sayd in the time of the rebellion that you liked wel the doings and proceedings of the sayde rebelles and traitors and sayde that the couetousnes of the gentlemen gaue occasion to the common people to rise sayinge also that better it were for the Commons to die then pearish for lacke of liuing 16 Also you saide that the Lordes of the parlamente were loth to encline themselues to reformatioÌ„ of enclosures and other things therfore the people had good cause to reforme the things them selues 17 Also you after the reporte and declaration of the defaultes and lackes reported to you by suche as did suruey Bulleine and the Peeces there woulde neuer amende the same defaultes 18 Also you would not suffer the kings peeces beyoÌ„d the seas called Newhauen Blacknest to be furnished wyth men and vitailes although you were aduertised of the defaults therin by the captaines of the same peeces others were thereto aduertised by the kings Counsaile wherby the French king being the kings open enemy was encouraged and comforted to inuade and win the sayd peeces to the kings great losse and dishonor of his realme 19 Also you declared and published vntruely as well to the kings maiestie and other the young Lordes attendant vpon his graces persone that the Lordes of the Counsaile at London minded to destroy the king you required the king neuer to forget it but to reuenge it and likewise you required the yong Lordes to put the king in remembrance therof to the entent to make sedition and discord betwene the king and his Lordes 20 Also where the kinges Maiesties priuie Counsaile of their loue and zeale that they did beare vnto the king his Realme did consulte at London to haue communed wyth you to the entent to mooue you charitablie to amend your doings and misgouernment you hearing of their sayd assembly did cause to be declared by letters in diuers places the said Lordes to be high traitors to the king to the great disturbance of the realme And thus muche hitherto concerning the first trouble of the Lorde Protectoure Duke of Somersette The mercifull working of the Lord for the Lord Protector wyth the crimes and articles obiected against him with his prisonment also in the Tower and the terrible proclamatioÌ„ geuen out against hym All which purposes of man thoughe they seemed fully entended to no lesse but to the spilling of his life yet the Lorde aboue the onely disposer of all mens purposes The Lord Protectour deliuered out of the tower so ordered the matter by the meanes of the kinge labouring for his Uncle that in short while after hee was lette out of the Tower and the Proclamation whyche before had made hym a traitor wythin three dayes was called in agayne a Domino factum est istud wyth commaundement geuen none of them to be solde And so the Duke of Somerset gratiously escaping thys aduersitie was againe restored though not to his former office yet vnto libertie wherein he continued the space of two yeares and two dayes After the which time of respite being expired the sayde Duke of Somerset was apprehended committed againe to the Tower The second trouble of the Duke of Somerset and wyth him also Sir Michaell Stanhop sir Raufe Uane sir Miles Partrige other c. At length the time being come of his arrainment the foresayde good Duke being conueied from the Tower was brought thorow London with the axe of the tower before him wyth great preparance of bils halbardes pikes and polaxes in most forcible wise a watch also sette and appoynted before euery mans doore through the hie streat of London The Duke of Somerset agayne brâ—ught to the toweâ— and so was he brought into Westminster hal where the Lords of the counsaile sitting as his iudges in the middle of the hal vpon a newe scaffolde he was there before them arrayned and charged both with treason and felonie In the whiche iudgement I passe ouer the vnseemely speach the vile taunts and despiteful rebukes without all modesty or honesty The vile tauntes of certayne Iustices and others sitting in iudgement against the good Duke of Somerset vsed by certaine of the Sergeants and Iustices and some other sitting there Al which notwythstanding he patiently quietly did suffer neither storming inwardly in stomacke nor reuiling them with woordes againe but like a lambe folowing the true lambe example of all meekenes was conteÌ„ted to take al things at their handes and with no lesse patience to beare now theyr vngentle and cruell railings The great patieÌ„ce of the Duke of Somerset in taking rebukes then hee did before their glauering wordes and flatterings in time of his high estate and prosperitie And as the patience of this good Duke was marueilous in forbearing his ennemies so also was his discretion and temperance no lesse seene in answearing for himself to the articles to him obiected wherunto he wisely and substantially replied The discrete behauiour of the Duke in aunswering for himselfe putting himselfe in the ende to be tried by his Peeres Who then at length after consultation had did frame and temper their verdicte thus that as concerning y e case of treason wherewith he was charged they discharged him but they accounted him guiltie of fellonie When the people which were there present to a great noÌ„ber hearde the Lordes say Not guiltie meaning by the case of treason supposing no lesse but y t he had bene clearly acquited by these woordes The harty affection of the people toward the Duke of Somerset and especially seeing the Axe of the Tower to be carried away for great ioy and gladnesse made an outcrie well declaring theyr louing affection and hearty fauour vnto the Duke whose life they greatly desired But thys opinion of the people was deceiued and the innocent Duke condemned to die for fellonie Which act of fellonie had bene made a litle before against the rebels and vnlawfull assembles suche as shoulde seeke or procure the death of any Counsailour The Duke of Somerset condemned of felony so that euery suche attempt and procurement according to the act should be iudged felony By the vertue of whych Act the Duke being accused with certaine other hys complices to intende and purpose the death of the Duke of Northumberlande and of certayne beside Statut. an 5. Reg. Edw 6. was therfore caste and condemned of felonie and so was returned toward the Tower againe At whose passage throughe the Citie greate exclamations and outcries were made againe of the people The Duke of Somerset accused for seeking the death of the Duke of Northumberland some reioycing y t hee was acquited some bewayling that hee was condemned Thus the good Duke passing through a great parte of the Citie landinge at the Crane of the Uinetrie was conueyed vnto the Tower where hee endured till the 22. of Ianuary Upon the which day at the comminge downe of the
forenoone to perswade Luther simply and absolutely to submitte the iudgement of his writinges to the Emperor and Empire Sollicitatâ—oÌ„ to causa Luther to yelde He aunswered he would doe it and submit any thing they would haue hym so they grounded with authority of holy Scripture otherwise he woulde not consent to doe any thing For God sayd by his Prophet sayth he Trust ye not in Princes nor in the childreÌ„ of men in whom there is no health Also Cursed be he that trusteth in man And seeing that they did vrge him more vehemently he answered We ought to yeld no more to y e iudgement of men theÌ„ the word of God doth suffer So they departed and prayed him to aduise for better answere and sayd they would returne after dinner After dinner they returned exhorting him as before but in vayne Luthers coÌ„dition They prayed him that at the least he woulde submit his writing to the iudgement of the nexte generall Councell Luther agreed therunto but with this conditioÌ„ that they themselues shoulde present the Articles collected out of his bookes to be submitted to the Councell in suche sort as notwithstanding the sentence awarded by the couÌ„cell should be authorised by the Scripture and confirmed with the testimonyes of the same They then leauing Luther departed and reported to the Archbishop of Triers False witnesse that he had promised to submit his writinges in certayne articles to the next Councell in the meane space he woulde keepe silence which Luther neuer thought who neither with admonitions ne yet manaces could be induced to deny or submit his bookes to the iudgementes of menne he had so fortified hys cause wyth cleare and manifest authorityes of the Scripture vnlesse they could proue by sacred scripture and apparant reasoÌ„s to the contrary The prouideÌ„ce of God It chaunced then by the speciall grace of God that the Archbishop of Triers sent for Luther thinking presently to heare him And when he perceiued otherwise then Peutinger and the Doctour of Bade had tolde him he sayde that he would for no good but that he had heard himselfe speake for els he was euen now going to the Emperor to declare what the Doctors had reported Then the Archbishop entreated Luther and conferred with him very gently Familiar talke betweene the archbishop and Luther first remouing such as were preseÌ„t as well of the one side as of the other In this conference Luther concealed nothing from the Archbishop affirming that it was dauÌ„gerous to submit a matter of so great importaunce to them who after they had called hym vnder safeconduct attempting him with new commaundementes had condemned his opinion and approued the Popes Bull. Moreouer the Archbishop bidding a frend of his draw nigh required Luther to declare what remedy might bee ministred to helpe this Luthers prophecie out of Gamaliell Luther answered there was no better remedy then suche as Gamaliel alledged in the fyfte chapter of the Apostles as witnesseth S. Luke saying If this Councell or this woorke proceede of men Act. 5. it shall come to nought but if it be of God ye can not destroy it And so he desired that the Emperour might be aduertised to write the same to the Pope that he knewe certaynely if this his enterprise proceeded not of God it would be abolished within three yea within two yeares The Archbishop enquired of him what he would do if certayne articles were taken out of his bookes to be submitted to the generall councell Luthers coÌ„stancie Luther aunswered so that they be not those which the counsell of Constance condemned The Archbyshoppe sayd I feare they will be the very same but what then Luther replyed I will not nor I cannot holde my peace of such for I am sure by theyr decrees the word of God was condemned therefore I wyll rather loose head and life then abandon the manifest word of my Lord God Then the Archbishop seing Luther would in no wise geue ouer the word of God to the iudgement of men geÌ„tly bade Luther farewell who at that instaunt prayed the Archbishop to entreat the Emperours maiesty to graunt him gracious leaue to depart He aunswered he woulde take order for him and speedely aduertise hym of the Emperours pleasure Within a small while after Iohn Eckius the Archbyshops officiall in the presence of the Emperours Secretary who had bene Maximilians Chauncellour sayde vnto Luther in his lodging Luther sent home from the counsel by the commaundement of the Emperour that since he had bene admonished diuersly of the Emperiall maiesty the Electors Princes and estates of the Empyre and that notwithstanding he woulde not returne to vnity and concord there remained that the Emperour as aduocate of the Catholique fayth should proceed further and that it was the Emperours ordinaunce that he should within 21. dayes returne boldly vnder safe conduct and be safely garded to the place whence he came so that in the meane while he styrred no commotion amonge the people in his iourney either in conference or by preaching· Luther hearing this aunswered very modestly christianly euen as it hath pleased God so is it come to passe the name of the Lord be blessed He sayde further he thanked most humbly the Emperors maiesty and all the Princes and estates of the Empyre that they had geuen to hym benigne and gracious audience and graunted safe conduct to come and returne Finally he sayd he desired none other of them then a reformation according to the sacred word of God and consonancy of holy Scriptures which effectually in his hart he desired Otherwise he was prest to suffer all chauÌ„ces for the Emperiall maiesty as life and death goodes fame and reproch reseruing nothing to himselfe but the onely word of God which he would constantly confesse to the latter end humbly recommending hym to the Emperours maiesty and to all the Princes and other estates of the sacred Empyre The morow after which was the 26. day of Aprill Luthers departure from Wormes after he had taken his leaue of such as supported him and other his beneuolent frends that often times visited hym and had broken hys fast at tenne of the clocke he departed from Wormes accompanyed with such as repayred thyther with him hauing space of time limited vnto him as is sayd for 21. dayes and no more The Emperours Heralde Casper Sturine folowed and ouertooke him at Oppenhime being commaunded by the Emperour to coÌ„duct him safely home ¶ The vsuall prayer of Martin Luther COnfirme O God in vs that thou hast wrought and perfect the worke that thou hast begunne in vs to thy glory So be it Ex histor Phil. Melancth Ex Sledano Ex Parali Abb. Vrsperge ex Casp. Peucero MArtin Luther thus being dismissed of the Emperour according to the promise of his safeconduct made as you haue heard departed from Wormes toward his countrey the 26 of Aprill Luther in his iourney wryteth to
she came first from the partes of gascoigne with her husband who was Lord of GrauoroÌ„ vnto Paris Philip de Luns gentlewoman and martyr there to ioyne her selfe to the Churche of God Where her Husband also hadde bene a Senior or Elder who in the moneth of May before was takeÌ„ with an agâ—e and deceased leauing this Philip a Widow which neuerthelesse ceased not to serue the Lord in hys Churche and also in the house was taken with the sayde compapany Many conflictes she had with the Iudges and the Sorbonistes namely Maillard But she alwayes sent him awaye with the same reproch as the other did before bad him auaunt Sodomyte saying she would not aunsweare one woorde to suche a villaine To the Iudges her answere was this that she had learned the fayth whyche shee confessed in the woord of God and in the same shee woulde liue and die And being demaunded whether the body of Christ was in the Sacrament The Sacrament How is that possible sayde she to be the bodye of Christ to whom all power is geuen which is exalted aboue all heauens when as we see the mice rattes apes and Munkies playe with it and teare it in pieces Heâ— petition to them was that seing they had taken her sister from her yet they would let her haue a Byble oâ— Testament to comfort her selfe Her wicked neighbors although they could touche her conuersation with no part of dishonestye yet many thinges they layde to her charge as that there was muche singyng of Psalmes in her house and that twise or thrise an infinite number of persons were seene to come out of her house Also when her husband was in dying no Priest was called for neyther was it knowne where he was buryed Neyther dyd they euer heare any word of their infant to be baptised for it was baptised in the Churche of the Lord. Among other her neighbours that came agaynst her twoe there were dwelling at S. Germain in y e suburbes The iust hand of God against false and bloudy witnesses betwene whoÌ„ incontinent rose a strife wherin one of theÌ„ sticked the other with a knife The death of thys gentlewomaÌ„ was the more hastened of the Lord keper of the Seale Bertrand Cardinall of Sens and his sonne in law the Marques of Tran for to haue the confiscation of her goodes These 3. holy martyrs aboue recited The martyrdom of Clinet Grauelle and Philip de Luns were condeÌ„ned the 27. of Sep. by the proces of the coÌ„missioners and the Lieuetenaunt ciuile and then being put in a Chappell together certayne Doctours were sent to them but theyr valiaunt constancye remayned vnmooueable After that they were had out of Prison and sent euery one in a doung cart to the place of punishment Clinet euer cryed by the way protestyng that he sayd or mayntayned nothing but the veritye of God And being asked of a Doctour whether he would beleue S. Austen touching certayne matters he sayd yea and that he had sayd nothing but which he would proue by his authority The Gentlewoman seeing a Priest come to confesse her sayd that she had confessed vnto God and had receiued of him remission other absolution she found none in Scripture And when certayne CouÌ„sellers did vrge her to take in her handes the woden Crosse The crosse according to the custome of them that go to theyr death alledging how Christ commaunded euery one to beare his crosse she answerred my Lordes sayde she you make me in very deede to beare my Crosse condemning me vniustly and putting me to death in the quarell of my Lord Iesus Christ. Who willeth vs to beare our Crosse but no suth Crosse as you speake of Grauelle looked with a smiling countenaunce shewed a chearefull colour declaring how little hee passed for his condemnation and being asked of hys frends to what death he was condemned I see well sayd he that I am condemned to death but to what death or torment I regard not And comming from the chappell when he perceiued they went about to cut out his toung vnles he would returne he sayd that was not so conteined in the arrest and therefore he was vnwilling to graunt vnto it but afterward perceiuing the same so to be agreed by the Court he offered his toung willingly to be cut and incontineÌ„t spake playnely these words I pray you pray to God for me The Gentlewoman also being required to geue her toung did likewise with these wordes Seing I do not sticke to geue my body shall I sticke to geue my tongue No no. And so these three hauing theyr tongues cutte out Their tongues cut out were brought to Malbert place The constancy of Grauelle was admirable castyng vp his sighes and gronings vnto heauen declaring therby his ardent affectioÌ„ in praying to God Clinet was somewhat more sad then the other by reason of the feeblenes of nature and his age But the Gentlewoman yet sermouÌ„ted al the rest in constancy which neither chaunged countenaunce nor colour being of an excellent beauty After the death of her husband shee vsed to go in mourning weed after the maner of the country But the same day Precious in the sight of God is the death of hys Saintes going to her burning shee put on her French hood and decked her selfe in her best aray as going to a new Mariage the same day to be ioyned to her spouse Iesus Christ. And thus these three with singuler constancy were burned Grauelle and Clinet were burned aliue Philippe the Gentlewoman was strangled after she had a litle tasted the flame with her feet and visage and so she ended her Martyrdome Ex Ioan Crisp. lib. 6. The Lieuetenant Doctour Maillard Counsellers Friers Nicolas Cene. Peter Gabert At Paris An. 1558. Of the same company was also Nicholas Cene a Phisition Brother to Phillippe Cene aboue meÌ„tioned and martyred of Dyion Peter Gabart which two about fiue or sixe dayes after the other three before Nicolas Cene Pet. Gabart martyrs were brought foorth to theyr death Octob. 2. Nicholas Cene was but newe come to Paris the same day when he was aduertised of y e asseÌ„ble which theÌ„ was coÌ„gregate in the street of S. Iames as he desired nothing more then to heare the word of God came thither euen as he was booted was also with them apprehended susteyning y e causee of Gods holye Gospell vnto death The other was Peter Gabart a Sollicitor of processes about the age of 30. yeares whose constancye dyd muche comfort to the prisoners He was put amonge a great number of Scholers in the little Castle Whome when he heard to passe the time in talking of Philosophy No no sayde he let vs forget these worldly matters A wholesome lesson for all studentes and learne how to sustein y e heauenly cause of our God which lie here in defeÌ„ce of the kingdome of Christ Iesus our sauiour and so he began to instruct
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
men of his Realme were sore agreeued with the cruell demainour of the Prelates Ordinaries which touched theyr bodies and goodes so neare that they of necessitie were inforced to make their humble sute by their speaker vnto hys grace to take such order and redresse in the case as to his high wisedome myghte seeme most conuenient c. Unto this request of the commons although the King at that time gaue no present graunt but suspended them with a delay yet notwythstanding this sufficiently declared the grudging mindes of the temporal men against the spiritualtie lacking nothing but Gods helping hande to woorke in the kings heart for reformation of suche things whych all they did see to be out of frame Neyther did the Lordes diuine prouidence faile in time of neede Gods helping hand in time of neede but eftsones ministred a ready remedy in time expedient He saw the pride and cruelty of the spirituall clergy grown to such an height as was intollerable He sawe againe and heard the groning hearts the bitter afflictions of hys oppressed flocke his truth decaied his religion prophaned the glorie of his sonne defaced his church lamentably wasted wherfore it was high time for his high Maiestie to looke vppon the matter as he did in deede by a straunge wonderous meanes whych was through the kings diuorsement from Lady Katherine Dowager and marying with lady Anne Bullen in this present yeare which was the first occasion and beginning of all this publike reformation which hath followed since in this Churche of England to thys present day according as ye shall heare The mariage betwene king Henry VIII and Queene Anne Bullen and Queene Katherine diuorced IN the first entrie of this kings raigne yee hearde before pag. 800. howe after the death of Prince Arthur Queene Annâ— maryed and Lady Katherine diâ—orced the Ladie Katherine Princes Dowager and wife to Prince Arthur by the consent bothe of her father and of his and also by the aduise of the nobles of thys realme to the ende her downe might remaine stil within the realme was espoused after the decease of her husbande to hys nexte brother which was this king Henrie K. Henry maryeth his brothers wife This mariage seemed very straunge and hard for one brother to marie the wife of an other But what can be in thys earth so harde or difficulte wherewyth the Pope the omnipotent Uicare of Christe can not by fauour dispense if it please him The pope which then ruled at Rome was Pope Iulius the second by whose dispensation The Pope dispenseth for the brother to mary the brothers wife thys mariage which neither sense or nature wold admit nor Gods lawe woulde beare was concluded approoued and ratified and so continued as lawfull without any dout or scruple the space neare of 20. yeares till about the time that a certaine doubt began first to be mooued by the Spanyards themselues of the Emperours counsaile An. 1523. at what time Charles the Emperour being here in England promised to marye the Lady Mary daughter to the Kynge of England with the which promise the Spanyardes themselues were not well contented The Spaniardeâ— first doubted of the kings mariage obiecting this among many other causes that the saide Ladie Marie was begotten of the king of England by his brothers wife Wherupon the Emperour forsaking that mariage did couple himself with Lady Isabel daughter to king Emanuell of Portugall Which Mariage was done in the yere of our Lorde 1526. After thys Mariage of the Emperour the next yeare following King Henrie being disappoynted thus of the Emperour entred talke or rather was laboured too by the French Ambassadours for the sayde Lady Mary to be maried to the Frenche kinges sonne Duke of Orliance Upon the talke whereof after long debating at length the matter was put of by a certaine doubt of the President of Paris casting the like obiection as the Spanyardes had done before that was The secoÌ„d doubt whether the Lady Mary was rightly borne whether the Maryage betwene the king the mother of this Lady Mary which had bene his brothers wife before were good or no. And so the mariage twise vnluckely attempted in like sorte brake of againe and was reiected whych happened in the yere of our Lord. 1527. The king vpon the occasion hereof casting many things in his minde began to consider the cause more depely first with himselfe after with certaine of hys nearest counsaile Two perplexityes in the kings minde wherein two things there were which chiefly pricked hys minde wherof the one touched his conscience the other coÌ„cerned the state of his Realme For if that Mariage wyth his brothers wife stode vnlawfull by the law of God then neither was his conscience cleare in reteining the mother nor yet the state of the realme firme by succession of the daughter Cardinall Wolsey a helper to the kinges diuorce It happened the same tyme that the Cardinall which was then nearest about the king had falleÌ„ out with the Emperour for not helping him to y e Papacy as ye before haue heard for the which cause he helped to set the matter forward by all practise he might Thus the king perplexed in his conscience and carefull for y e common wealth and partly also incited by the Cardinall coulde not so rest but inquired further to feel what the word of God learning woulde say vnto it Neither was the case so hard after it began once to come in publicke question but that by the worde of God and the iudgements of the best learned clerkes and also by the censure of the chiefe Uniuersities of all Christendome to the number of .x. and moe it was soone discussed to be vnlawfull All these censures The iudgements of 10. or 12. Vniuersityes agaynst the kinges maryage Orleance Paris Tolouse Angiewe Bononye Padua The facultye of Paris Bytures Oxforde Cambridge bookes and writinges of so manye Doctors Clerks and Uniuersities sent from all quarters of Christendome to the king albeit they might suffice to haue full resolued and did in deede resolue the kinges conscieÌ„ce touching this scruple of his mariage yet would not he streight way vse that aduauntage whiche learning dyd geue him vnles hee had withall the assent as well of the Pope as also the Emperour wherein he perceaued no litle difficultie For the Pope he thought seing the mariage was authorised before by the dispensation of his predecessour would hardly turne hys keyes about to vndoe that which the Pope before him had locked much lesse would he suffer those keyes to be foyled or to come in anye doubt which was like to come if that mariage were prooued vndispensable by Gods woorde which his predecessour thorough his plenary power had licenced before Againe the Emperour he thought would be no lesse hard for his part on the other side for as much as the sayd Lady Katherine was the Emperours neare aunt and a Spaniarde
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
aire there remaineth moisture as you doe say but that is not the moisture of water but the proper and naturall moisture of the aire Whereupon there is an other doctrine amongest the Philosophers as a perpetuall rule that it can by no meanes be that the qualities accidents in natural things should remaine in their owne proper nature without their proper subiect Then againe the king and the Byshops raged against Lambert in somuch that he was not only forced to silence but also might haue ben driuen into a rage if his eares had not bene acquainted with such tauntes afore After this the other Bishoppes euery one in his order as they were appoynted supplied their places of disputation There were appoynted ten in number for the performing of this Tragedie for his ten Arguments which as before we haue declared were deliuered vnto Taylor the preacher It were too long in this place Ten disputers agaynst Lambert to repeate the reasons and arguments of euery Byshop and no lesse superfluous were it so to doe specially for somuch as they were all but common reasons and nothing forceable and suche as by the long vse of disputation haue ben beaten LaÌ„mbert ingreat perplexity and had little in them either worthy the hearer or the reader Lambert in the meane tyme beyng compassed in wyth so many and great perplexities vexed on the one side with checkes and taunts and pressed on the other side with the authority and threats of the personages and partly being amazed with the maiestie of the place in the presence of the King and especially being wearied with longe standinge Lambert kepeth silence when speaking would do no good whych continued no lesse then fiue houres from twelue of the clocke vntill fiue at nyght being broughte in despayre that he shoulde nothing profite in thys purpose and seeing no hope at all in speaking was at this poynt that he chose rather to holde his peace Whereby it came to passe that those Byshoppes which last of all disputed with him spake what they lusted wythout interruption saue onely that Lambert now and then would alledge somwhat out of S. Augustin for the defence of hys cause in which author he seemed to be very prompt and ready But for the most parte as I sayde being ouercome with wearines and other griefes he held his peace defending himselfe rather with silence then with argumentes which he saw would nothing at al preuayle At the last when the day was passed and that torches begaÌ„ to be lighted the king minding to breake vp this pretensed disputation sayd vnto Lambert in this wise What sayst thou now sayd he after al these great labours which thou hast taken vpon thee The kinges wordes to Lambert and all the reasons instructions of these learned men art thou not yet satisfied Wilt y u liue or dye What sayst thou Thou hast yet free choose Lambert aunswered I yelde and submit my selfe wholy vnto the will of your Maiestie Then said the king Commit thy selfe vnto the handes of God and not vnto myne Lambert I commend my soule vnto the handes of God but my body I wholy yeld submit vnto your clemency Then sayd the king if you do committe your selfe vnto my iudgement you must dye The king condemneth the Martir of Christ Iohn Lambert for I will not be a patron vnto heretickes and by and by turning himself vnto Cromwell he sayd Cromwell read the sentence of condeÌ„nation agaynst him This Cromwel was at that time the chiefe frend of the Gospellers And here is it muche to be maruailed at L. Cromwell commaunded by the king to read the sentence to see how vnfortunately it came to passe in this matter that through the pestiferous crafty counsaile of this one Bishop of Winchester Sathan whiche oftentimes doth raise vp one brother to the destruction of an other did here performe the condemnation of this Lambert by no other ministers then Gospellers themselues Taylor Barnes Cranmer and Cromwell who afterwardes in a maner al suffered the like for the Gospels sake of whoÌ„ God willing we will speake more hereafter This vndoubtedly was the malicious and crafty subtiltie of the Bishop of Winchester whiche desired rather The crafty fetch of Steph. Wint. that the sentence might be read by Cromwell then by any other so y t if he refused to doe it he shoulde likewise haue incurred the like daunger But to be short Cromwell at the kings commaundement taking the schedule of condeÌ„nation in hand read the same Wherein was conteined the burning of heretickes whiche either spake or wrote anye thing or had any bookes by them repugnant or disagreeing from the Papisticall Church and theyr tradition The sentence agaynst Iohn Lambert touching the sacrament of the aultare also a decree that the same shoulde be sette vppe vppon the Churche porches and be read foure tymes euery yeare in euery Churche throughout the Realme whereby the worshipping of the bread should be the more firmely fixed in the heartes of the people And in this maner was the coÌ„demnation of Iohn Lambert Wherein great pitie it was and muche to be lamented to see the Kinges highnesse that day so to oppose and set his power and strength â—o fiercely and vehemently in assisting so manye proude and furious aduersaries against that one poore seely soule to be deuoured WhoÌ„ hys Maiestie wyth more honour might rather haue aided and supported being so on euery side oppressed and compassed about wythout helpe or refuge amonge so many Wolues and vultures The part â—f a gâ—od Prince what to doe especially in suche a cause tending to no derogation to him nor to his realme but rather to the necessary reformation of syncere truth and doctrine decaied For therein especially consisteth the honour of Princes to pity the miserable to relieue the oppressed to rescue the wroÌ„gs of the poore and to tender and respect the weaker parte especially where righte and truth standeth with him which if the King had done that day it had ben in my minde not so much for the comforte of that poore persecuted creature as it woulde haue redounded to the immortall renoume of his Princely estate to all posteritie But thus was Iohn Lambert in this bloudy Session by the king iudged and condemned to death whose iudgement now remaineth with the Lord against that day wheÌ„ as before the tribunall seate of that great iudge both princes and subiects shall stande and appeare not to iudge but to be iudged according as they haue done and deserued Ex testimonio cuiusdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A.G. And thus muche hetherto of Lambertes articles aunsweres disputation and his condemnation also Nowe to proceede further to the storie of his death Upon the day that was appoynted for this holy martyr of God to suffer Lambert going to his death he was brought out of the prisone at 8. of the clocke in the morning vnto the house of
sacrament had stande in the open confession therof according to the auncient veritie of the doctrine receaued in the Churche before he was so handled by certaine malignaunt superstitious monks that what by euill entreatie and what for feare of deathe such is the weake frailty of man he began to shrinke and afterward did in deede recant the truth Of these malicious ennemies againste Berengarius the chiefest troubler was Lancfranke Abbot of Codune afterward Archbishop of Canterbury Guimond monke likewise first of the abbey of Leufrede afterward Archb. of Auersane Algerius also monke of Corbein Fulbertus also monke and byshop and Hildebrand sometime monke of Cluniake and then Archdeacon of Turon afterward Bishop of Rome By these and such other monkes of the like fraternitie the errour and heresie of transubstantiation began firste to be defended and partes publikely in wryting to be taken about that matter Lancfrancke a persecutor of Berengarius Of the which sides and partes the firste that began to set vp that faction by wryting seemeth to be Paschasius who was a little before Berengarius aboute the time of Bertrame and likewise Lancfrancke the firste that brought it into England Paschasius the first beginner of the faction of transubstantiation On the contrary side againe the firste that was openly impugned and troubled for denying transubstantiation was this Berengarius with whom Lancfranck also was supposed at the first beginning to holde and take part but afterward to cleare himselfe he stoode openly against hym in the Councell and wrote against him It foloweth then in the Acte of the Councel that when the Synode of Archbishops Bishops Abbots and other Prelates were together assembled y e greater number saith the storie did holde that the breade and wine were turned substantially into the body and bloud of Christ. Notwithstanding sayeth he diuers there were in the sayde Councel whych helde the contrary wyth Berengarius Ex W. Malmesb but at laste were driuen to geue ouer Berengarius amonge the rest after he had long stand in the constant defence of the truth at last relented to their willes confessing his errour where none was and desired pardon of the Councell And thys was as seemeth to W. Malmesb. hys firste geuing ouer Who afterwarde returning to hymselfe agayne after the death of Pope Leo The story recantation of Berengaâ—ius declaâ—â—d by W. Malmesb. De gestis Anglorum Lib. 3. and prickte with the stinge of conscience was driuen againe to recognise the truthe whych he before had denied The Pope sayeth Malmesb. perceauing this would not leaue him so but sent into Fraunce Hildebrande hys Cardinall Chaplaine as meete a mate for such a feate as was in all Satans courte and made him with a wany and to come againe coram nobis who so handled Berengarius and bringing hym before the face of the Councel bolden at Turon that he made him to say erraui once again against whome stoode vp in that Councell Lanfrancus and Guimundus aforesaid impugning his assertion And thus staÌ„deth the narration of W. Malmesbery But by the actes of y e Councel of Rome appeareth an other declaration which is that thys latter recantation of Berengarius shoulde be at Rome vnder Hildebrand being then Pope The order of his recantation declared Ex actis Romani Concilij in the yere of our Lord. 1076. and in the moneth of February and that in the sayde Councell holden in Ecclesia Saluatoris thys recantation of Ego Berengarius was made and he enioyned by the sayd Pope Hildebrand vpon hys oth neuer hereafter to teache or dispute contrary to that faith of the Sacrament there holden c. Againe Henry Bullinger in his booke The order of the sayd recantation reported out of Henr. Bulling De origine erroris cap. 10. De origine erroris following belike some other authour expresseth the order of the foresayd recantation after thys sorte and sayeth that in the time of Pope Leo. 9. Anno. 1051. there was a Romane Councell holden at Uercellense in the whyche Councell Lanfrancke beinge then present the Booke of Ioh. Scotus was openly read and there condemned Also Berengarius was sent for Concilium Vercellenâ—e who seeing the preiudiciall proceeding of that Councell refused himselfe to come but sent two Clerkes which openly there defended hys cause and quarell and were for the same committed vnto prison Such is the freedome of the Popes generall Councels w t prisons and violence to defend their verities Against the doings of this Councel notwithstanding the French men stoode stiffe both at Angew and Turon ioyning and consenting wyth Berengarius Not long after this died Pope Leo and after him succeeded Pope Uictor Concilium Florentinum by whom an other Synode was kept at Florence where the Actes and doings of the foresayde Councel of Uercellense were confirmed and a Legate also appointed to be sent to Turon in Fraunce This legate was Hildebrand aboue mentioned Concilium Turonense who calling the clergy of Fraunce together in a Synode fell there in hande wyth the cause of the Sacrament Berengarius not being ignoraunt of these Romaine Councels so kept himselfe that in all his action he would geue none other answere but that he beleeued and consented with the faith of the Catholicke Churche so for that time did frustrate the purpose of the councel rather deluding the preteÌ„ses of his ennemies then freely confessing the simple truth Againe Concilium Romanum â—ub Nicol. 2. after Uictor came Pope Nicholas 2. who congregating an other Councell at Rome An. 1058. sent for Berengarius there to appeare who being present argued what he could for the iustnesse of his cause but all woulde not serue In the Popes generall Councels such a stroke and mastership beareth authoritie aboue veritie Berengarius being thus borne downe on euery side by might superioritie when no remedye woulde serue Might beareth downe right but hee muste needes recant againe for the law of relapse was not yet in season he desired to know what other confession of the sacrament the Pope woulde require of him The last recantation of Berengarius Humbertus author of the decree Ego Berengarius besides y t whych hee hadde there confessed Then Pope Nicolas committed that charge to Humbart a Monke of Lotharinge and after a Cardinall y t he should draw out in formable wordes the order of his recantatioÌ„ after the prescription of Rome whych hee shoulde reade and publickely professe before the people The forme of which words is registred in the Decrees De consecrat dist 2. Ego Berengarius c. The effecte whereof is thys That hee pretendeth with heart and mouth to professe that he acknowledging the true catholicke De consecra Dist. 2. cap. Ego Berengarius and Apostolicall faith doth execrate all heresie namely that wherewyth hee hath lately bene infamed as holding that the bread and wine vpon the Altare after the
no part nor cause of their casting into the tower and geueth this reason for him Steph Gardiner had no accesâ—â— to the kinges councell a yeare and more before the L. Cromwels fall for that he had then no accesse ne had not after so long as Cromwels time lasted to the Kings secret Counsayle yet notwithstanding the sayd Gardiner can not persuade vs to the contrary but that his priuie complaing to the King and his secrete whisperings in his frends eares and his other workings by his factours about the King was a great sparcle to set theyr fagots a fire Thus then Barnes Hierome and Garret being committed to the Tower after Easter there remayned till the xxx day of Iuly which was two dayes after the deathe of the Lord Cromwell Then ensued processe againste them by the Kings Counsell in the Parliament Processe agaynst Barnes Hierome Garret to the whyche processe Gardiner confesseth himselfe that he was priuie amongst the rest Whereupon all these three good saints of God the xxx day of Iuly not comming to any aunswere nor yet knowing any cause of their coÌ„demnation without any publike hearing were brought together from the Tower to Smithfield where they preparing themselues to the fire had there at the stake diuers and sundry exhortations amongest whome D. Barnes first began wyth thys protestation following I am come hether to be burned as an hereticke and you shal heare my beliefe The protestation of Doct. Barnes at the stake whereby you shall perceiue what erroneous opinions I hold God I take to record I neuer to my knowledge taught any erroneous doctrine but only those things which scripture leade me vnto and that in my Sermons I neuer mainteined any errour neyther moued nor gaue occasion of any insurrection Although I haue bene sclaundered to preach that our Lady was but a saffron bag which I vtterly protest before God that I neuer meant it nor preached it but all my study and diligeÌ„ce hath bene vtterly to confound and confute all men of that doctrine D. Barnes falsly slaundered as are the Anabaptists which deny that our Sauiour Christ did take any flesh of the blessed virgin Mary which sectes I detest and abhorre And in this place there hath bene burned some of them whome I neuer fauoured nor mainteyned but with all diligence euermore did I study to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ. And now harken to my fayth I beleue in the holy and blessed Trinitie three persons and one God D. Barnes confession that created and made al the world and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed purest virgin Mary And heere beare me record that I do vtterly condemne that abhominable and detestable opinion of the Anabaptistes which say that Christ tooke no flesh of the virgine For I beleue that without mans will or power hee was conceiued by the holy Ghost and tooke flesh of her that he suffered hunger thirst cold other passions of our body sinne except according to the sayeng of S. Peter He was made in all things like to his brethren except sinne And I beleeue that this his death and passion was the sufficiente raunsome for the sinne of all the world And I beleeue that through his death he ouercame sinne death and hell and that there is none other satisfaction vnto the Father but this his death and passion only and that no worke of man did deserue any thing of God but only his passion as touching our iustification For I know the best worke that euer I did is vnpure and vnperfit And with this he cast abroade his handes and desired God to forgiue hym hys trespasses All mens workes vnperfite For although perchaunce sayd he you knowe nothing by me yet do I confesse that my thoughts and cogitations be innumerable Wherefore I beseeche thee O Lorde not to enter into iudgement with me according to the sayeng of the Prophete Dauid Non intres in iudicium cum seruo tuo domine .i. Enter not into iudgement with thy seruaunt O Lord. Psal. 143. And in an other place Si iniquitates obseruaueris domine quis sustinebit Lorde if thou straitely marke our iniquities Psal. 130. who is able to abyde thy iudgement Wherefore I trust in no good worke that euer I did but onely in the death of Christ. I do not doubt but through him to inherite the kingdome of heauen Take me not heere that I speake against good woorkes Good workeâ— are to be done for they are to be done and verely they that do them not shall neuer come in the kingdome of God We must do them because they are coÌ„manded vs of God to shew and set foorth our profession not to deserue or merite for that is onely the death of Christ. I beleue that there is a holy Churche a company of all them that professe Christ and that all that haue suffered confessed his name be Saintes that all they do prayse laude God in heauen more then I or any mans tongue caÌ„ expresse that alwayes I haue spoken reuerently and praysed them as much as Scripture willed me to do And that our Lady I say was a Uirgin immaculate and vndefiled that she is the most purest virgine that euer God created a vessell elect of God of whom Christ should be borne Then sayd M. Shiriffe D. Barnes obedient to Magistrates you haue sayd well of her before And beyng afrayde that Maister Shiriffe had bene or should be agreeued with any thyng that he should say he sayd Maister Shiriffe if I speake any thyng that you will me not do no more but becken me with your hand I will straight way hold my peace for I will not be disobedient in any thyng but will obey TheÌ„ there was one that asked him his opinioÌ„ of praying to Saintes Then sayd he Pray noÌ„ to Saintes Now of Saintes you shall here my opinion I haue sayd before somewhat I thinke of them how that I beleue they are in heauen with God and that they are worthy of all the honour that Scripture willeth theÌ„ to haue But I say throughout all Scripture we are not commauÌ„ded to pray to any Saintes Therfore I can not nor will not preach to you that Saintes ought to be prayed vnto for then should I preache vnto you a doctrine of myne owne head Notwithstandyng whether they pray for vs or no that I referre to GOD. And if Saintes do pray for vs then I trust to pray for you within this halfe houre Maister Shiriffe and for euery Christian man liuyng in the fayth of Christ dying in the same as a Saint Wherfore if the dead may pray for the quicke I will surely pray for you Wel haue you any thing more to say TheÌ„ spake he
✚ sanctifiest thou quickenest thou ✚ blessest and geuest vnto vs. Here let him w t â—couer the chalice and make a signe of the crosse with the host fiue times first beyond the chalice on euery side secondly eauen with the chalice thirdly within the chalice fourthly like as at the first Fifthly before the chalice Thorow ✚ him and with ✚ him and in him is vnto thee God father ✚ almighty in the vnitie of the ✚ holy Ghost all honour and glory Here let the Priest couer the chalice and holde hys handes still vppon the altar till the pater noster be spoken saying thus Worlde without ende Amen Let vs praye Being aduertised by holsome preceptes and taught by Gods institution we are bold to say Heere let the Deacon take the paten and holde it vncouered on the right syde of the Priest hys arme beeyng stretched out an high vntill da propitius Heere let the Priest lift vp his hands saying pater noster c. The quire must say Sed libera nos c. Deliuer vs we beseeche thee O Lorde from all euill past present and for to come and that by the intercession of the blessed glorious and our virgin Mary the mother of God and thy blessed Apostles Peter and Paule and Andrew with all Saincts Heere let the Deacon commit the patten to the Priest kissing hys hande and let the Priest kisse the patten Afterward let him put it to his left eye and then to the right After that let him make a crosse with the paten aboue vpon his head and so lay it downe againe into hys place sayeng geue peace graciously in our dayes that we being helped through the succour of thy mercy may both be alway free from sinne and safe from all trouble Heere let him vncouer the chalice and take the body doing reuerence shifting it ouer in the holow roome of the chalice holding it betweene his thombes and forefingers and let him breake it into three partes the first breaking while there is sayd Through the same our Lord Iesus Christ thy Sonne The second breaking Who with thee in the vnity of the holy Ghost liueth and reigneth God Heere let him hold two peeces in his left hand and the third peece in the right hand vpon the brinke of the chalice sayeng this with open voice World without ende Let the quire answere Amen Heere let him make three crosses within the chalice with the thirde parte of the hoste saying The peace of the Lord ✚ be alwayes ✚ with ✚ you Let the quire answere And with thy spirite To saye Agnus dei let the Deacon and subdeacon approch neere vnto the Priest both being on the right hande the Deacon neerer the subdeacon farther off And let them say priuately O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world graunt vs peace In Masses for the dead it is sayd thus O lambe of God that takest away the sinnes of the world geue them rest With this addition in the third repetition Euerlasting Heere making a crosse let him put downe the said third part of the hoste into the sacrament of the bloud sayeng This holy mingling together of the body and bloud of our Lord Iesu Christ be vnto me and to all that receiue it saluation of mind and body an holesome preparation both to deserue and to receiue eternall life through the same Christ our Lord. Afore the Paxe be geuen let the Priest say O Lord holy father almighty eternall God graunt me so woorthily to take this holy body and bloud of thy Sonne our Lord Iesu Christ that by this I may merite to receyue forgeuenesse of all my synnes and be replenished wyth thy holy spirite and to haue thy peace for thou art GOD alone neyther is there anye other without thee whose glorious kingdome and Empyre endureth continuallye worlde without ende Amen Heere let the Priest kisse the corporas on the right side and the brinke of the chalice and afterwarde let hym say to the Deacon Peace be vnto thee and to the Church of God Aunswere And with thy spirite On the right hand of the Priest let the Deacon receaue the pax of him and reach it to the subdeacon Then to the step of the quere let the Deacon himselfe beare the pax vnto the rectors of the quere And let them bring it to the quere eyther of them to his owne side beginning at the eldest But in feastes and feriall dayes when the quere is not gouerned the pax is borne from the deacon vnto the quere by two of the lowest of the seconde forme like as afore After the pax geuen let the Priest say the prayers folowing priuately before he communicate holding the hoste (c) â—or falling with both his hands O God father thou fountaine originall of all goodnesse who being moued with mercye haste willed thine onely-begotten sonne for our sakes to descende into the lower partes of the worlde and to be incarnate whom I (d) Holde him fast Whyle ye haue him in your handes lest he flye from you as lyke he wil if ye mocke with him to much vnworthy hold in my handes Here let the priest bowe (e) Why notâ— if it be his maker him selfe to the hoost saying I worshippe thee I glorifie thee I prayse thee wyth whole intention of mind and hart And I beseech thee that thou (f) If it faâ—â—e your kitchen wil be the colder faile not vs thy seruauntes but forgeue our sinnes so as with pure hart and chaste body wee may be able to serue thee (g) Note that the priest speaketh all this to the host whereby it is euident how horribly they abuse Gods creatures the onely liuing and true God through the same Christ our Lord. Amen O Lord Iesu Christ thou sonne of y e liuing God who according to the will of the father the holy Ghost working with all hast quickened the world through thy death Deliuer me I beseeche thee through this thy holy body and this thy bloude from all my iniquities and from all euils And make me alway obey thy commaundements and neuer suffer me to be seperated from thee for euermore thou Sauiour of the worlde Who with God the father and the same holy Ghost liuest and raignest God worlde without end Amen O Lord Iesu Christ let not the sacrameÌ„t of thy body bloud which I receiue though vnworthy be to my iudgment and damnation but thorow thy goodnes let it profite to the saluation of my body and soule Amen To the body let him say with humilation afore he receaue Haile for euermore thou most holy (a) that neuer was borne of our Ladye flesh of Christ vnto mee afore all
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
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
had bene my liuing I aunswered I was a Minister serued a Cure and taught a schole Then sayd my Lord to his Counsell this is a wonderfull thing Afore he sayd he was no Priest and now he confesseth himselfe to be one I aunswered by the lawes now vsed in this Realme as farre as I do know I am none Then they asked me who gaue me orders or whether I had taken any at all I aunswered I receiued orders of the Bishops of London and Lincolne Then sayd they one to an other those be of these new heretickes and asked me what acquayntaunce I had with them I aunswered I neuer sawe them but at the tyme when I receiued orders They asked me how long I had bene Curate whether I had ministred with a good conscience I aunswered I had bene Curate but one yere and had ministred with a good conscience I thanked God and if the Lawes of the Realme would haue suffered me I would haue ministred still This blasphemous mouth of the paâ—son of Grapnal if the lawes at any time hereafter woulde suffer me to minister after that sort I would minister agayne Whereat they murmured and the person of Grapnall sayd this last Communion was the most deuilishe thing that euer was deuised Then they asked me what my beliefe was I answered I beleued in God the Father the Sonne the holy Ghost according as the Scriptures of the olde and new testament do teach and according as the 4. Symboles or Creedes that is to wit the Creed commonly called Apostolorum the Creed of Nice Councell of Athanasius and of Austen and Ambrose do teach And after a few wordes the parson of Grapnall sayd but what is thy beliefe in the Sacrament of the aultar I aunswered I beleued that whosoeuer according to Christes institution G. Marshes beliefe in the Sacrament dyd receyue the holye Sacrament of Christes body and bloud did eate and drinke Christes body and bloud with all the benefites of his death and resurrection to their eternall saluation for Christ sayd I is euer present with his sacrament Then asked they me whether the bread and wyne by the vertue of the wordes pronounced of the Priest were chaunged into the flesh and bloud of Christ and that the sacrament whether it were receiued or reserued was the very body of Christ Wherunto I made aunswere G. Marsh loth to aunswere to the question of transubstantiation I knew no further then I had shewed already For my knowledge is vnperfecte sayd I desiring theÌ„ not to aske me such hard vnprofitable questions whereby to bring my body into dauÌ„ger of death to sucke my bloud Whereat they were not a little offended saying they were no bloud succours and inteÌ„ded nothing to me but to make me a good Christian man So after many other questions whiche I auoyded as well as I could remembring the saying of Paule Foolishe and vnlearned questions auoide knowing they do but ingender strife my Lord commaunded me to come to the boord and gaue me pen and incke in my hand and commaunded me to write mine aunsweres to the questions of the Sacrament aboue named I wrote as I had answered before G. Marsh commaunded by the Earle of Darby to write his answeres Wherat he being much offended coÌ„maunded me to write a more direct answere saying I should not chuse but do it Then I tooke the pen and wrote that further I knew not Whereat hee being sore greeued after many threatnings sayd I should be put to shamefull death like a traitor with such other like words and sometimes geuing me â—ayre wordes if I would turne and be conformable as other were how glad he would be In conclusion after much adoe he commaunded me to Ward in a cold windy stone house The Earle of Darby coÌ„maundeth G. Marsh into prison where was little roome where I lay two nightes without any bed sauing a fewe great canuasse tentclothes and that done I had a payre of sheetes but no wollen clothes so coÌ„tinued till Palm-sonday occupying my selfe aswel as I could in meditatioÌ„ prayer study for no man could be suffered to come to me but my keeper twise a day when he brought me meat and drinke ¶ An other examination of G. Marsh before the Earle of Darby ON Palme sonday at after dinner I was sent for to my Lord and his counsell sauing Syr William Nores Syr Pierce Alee were not then present in place amongest whoÌ„ was Syr Iohn Beram the Uicar of Prescot So they examined me yet once agayne of the sacrameÌ„t Marsh agayne examined about the Sacrament And after I had communed aparte with the Uicare of Prescot a good space coÌ„cerning that matter he returned to my Lorde and his Counsell with me saying that aunswere which I had made before and then did make as it is aboue writteÌ„ was sufficient for a beginner and as one which did not professe a perfect knowledge in that matter vntil such time as I had learned further Marsh yet keepeth himselfe close in the Sacrament Wherewith the Earle was very well pleased saying hee doubted not but by the meanes help of the vicar of Prescot I would be conformable in other thinges So after many fayre wordes he commaunded I should haue a bed with fire and libertye to goe amongest his seruantes so that I would do no harme with my communication amongest them And so after much other communication I departed much more troubled in my spirit then afore because I had not with more boldnes confessed Christ but in such sort Marsh troubled in his conscieÌ„ce for being no more bolde touching the Sacrament as mine aduersaries therby thought they should preuayle agaynst me wherat I was much greued For hytherto I went about as much as in me lay to rid my self out of their handes if by any meanes without open denying of Christ and his word that could be done This considered I cried more earnestly vnto God by prayer desiring him to strengthen me with his holy spirit Marsh prayetheth for more boldenes with boldnes to confesse him and to deliuer me from their intising words and that I were not spoyled through their Philosophy deceitfull vanity after the traditions of men and ordinaunces of the world and not after Christ. And so after a day or two I was sent for to y e Uicar of Prescot and the Parson of Grapnall where our most coÌ„munication was concerning the masse and he asked what offended me in the Masse I aunswered the whole Masse did offend me Marsh agayne examined before the Bishops Chaplens Talke about the Masse Allegations against the Masse first because it was in a straunge language wherby the people were not edified coÌ„trary to S. Paules doctrine 1. Cor. 14. and because of the manifold and intolerable abuses errors coÌ„teined therin contrary to Christs Priesthood and sacrifice Then they asked me in what place therof and I
corner stone not vpon the Romishe lawes and decrees the Bishop of Rome being the supreme head And where they sayd the Church did stand in ordinary succession of bishops The nature condition and notes of the false Church being ruled by generall Councels holy fathers and the lawes of holy Churche and so had continued by the space of fiftene hundreth yeares more he made aunswere that the holy church which is the body of Christ and therfore most worthy to be called holy was before any succession of Bishoppes generall Councels or Romish decrees neither yet was bound to anye time or place ordinary succession generall councels or traditions of Fathers ConfutatioÌ„ of the false church falsly defined eyther had any supremacy ouer Empyres and kingdomes but y t it was a little poore sely flock dispersed and scattered abroad as sheep without a shepheard in the middest of wolues or as a flocke of Orphanes or fatherles children and that this Churche was led and ruled by the onely lawes councels and word of christ he being the supreme head of this church and assisting succoring and defending her from all assaultes errours troubles and persecutions wherewith she is euer compassed about He shewed and prooued vnto them also by the floud of Noah the destruction of Sodome the Israelites departing out of Egypt by the parables of the sower Examples declaring the true Church of y e kings sonnes mariage of the great supper and by other playne sentences of scripture that this Church was of none estimation little in comparison of the church of hipocrites and wicked worldlinges He was thrust at withall violence of craft and subtilty but yet the Lord vpheld him and deliuered him The false Church eâ—er greater 〈◊〉 number Euerlasting thanks be to that mercifull and faythful Lord which suffereth vs not to be tempted aboue our might but in the middest of our troubles strengthneth vs with hys holye spirit of comfort and pacience geueth vs a mouth wisedome how and what to speake where agaynst all his aduersaryes were not able to resist * An other appearaunce of George Marsh before the Byshop NOw G. Marsh agayne â—â—ought â—â—fore the â—â—shop and 〈◊〉 Colâ—â—agues after that the sayd bishop had taken his pleasure in punishing this his prisoner and often reuilyng him geuing tauntes odious names of hereticke c. hee caused him to be brought forth into a Chappell in the Cathedrall church of Chester called our Ladye Chappell before him the sayd B. at two of the clocke in the after noone who was there placed in a Chayre for that purpose and Fulke Dutton Maior of the sayd Cittye Doctour Walle and other priestes assisting him placed not farre from the said Bishop but somewhat lower George Wenslow chaÌ„cellour and one Iohn Chetham Register sat directly ouer agaynst the sayd Bishop â—he Bishop 〈◊〉 his â—olleagues 〈◊〉 vpon G. Marsh. â— Marsh 〈…〉 Then they caused the sayd George Marshe to take an othe vpon a booke to answere truely vnto suche articles as should be obiected agaynst him Upon whiche othe taken the Chauncellour layde vnto his charge that hee had preachâ—d and openly published most heretically and blasphemously within the Parishe of Deane Eccles Bolton Berry and many other parishes within the Byshoppes Dioces in the monthes of Ianuary February or some other time of y e yeare last proceding directly against y e popes authoritie and Catholicke Churche of Rome the blessed Masse the sacrament of the aultar and many other Articles Unto all which in summe he aunswered that he neither heretically nor blasphemously preached or spake agaynst any of the sayd articles but simply and truely as occasion serued and as it were thereunto forced in conscience mayntayned the truth touching the same articles as sayd he all you now present did acknowledge the same in the time of the late king Edward the vi Then they examined him seuerally of euery Article bad him aunswere directly yea or nay without circumstance for they were come to examine and not to dispute at that present Then he aunswered them vnto euery article very modestly according to the doctrine by publicke authoritie receiued and taught in this Realme at the death of the sayd king Edward whose aunsweres were euerye one noted and written by the Register to the vttermost that coulde make against him which cannot at this present be gotten After this the company for that time brake vpp and hee was returned to his prison agayne ¶ The last and finall appearaunce of George Marsh before the Bishop The last appearance of G. Marsh before the Byshop The ChauÌ„cellours oration WIthin three weekes after this or thereaboutes in y e sayd Chappell and in like sort as before the said Bishop and others before named there being assembled the sayd George Marshe was brought by the keeper and others with bils and diuers weapons before them where first the sayd Chauncellour by way of an Oration declared vnto the people present the sayde Byshoppes charge and burning charitie who euen like as a good shepheard doth see to his flocke that none of his sheepe hath the scabbe or â—ther disease for infecting other cleane sheepe but wyll saue cure the said scabbed sheep so his Lordship had sent for the sayd George Marshe there present as a scabbed sheep and had weeded him out for corrupting others and had done what he could in shewing his charitable disposition towards y e sayd Marsh to reduce him froÌ„ his naughty heresies but all that he could do would not help so that he was now determined if the sayd Marsh would not relent abiure to pronounce and geue sentence definitiue agaynst him Wherfore he bad the sayd George Marshe to be now well aduised what he would do for it stode vpon his life and if he would not at that present forsake his heretical opinions it would be after the Sentence geuen to late though he would neuer so gladly desire it Then the sayd Chauncellour first asked him whether he were not one of the Bishoppes Dioces 〈…〉 George Marsh. To the whiche he aunswered that he knewe not how large his Diocesse was for his continuaunce was at Cambridge But then they replyed and asked whether he had not lately bene at Deane Parish in Lancashyre and there abode And he answered yea Then the Chauncellour read all his former answeres that he made in that place at his former examination at euery one he asked him whether he would sticke to y e same or no To the which he answered agayne yea yea How say you then to this quoth the Chauncellor In your last examinatioÌ„ amoÌ„gst many other daÌ„nable schismaticall heresies you sayd that the Church and doctrine taugh and set forth in king Edwardes time was the true Church the doctrine the doctrine of the true Churche that the Church of Rome is not y e true catholick church I so sayd in deede quoth Marshe and
institute a sacrament there And to the other part of this article videlicet willyng that his bodye really and truely should be conteyned in the sayd sacrament no substance of bread and wyne there remayning but onely the accidents thereof he answereth that he doth not beleeue the same to be true By me Iohn Cardmaker M. Cardmaker calling to mynd afterwards the redy cauillings of the papists and thinking himself not to haue fully and according to his true meaning answered the latter part of the last eight article did the next day after the foresaid answers exhibite vnto the Bish. in a schedule this here after followyng Where in my answer to your articles I deny the presence of Christ in the Sacrament I meane not his sacramentall presence for that I confesse but my deniall is of his carnall presence in the same But yet further because this word is oftentymes taken of the holy fathers A more full answere to the second part of the eight article not only for the bread and wyne but also for the whole administration and receiuyng of the same accordyng to Christes institution so I say that Christ is present spiritually too and in all them which worthily receiueth the Sacrament Sacramentall presence in the Sacrament Carnal presence in the SacrameÌ„t denyed so that my deniall is still of the reall carnall and corporall presence in the sacrament and not of the sacramentall nor spirituall presence This haue I thought good to adde to my former aunswer because no man should misunderstand it By me Iohn Cardmaker Next to these articles of M. Cardmaker I thought best to inferre the articles and answers likewise of Iohn Warne his martyr fellow in maner as followeth ¶ Articles ministred agaynst Iohn VVarne Vpholster of the parish of S. Iohn in Walbrooke with his answers to the same Articles agaynst Iohn Warne vpholster in Walbroke FIrst that thou Iohn Warne beyng of the age of xxix yeres of the parish of S. Iohn of Walbrooke in London hast beleeued and doest beleeue firmely and stedfastly that in the Sacrament commonly called the SacrameÌ„t of the aultar there is not the very true and naturall body of our Sauiour Christ in substaunce vnder the formes of bread and wyne Item that thou hast beleued and doest beleue that after the words of consecration spoken by the priest Agaynst transubstantiation there is not as the church of England doth beleue and teach the body of Christ but that there doth only remayne the substance of material bread as it is before the consecration or speaking of the wordes of consecration and that the sayd bread is in no wyse altered or changed Item that thou hast sayd and doest beleeue that if the Catholike church do beleue and teach Agaynst the sacrifice of the Masse that there is in the masse now vsed in England and in other places of Christendome a sacrifice wherein there is a sacrament conteinyng the body and bloud of Christ really and truly then that beliefe and fayth of the church is naught and agaynst Gods truth and the scripture Item that thou hast said that where about a twelue moneths agone more Heresye for laughing at a Spaniell shorne on the head a great rough water Spaniell of thyne was shorne in the hed had a crowne like a Priest made in the same thou diddest laugh at it like it though thou didst it not thy selfe nor knowest who did it Item that thou neither this Lent last past nor at any tyme since the Queenes Maiesties raigne hast come into the church or heard masse or bene confessed or receiued the sacrament of the aultar and hast said that thou art not sory that thou hast so done but thou art glad because thou hast not therewith defiled thy conscience which otherwise thou shouldest so haue done Upon all which articles Iohn Warne being examined by the said Boner in presence of diuers witnesses the 23. of May ann 1555. did confesse and beleue the same subscribe hereunto his name with his owne hand By me Iohn Warne Also it was obiected against the said Iohn Warne by the B. aforesayd as followeth A nother addition of Articles Item that thou Iohn Warne wast in tyme past here in the city of London conuented in the Guildhal for heresie against the sacrament of the aultar according to the order of the lawes of this Realme of England in the time of king Henry the 8. and when Alderman Barnes was shirife the Thursday after that Anne Askew was burnt in Smithfield Iohn Warne about the tyme of Anne Askew was condemned to be burned and had his pardon and therupon thou wast sent as a prisoner to Newgate to whom Edmond B. of London did repayre with his chaplens to instruct thee in y e true faith of Christ touchyng the said Sacrament of the aultar to bring thee from thy error which was that in the Sacrament of the altar there is not the body of Christ nor any corporal preence of Christes body bloud vnder the formes of bread wyne but that in the sayd sacrament there is onely materiall bread wyne without any substance of Christs body and bloud at all because thou wouldst not leaue for sake thy sayd heresie therin but persist abide obstinately and wilfully therein thou wert according to y e said lawes condemned to death â—â—hn Warne â—â—rdoned by K. Henry 8. to be burnt and thereupon labour beyng made for thee to the king and other in the Courte thou hadst a pardon of king Henry the 8. and so thereby didst saue thy lyfe Neuerthelesse in thy heart conscience and mynd thou didst both then and also afore beleeue no otherwyse then at this present thou doest beleeue that is to say that in the Sacrament of the aultar there is neyther the very true body or bloud of Christ Iohn 〈◊〉 denye◠〈◊〉 transubâ—tâ—ation nor no other substace but the substaunce of materiall bread and wyne and to receiue the sayd materiall bread and wyne and to breake it and to distribute it among the people onely is the true receiuyng of Christes body and no otherwise so that thy fayth and beliefe is that in the sayd sacrament there is no substance of Christes material body and bloud but all the thyng that is there is materiall bread and the receiuyng thereof as afore and that the substance of the natural and true body of Christ borne of the Uirgine Mary is only in heauen and not in the sacrament of the aultare In which thine opinion thou hast euer hitherto since continued and so doest continue at this present thou confessing all this to be true and in witnes therof subscribing thy name thereunto as followeth By me Iohn Warne Iohn Warne beyng examined vpon these foresaid articles by the Bish. before certaine witnesses The 〈◊〉 aunsweâ—â— Iohn 〈◊〉 to the 〈◊〉 whose names were Iohn Boswel Iohn Heywood Robert Rauens the
promise to returne agayne that night to go into London without any keeper to visite one that was sicke lying by the Stilyard Neither did he fayle his promise but returned vnto his prison againe rather preuenting his houre then breaking his fidelitie so constant was he in word in deede Of personage he was somewhat tall and slēder spare of body of a faint sanguine colour w t an Awburne beard He slept not commonly aboue foure houres in the night in his bedde till sleep came his booke went not out of his hand His chief recreation was in no gaming or other pastime but onely in honest company comely talke wherin he would spend a little time after dinner at the bourde and so to prayer and his booke agayne He counted that houre not well spent wherin he did not some good Bradford visited the theeues pickpurses c. either with his pen study or in exhorting of others c. He was no niggard of his purse but would liberally participate y t he had to hys fellowe prisoners And commonly once a weeke he visited the theeues pickpurses and such others that were with him in the prison where he lay on the other side vnto whō he would geue godly exhortation to learne the amendment of their liues by their troubles and after that so done distribute among them some portion of money to theyr comfort By the way this I thought not to conceale While he was in the kinges Bench The meeting conference betwene Laurence Saunders and Iohn Bradford and Mayster Saunders in the Marshalsey both prisoners on the backside of those two prisons they mette many times and conferred together when they would so mercifully did the Lorde worke for them euen in the middest of theyr troubles and the sayde Bradford was so trusted with his keeper Bradford refusing to escape out of prison though be mighte and had such libertie in the backeside that there was no day but that he might haue easily escaped away if he would but that the Lord had an other worke to doe for him In the sommer tyme while he was in the sayd Kinges Benche he had libertie of his keeper to ryde into Oxfordshyre to a Marchauntes house of his acquayntaunce and horse and all thinges prepared for him for that iourney and the partie in a readines that should ride with him but God preuented him by sicknes that he went not at all One of his old friends and acquaintaunce came vnto him whilest he was prisoner and asked hym if he sited to get hym out what then he would do or whether he would go Unto whom he made answer as not caring whether he went out or no but if he did he said hee would marry Bradford would not flye out of England though he mighte and abyde still in England secretly teaching the people as the tyme would suffer him and occupy himselfe that way He was had in so great reuerence and admiration wyth all good men that a multitude which neuer knew him but by fame greatly lamented his death yea Bradford beleued and a number also of the Papistes themselues wished hartily hys lyfe There were fewe dayes in which he was thought not to spend some tears before he went to bed Bradfordes teares neyther was there euer any prisoner with hym but by his company he greatly profited as all they will yet witnes and haue confessed of hym no lesse to the glory of God whose societie he frequented as among many one speciall thyng I thought to note which is this Bishop Farrer beyng in the kynges Bench prisoner as before you haue hard was trauailed withall of the Papists in the end of Lent to receiue the sacrament at Easter in one kind who after much perswading yelded to them Byshop Farrat confirmed in the truth by Iohn Bradford and promised so to do Then so it happened by gods prouidence the Easter euen the day before hee should haue done it was Bradford brought to the Kings Benche prisoner where the Lord making him his instrument Bradford only was the meane that the said B. Farrer reuoked his promise and word and would neuer after yeeld to bee spotted with that papisticall pitch so effectually the Lord wrought by this worthy seruaunt of his Such an instrument was he in gods church that few or none there were that knew him but estemed him as a precious iewell and Gods true messenger Bradford dreameth of his burning according as it came to passe The night before he was had to Newgate which was the saterday night he was sore troubled diuers tymes in his sleepe by dreams how the chaine for his burning was brought to the Counter gate and how the next day beyng Sonday he should be had to Newgate and on the Monday after burned in Smithfield as in deed it came to passe accordingly which hereafter shal be shewed Now he beyng vexed so often tymes in this sort with these dreames about 3. of the clocke in the morning hee waked hym that lay with hym and told him his vnquiet sleepe what he was troubled withall Then after a little talke Maister Bradford rose out of the bed and gaue hymselfe to his olde exercise of readyng and prayer as alwayes he had vsed before and at dinner according to his accustomed maner he did eat his meat and was very mery no body being with hym from mornyng till night but he that lay with hym with whom he had many tymes on that day communication of death of the kingdome of heauen and of the ripenes of sinne in that tyme. In the after noone they two walking together in the keepers chamber sodainly the keepers wife came vp as one halfe amazed Bradford hath word of his burning seeming much troubled beyng almost wyndles said Oh M. Bradford I come to bring you heauy newes What is that said he Marry quoth she to morow you must be burned your chaine is now a buying soone you must go to Newgate With that M. Bradford put of his cap and lifting vp his eyes to heauen sayd I thanke God for it I haue looked for the same a long time and therfore it commeth not now to me sodainly but as a thing waited for euery day and houre the Lord make me worthy therof so thanking her for her gentlenes departed vp into his chamber and called his friend with hym who when he came thither he went secretly himselfe alone a long tyme and prayed Which done he came agayne to him that was in his chamber and tooke him diuers writings and papers shewed him his mind in those things what he would haue done and after they had spent the after noone till night in many and sundry such things at last came to him halfe a dosen of his friends more with whom all the euening he spent the tyme in prayer and other good exercises so wonderfully that it was meruailous to heare and see his doyngs A