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
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
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
shoulde be maryed to Christ. And as shee shuld be burned vpoÌ„ a saterday vpoÌ„ Michaelmas euen vpon a saterday sayde shee I was first maryed and vpon a Saterday I shall be maryed agayn And seing the dongcart brought wherein she should be caryed she reioyced thereat shewing suche constancye in her martyrdome as made all the beholders to maruell Ex. Ioan. Crisp. Henry 2. FreÌ„ch king An Officer of the kings house petrus Castellanus Byshop Machonensis A poore Taylour of paris dwellynge in the streete of S. Antony At Paris An. 1549. Among many oother godly martyrs y t suffered in France A godlie Taylour in Paris martyr the story of this poore Tailor is not the least nor worst to be remeÌ„bred His name is not yet sought out in y t french storyes for lack of dilligence in those writers more is the pittie The story is this Not long after the coronation of Henry ii the Frenche king at whose coÌ„ming into Parris dyuers good Martyrs were there brought out and burned for a spectacle as is aboue said a certayne poore Taylour who then dwelt not farre from the kynges Pallace in the streete bearing the name of S. Antony was apprehended of a certayne officer in the kinges house for that vpon a certayne holy daye he followed hys occupation and did worke for his lyuing Before he was had to prison the officer asked hym why he dyd labour and worke geuing no obseruation of the holy day To whom he aunswered that he was a poore man liuing onely vpon hys labour and as for the day he knew no other but onely the Sonday wherein hee might not lawfully worke for the necessitie of his liuing The taylour imprisoned fâ—r breaking a pâ—â—â—e of an holy day Then the Officer began to aske of hym manye questions whereunto the poore Taylour dyd so aunswere y e eftsoones hee was clapt in prison After that the Officer comming into the Court to shewe what good seruice he had done for the holy Churche declared to certayne estates how he had taken a Lutherane workyng vpon the holy day shewing that he had suche answeres of hym that he commaunded hym to prison When the rumour hereof was noysed in y e kings chamber through the motioÌ„ of theÌ„ which were about the king the poore man was sent for to appeare that the king might haue y e hearing of him Whereupon the kinges chamber being voyded saue onely a fewe of the chiefe Pieres remayning about the king the simple Taylour was brought The king sitting in hys chayre The taylour brought before the kyng commaunded petrus Castellanus Byshop of Mascon a man very fitte for such Inquisitions to question wyth hym The Taylour being entred and nothyng appaulled at the kynges maiestie after hys reuerence done vnto the prince gaue thankes to God that he had so greatly dignified hym being such a wretch as to bring him where he might testifie his truth before such a mighty prince Then Castellanus entring talke began to to reason with hym touching the greatest and chiefest matter of Religion Whereunto the Taylour without feare or anye haltyng in hys speache The present boldnes of the taylor aunsweryng for his religion before the kyng with present audacitie witte and memory so aunswered for the sincere doctrine and simple truth of Gods Gospel as was both conuenient to the purpose and also to his questions aptly and fitly correspondent Notwithstandyng the nobles there present with cruell tauntes and rebukes did what they coulde to dashe him out of countenance Yet all this terrefied not hym but with boldnes of hart and free libertie of speach he defended his cause or rather the cause of Christ the Lorde neither flattering with their persons not fearing their threates which was to them all a singular admiration to behold that simple poore artificer to stand so firme and bold aunsweryng before a kyng to those questions propounded agaynst him Whereat when the kyng seemed to muse with him selfe as one somwhat amased and which might soone haue bene induced at that present to further knowledge the egregious Bishop Pestilent counsell about the kyng other courteours seeyng the king in such a muse sayd he was an obstinate a stubburne person obfirmed in his own opinioÌ„ and therfore was not to be maruelled at but to be sent to the iudges to be punished and therefore lest he should trouble the eares of the sayd Henry the kynge hee was commaunded agayne to the handes of the officer that his cause myght be informed and so within few daies after he was condemned by the hye Stuard of the kyngs house to be burned aliue And lest any deepe coÌ„sideration of that excellent fortitude of the poore man might further peraduenture pearsâ— the kinges mynde A fumish comparison of a fierie Cardinal the Cardinals and Byshops were euer in the kynges eare tellyng hym that these Lutheranes were nothyng els but such as caryed vaine smoke in their mouthes which being put to y e fire would soone vanish The death and martyrdome of this taylour Wherfore the king was appointed himself to be present at his executioÌ„ which was sharpe cruell before the Church of Mary the Uirgin where it pleased God to geue such strength and courage to his seruaunte in suffering his martyrdome that the beholding thereof did more astonish the kyng then all the other did before Ex Ioan. Crisp. Ex Henr. Pantall Lib. 7.  Claudius Thierry At Orleance An. 1549. The same yeare for the same doctrine of the Gospell one Claudius also was burned at the sayde Towne of Orleance Claudius Thierry Martyr being apprehended by the waye commyng from Geneua to hys Countrey Ex Ioan. Crisp.  Leonard Galimard At Paris An· 1549. This Leonard for the confession lykwise of Christ and his Gospel was takeÌ„ and brought to Paris Leonard Galimard martyr and there by the sentence of the couÌ„sayle was iudged to be burnt the same time as Florent Uenote aboue mentioned did suffer at Paris Ex IoaÌ„ Crisp.  Macaeus Moreou At Troyes An. 1549. He was burned in Troyes in Campaine a Towne in France remaining constant to the end in the Gospell Macaeus Moreau martyr for the whiche he was apprehended Ex eodeÌ„  Ioan Godeau Gabriell Berandinus An. 1550. These two were of the Churche of Geneua Afterwarde for theyr freindly admonishing a certayn priest which in his sermon had abused the name of God Ioh. Godeau Gabriell Berandine martyrs they were takeÌ„ at ChaÌ„beriace Godeau standyng to his confession was burned Gabriell thoughe he beganne a litle to shrynk for feare of the tormentes yet beyng confirmed by y e constant death of Godeau recouered agayne and standing likewise to his conclusion first had his tongue cut out Who notw tstanding through Gods might did speake so as hee might be vnderstand whereupon the hangman being accused for not cutting of his tongue rightly said that he could not stoppe him of
or wrong and they answered no for the most part of them were such men The Popes churchmen worse then the olde Pharisies Then sayd the Lord Beauieu euen so is it with the bishops and priests which I haue spoken of for they are suche kinde of men or rather worse and I so abhorre their filthy and abhominable life that I dare not speake the one halfe of that which I know and therfore in speaking the truth to coole the babling of a harlot I do them no iniurie Then monsieur de Senas an auncient counsailor sayd let vs leaue of this contentious talke for we are here asseÌ„bled come together to make good chere And afterwarde he said monsieur de Beauieu for the loue and amity which I beare vnto you I will aduertise you of 3. things which if you will do you shall finde great ease therein The first is that you neither by worde nor deede aide or assist those which you heare to be Lutheranes Secondly y t you do not entermeddle openly to reproue ladies and gentlewomen for their pastime and pleasures Thirdly that you doe neuer speake against the life and liuing of * ChurchmeÌ„ be they neuer so euill must not be spoken against 1. Par. 16. Priests howe wicked so euer it be according to this saying Do not touch mine annoynted To whom monsieur Beauieu answered as touching y e first poynt I know no Lutherans neither what is meant by this word Lutheranisme except you do call them Lutherans which professe the doctrine of the gospel Neither yet will I euer allowe any Arrest which shall be geuen out to death against men whose cause hath not bene heard especially against women and yong infantes and I am assured that there is no Court of parliament in all Fraunce which will approoue or allowe any such arrest And where as you say that I shuld not meddle to reproue ladies or geÌ„tlewomen if I knewe any kinswoman of mine which would abandone her selfe vnto a priest or clerke How priests harlots should be handled yea albeit he were a cardinal or bishop I would not do her so much honor as to rebuke her therfore but at the least I would cutte of her nose And as touching priestes as I am contented not to meddle with their busines so likewise I will not that they meddle with mine heereafter or come from henceforth w tin my house For as many as I shall finde or take there I wil set their crownes so nere their sholders that they shal nede no more to weare any hoodes about their necks The like also said the President Chassanee Then the byshop of Aix his sweete heart Well spokeÌ„ and like an harlot which had begon the quarell said I shal not be in quiet except I speake yet one word more vnto monsieur Beauieu Do you think sayd she vnto hym that all the Cardinals Byshops Abbots Priestes and all those holy religious men which goe oftentimes to gentlemens houses and haunte the Castels and palaces of Princes and noblemen that they go thither to commit wickednesse Also you must not thinke euil of al those ladies and gentlewemen that go to Bishops houses of deuotion and for to reueale those whome they know to be Lutherans as it was commaunded in the pulpitte vppon payne of Excommunication If so be you will maintaine those wordes I will not cease to accuse you of crime and also of Treason both to God and to man for heere be those in this companie which shall make you geue an accompt thereof Shee had not so soone ended her talke but Monsieur Beauieu sayde vnto her auaunte O Herodias As Heropias wrought the death of Iohn Baptist â—o this strâ—â—peâ— seeke the death of the Meâ—â—â—dolians two strumpet well compared togeather thou filthy and impudent harlot is it thy part to open thy mouth to talke in this coÌ„pany Doest thou well vnderstaÌ„d and knowe what treason to God and man meaneth Iâ—hn Baptist so this strumpet seeke the death of the Merindoliâ—â—â— two stâ—umpet will compared togeather Is it not sufficient for thee to be as thou arte but thou must sollicite other to shed innocent bloude With these words the Gentlewoman was somewhat amased All men thought that this talke had bene at an end and euery man began to inuent some mery communication that the former matter should be no more talked of At the last the gentlewoman aduising her self and thinking that she was to much iniured to be sayd that she weÌ„t about to shed the innocent bloud she brake of al their talk and with a loud voice sayde Monsieur Beauieu if I were a man God seÌ„deth a 〈…〉 shorte 〈◊〉 as I am a woman I would offer you the combate to prooue that I am no such manner of woman as you say I am that I desire to shed innocent bloud Do you call the bloude of these wicked men of Merindoll innocent bloud True it is that I desire and offer with my whole power that these naughty packes of Merindol such like as they are shoulde be slaine and destroyed from the greatest euen vnto the least The cruell hart of an harlot And for to see the beginning of thys worke I haue emploied all my credite and all my frends and do not spare neither body nor goods to worke the ruine destruction of these people and to rase out and to deface their memorie from amongest men Doe you then Monsieur Beauieu call the slaughter of these Lutherans the effusion of innocent bloude And say you what you will I wil not refraine for no man liuing to goe either by day eyther by night vnto the houses of Bishops in all * The visor oâ— honestye on a harlots face honesty and honor for the deuotion which I beare vnto our holy * Like mother like daughter mother the church and also I wil receiue into my house all religious men to coÌ„sult and deuise the meanes how to put these Lutherans to death But as Monsieur Beauieu tooke no more regarde vnto her talke so likewise al that were at the table dispraised her and were weary of her prating Then there was a certaine younge gentleman whych merely iesting said vnto her GentlewomaÌ„ it must nedes be that these poore people vnto whome you doe wish thys cruell death OderuÌ„t me gratis Iohn 15. haue done you some great displeasure Then sayd she I may well take an othe that I neuer knewe one of those wretched people neither that I wot of euer sawe any of them And I had rather to meete 10. deuils then one of those naughty knaues for theyr opinions are so detestable that happy and blessed are they which neuer heard tell of them And I was not then wrll aduised at what time by curiositie I seeing the Bishop of Aix so muche troubled and angry that he could not eate nor drinke did desire him and constraine him to tell me the cause thereof Then hee
of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures The law to be discerned from the Gospell c. Contrariwise where men be not perfectly in these places instructed to discerne betwene the lawe and the Gospell betweene faith and woorkes c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace but walke confusedly without order in al matters of religion ExaÌ„ple wherof we haue to much in the Romish church The ignorance and blindnes of the Popes Church in confounding these places who confouÌ„ding these places together without distinction following no methode haue peruerted the true order of christian doctrine and haue obscured the swete comfort benefit of the Gospel of Christ not knowing what the true vse of the law nor of the Gospel meaneth In the doctrine of the law iij. things to be noted The first poynte to be noted in the doctrine of the lawe In the law therfore 3 things are to be considered First what is the true rigour and strength of the lawe which is to require full and perfect obedience of the whole man not only to restraine his outward actions but also his inward motions and inclinatioÌ„s of wil and affection from the appetite of sinne And therfore saith S. Paul The law is spiritual but I am carnal c. Rom. 7 Whereupon riseth this proposition That it is not in our nature and power to fulfil the law Item The law commandeth that which is to vs vnpossible c. 2 The second thing to be noted in the doctrin of the law is to consider the time and place of the lawe what they be The streÌ„gth of the lawe The second thing to be noted in the lawe how far they extend For as the surging seas haue their banks and barres to kepe them in so the law hath his times limites which it ought not to passe If Christ had not come suffred the time dominion of the law had ben euerlasting But nowe seeing Christ hath come and hath died in his righteous flesh The due time place of the lawe The death of Chriâ—t iâ— the death the lawe that is of the condemnation of the lawe The time of the lawe how long it lasteth the power of the law against our sinfull flesh doth cease For the ende of the lawe is Christ. Rom. 10. that is the death of Christes body is the death of the law to al that beleue in him so that who so euer repeÌ„teth their sinnes flie to the death and passion of Christ the condemnation time of the lawe to them is expired Wherefore this is to be vnderstand as a perpetual rule in the scripture that the law withal his sentences and iudgements whersoeuer they are writteÌ„ either in the old Testament or in the new do euer include a priuy exception of repentaunce and beliefe in Christ to the which alwayes it geueth place hauing there his end and can proceede no further according as S. Paul doth say The lawe is our Scholemaister vntil Christ that we might be iustified by faith Gal. 3. Moreouer as the law hath his time how long to reigne so also it hath his proper place where to raigne By the raigne of the law here is ment the coÌ„demnation of the law for as the time of the law ceaseth when the faith of Christ in a true repenting heart beginneth so hath the law no place in such as be good and faithful that is in sinners repenting and amending Gal. 3. Iustis noÌ„ est lex posita sed iniustis et in obsequentibus 1. Tim. 1. In remission of sinnes 3. things to be noted 1. the disease 2. The knowing of the disease 3. The Phisition but only in them which be euill and wicked Euil men heere I call all such which walking in sinful flesh are not yet driueÌ„ by earnest repentaÌ„ce to flie to Christ for succour And therefore sayth S. Paule To the iust man there is no law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is ment nor he which neuer had disease but he who knowing his disease seeketh out the Physition and being cured kepeth himselfe in health as much as he may from any mo surfets notwithstanding he shall neuer so kepe him self but that his health that is his new obedience shal alwaies remaine fraile vnperfect and shall continually nede the Physition Where by the way these iij. things are to be noted 1. the sicknes it self 2 the knowing of the sicknes 3. the Physitian The sicknes is sinne The knowing of the sicknes is repentance which the lawe worketh The Physitian is Christ. And therfore although in remission of our sinnes repeÌ„taunce is ioyned with faith yet it is not the dignity or worthines of repentaÌ„ce that causeth remission of sinnes but only the worthines of Christ whom faith onely appreheÌ„deth Repentance is ioyned with faith yet is it no cause of saluation The third point to be noted in the doctrine of the lawe no more then the feeling of the disease is the cause of health but only the Phisition For els when man is cast and condemned by the lawe it is not repentance that can serue or deserue life but iâ— his pardoÌ„ come then is it the grace of the prince and not his repentance that saueth The third poynt to be considered in the doctrine of the lawe is this That we marke well the ende and purpose why the lawe is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuicte our wickednesse and to make vs feele the daunger therof to thys ende and purpose that we seeing our condemnation and beynge in our selues confounded may be driuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom only is to he found our remedy and in none other And this ende of the lawe discretely ought to be pondered of all Christians Otherwise they that consider not this â—nd and purpose of the law fall into manifold errours and inconueniences Inconuenienses that rise in not knowing the true 〈◊〉 of the lawe First they peruert all order of doctrine 2. They seeke that in the lawe which the law cannot geue 3. They are not able to comfort themselues nor other 4. They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5. They obscure the light of Gods grace 6. They are vnkind to Gods benefites 7 They are iniurious to Christes passion and enemies to his crosse 8. They stop christian liberty 9 They beriue the church the spouse of Christe of her due comfort as taking away the sonne out of the world 10 In all their doings they shoote to a wrong marke For where Christ only is set vp to be appreheÌ„ded
that I being a learned man as you say am not deliuered yet froÌ„ the coÌ„fuse dungeon of heresy through the helpe of the gospel much more do you that are far better learned then I cause me to maruel at your foolish admiratioÌ„ Neither can I chuse but laugh at you as one being rapt to the third heauen of such high misteries and yet see not those thinges which be done here in the lower partes of terrene Philosophy for what a ridiculous thing is it for a man to looke so long vpon the Sunne that he can see nothing els but the Sunne nor canne not tell whyther to turne him Moreouer Argumentum ad autoritâ—re destructiue what student is there in all Cambridge be he neuer so young that knoweth not that the argumeÌ„t of authority brought out nagatiuely hath no force Bilney So as the Phariseis tooke Christ you take my wordes much otherwise then I meant Brusierd Your words which wander farre from the scope of Scripture I doe not like What is in your meaning and lyeth inwardly in your minde I can not tell Bilney Such as inuocate the helpe either of Christ or of any other Saynt for any corporal inurmity to be deliuered froÌ„ the same may be well reseÌ„bled to delicate pacâ—â—ts who being vnder the hand of phisitioÌ„s hauing medicines ministred agaynst theyr diseases not abiding the payn therof rap all a suÌ„der wherfore I say no man ought to implore y e helpe of God or of any saynt * 〈…〉 out 〈◊〉 Scylla 〈…〉 be two â—â—â—gerous 〈◊〉 in the sea By thys church storie he meaneth by hee Legenda aurea otherwise callaed the legeâ—â— of lyes The Popes Letonie at Rome for corporall infirmity Brusierd O moste pernicious perilous heresy of all that euer I heard Thus you fleeing the smoke fal into the â—ire auoiding the daunger of Scylla you run vpoÌ„ Caribois O hart of man wrapped in palpable darcknes I wish M. Bilney that you would but once search set out the fyrste origine of these rogatioÌ„ dayes For so we read in y e churche story that they were first ordeyned by pope Gregory with fasting prayers holy processions agaynst the pestileÌ„ce by the infection of the ayre theÌ„ raigning among the people At what time y e people theÌ„ going in y e procession a certeine Image like to our blessed Lady painted w t the handes of S. Luke y e EuaÌ„gelist did go before theÌ„ about y e which image in y e honor of the virgin angels did sing this Antheme Regina coeli laetare c. O Queene of heauen be glad To the which Antheme the pope also adioyned this Ora pro nobis dominuÌ„ c. Pray to the Lord for vs. Wherefore seeing the angels did worship the image of the glorious virgin Mary in the honor of her seing moreouer y e holy father pope Gregory with al y e clergy did pray for corporall infirmity it appeareth manifestly that we ought to worship y e saints also to geue honor in a maner to theyr Images further also to pray to almighty God al saints for corporal infirmity that we may be deliuered from the same so that they may say the like for vs which is said in the Gospell Sende them away because they cry after vs. And although there be infinite places inexpugnable to be alleaged out of the holy scripture wherwith we might easily resist this your error Scripture well applyed yet standing herewith content as sufficient at this present we wil procede now to your secoÌ„d pestiferous error wherin you like an ingrate child go about to teare out y e bowels of your mother For in y t you say affirme blasphemously the bish of Rome to be the very Antichrist Whether the Pope be Antichrist that his pryuileges haue no force against the gates of hel in so saying what do you but like a most vnkinde and vnnatural child spoile your louing mother of all her treasures wouÌ„d her being spoiled being wouÌ„ded plucke out her bowels most miserably vpoÌ„ y e earth But forsomuch as there is nothing so absurd or so heretical but shal be receiued of some itching eares I would therfore now heare you declare how he sitteth in the teÌ„ple of god as god being exalted worshipped aboue all y t is named god or how that he sheweth himselfe as Lord in power and signes and wonders deceitfull Bilney Although incredulitye doth not suffer you notwithstanding your learning to vnderstand these thinges yet I will goe about something to helpe your incredulity herein through the helpe of the Lorde beseeching you y t setting all superstition aparte you will vnderstande those thinges that are aboue Do ye know the table of the tenne Commaundementes Brusierd According as the Catholique Doctours do expound them I know them meanely But how you do expound them I cannot tell Bilney And doe you knowe also the constitutions of men which are deuised onely by the dreames of men whereunto men are so straightly bound that vnder paine of death they are compelled to obserue them Brusierd I knowe certaine sanctions of the holy fathers but such as you speake of to be deuised by mens dreames I knowe none Bilney Now then let vs set and compare these two together so shall you easily vnderstand the Bishop of Rome whom they call the Pope to sitte in the temple of God 2. Thessal â— as God and to be extolled aboue all that is named God It is written The temple of the Lorde is holy which is you 1. Cor. 3. Therefore the conscience of man is the temple of the holy Ghost in whiche temple I will proue the Pope to sit as God The place of S. Paule expounded concernyng Antichriâ—â— sitting in the tempâ—â— of God c and to be exalted aboue all that is called God For who so contemneth the decaloge or the table of the commaundementes of God there is but a small punyshment for him neither is that punishment to death but contrarywise he that shall contemne or violate the constitutions which you call the sanctions of men is couÌ„ted by all mens iudgement gilty of death What is this but y e high bishop of Rome to sit to raigne in the temple of God that is in mans conscience as God Brusierd Although this exposition seemeth vnworthy for christeÌ„ eares yet I would heare you further how he sheweth himselfe in signes and wonders deceitfull Signes and myracles illusion Bilney These wonders whiche they call miracles be wrought daily in the Church not by the power of God as many thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene lose now abroad 500 yeres according as it is written in the booke of the Apocalips After a thousand yeares Satan shal be let loose c. Neyther are they to be called miracles of true christen men but illusions rather wherby to delude mens
to Maister Shiriffe sayd haue ye any Articles agaynst me for the which I am condemned No cause shewed why Doct. Barnes dyed And the Shriffe aunswered no. Then sayd he is there here any mā els that knoweth wherfore I dye or that by my preachyng hath takē any errour Let them now speake I will make thē aunswere And no man aunswered Then sayd he well I am condēned by the law to dye as I vnderstand by an Acte of Parliamēt but wherfore I cānot tell D. Barnes praying for his enemyes but belike for heresie for we are lyke to burne But they that haue bene the occasiō of it I pray God forgeue them as I would be forgeuen my selfe And Doct. Stephē Byshop of Winchester that now is if he haue sought or wrought this my death either by word or deede I pray God forgiue him as hartly as freely as charitably and without faynyng as euer Christ forgaue them that put him to death And if any of the Counsell or any other haue sought or wrought it through malice or ignoraūce I pray God forgiue their ignoraunce and illuminate their eyes that they may see and aske mercy for it I beseeche you all to pray for the kynges grace as I haue done euer since I was in prison and do now that God may geue him prosperitie and that he may long raigne amōg you D. Barnes prayeth for the king after him that godly Prince Edward may so raigne that he may finishe those thynges that his father hath begon I haue bene reported a preacher of sedition disobedience vnto the kyngs Maiestie but heare I say to you that you al are bound by the commaūdement of God to obey your Prince with all humilitie with all your hart yea not so much as in a looke to shew your selues disobedient vnto him that not onely for feare of the sword but also for conscience sake before God Yea and I say further if the kyng should cōmaunde you any thyng agaynst Gods law if it be in your power to resist him yet may you not do it Then spake he to the Shiriffe and sayd M. Shiriffe I require you on Gods behalfe 5. requestes of Doct. Barnes to the king to haue me cōmēded vnto the kynges grace to shewe him that I require of his grace these fiue requestes First that where his grace hath receaued into his handes all the goodes and substaunce of the Abbeyes Then the Shiriffe desired him to stop there The 1. request He aunswered Maister Shiriffe I warrant you I will speake no harme for I know it is well done y t all such superstition be cleane taken away and the kyngs grace hath well done in takyng it awaye But his grace is made a whole kyng The king of England made a whole king by poore preachers and obeyed in his Realme as a kyng which neither his father nor graūdfather neither his aunceters that raigned before him euer had that through the preachyng of vs and such other wretches as we are which alwayes haue applied our whole studies and giuen our selues for the settyng forth of the same and this is now our reward Well it maketh no matter Now he raigneth among you I pray God long may he liue and raigne among you Would to God it might please his grace to bestow the sayd goodes or some of them to the comfort of his poore subiectes which surely haue great neede of them The second that I desire his grace is that he will see that matrimonie be had in more reuerence then it is and that men for euery light cause inuented The second request of Doctor Barnes to the king cast not off theyr wiues and liue in adultery and fornication and that those that be not maried should not abhominably liue in whoredome folowing the filthy lustes of the fleshe The third that the abhominable swearers may be punished and straightly looked vpon The 3. request for the vengeance of God wil come on them for their mischieuous othes Then desired he maister Pope to haue him commended to Maister Edgar Doct. Barnes request to M. Edgar to leaue swearing and to desire him for the deare bloud of Iesu Christ that he woulde leaue that abhominable swearing which he vsed for surely except he did forsake it he woulde come to some mischieuous ende The fourth that his grace would set forth Christs true Religion The 4. request and seeing he hath begon that he would go forward and make an end for many things haue bene done but much more is to do and that it would please his grace to looke on Gods word himselfe for that it hath ben obscured with many traditions inuented of our owne braynes Now said he how many petitions haue I spoken of And the people said foure Well said he euen these foure be sufficiente whiche I desire you that the Kinges grace may be certified of and say that I most humbly desire him to looke earnestly vpon them and that his grace take heede that he be not deceiued with false preachers and teachers and euill councell for Christ sayth that such false Prophets shal come in Lambes skinnes Then desired he all men to forgeue him and if hee had sayd any euill at any time vnaduisedly whereby he had offended any man or geuen anye occasion of euill that they would forgiue it him and amende that euill they tooke of him Doct. Barnes cleareth himselfe of al heresi and to beare him witnes that he detested and abhorred all euill opinions and doctrines against the worde of God and that he died in the faith of Iesu Christ by whom he doubted not but to be saued And with those words he desired them all to pray for him and then he turned him about and put off his clothes making him ready to the fire paciently there to take his death The like confession made also Hierome and Garret professing in like maner their beliefe reciting all the articles of the Christian faith briefly declaring their myndes vpon euery article The protestatiō and confession of Hierome and Garret as the time would suffer whereby the people might vnderstand that there was no cause nor errour in their fayth wherefore iustly they ought to be condemned Protesting moreouer that they denied nothyng that was eyther in the old or new Testament set foorth by their soueraigne Lorde the King whome they prayed the Lord long to continue amongst them with his most deare sonne Prince Edward Which done Hierome addeth this exhortation in few words folowing I say vnto you good breethren that God hath bought vs all with no small price neyther with golde nor siluer The exhortation of Hierome 〈◊〉 the people or other such things of small value but with his most precious bloud Be not vnthankefull therefore to him againe but do as much as to Christian men belongeth to fulfill his commaundementes that is loue your brethren Loue
the king seemed not very well to like of their so extreme handlyng of the woman and also graunted to the Lieftenant his pardon willing him to returne and see to hys charge Great expectation was in the meane season among the Warders and other officers of the Tower waiting for his returne Whom when they saw come so cheerefully declaring vnto them how he had sped with the king they were not a little ioyous and gaue thanks to God therfore ¶ Anne Askews aunswer vnto Iohn Lacels letter OH friend most dearely beloued in God I meruaile not a litle what should mooue you to iudge in me so slender a fayth as to feare death which is the ende of all misery in the Lord I desire you not to beleeue of me such wickednes The 〈◊〉 of 〈◊〉 Askew to M. Lacel◠〈◊〉 For I doubt it not but God will performe his worke in me like as he hath begun I vnderstand the counsaile is not a little displeased that it should be reported abroad that I was racked in the tower They say now that they did there was but to feare me whereby I perceyue they are ashamed of their vncomely doyngs and feare much least the kings Maiestie should haue information thereof Wherefore they would no man to noyse it Well their crueltye God forgeue them Your hart in Christ Iesu. Farewel and pray The purgation or aunswer of Anne Askew against the false surmises of her recantation I Haue read the processe whiche is reported of them that knowe not the truth to be my recantation An. Askew answering to the false suspicion of her recanting But as the Lord liueth I neuer ment thing lesse then to recant Notwithstanding this I confesse that in my first troubles I was examined of the Bishop of London about the Sacrament Yet had they no graunt yf my mouth but this that I beleeued therein as the word of God did bynd me to beleeue more had they neuer of me Then he made a Copie whiche is nowe in print and required me to set thereunto my hand But I refused it Then my ij sureties did wyll me in no wise to sticke thereat for it was no great matter they sayd Then with much ado at the last I wrote thus I Anne Askew do beleue this if Gods word do agree to the same and the true catholike church Then the B. beyng in great displeasure with me An. Askew falsely suspected to recant and vpon what occasion because I made doubtes in my writing commaunded me to prison where I was a whyle but afterwards by the meanes of frendes I came out againe Here is the truth of that matter And as concerning the thing that ye couet most to know resort to the sixt of Iohn and be ruled always thereby Thus fareye well Anne Askew The confession of the faith which Anne Askew made in Newgate before she suffered I Anne Askew of good memory although my merciful father hath geuen me the bread of aduersitie The confession of An. Askew going to her execution and the water of trouble yet not so muche as my sinnes haue deserued confesse my selfe here a sinner before the throne of hys heauenly maiestie desiring his forgeuenes and mercye And for so much as I am by the law vnrighteously condemned for an euill doer concerning opinions I take y e same most mercifull God of myne which hath made both heauen and earth to record that I hold no opinions contrary to hys most holy word And I trust in my mercifull Lord which is the geuer of all grace that he will graciously assist me agaynst all euill opinions which are contrary to his blessed veritie For I take him to witnes that I haue done wil do vnto my lyues end vtterly abhorre them to the vttermost of my power But this is the heresie which they report me to holde that after the Priest hath spoken the wordes of consecration there remaineth bread still They both say The matter and cause why Anne Askew suffered death also teach it for a necessary article of fayth that after those wordes be once spoken there remayneth no bread but euen the selfe-same body that hoong vpon the crosse on good Friday both fleshe bloud and bone To this belief of theirs say I nay For then were our common Crede false which saith that he sitteth on the right hand of God the father almighty from thence shall come to iudge the quicke and dead Loe this is the heresie that I holde and for it must suffer the death But as touâ—hing the holy and blessed supper of the Lord I beleue it to be a most necessary remembraunce of his glorious suffrings and death Moreouer I beleue as much therein as my eternall and onely redeemer Iesus Christ would I should beleue Finally I beleue al those scriptures to be true which he hath confirmed with his most precious bloud Yea as s. Paul saith those scriptures are sufficient for our â—erning saluatioÌ„ that Christ hath left here with vs so that I beleue we nede no vnwritten verities to rule his church w t. Therfore looke what he hath sayd vnto me with his owne mouth in his holy Gospell that haue I with Gods grace closed vp in my hart and my full trust is as Dauid saith that it shal be a lanterne to my footsteps Psal. xxviij There be some do say that I deny the Eucharist or sacrament of thankes geuyng but those people do vntruly report of me For I both say and beleue it that if it wer ordered lyke as Christ instituted it and left it a most singular comfort it were vnto vs all But as coÌ„cerning your masse as it is now vsed in our daies I do say and beleue it to be the most abhominable Idoll that is in the world The Masse 〈◊〉 〈◊〉 Idoll For my God will not be eaten with teeth neyther yet dieth he agayne And vpon these wordes that I haue now spoken wyll I suffer death O Lord I haue mo enemies now then there be haires on my head The prayer of Anne Askew Yet Lord let them neuer ouercome me with vaine words but fight thou Lord in my stead for on thee cast I my care With all the spite they can imagine they fall vpon me which am thy poore creature Yet sweete Lord let me not set by them which are against me for in thee is my whole delight And Lord I hartily desire of thee that thou wilt of thy most mercifull goodnes forgeue them that violence which they do and haue done vnto me Open also thou their blynd hartes that they may hereafter doe that thing in thy sight which is only acceptable before thee and to set forth thy veritie aright without all vaine fantasies of sinnefull men So be it O Lord so be it By me Anne Askew ⧠The order and maner of the burning of Anne Askew Iohn Lacels Iohn Adams Nicholas Belenian with certayne of the Councell
ere this time But to let this matter of syr George Blage passe wee will now reduce our storie againe to Anne Askew and her fellowe Martyrs who the same weeke were burned and could finde no pardon Anno 1546. Then the Catholicke fathers when they had broughte this christian woman wyth the residue as aboue hath ben declared vnto theyr rest they being now in their ruffe and triumph like as the Phariseis when they hadde broughte Christ to his graue deuised w t themselues howe to keepe him down stil to ouertreade truth for euer Whereupon consulting with certaine of the Counsell they made oute a straight and harde proclamation authorised by the kinges name for the abolishing of the scripture al such English bookes which might geue any light to the setting foorth of Gods true word and grace of the Gospel the copie and tenour of which Proclamation is this as followeth A Proclamation for the abolishing of English bookes after the death of Anne Askew set forth by the king An. 1546. the 8. day of Iuly THe kings most excellent Maiestie vnderstanding howe vnder pretence of expounding and declaring the truthe of Goddes Scripture A proclamation for the abolishing of Englishe bookes diuers leud and euil disposed persons haue taken occasion to vtter and sow abroade by bookes imprinted in the English tongue sondry pernitious and detestable errours heresies not onely contrary to the lawes of this realme but also repugnant to the true sence of Gods law and his word Nay rather for the ignorance and lack of Gods Scripture many haue taken occasion of error heresies â—ntollerable by reason whereof certaine men of late to the destruction of their owne bodies soules and to the euill example of others haue attempted arrogaÌ„tly and malitiously to impugne the truth and therewith trouble the sober quiet and godly Religion vnited and established vnder the kings Maiestie in this his realme his highnesse minding to foresee the daungers that myght ensue of the sayd bookes is enforced to vse hys generall prohibition commaundement and proclamation as followeth First that from henceforth no man woman or person of what estate The new â—estament of Tindals of Couerdals translation in Englishe forbidden condition or degree so euer he or they be shal after the last day of August next ensuing receiue haue take or keepe in his or their possession the text of the newe Testament of Tyndalles or Couerdales translation in English nor any other then is permitted by the Acte of Parliament made in the Session of the Parliament holden at Westminster in the 34. or 35. yere of his maiesties most noble raigne nor after the sayd day shall receiue haue take or keepe in his or their possession any maner of bookes prynted or wrytten in the English tongue which be or shal be set forth in the names of Frith Tindal Wickliffe Ioy Roy Basil Bale Barnes Couerdale Englishe bookes in Scripture reâ—â—rayned Turner Tracy or by any of them or any other booke or bookes containing matter contrary to the sayde Acte made An 34 or 35. but shall before the last day of August next coÌ„ming deliuer the same English booke or bookes to his maister in that housholde if hee be a seruaunt or dwell vnder any other and the maister or ruler of the house suche other as dwell at large shall deliuer all such bookes of the sortes aforesaid as they haue or shal come to their haÌ„ds deliuered as afore or otherwise to the Maior Bailiffe or chiefe Constable of the towne where they dwell to be by them deliuered ouer openly within 40. daies next folowing after the said deliuerie to the Shiriffe of the shire or to the Byshops Chancellour Commissary of the same diocesse to the entent the said Bishop Chauncellour Commissary and Shiriffe and euery of them shall cause them incontinently to be openly burned which thing the kinges Maiesties pleasure is that euery of them shall see executed in most effectuall sort â—urning of â—cripture â—ookes and of their doings thereof make certificate to the kings Maiesties most honourable Councell before the 1. of October next comming And to the intent that no man shall mistrust any daunger of such penall statutes as be passed in this behalfe for the keeping of the sayd bookes the kings Maiestie is most graciously contented by this proclamation A baitâ— to bâ—ing in bookes to pardon that offence to the sayd time appoynted by this proclamation for the deliuery of the said bokes and commaundeth that no Bishoppe Chauncellor Commissarie Maior Bailiffe Shiriffe or Constable shall be curious to marke who bringeth foorth such bookes but only order burne them openly as is in this proclamation ordered And if any man after the last day of August next comming shall haue any of the sayde bookes in his keeping or be proued and conuinced by sufficient witnesse before 4. of the kings most honourable counsail to haue hidden theÌ„ or vsed theÌ„ or any copy of any of them or any parte of theÌ„ wherby it shuld appeare that he willingly hath offeÌ„ded the true meaning of this proclamation the same shall not onely suffer imprisonment and punishment of his body at the kings maiesties will and pleasure The penaltye limited but also shall make suche fine and raunsome to his highnesse for the same as by his Maiestie or 4. of hys graces said counsaile shal be determined c. Finally his Maiestie straightly chargeth and commandeth that no person or persons of what estate degree or condition so euer he or they be from the day of this proclamation presume to bring any maner of English booke concerning any maner of Christian religion printed in the parties beyonde the seas into this realme to sell geue or disâ—â—ibute any English booke printed in outwarde parties or the copie of any such booke or any part thereof to any persone dwelling within this his graces realme or any other hys maiesties dominions vnlesse the same shal be specially licenced so to doe by his highnesse expresse graunâ— to be obtained in writing for the same vppon the paines before limited and therewithall to incurre his maiesties extreeme indignation For so much as it is hath alwayes bene the common guise and practise of the popes church to extinct condemne and abolish all good bookes and holesome treatises of learned men vnder a false pretence of errors heresies The vntrue dealing of the Papistes in gathering heresies where none is wherof examples aboundantly maye appeare in this historie aboue Now for the better triall hereof to see and trie the impudent shamelesse vanitie of these Catholicke ClergimeÌ„ in mistaking falsifying deprauing blaspheming and slandering where they haue no cause against al right honest dealing yea against their own knowledge conscience and manifest verity of Gods worde I shall therfore desire the attentiue Reader before we passe any further to consider expend here 2. things by the way First what opinioÌ„s
the French and that we do withhold wages from the souldiours and other such tales and letters they doe spreade abroade of the which if any one thing were true we would not wish to liue the matter now being brought to a marueilous extremitie such as we wold neuer haue thought it could haue come vnto especially of those men towardes the kings maiestie and vs of whom we haue deserued no such thing but râ—ther much fauour and loue But the case being as it is this to require and pray you to hasteÌ„ you hither to the defence of the kings maiestie in such force and power as you may to shew the parte of a true Gentleman and of a very frende the which thing we truste God shall rewarde and the kinges Maiestie in time to come and we shall neuer be vnmindefull of it too We are sure you shal haue other letters from them but as ye tender your duety to the kings Maiestie we require you to make no stay but immediately repair with such force as yee haue to his highnesse Castle of Windsore and cause the rest of such force as yee may make to followe you And so we bid you right heartily farewel From Hampton Court the sixt of October Your Lordships assured louing frend Edward Somerset An answere to the L. Protectors letter TO this letter of the Lorde Protectoure sent the sixte of Octob. the L. Russel returning answere againe vppon the eight of the sayde moneth first lamenteth the heauie dissention fallen betwene the Nobilitye and him which he taketh for suche a plague as a greater could not be sent of almighty God vpon this Realme being the next way saith he to make of vs conquerors slaues like to induce vpon the whole realme an vniuersal calamitye thraldome vnlesse the mercifull goodnes of the Lorde do helpe some wise order be taken in staying these great extremities And as touching the Dukes request in his letters for as much as he heard before of this broile of the Lords feared least soâ—e conspiracie had ben meant against the kings person he hasted forwarde with such company as he coulde make for the surety of y e king as to him appertained Now perceiuing by the Lordes letters sent vnto him the same sixte day of Octâ— these tumults to rise vpon priuate causes betwene him and them he therfore thought it expedient that a conuenient power should be leuied to be in a readines to withstand the worste what perils soeuer might ensue for the preseruation both of the king state of the realm from the 〈◊〉 of forraine enemies and also for the staying of bloudshed if any such thing should be intended betwixt the partes in the heate of thys faction And this hee thinking beste for discharge of his allegeance humbly beseecheth his grace to haue y e same also in speciall regard and consideration first that the kings Maiestie be put in no feare that if there be any such thing wherein he hath geuen iust cause to them thus to proceede hee will so conforme him selfe as no such priuate quarels do redound to the publike disturbance of the Realme certifying moreouer the Duke that if it were true whyche he vnderstandeth by the letters of the Lordes y t he should send about proclamations and letters for raising vp of the commons he liked not the same Notwithstanding hee trusted well that his wisedome woulde take such a way as no effusion of bloud should follow And thus muche being contained in his former letters of the eight of October in his next letters againe wrytten the 11. day of Octob. the said Lord Russel reioysing to heare of the most reasonable offers of the Lord Protectour made to the Lordes The contents of the second aunswer of the L. Russell to the Lord Protector wryteth vnto him promiseth to doe what in the vttermost power of him and likewise of sir W. Harbert ioyned together with him doe 〈◊〉 to worke some honorable reconciliation betwene him them so as his sayd offers being accepted satisfied some good coÌ„clusion might ensue according to their good hope expectation Signifying moreouer that as touching the leuying of men they had resolued to haue the same in readinesse for the benefite of the realme The gooâ— L. Russell a solicitor for peace betweene the Lord Protector and the Lordes to occurre all incoÌ„ueniences whatsoeuer either by forraine inuasion or otherwise might happen so hauing their power at hand to drawe neare wherby they might haue the better oportunitie to be solicitours and a meanes for this reformation on both parties c. And thus much for answer of the Lord Russel to the Lorde Protectours letters But nowe to the matter againe of the Lordes who together with the Earle of Warwike vppon what occasion God knoweth being assembled at London The Lordes of the Coâ—â—â—ell assembled against the Lorde Protectour as ye heard against the Lorde Protector when the king with his counsaile at Hampton court heard therof first Secretarye Pâ—ter with the kings message was sent vnto them whome the Lords notw tstanding detained still with them making as yet no answer to the message Wheâ—upon the L. Protectour wryteth to them in this maner as followeth A letter of the Lorde Protectour to the Counsaile at London The Lord Protectoâ—s lâ—tter to the Lordes of the Counsaile at London MY Lordes we commend vs most hartily vnto you wheras the kings Maiestie was infourmed that you were assembled in such sorte as you doe and nowe remaine and was aduised by vs and such other of his Counsaile as were then heere aboute his persone to send M. Secretarie Peter vnto you with such message as whereby mighte haue ensued the suretie of hys Maiesties persone with preseruation of his realme and subiects the quiet both of vs and your selues as maister Secretarye can well declare to you his maiestie and we of his Counsaile heere doe not a litle maruel that you stay still with you the sayd M. Secretarie haue not as it were vouchsafed to send aunswer to his Maiestie neyther by him nor yet any other And for our selues we doe much more maruell and are right sory as both wee and you haue good cause to be to see the manner of your doinges bentâ— with violence to bring the kings Maiesty and vs to these extremities Which as we doe intende if you wil take no other way but violence to defend as nature and our allegeaunce doeth binde vs to extremitye of death and to put all to Gods hand who geueth victory as it pleaseth him so that if any reasonable conditions and offers woulde take place as hetherto none hath bene signified vnto vs froÌ„ you nor we do not vnderstand what you do require or seeke or what you do meane that you do seek no hurt to the kings Maiesties person as touching all other priuate matters to auoid the effusion of Christian bloud and to preserue the
hee for a lawe wee haue commission to proceede with them when they be dispatched let their frendes sue the lawe Nowe howe soone a man may haue such a commission at my Lord Chancelors hand you know It is as hard to be obtained as an enditement for Christ at Cayphas hande Besides that the Byshoppes hauing the Queene so vpon their sides may do all things both without the aduise and also the knowledge of the rest of the Lordes of the temporaltie who at this present haue found out the marke that the Bishops shote at and doubtles be not pleased with their doings I pray you helpe that our brother Sanders and the rest in the Marshalsey may vnderstande these things and sende me your answere betime Iudas non dormit nec scimus diem neque horam i. Iudas slepeth not neither know we the day nor the hour Dominus Iesus Christus suo sancto numine nos omnes consoletur adiuuet Amen i. The Lord Iesus Christ with his holy spirite comfort and strengthen vs all Amen May 6. 1554. Yours and with you vnto death in Christ I Hooper An exhortation to pacience sent to his godly wife Anne Hooper whereby all the true members of Christ may take comfort and courage to suffer trouble affliction for the profession of his holy Gospel OUr sauiour Iesus Christ dearely beloued my godly wife in s. Mathewes Gospell said to his disciples M. 18. that it was necessary sclaunders shoulde come and that they coulde not be auoided An effectuâ—â— letter of M Hooper sent to hys wife he perceiued as wel by the coÌ„dition of those that should pearish be lost for euer in the world to come as also by their affliction that should be saued For he sawe the greatest part of the people would contemne neglecte whatsoeuer true doctrine or godly wayes should be shewed vnto them or els receiue it vse it as they thought good to serue their pleasures without any profite to their soules at all not caring whether they liued as they were coÌ„manded by Gods word or not but would thinke it sufficient to be counted to haue the name of a Christian man wyth such workes and frutes of his profession and Christianitie as his fathers and elders after their custome maner esteeme and take to be good fruites and faithful works and wil not try them by the worde of God at all These men by the iust iudgement of God be deliuered vnto the crafte and subtiltie of the deuill Math. 14. that they may be kept by one sclaunderous stuÌ„bling blocke or other that they neuer come vnto Christ who came to saue those that were lost as yee may see howe God deliuereth wicked menne vp vnto their owne lustes to do one mischiefe after an other carelesse Rom. 1.1 1. Thes. 2. vntil they come into a reprobate minde that forgetteth it selfe and can not knowe what is expedient to be done or to be least vndone because they close their eyes and will not see the lyghte of Gods woorde offered vnto them and being thus blinded they preferre their owne vanities before the truth of Gods woorde Whereas such corrupt mindes be Errour taken for truth and persecution for Gods seruice there is also corrupt election and choyse of Gods honor so that the minde of man taketh falsehoode for truthe superstition for true religion death for life damnation for saluation hell for heauen and persecution of Christes members for Gods seruice and honour And as these men wilfully and voluntarily reiect the woorde of God euen so God most iustly deliuereth them into the blindnes of mind hardnes of heart that they can not vnderstand Iohn 8.9 nor yet consent to any thyng that God would haue preached and set foorth to his glory after his owne will and worde wherefore they hate it mortally of all things most detest Gods holy worde And as y e deuill hath entred into their hearts that they them selues can not nor will not come to Christ to be instructed by hys holy woord euen so can they not abide any other man to be a Christian man and to lead his life after the word of God but hate him persecute him robbe him imprisone hym yea and kil him whether he be man or womaÌ„ if God suffer it And so much are those wicked men blinded that they passe of no law whether it be Gods or mans but persecute such as neuer offended yea do euil to those that daily haue praied for them and wish them Gods grace In their Pharaonical and blind furie they haue no respect to nature No respect of nature with the persecuting aduersaries For the brother persecuteth the brother the father the sonne and most deare frends in diuelish sclaunder and offence are become most mortal ennemies And no marueile for when they haue chosen sundrye maisters the one the deuill the other God the one shall agree with the other as God and the deuell agree betweene them selues For this cause that the more parte of the worlde doth chuse to serue the deuill vnder cloaked hypocrisie of Gods title Christ sayd Math. â—8 It is expedient and necessary that sclanders should come and many meanes be deuised to keepe the litle babes of Christ from the heauenly father But Christ sayth Wo be vnto him by whome the offence commeth Yet is there no remedy man being of such corruption and hatred towardes God but that the euil shal be deceiued persecute the good and the good shall vnderstand the truth and suffer persecution for it vntill the worlds ende For as he that was borne after the flesh persecuted in times past him that was born after the spirite Geâ—e 4. Gâ—lat 4. euen so is it now Therefore for so much as we liue in this life amongst so many great pearils and daungers we must be wel assured by gods word how to beare them and how paciently to take them as they be sent to vs froÌ„ God We must also assure our selues that there is no other remedy for Christians in the time of trouble then Christ himself hath appoynted vs. Luke 2. In S. Luke he geueth vs thys commandement Ye shall possesse your liues in pacience sayeth he In the which words he geueth vs both commaundement what to doe and also great comfort and consolation in all troubles Hee sheweth also what is to be done and what is to be hoped for in troubles Patience in troubles onely the christian mans remedy Rom. 8. and when troubles happen he biddeth vs be pacient and in no case violently nor seditiously to resist our persecuters because God hath such care and charge of vs that he wil keepe in the mids of all troubles the very heares of our heade so that one of them shall not fall away without the wil and pleasure of our heauenly father Whether the haire therfore tarie in the head or fal from the head it is the wil of the
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