sayth The fayth of the Church of England in Quene Maryes tyme reproued that bishop Hooper Cardmaker Rogers other of their opinion which were of late burned were good christian men did preach the true doctrine of Christ as he beleeueth and sayth that they did shed theyr bloude in the same doctrine which was by the power of God as he sayth beleeueth And further being examined saith y t since the Quenes coronation he hath had the Bible and Psalter in English red in his house at Brighthamsted diuers times and likewise since hys comming into Newgate but the Keeper hearing thereof did take them awaye and sayeth also that about a twelue moneth now past he had the English procession sayd in his house with other English praiers Iueson Launder and Veisâ—e imprisoned for hearing the Gospell And further sayeth that Thomas Iueson Iohn Launder and William Ueisey being prisoners with hym in Newgate were taken with this examinat in his house at BrighthaÌ„sted as they were hearing of the gospel then read in English a litle before Alhollowne day last past and brought to the Court and being examined thereuppon by the Counsaile were committed by them to prison in Newgate The confession of Iohn Launder before Boner bishop of London IOhn Launder husbandman of the Parish of Godstone in the Countie of Surrey of the age of xxv yeres Iohn Launder his confession borne at Godstone aforesayde being examined doth confesse and say that about two dayes next before Allhollonâ—ide nowe last past this Examinate and one Diricke Caruer Thomas Iueson William Ueisie with diuers other persons to the number of twelue being all together in their prayers and saying the seruice in English set foorth in the time of King Edwarde the sixte in the house of the sayde Diricke situate at Brighthamsted in Sussex were apprehended by one maister Edwarde Gage and by him sent vppe hether to London to the Kinge and Queenes Counsaile and by them vpon his examination committed to Newgate where he with his said other felowes hath euer since remained in prison And further being examined he doeth confesse and say that the occasion of his comming to the sayde Brighthamsted The cause of the apprehensioÌ„ of Iohn Launder was vpon certaine busines there to be sped for his father and so being there and hearing that the saide Diricke was a man that did much fauour the Gospel this Examinate did resorte to his house and companye whome before that time hee did neuer see or know and by reason of that hys resorte hee was apprehended as before And further doth confesse and beleeue that there is heere in earth one whole and vniuersall Catholicke Churche whereof the members he dispersed through the world and doth beleue also that the same Church doeth set foorth and teache onely two Sacraments videlicet the Sacrament of Baptisme Two Sacramentes onely and the Sacrament of the Supper of our Lord. And who soeuer doth teach or vse any more Sacraments or yet any ceremonies he doth not beleeue that they be of the Catholicke Churche but doth abhorre them from the bottome of his heart And doth further say and beleue that all the seruice Ceremonyes abhorred sacrifices and ceremonies now vsed in thys Realme of England yea in all other partes of the world whych ben vsed after the same maner be erroneous and naught contrary to Christes institution and the determination of Christes Catholicke church whereof he beleeueth that he him selfe is a member Also hee doeth confesse and beleeue that in the Sacrament The reall presence of Christs body vnder the formes of bread and wine denyed nowe called the sacrament of the aultar there is not really and truly contained vnder the formes of bread and wine the very naturall body and bloude of Christe in substaunce but his beliefe and faith therein is as followeth Videlicet that when he doth receiue the material bread and wine he doeth receiue the same in a remembrance of Christes death and passion and so receiuing it he doth eate and drinke Christes body and bloude by faith and none other wayes as he beleeueth And moreouer he doth confesse say and beleue that the Masse now vsed in the Realme of Englande The Masse abhominable or els where in all Christendome is nought and abhominable and directly against Gods worde and his Catholicke Churche and that there is nothing sayd or vsed in it good or profitable For he saith that albeit the gloria in excelsis the Creede Sanctus Pater noster Agnus and other partes of the Masse bene of themselues good and profitable yet the same being vsed amongest other things that be naught and superfluous in the Masse the same good things do become nought also as he beleeueth Auricular confession not necessary Also he doth beleeue and confesse that Auriculare confession is not necessary to be made to any Priest or to anye other creature but euery persone oughte to acknowledge confesse hys sinnes onely to God and also that no person hath any authority to absolue any man froÌ„ his sinnes and also beleeueth that the right and true way according to the Scripture after a man hathe fallen from grace to sinne to arise to Christe againe is to be sorie for his offences to doe the same or the like no more and not to make any auricular confession of them to the priest either to take absolution for them at the Priests handes All whyche hys sayde opinions hee hathe beleeued by the space of these seuen or eight yeares past and in that time hath diuers and many times openly argued and defendeth the same as hee sayeth c. Articles obiected by Boner Bishop of London against Diricke Caruer and Iohn Launder 1. FIrste I doe obiect against
in the Sacrament as hee is where two or three are gathered together in his name THe difference of doctrine betweene the Faithfull the Papistes concerning the Sacramente is that the Papistes say that Christ is corporally vnder or in the formes of bread and wine but the faithfull say that Christe is not there neither corporally nor spiritually but in them that worthely eate and drinke the breade and wine he is spiritually but not corporally For figuratiuely he is in the breade and wine and spiritually hee is in them that woorthely eate and drynke the breade and wine but really carnally and corporally he is onely in heauen from whence hee shall come to iudge the quicke and the dead ¶ My beliefe in the Sacrament of the blessed body and bloud of my Sauiour Iesus Christ. AS concernyng the Sacrament of the body and bloude of our Sauiour Iesus Christ my beliefe is this that the bread and wyne is appointed vnto a Sacrament and that after thanks be geuen to God the father then it doth represent vnto me the very body and bloud of our sauiour Iesus Christ not that the bread is the body or the wyne the bloud but that I in faith do see that blessed body of our sauiour broken on the crosse his precious bloud plenteously shed for the redemption of my sinnes Also in faith I heare hym call vs vnto him saying Come vnto me all you that labour and are laden and I wil refresh you Esay 55. a. b. Mat. 11. c. In faith I come vnto him I am refreshed so that I beleue that all that do come vnto the table of the Lord in this frith feare and loue beyng sory for their offences intending earnestly to lead a godly conuersatioÌ„ in this vale of misery do receiue the fruit of the death of Christ which fruit is our saluation I do vnderstand spiritually that as the outward maÌ„ doth eate the material bread which comforteth the body so doth the inward man thorough fayth eate the bodye of Christ beleeuyng that as the breade is broken so was Christes body broken on the Crosse for our sinnes which comforteth our soules vnto lyfe euerlastyng and signifieng thereby that euen as that bread was deuided among them so should his body and fruit of hys passion be distributed vnto as many as beleeued hys wordes But the bread broken and eaten in the Supper monisheth putteth vs in remembraunce of hys death and so exciteth vs to thankesgeuyng to laud and prayse God for the benefits of our redemption And thus we there haue Christ present in the inward eye and sight of our faith we eate his body and drinke his bloud that is we beleeue surely that his body was crucified for our sinnes and his bloud shed for our saluation Christes body and bloud is not conteyned in the Sacramentall bread and wyne as the papists haue sayd 〈◊〉 grosse 〈◊〉 of 〈◊〉 Papistes the reall 〈◊〉 of 〈◊〉 in 〈◊〉 Sacraâ—ent as some yet doe say as ye read in these scriptures folowing first read in S. Math. 9. Luk. 5. Math. 24. and 26. Marke 16. Luk. 24. Iohn 13. Luke 23. in the ende Iohn 14.15.16.17 Acts 1.3.7.9 Rom. 8. Psalm 8. 1. Cor. 10.11 Exod. 12. Col. 1.3 Ephe. 1.4 Phil. 2. 1. Thes. 1.4 Heb. 1.5.8.9.10.12 1. Pet. 3. Psal. 11.47.103.10 Christes materiall body is not in all places as these Scriptures do testifie hereafter â—hristes â—ody not in â—ll places 〈◊〉 â—nce First reade Saint Mathew the last Marke the last Luke the last Iohn 11.20.21 These places of the Scripture do plainly declare that his body that was borne of the Uirgin Mary cannot be in mo places then one that is in heauen on the right hand of God and not in the Sacrament nor in all places as the Papists haue affirmed and yet do affirme â—dolatry to 〈◊〉 creaâ—â—re of â—read and â—ine Therefore who so euer they bee that doe worship the creatures of bread and wyne doe commit Idolatrye and make abominable Idols of them and take the glory from God and geue it to his cretures which is contrary to the mynd of God as these scriptures hereafter do testify first in Exodus 20.22.23.24 Leuit. 19. Deut. 4.6.32 Psal. 80. Esay 45. Mal. 2. Mathew 4. Luke 4. Actes 14. Reuel 14. Psalm 98. 1. Corrinth 8. Ephes. 4. 1. Tim. 2. 1. Ioh. 5. Reuel 19.22 Iohn Denley M. Denley â—nd his felâ—ow prisoâ—ers sent to â— Boner Now to returne to the Commissioners againe they receiuyng these prisoners afore mentioned after they saw they could little preuaile by their owne perswasions sent them vnto B. Boner to be handled after his fatherly and charitable discretion Which how discrete fauourably it was as well the history of others as also the sequele of this doth manifestly declare M. Denley Newman â— Packingâ—am had in â—xamâ—natioÌ„â—efore the â—â—shop of â—ondon For the 28. day of Iune then next folowyng he caused the sayd Denly NewmaÌ„ with one Patrike Packingham to bee brought into his chaÌ„ber within his house or pallace there examinyng them vpon their confessions which Tyrrell had founde about them obiecting also vnto them certayne other Articles of hys owne The which they all aunswered in effect one thing although Denly answered more largely then the others therfore I thought it enough only to manifest his as sufficient in no part differyng from the others except that Pachingham had one Article of no great force obiected to hym which the rest had not This done the B. vsed with them his accustomed perswasions to the which M. Denly said God saue me from your counsaile keepe me in the mynde that I am in for that you count heresy I take to be the truth The wordes of M. Denly to Bishop Boner thereupon they were commanded to appeare in the bishops Consistory the 5. of Iuly then next commyng in the after noone where these Articles were obiected against them ¶ The Articles obiected by Edmond Boner Bishop of London against Iohn Denley Iohn Newman and Patrike Pachingham ioyntly and seuerally the xxviij of Iune 1555. FIrst that the said N. now is of the dioces of London of the iurisdiction of the B. of London Articles obiected Slaunder of vntruth Catholicke Church Secondly that the sayd N. hath not beleeued nor doth beleeue that there is any Catholike Church of Christ here in earth Thirdly that the said N. had not beleued nor doth beleue that this church of England is any part or member of the said catholike church· Fourthly the sayd N. hath beleued Masse and doth so beleue that the Masse now vsed in this Realme of England is naught and full of Idolatry and euill and playne against Gods word and therfore he the sayd N. hath not heard it nor will not heare it Fiftly that the sayd N. hath beleued doth so beleue Auricular confession that auricular confession vsed now in
sayde he in the meane tyme taking no heede or care of the cruell torments which were then prepared for him The Martyrdome of M. George Wisehart And last of all the hangman that was hys tormentor sate downe vpon hys knees and said Syr I pray you forgeue me for I am not giltie of your death To whome hee answeared come hether to me When that he was come to him he kissed his cheeke and sayd Loe here is a token that I forgeue thee My heart do thine office and by and by he was put vpon the gibbet and hanged and there burnte to pouder When that the people beheld the great tormeÌ„ting they might not withholde from pitious mourning complaining of this innocent Lambes slaughter A note of the iust punishment of God vpon the cruell Cardinall Archbishop of S. Andrewes named Beaton IT was not long after the martyrdom of the blessed man of God M. George Wisehart aforesayd who was put to death by Dauid Beaton the bloudy Archbishop and Cardinall of Scotland as is aboue specified an 1546. the first day of March but the sayd Dauid Beaton Archbyshop of S. Andrewes by the iust reuenge of Gods mighty iudgement was slaine within his owne Castle of S. Andrewes by y e hands of one Lech other GeÌ„tlemeÌ„ who by the Lord stirred vp brake in sodenly into his Castle vpon him and in his bed murthered him the same yeare the last daye of May crying out Alas alas sley me not I am a Prieste And so like a butcher he liued The death of Dauid Beaton Archb. of Saint Andrewes and like a butcher he dyed lay 7. monethes and more vnburied at last like a carion buried in a dunghill an 1546. Maij vlt. Ex histor impressa After this Dauid Beaton succeeded Iohn Hamelton Archbishop of S. Andrewes an 1549. who to the entent that he would in no wayes appeare inferiour to his predecessour Iohn Hamelton Archbishop of S. Andrewes in augmenting the number of the holy Martirs of God in the next yeare following called a certayne poore man to iudgement whose name was Adam Wallace The order and maner of whose story heere followeth The story and Martyrdome of Adam Wallace in Scotland Iohn Hamelton a peâ—â—â—â—utor THere was set vpon a scaffold made hard to the Chauncelary wall of y e blacke Friers Church in Edinbrough on seates made therupon Adam Wallace Martir the L. Gouernour Aboue hym at his back sate M. Gawin Hamelton Deane of Glasgue representing the Metropolitane Pastor thereof The condeÌ„natâ—â—n of Adam Wallace â— pâ—ore man Upon a seate on his right hand sate the Archb. of S. Andrewes At his backe and aside somewhat stoode the Officiall Lowthaine Next to the Byshop of S. Andrewes the Byshop of Dunblane the Bishop of Murray the Abbot of Dunfermeling the Abbot of Glenâ—uce with other Churchmen of lower estimation as the Officiall of S. Andrewes other Doctours of that nest and City And at the other ende of the seate sate maister Uchiltrie On his left hand sate the Earle of Argyle Iustice with his Deputye Syr Iohn Campbell of Lundy vnder his feete Next him the Earle of Huntley Then the Earle of Anguish the Byshop of Gallaway the Prior of S. Andrewes the Bish. of Orkenay the L. Forbes Dane Iohn Wynrime Suppriour of S. Andrewes and behinde the seates stoode the whole senate the Clarke of the Register c. At the further end of the Chauncelary wall in the pulpit was placed M. Iohn Lauder parson of Marbottle accuser clad in a Surplice and a red hood and a great Congregation of the whole people in y e body of the church staÌ„ding on the ground After that Syr Iohn Ker Prebendary of S. Giles Church was accused conuicted and condemned for the false making and geuing forth of a senteÌ„ce of diuorce and thereby falsly diuorced and parted a man and his lawfull wife in the name of the Deane of Roscalrige and certaine other Iudges appointed by the holy Father the Pope Baâ—rabâ—s let 〈…〉 crucified He graunted the falshood and that neuer any such thing was done in deede nor yet ment nor moued by the foresad Iudges and was agreed to be banished the realmes of Scotland and England for his life time and to lose his right hande if he were found or apprehended therein heereafter and in the meane time to leaue his benefices for euer and they to be vacant After that was brought in AdaÌ„ Wallace a simple poore man in appearance Adam Walâ—â—ce broâ—â—ht in befâ—â—â— the 〈◊〉 and Pharisâ—is coÌ„ueyed by Iohn of Cunnoke seruant to the B. of S. Andrewes and set in the middest of y e scaffold who was commaunded to looke to the accuser who asked him what was his name He aunswered Adam Wallace The accuser sayd he had another name which he graunted and sayd he was commonly called Feane Then asked he where he was borne Ioh. Lauder his accuser Within two myle of Fayle said he in Kyle Then sayd the accuser I repent that euer such a poore man as you should put these noble Lords to so great encombrance this day by your vaine speaking Adam Wallace otherwise named Iohn Feane And I must speake sayd he as God geueth me grace and I beleue I haue said no euil to hurt any body Would God said the accuser ye had neuer spokeÌ„ but you are brought forth for so horrible crimes of heresie as neuer was imagined in this countrey of before and shall be sufficiently proued that ye can not deny it and I forethinke that it should be heard for hurting of weake consciences Now I wyll yea thee no more thou shalt heare the points that thou art accused of Adam Wallace aliâs Feane thou art openly delated and accused for preaching The Sacraâ—ent of the Popish◠〈◊〉 saying and teaching of the blasphemies and abominable heresies vnderwritten In the first thou hast said and taught that the bread and wine on the altar after the words of consecration are not the body and bloud of Iesu Christ. He turned to the Lord Gouernour and Lords aforesayd saying I sayd neuer nor taught nothing but that I found in this booke and writte hauyng there a Bible at his belte in French Dutch and English which is the word of God and if you will be content that the Lord God and his word be Iudge to me and this his holy writ here it is and where I haue sayd wrong The doctrine of Adam Wallace touching the Sacrament of the Lordes body I shal take what punishment you wil put to me for I neuer said nothing concerning this that I am accused of but that which I found in this writte What diddest thou say sayd the accuser I sayde quoth he that after our Lord Iesus Christ had eaten the Pascall Lambe in his latter Supper with his Apostles and fulfilled the ceremonies of the old law he instituted a new Sacrament in remembraunce of his death