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
truth was layde so playne before al mens faces and the fact so notorious that immediately certaine of the bloudy murderers were committed to prison and shoulde no doubte haue suffered that they deserued had not the Cardinall by his authority practised for his Catholique Children The practise of Cardinall Wolsey for his clergie men at the suite o◠the Byshop of London Wherupon the Chauncellor by the kings pardon and secret shifting rather then by Gods pardon and his deseruing escaped and went as is sayd to Exeter c. Neuerthelesse though iustice tooke no place where fauour did saue yet because the innocent cause of Hunne should take no wrong the Parliament became suters vnto the kinges maiesty that whereas the goodes of the sayd Hunne were cōfiscate into the kinges hands that it would please his grace to make restitution of all the sayde goodes vnto the children of the sayd Hunne vpon which motion the king of his gracious disposition did not onely geue all the foresayde goodes vnto the foresayde children vnder his broade seale yet to be seene but also did sende out his warrantes which hereafter shall folow to those that were the cruell murderers commaunding them vpon his high displeasure to redeliuer all the sayd goodes and make restitution for the death of the sayde Richard Hunne all whyche goodes came to the summe of 1500. poundes sterling beside his plate and other Iewels ¶ The tenour of the kinges letter in the behalfe of Richard Hunne TRustye and well beloued we greete you well The kings letter for the restitution of Hunnes goods whereas by the complaynt to vs made as well as also in our high court of parliament on the behalfe and partye of Roger Whapplot of our city of London Draper and Margaret his wife late the daughter of Richard Hunne And wheras you were indicted by our lawes of and for the death of the said Richard Hunne the sayd murder cruelly cōmitted by you like as by our recordes more at large plainly it doth appeare about the 5. day of December in the sixt yeare of our raigne the same we abhorre neuerthelesse we of our espeall grace certayne science and mere motion pardoned you vpon certayne considerations vs mouing for the intent that the goods of the sayd Richard Hunne the administration of them were committed to the said Roger Whapplot we then supposed and intended your amendement and restitution to be made by you to the infantes the children of the sayde Richard Hunne as well for hys death as for his goodes embeseled wasted and consumed by your tyranny and cruell acte so committed the same being of no little value and as hitherto ye haue made no recompence accordinge to our lawes as might stand with equity iustice right and good conscience and for this cause due satisfaction ought to be made by our lawes Wherefore we will and exhort otherwise charge and commaund you by the tenoure of this our especiall letters that ye satisfy and recompence the sayde Roger Whapplot the sayd Margaret his wife according to our lawes in this cause as it may stand with right and good conscience els otherwise at your further perill so that they shall haue no cause to returne vnto vs for theyr further remedy eftsoones in this behalf as ye in the same tender to auoyd our high displeasure otherwise that ye vpon the sight hereof to set all excuses apart and to repayre vnto our presence at which your hither comming you shal be further aduertised of our minde From our Manor c. Defence of Richard Hunne agaynst Syr Thomas Moore and Alen Cope I Doubte not but by these premisses thou hast Christyan reader sufficiently to vnderstand the whol discourse and storye of Richard Hunne frō top to toe Defence of Richard Hunne First how he came in trouble for denying the bearing sheete of his young infant departed then how he was forced for succour of hymselfe to sue a Premunire And thereupon what conspiracy of the Clergy was wrought agaynst him what snares were layd what fetches were practised and Articles deuised to snarle him in the trap of heresy so to imprison him Furthermore being in prison how he was secretly murthered after his murder hanged after his hanging condemned after his condemnation burned and after his burning lastly how his death was required by the Crowner and cleared by acquitall of the Inquest Moreouer how the case was brought into the Parliament and by the Parliament the kings precept obteined for restitutiō of his goods The debating of whiche tragicall and tumultuous story with all the braunches particular euidences of the same takē out aswell of the publique actes as of the Bishops registers speciall recordes remayning in the custodye of Dunstan Whapplot Ex publicis actis Ex archiuis et Regist. Lond. Three purposes considered the sonne of the daughter of the sayde Richarde Hunne there to be seene I thought here to vnwrap and discouer so much the more for three speciall purposes First as is requisite for testimony witnesse of truth falsely slaundered of innocency wrongfully condemned of the party cruelly oppressed The second cause moueth me for sir Thomas Moores Dialogues wherin he dallieth out the matter thinking to iest poore simple truth out of countenaunce The third cause which constrayneth me be the Dialogues of Alanus Copus which two the one in English the other in Latin rayling and barking agaynst Rich. Hunne do doublewise charge him both to be an herericke and also a desperate homicide of himselfe Which as it is false in the one so is it to be foūd as vntrue in the other if simple truth which hath few frendes and many times commeth in crafty handling might freely come in indifferent hearing Wherefore as I haue hitherto described the order and maner of his handling with the circumstaunces thereof Answere for Richard Hunne agaynst Syr Thomas More Knight in plaine and naked narration of story simply layd out before all mēs faces so something here to intermit in the defence as well of his oppressed cause as also in discharge of my selfe I will now compendeously aunswere to both these foresayde aduersaries stopping as it were with one bush two gappes and the mouthes also if I can of them both together Syr Thomas More hauing many good vertues but one great vice And first agaynst sir Thomas Moore albeit in degree worshipfull in place superiour in wit and learning singular if his iudgement in Christes matters had bene corespondent to the same otherwise being a man with many worthy ornamentes beautified yet being but a man one man I lay and obiect agaynst the person of him the persons and censures of 24. questmen The person of Syr Thomas More counteruayled the deposition of so many Iurates the iudgement of the Crowner the approbation of the Parliamēt and lastly the kings Bylassigned for restitution of his goodes with his owne broade Seale confirmed c. And thus much to
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
pestiferous canker can not with supple and gentle medecines be cured more sharper salues must be proued and fiery searinges the putrified members must be cut of from the body least the sound partes also be infected So God did cast downe into hell the schismaticall brethren * * Let the Pope followe the worde of God as Moses dyd and be sent of God expresly as Moses was and then let Luther be punished as Dathon and Abyron were Againe if the Pope be the succâ—ssour of Peter haue his authoritie why then doeth not the Pope beaâ—ing the keyes of Peter exercise the power of his spirite vpon Luther his great enemie as Peter did vpon Ananias and Sâ—phira Dathan and Abiron And him that would not obey the authority of the priest God commaunded to bee punished with death So Peter prince of the Apostles denounced sodeine death to Ananias and Saphira which lyed vnto God So the olde and godly Emperours commaunded * * If Iouinianus Priscillianus and Vigilantius were proued heretickes They were proued not onely by CanoÌ„s couÌ„cels but by scripture so was Lutherneâ—â—r Iouinianus and Priscillianus as heretiques to be beheaded So S Ierome wisheth Vigilantius as an heretick to be geuen to the destructioÌ„ of the flesh that the spirit might be saued in the day of the Lord. So also did our predecessours in the Councell of * * Your fathers in the Councell of Constance did kill the prophets of God and you make vp their graues But thankes bee vnto God whiche hath geuen suche light to the world to vnderstande your cruell impietie in killing I. Hus which you thought should neuer be espied CoÌ„stance condemne to death Iohn Hus his felow Hierome which now appeareth to reuiue agayne in Luther The worthy * * You haue well imitated your forefathers alreadie in burning so many Lutherians yet how haue you prospered against the Turkish Infidels the space of these 40. yeares acts and examples of which forefathers if you in this doinges seeing otherwise ye can not shall imitate wee doe not doubt but Gods mercifull clemency shall eftsoones releue his Church which being now sore vexed of infidels hath her eies chiefely and principally directed vpoÌ„ you as being the most puisaunt and most populous nation that wee haue in Christendome Wherefore vpon the blessing of almighty God and of blessed S. Peter which here we send vnto you take courage vnto you The false Dragon resembleth the Pope and the strong Lyon the Turke as well agaynst the false Dragon as the strong Lion that both these that is as well the inward heresyes as the forreigne enemyes by you being ouercome you may purchase to your honours an immortal victory both here and in the world to come This we geue you to vnderstand that whatsoeuer the Lord hath geuen vs to aid you withall either in money or authoritye wee will not fayle to support you herein The false Dragon here seeth that it is time to bestirre hym yea and to bestowe our life also in this holye quarrell and for the health of our sheepe to vs committed Other thinges as touching the matter of Luther we haue committed to this Cheregatus our Legate whom wee haue directed purposelye for the same vnto your assemble whom we wish you to Credite as being our trusty Legate Datum Rom. apud S. Petrum sub anulo piscatoris die .25 Nouemb. ann 1522. pontificatus nostri anno primo ¶ By this letter aboue prefixed thou hast gentle reader to note and vnderstand what eyther wyly perswasions or strength of authoritie could deuise against Luther here not to haue lacked If plausible termes or glosyng sentences or outward facyng and bracyng could haue serued where no ground of scripture is brought this might seeme apparantly a pithie Epistle But if a man should require the particulars or y e specialties of this doctrine which he here reprehendeth to bee examined and tryed by Gods word there is no substaunce in it but onely wordes of office whiche may seeme well to serue for waste paper And yet I thought to exhibite the saide letter vnto thee to the entent that the more thou seest mans strength with all his policie bent against Luther the more thou mayst consider the almightie power of God in defending the cause of this poore man against so mightie enemies Nowe heare further what instructions the sayde Pope Adrian sent to his Legate Cheregatus how and by what reasons to moue and inflame the princes of Germany to the destruction of Luther and his cause and yet was not able to bring it to passe Instructions geuen by Pope Adrian to Cheregatus his Legate touching his proceedings in the diete of Norenberg how and by what persuasions to incense the Princes agaynst Luther IN primis Instructions of the Pope against Luther you shall declare to them the great griefe of our hart for the prospering of Luthers secte to see the innumerable soules redemed with Christs bloud and committed to our pastorall gouernement to be turned away from the true fayth and religion into perdition by this occasion that especially in the nation of Germany being our natiue country which hath bene euer heretofore til these few yeares past most faythfull and deuour in religion therefore our desire to be the greater that this pestilence should be stopped by time least the same happen to that countrey of Germany which happened of late to Bohemia And as for our part * The first cause to stirre men against Luther there shal be no lacke to helpe forward what we may As likewise we desire them to â—ndeuoure them selues to the vttermost of theyr power whom these causes ought to moue which here we direct vnto you to be declared vnto them * The honour of God consisteth principally in honouring Iesus the Sonne of God whom the father hath sent Now examine good reader whether more extoileth the honour of Christ the doctrine of Luther or the doctrine of the Pope Luther sendeth vs onely to christ The Pope sendeth vs to other Patrons and helpers Luthers doctrine tendeth wholy to the glory of Christ the popes doctrine if it be well wayed tendeth to the glory of man Luther cleaueth onely to Scripture The Pope leaneth to the Canons and Councels of men First the honor of God which before all other thinges ought to be preferred whose honor by these heresyes is greatly defaced and his worship not onely diminished but rather whollye corrupted Also the charity toward our neighbor by which charity euery man is bound to reduce his neighbor out of errour otherwise God will requyre at theyr handes all such as by theyr negligence do perish The second cause to moue them agaynst Luther The 2. cause is the infamy of theyr nation whiche being counted before time alwayes most Christian now by these sectaries of Luther is euill spoken of in all other quartes The third cause is the respecte of theyr owne
the apple After long refusing wheÌ„ the wofull father could not otherwise choose by force constreined but must leauill at the apple as God would he mist the child and stroke the marke This Tell being thus compelled by the tirant to shoote at his sonne had brought with him two shaftes thinking that if he had stroke the child with the one the other he would haue let driue at the tyraunt Which being vnderstand he was apprehended and led to the rulers house but by the way escaping out of the boate betweene Urania and Brun and passing thorough the mountaines with as much speede as he might Pride and tyrannye well rewarded he lay in the way secretly as the ruler should passe where he discharged his arow at the tyraunt and slue him And thus were these cruell gouernours vtterly expelled out of these three valleyes or pages aforesayd and after that such order was taken by the Emperour Henricus 7. and also by the Emperours Ludouicus duke of Bauaria that henceforth no iudge should be set ouer them but only of their owne companie Ex Sebast. MuÌ„st Cosmog lib. 3. and towne dwellers Ex Seb. Munst. Cosmog lib. 3. It folowed after this in the yeare of our Lord 1315. that great contention and war fell betweene Fridericke Duke of Austria and Ludouicke Duke of Bauaria striuing and fighting the space of eight yeares together about the Empire With Ludouicus held the three pages aforesayd who had diuers conflicts with Lupoldus brother to the forenamed Fridericke Duke of Austria fighting in his brothers quarell As Lupoldus had reared a mighty army of twenty thousand footemen and horsemen and was come to Egree so to passe ouer the mountaines to subdue the pages he began to take aduise of his counsaile by what way or passage best he might direct his iourney toward the Suitzers Whereupon as they were busy in consulting there stoode a foole by named Kune de Stocken which hearing their aduise A fooles bolt somtimes hits the marke thought also to shoote his bolt withall and told them that their counsaile did not like him For all you quoth he consult how we should enter into yonder countrey but none of you geueth any counsaile how to come out againe after we be entred And in conclusion as the foole said so they found it true For when Lupoldus with his hoste had entred into the straites and valleys betweene the rockes and mountaines the Suitzers wyth their neighbours of Urania and Siluania lieng in priuie waite had theÌ„ at such aduantage with tumbling downe stones from the rockes and sodeine comming vpon theyr backes in blinde lanes did so encomber them that neither they had conuenient standing to fight nor roome almost to flie away By reason whereof a great part of Lupoldus army there being enclosed about y e place called MorgarteÌ„ lost their liues many in the flight were slaine Lupoldus with theÌ„ that remained retired and escaped to Thurgoia This battaile was fought anno 1315. Nouember 16. After this the burgers of these three villages being continually vexed by Fridericke Duke of Austria The first league betweene the 3. Pages for that they would not knowledge him for Emperour assembled them selues in the towne of Urania an 1316. and there entred a mutuall league and bond of perpetuall societie and coniunction ioining and swearing themselues as in one bodie of a common wealth and publike administration together After that came to them Lucernates then Tugiani after them the Tigurines next to them folowed Bernates the last almost of all were the Basilians then followed after the other seauen pages aboue recited And thus haue ye the names the freedome and confederatioÌ„ of these Suitzâ—rs or Cantons or pages of Heluetia with the occasions circumstaÌ„ces therof briefly expressed Now to the purpose of our story intended which is to declare the successe of Christes Gospel and true Religion receaued amoÌ„g these Heluetians also touching the life doctrine of Zuinglius order of his death as heere insueth ¶ The actes and life of Zuinglius and of receauing the Gospell in Zuitzerland IN the tractation of Luthers story mention was made before of Uldricus Zuinglius Vldricus Zuinglius who first abiding at Glarona in a place called then our Lords Ermitage from thence remoued to Zuricke about the yeare of our Lorde 1519. and there began to teach dwelling in the Minster among the Canons or Priestes of that close vsing with them the same rites and ceremonies during the space of ij or iij. yeares where he continued reading and explaining the Scriptures vnto the people with great trauaile Zuinglius reading the scriptures at Zurike Zuinglius against the Popes pardons and no lesse dexteritie And because Pope Leo the same yeare had renued his pardons againe through all countreys as is aboue declared Zuinglius zelously withstood the same detecting the abuses thereof by the Scriptures and of other corruptions reigning then in the Church and so continued by the space of two yeares and more till at length Hugo Bishop of Constance to whose iurisdiction Zuricke then also did belong hearing thereof Anno. 1521. wrote his letters to the Senate of the said Citie of Zuricke The Bishop of ConstaÌ„ce complayneth against Zuinglius complayning greeuously of Zuinglius who also wrote another letter to the colledge of Canons where Zuinglius was the same time dwelling complaining likewise of such new teachers which troubled the Churche and exhorted them earnestly to beware and to take diligent heede to themselues And forsomuch as both the Pope and the Emperours Maiestie had condemned all such new doctrine by their decrees and Edicts he willed them therefore to admit no such new innouations of doctrine without the coÌ„mon consent of them to whome the same did appertayne Zuinglius hearing therof referreth his cause to the iudgemeÌ„t and hearing of the Senate not refusing to render vnto them accompt of his faith And forsomuch as the Byshops letter was read openly in the colledge Zuinglius directeth another letter to the Bishop againe declaring that the sayd letter proceeded not froÌ„ the Bishop nor that he was ignoraunt who were the authors thereof desiring him not to follow their sinister counsailes for that truth said he is a thing inuincible and can not be resisted After the same tenour certaine other of the Citie likewise wrote vnto the Bishop desiring him that he would attempt nothing that should be preiudiciall to the libertie and free course of the Gospell requiring moreouer that he would forbeare no longer the filthie and infamous life of priests but that he woulde permit them to haue theyr lawfull wiues c. This was in the yeare of our Lord 1522. Besides this Zuinglius writeth to the Heluetians Zuinglius wrote also another letter to the whose nation of the Heluetians monishing them in no case to hinder the passage of sincere doctrine nor to inferre any molestation to Priests that were maried For
in his handes with wyne water the patine the host all which thinges the sayd bysh which disgraded him tooke froÌ„ him saying we take away froÌ„ thee or coÌ„maund to be takeÌ„ froÌ„ thee all power to offer sacrifice vnto God to say Masse aswell for y e quicke as the dead Moreouer Priests annoynted fingers y e Bysh. scraped y e nayles of both his hands with a peece of glasse saying By this scrapyng we take away froÌ„ thee all power to sacrifice to coÌ„secrate to blesse which thou hast receiued by the annoyntyng of thy haÌ„ds Then he tooke from him the Chesille saying by good right we do dispoyle thee of this priestly ornameÌ„t The Chesile which signifieth charitie for certainly y u hast forsakeÌ„ the same all innocencie Then taking away the stole he sayd The Stole Thou hast vilanously reiected despised the signe of our Lord which is represented by this stole wherefore we take it away froÌ„ thee and make thee vnable to exercise and vse the office of Priesthood all other things apperteinyng to Priesthood The degradation of y e order of Priesthood beyng thus ended they proceeded to the order of Deacon The Gospell booke TheÌ„ the ministers gaue him the booke of the Gospels which the Bysh. tooke away saying we take away from thee all power to read y e Gospels in the Church of God for it apperteineth onely to such as are worthy After this he spoyled him of the Dalmatike which is the vesture that the DeacoÌ„s vse The Dalmatike saying we depriue thee of this Leuiticall order for somuch as thou hast not fulfilled thy ministerie office The Stole behinde his backe After this the bysh tooke away the stole froÌ„ behind his backe saying we iustly take away from thee the white stole which thou haddest receiued vndefiledly The Epistle booke which also thou oughtest to haue borne in the presence of our Lord and to the end that the people dedicate vnto the name of Christ may take by thee example we prohibite thee any more to exercise or vse the office of Deaconshyp Bennet and Collet Then they proceeded to the disgradyng of Subdeaconshyp taking away from him the booke of the Epistles his Subdeacons vesture deposed him from reading of the Epistles in the Church of God Exorcist Lectorship so orderly proceedyng vnto all the other orders disgraded him from the order of Benet and Collet from the order of Exorcist from the Lectorshyp and last of all froÌ„ the office of Doorekeeper taking froÌ„ him the keyes Dorekeper coÌ„maundyng him hereafter not to opeÌ„ or shut the Reuestry nor to ring any more belles in the Church That done The Church-dore keyes the bysh went forward to disgrade him from his first shauing takyng away his Surplice sayd vnto him by y e authoritie of God almighty the father the sonne the holy ghost by our authoritie we take from thee all Clerkely habite Ringing of Belles The Surplice and dispoyle thee of all ornament of religion Also we depose and disgrade thee of all order benefite priuilege of the Clergy as one vnworthy of that profession we commit thee to the seruitude ignominie of the secular estate The Popes Clergy accompteth the secular state ignominious seruile The royall signe of priesthoode TheÌ„ the Byshop tooke the sheeres and began to clyp his head saying in this maner we cast thee out as an vnthaÌ„kfull child of the Lordes heritage whereunto thou wast called and take away from thy head the crowne which is the royall signe of Priesthood through thine owne wickednesse and malice The Bishop also added these wordes that whiche thou hast song with thy mouth thou hast not beleeued with thy hart nor accomplished in worke wherefore we take from thee the office of singing in the Churche of God The disgrading thus ended the procurator fiscall of the Court and citie of Metz Singing in the Church required of the Notary an instrument or copie of the disgrading Then the ministers of the Bishop turned him out of his clerkely habite and put vpon him the apparell of a seculer man That done for so much as he which is disgraded Pope Inâ—ocent author of disgraâ—â—ng according to the institution of Pope Innocent the third ought to be deliuered vnto the seculer court the Bishop that disgraded him proceeded no further but said in this manner we pronounce that the seculer court shall receiue thee into their charge being thus disgraded of all clerkly honour and priuilege This done the Bishop after a certaine maner intreated the seculer Iudge for him Note here these persecutors how they will seeme outwardly to be lambes but inwardly are rauening Wolues sayeng My Lord Iudge we pray you as hartily as we can for the loue of God and the contemplatioÌ„ of tender pitie mercie and for y e respect of our praiers that you will not in any point do any thing that shal be hurtful vnto this miserable man or tending to his death or maiming of his body These thinges thus done the seculer Iudge of the towne of Uike confirming the foresaid sentence coÌ„demned the said maister Iohn Castellane to be burned quicke which death he suffred the xij day of Ianuary 1525. with such a constancie that not onely a great company of ignorant people were thereby drawne to the knowledge of the veritie but also a great number which had already some taste thereof were greatly confirmed by that his constant and valiant death * The burning of Iohn Castellane It would fill another volume to comprehend the actes stories of all them which in other countreys at the rising of the Gospell suffered for the same But praised be y e Lord euery Region almost hath his owne history writer which sufficiently hath discharged that part of duty as euery one in matters of his owne countrey is best acquainted wherfore I shall the lesse neede to ouerstraine my trauaile or to ouercharge this volume therwith Only it shall suffice me to collect iij. or iiij histories recorded by Oecolampadius and the rest to bring into a briefe table so returning to occupy my self w t our own domestical matters here done at home ¶ The history of a good pastour murthered for the preaching of the Gospell written by I. Oecolampadius IN the yeare of our Lord 1525. there was a certaine good and godly minister A good Priest for euill will who had coÌ„mitted something in the Commotion there rased by the rusticall clownes of the countrey which they said that knew him was but of small importance He because he had offended his prince before not with any fact or crime but with some word something sharply spoken was therefore condemned to be hanged After sentence was geuen there was a Gentleman of a cruell hart sent with a certaine troupe of men to apprehend the said priest and to hang him Who
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
done y t he for his priuate fantasie woulde not had chaunced like as his highnesse also would wish it had not happened that such cause had bene geuen vnto hym to compell him so to doe But these things in their outward visage be but worldly and inwardly touch and concerne the soule The seconde parte of his Oration touching the manner of the kinges procedinges Quid autem prodest homini si vniuersum mundum lucretur animae vero suae detrimentum patiatur Primum quaerite regnum Dei c. And yet neither his highnes ignorant what respect is to be had vnto the world and how much he hath laboured and trauailed therein hee hath sufficiently declared and shewed to the world in his acts and proceedings For if he had vtterly contempned the order and processe of the worlde or the frendshippe and amitie of your Maiestie he needed not to haue sent so often and sundry Ambassates to the Pope and to you both nor continued and spente his time in delayes as he hath done hetherto but might many yeres past haue done that he hath don now if it had so liked hym and with as litle difficulty then as nowe if he would haue wythout such respect folowed hys pleasure in that behalf But now I doubt not your maiestie doth wel remember how often the king my master hath sent vnto your highnes and that your maiestie hath heard also what sutes hee hath made to the Pope and how the sayd Pope hath handled him again onely in delay and daliance wyth open commission geuen to his Legates to determine and geue sentence for hym by a commission decretall and secretly to geue them instructions to suspend and put ouer the same How the Pope dalyed with the king by delayes By which meanes and other semblable hee perceaued playnly himselfe to be brought in such a labirinth as going forward that way he were like to come to no end and was therefore compelled to steppe right forth at once to the mazes end there to quyet and repose himselfe at the last And is it not tyme to haue end in seuen yeare or els to seeke for it an other way The pope hath shewed hymselfe both vnwilling to haue an ende and also ready and prone to do him iniurie as well in citing hym to Rome as also sending forth certayne breues to his grace sclaunderous and for the iniustice and iniquitie of them to himself dishonorable as he gaue hys highnes good and iust cause to suspect least any end to be made at hys hand if any he would make might be in hys conscience receiued and followed For the pope doyng iniury in some poynt why should he be thought conuenient Iudge not vsing hymselfe indifferently in this matter as many moe particularities may be shewed and declared considering This generall Councell was the first Councell of Constantinople there is a generall Councell willing al matters to be determined where they first began and that the whole body of our Realm hath for the wealth of the same by a law established the determination of such causes By reason wherof the Bishop of Canterbury as metropolitane of our Realme hath geuen sentence in due iudgement for the kinges partie It is not to be asked nor questioned whether that matter hath bene determined after the common fashion but whether it hath in it common iustice truth and equitie of Gods lawe For obseruatioÌ„ of the common order hys grace hath done that lay in hym and inforced by necessitie hath found the true order mayntainable by Gods worde generall Councels which he hath in substaunce followed with effect and hath done as becommeth hym tendring eyther Gods lawe or hys person or the wealth of hys Realme like as he doubteth not but your maiestie as a wise Prince remembring his cause from the beginning hetherto will of your selfe consider and thinke y t among mortall men nothing shuld be immortall suites must once haue an end Si possis rectè si non quocunque modo And if he cannot as he would his hignesse theÌ„ to do as he may he y t hath a iourny to be perfited must if he caÌ„not go one way assay an other What soeuer hath bene herein done necessitie hath enforced hym that is to say Gods law in the matter and such maner of dealing of the Pope as hee hathe shewed vnto hym in the same doing sundry iniuries w tout effect of iustice wherein he promised the same But as for the kings matter to the Pope he shall entreat with him a parte As touching your maiestie he taketh you for his frend as to a frend he openeth these matters vnto you trusting to find your maiesty no les frendly hereafter vnto him then he hath done heretofore By these matters thus passed and discoursed to and fro betwene the King and these forrain Princes aboue rehersed many things are to be vnderstaÌ„ded of the reader who so is disposed to behold and consider the state proceeding of publike affairs The kinges diuorce iust as wel to the church apperteining as to the common wealth First howe the king cleareth himselfe both iustly and reasonably for hys diuorce made w t the Lady Katherine the Emperors aunt The kinges mariage with Q. Anne lawfull Secondly how he proueth and defendeth his mariage with Queene Anne to be iust lawful both by the authority of Gods word and the comprobation of the best most famous learned men and vniuersities and also by the assent of the whole realme Furthermore for the stablishing of the kings succession in the Imperiall crowne of this Realme The Pope supâ—ressed for the suppression of the pope and vniting the title of supremacie vnto the kings Crowne what order therein was taken and what penaltie was sette vppon the same The kinges title of supremacy as may appeare by the Act of Parliament set foorth An. 1534. Ex Henr. Reg. 26. cap. 13. in these wordes following If any person or persons after the 1. of Februarie next doe maliciously imagine Statut. An. 26. Hen. 8. cap. 13. inuent practise or attempt to depriue the king of the dignitie title or name of hys royall estate c. that then euery such person and persones so offending in any of the premisses their aiders counsellors coÌ„senters and abbettours being therof lawfully conuict according to the lawes and customes of this Realme shal be reputed Denying of the kinges supremacy made treasoÌ„ accepted and adiudged traytours and that euery suche offence in any the premisses committed or done after the said first day of February shal be reputed accepted and adiudged high treason and the offenders therein their aiders consenters counsellors and abbettors being lawfully conuict of any such offence shall haue suffer such pains of death and other penalties as is limited and accustomed in cases of high treason Uppon thys and suche other Actes concluded in those Parlamentes what stomacke the Pope
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
thus Non sit nobis religio humanorum operum cultus Lactantius Origines contra Câ—â—sum Goldesmithes and Caruers needles 〈◊〉 common wealth meliores enim sunt ipsi artifices qui talia fabricantur quos tamen colere non debemus LactaÌ„tius also maketh strongly with the same I can not without the booke recite his saying for he teacheth largely of the same matter OrigeÌ„ also contra Celsum I trow will likewise testify where as I remember he concludeth saying that he would haue no Goldsmithes ne Grauers in a Communalty for they do but litle profite or none thereto And S. Gregory that was chiefe either inuentor that Images should be set in churches or els mainteiner therof woulde not as I haue read I trow it is in an Epistle which he writeth ad Seruum haue them worshipped And as concerning the exciting of mens memory I would suppose that it Christes doctrine were so shewed and opened that people might clearely vnderstand it and that is the principall office of prelats and curates to do by diligent teaching thereof I thinke veryly we should haue litle need of any other Images then that should by wholsome doctrine be shewed vnto vs by word of mouth writing Quoniam nihil tam efficax ad comonefaciendum discipulos quam viua vox Nothing is so effectuall to excite the remembraunce of disciples as the liuely voyce of good teachers as it is testified both by common report and also by the sentence of learned men So that I suppose if this liuely doctrine of God had afore time bene apertly diligently opened vnto the people as curates ought to haue done we should haue suche proâ—ite thereby that we should not need to contend for setting vp or taking downe of other dumme stockes lifeles stones â—he worde 〈◊〉 doctrine 〈◊〉 to 〈◊〉 vs in reâ—embrance 〈◊〉 not Images carued or made by men And if prelates would begin to set vp Christes word which alas for pity is not looked vpon but rather troden downe despised so that many are not ashamed to say I will haue no more learning in Christes law then my predecessors for they that magnifye it must be sore punished and taken for hereticks with such other greeuous wordes if this doctrine were yet set vp in Churches I say and truely opened that all men myght haue theyr iudgement therby reformed and made cleare I thinke we shoulde not greatly neede the profite that commeth by Images made of men to excite our remembrauÌ„ce to liue Christerily For that word which came from the brest of Christ him selfe and was writteÌ„ of other that wrote and spake by the suggestion of his spirite the holy ghost The true Image of god in his worde and his workes sheweth full perfectly his blessed will which is the true and certayne Image of his mind and deuise If this therfore were diligently inculcate I thinke we should be transformed anewe according to the minde of Paule which writing to the Colossians Colloss 3 sayth thus See that you lye not one to an other after that now you haue put of the olde man with his woorkes and haue put vpon you the new man which is transformed and renouate after the knowledge and image of him that made vs. Yea thus should we all be docti à Deo taught of God as is sayde in Iohn and all should know God both small and great Iohn 6. according to the promise recited in the Hebrues yea thus should we be restored to goodnesse Heb. 8. that we should haue the Image of God â—arned in our hartes full expressely For euery man is transformed into the fashion of vertuous thinges that he is accustomed to read and heare 〈◊〉 a man 〈◊〉 so 〈◊〉 fashioâ—â—â— And therfore it were a greate grace if we might haue the worde of God diligently and often spoken and song vnto vs in such wise that the people might vnderstand it Yea then should it come to passe that craftes meÌ„ should sing spirituall psalmes sitting at theyr worke and the husbandman at his plough as wisheth S. Hierome Yea this holy Image of Christ I meane his blessed doctrine doth appoynt vs also to coÌ„sider the works made by the hand of God The best Image of god is hys word such as no man can make like wherby as sayth S. Paule writing to the Romanes The inuisi ble power and diuinity of God is knowne and sene by the creation oâ— the world of such as will consider his workes that are therin by him made 〈◊〉 1. Looke in the Psalmes Laudate Dominum de Coelis Coeli enarrant c. Prayse ye the Lord from heaueÌ„ The heauens declare the glory of God Psal. 149. with other And these two Images Gods workes and his doctrine hath ere any Images made by men were set vppe in Churches well and sufficiently instructed the primitiue church Psal. 19. and should yet instruct vs well Gods workes and his word be the right Images of God if they were well considered so that we shoulde not neede so sore to contend for setting vp of other made by men Wherby I haue perceiued much harme to arise and no great profite nor the scripture maketh not for them but rather contrary As concerning which matter I woulde your Lordshyppe woulde please to reade the Epistle of Baruche once agayne writing of the same matter Unto the xix where you aske whether I beleue that prayers of men liuing do profite soules departed beyng in Purgatory Aâ—swere to 〈◊〉 1â— artiâ—â—â— I made answere in the xiij article Unto the xx where you doe aske whether men merite and deserue both by theyr fasting and also by other deedes of deuotion â—â—swere to 〈…〉 I haue shewed what I do think therof in the fift demaund In the xxi where you do aske whether I do beleue that men prohibited of bishops to preach â—â—swere to 〈…〉 artyâ—â—â— as suspect of heresy ought to cease from preaching teaching vntill they haue purged themselues of suspition afore an higher Iudge I say that men may be wrongfully suspected of heresy Truth takeÌ„ mâ—ny tymes for heresie and heresy for truth either because they neuer thought to beleue such errors as men by false suspition do deeme them to fauor or els when men as well of high estate as of low by sinister iudgemeÌ„t may thinke that to be error which is the very truth And of this speaketh Esay Esâ—y 5. Whether men prohibited ought to cease from preaching Wo be to them quoth he that calleth the light darckenes and the darckenes light the truth falsehood and falsehood truth as the Byshops and the Priestes with theyr Oratour Tertullus called Paule saying thus before a Iudge called Felix vnto whose Court they brought hym to be condemned to death We haue quoth they gotteÌ„ here a pestilent felow Actes 24. a sower of sedition or discord among all the Iewes of the worlde
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
his owne proper person is yet sayde to be offered vp not only euery yeare at Easter but also euery day in the celebration of the Sacrament because his oblation once for euer made is thereby represented Euen so saith Augustine is the Sacramēt of Christes body the body of Christ and the sacrament of Christes bloud the bloud of Christ in a certayne wise or fashion The celebration of the sacrament representeth the oblation of Christes body The sacramēt of Chrrists body is not his body in deede but in memoriall or representation Not that the Sacrament is his naturall body or bloud in deede but that it is a memoriall or representation thereof as the dayes before shewed be of his verye and naturall body crucified for vs and of his precious bloud shed for the remission of our sinnes And thus be the holy signes or Sacramentes truely called by the names of the very thinges in them signified But why so For they saith Augustine haue a certaine similitude of those things wherof they be signes or Sacraments for else they should be no Sacraments at all And therefore do they commonly and for the most part receiue the denomination of the things whereof they be Sacraments So that we may manifestly perceiue that he calleth not the Sacrament of Christes body and bloud the very body and bloud of Christ but as he sayd before But yet he sayth in a certaine maner or wise Not that the Sacramente absolutely and plainely is his naturall body or bloud For this is a false argument of Sophistrie which they call Secundum quid ad simpliciter that is to say A Falla◠in Logike a secundum quid ad simpliciter The Popes argument The Sacrament of Christes body is Christs body Ergo the sacrament is Christes body really ◠substātially that the Sacramēt of Christes body is in a certaine wise the body of Christe Ergo it is also playnely and expressely the naturall body of Christ. For such an other reason might this be also Christ is after a certayne maner a Lion a Lambe and a doore Ergo Christe is a naturall Lion and Lambe or materiall doore But the Sacrament of Christes body and bloud is therefore called his body and bloud because it is thereof a memoriall signe sacrament token representation spent once for our redemption Which thing is further expounded by an other speach that he doth heere consequently allege of baptisme Sicut de ipso baptismo apostolus dicit c. The Apostle quoth Augustine sayeth not we haue signified buryeng but he sayeth vtterly we be buried with Christ For else should all false Christians be buried wyth Christ from sinne which yet do liue in all sinne And therfore saith Augustine immediately therupon he called therfore the sacrament of so great a thing by none other name then of the thing it selfe Thus O moste gracious and godly prince do I confesse and knowledge that the bread of y e sacrament is truely Christes body and the wyne to be truely his bloud according to the wordes of the institution of the same Sacrament but in a certaine wise that is to wit figuratiuely sacramētally or significatiuely according to the exposition of the Doctours before recited heereafter folowing And to this exposition of the old Doctours am I enforced both by the articles of my Creede and also by the circumstances of the sayde Scripture as after shall more largely appeare But by the same can I not finde the natural body of our Sauiour to be there naturally but rather absent both from the sacrament from all the world collocate and remaining in heauen where he by promise must abide corporally vnto the end of the world The same holy Doctor writing agaynst one Faultus sayth in like manner Aug. contra Faustum Si Machabaeos cum ingenti admiratione praeferimus quia escas quibus nunc Christiani licitè vtuntur attingere noluerunt quia pro tempore tunc Prophetico non licebat quanto nunc magis pro Baptismo Christi pro Eucharistia Christi pro signo Christi c. If we doo preferre wyth greate admiration the Machabees because they would not once touche the meates which Christian men now lawfully vse to eate of for that it was not lawfull for that tyme then beyng propheticall that is in the tyme of the olde Testament how muche rather now ought a Christian to be more ready to suffer all things for the Baptisme of Christ and for the Sacrament of thankesgiuing and for the signe of Christe seeyng that those of the old Testamente were the promises of the things to be complete and fulfilled and these Sacramentes in the newe Testamente are the tokens of things complete and finished In this do I note that according to the expositions before shewed he calleth the Sacrament of Baptisme and the Sacrament of Christes body bloud otherwise properly named Eucharistia signum Christi and that in the singular number The signe of Christ. for as much as they both do signifie welnigh one thing In both them is testified the death of our Saueour And moreouer he calleth them Indicia rerum completarum that is to wyt The tokens or benefits that we shall receiue by the beliefe of Christe for vs crucified And them doth he call vsually both the sacraments signum Christi in the singular number And as the same Saint Augustine in his fiftie treatise vpon the Gospel of Saint Iohn teacheth where he sayeth thus Si bonus es si ad corpus Christi pertines quod significat Petrus habes Christum in praesenti in futuro In praesenti per fidem c. If thou be good August in Ioan tract 50. if thou pertayne to the body of Christ which this word Petrus doth signifie then hast thou Christ both heere presente and in time to come Heere presente through fayth heere presente by the signe and figure of Christe heere presente by the Sacrament of Baptisme heere presente by the meate and drinke of the altar c. More there was that Iohn Lambert wrote to the king but thus much onely came to our hands The death of Robert Packington AMong other actes and matters passed and done thys present yeare Robert Packington which is of the Lorde 1538. heere is not to be silenced the vnworthy and lamentable death of Robert Packington Mercer of London Anno 1538. wrought and caused by the enemies of Gods worde and of all good proceedings The story is this The said Robert Packington being a man of substance and dwelling in Chepeside vsed euery day at fiue of the clocke Winter and Sommer to goe to prayer at a Churche then called S. Thomas of Acres but now named Mercers Chappell And one morning amongst all other being a great mistie morning such as hath seldōe bin seene euen as he was crossing y e streate from his house to the Churche he was sodenly murthered with a gunne which of y e neighbours was plainly
late mariage of the Ladie Anne of Cleue who in the beginning of the yere of our Lord. 1540. was maried to the king as also greued partly at the dissolution of the Monasteries The mariage of Queene Anne Cleue and fearing the growing of the Gospell sought al occasions how to interrupt these happy beginnings and to traine the king to their owne purpose Now what occasion this wilye Winchester found out to worke vpon ye shall heare in order as followeth It happened the same time that the Lorde Cromwell for the better establishing of sincere religion in this realm deuised a mariage for y e king to be concluded betwene him the Lady Anne of Cleue The occasiâ—â— which Winchester did worke by This Lady Anne of Cleue was maryed to the king 〈◊〉 1540. whose other sister was already maried vnto the duke of Saxony By this mariage it was supposed that a perpetual league amitie and ally shold be nourished between this realm and the princes of Germany so therby godly religion might be made more strong on both parts against the bishop of Rome and his tyrannical religion But the diuel euer enuying the prosperity of the gospell layd a stumbling blocke in that cleare way for the king to stumble at For when the parentes of the noble lady were commoned withall for the furtherance of y e sayd mariage among others of her frends whose good wil was required y e duke of Saxony her brother in law misliked y e mariage partly for that he wold haue had her bestowed vpon some prince of Germany more nigh vnto her sister partly for other causes which he thoght reasonable Wherupon it followeth that the slacknes of the Duke in that behalfe being espyed crafty Winchester taking good holdfast theron so alienated the kinges mind from the amity that semed now to begin and grow betwene the Duke and the king that by the occasion thereof he brought the king at length cleane out of credit with that religioÌ„ and doctrine which the duke had then mayntained many yeares before Thus wily Winchester with his crafty fetches partly vpon this occasion aforesayd partly also by other pestilent perswations creping into the kinges eares ceased not to seeke all meanes how to worke his feat to ouerthrow Religion first bringing him in hatred with the Germane Princes The king brought out of credite with the doctrine of the Germaynâ— Princes then putting him in feare of the Emperor of the French king of the Pope of the king of Scottes and other forraigne powers to rise agaynst him but especially of Ciuil tumultes commotions here within this realme which aboue all thinges he most dreaded by reason of innouation of religioÌ„ and dissoluing of Abbies and for abolishing of rites and other customes of the Church sticking so fast in the mindes of the people that it was to be feared least theyr hartes were or woulde be shortly styrred vp agaynst him The wicked councell of Steph. Gardiner and other about the king vnlesse some spedy remedy were to the contrary prouided declaring moreouer what a dauÌ„gerous matter in a common wealth it is to attempt new alterations of any thing but especially of Religion Which being so he exhorted the king for his owne safegard and publicke quiet and tranquility of his realme to see betime how and by what pollicy these so manifold mischiefes might be preueÌ„ted Agaynst which no other way nor shift could better be deuised then if he would shew himself sharp and seuere agaynst these new Sectaryes Anabaptistes SacrameÌ„taries as they called them would also set forth such Articles confirming the auncient Catholick fayth as wherby he might recouer agayne his credence with Christen Princes and whereby all the world besides might see and iudge him to be a right and perfite Catholicke By these such like crafty suggestions The king abused by wicked couÌ„cell the king being to much seduced and abused began to withdraw his defeÌ„ce from the reformation of true Religion supposing thereby to procure to himselfe more safety both in his owne realme and also to auoide such daungers which otherwise might happen by other Princes especially seing of late he had refused to come to the generall Councell at Uincence being thereto inuited both by the Emperor other forraigne poteÌ„tates as ye haue heard before And therfore although he had reiected the Pope out of this Realme yet because he woulde declare himselfe neuerthelesse to be a good Catholicke sonne of the mother Church and a withstander of new innouations and heresies as the blinde opinion of the world did then esteme them first he stretched out his hand to the condemning and burning of Lambert Anno. 1540. then after he gaue out those Iniunctions aboue prefixed now further to encrease this opinion with all men The Popes crafty factorâ— in England in the yeare next folowing which was of the Lorde 540. through the deuise and practise of certayne of the Popes factors about him he suÌ„moned a solemne ParliameÌ„t to be holden at Westminster the 28. day of Aprill of all the states and Burgeses of the Realme Also a Synode or conuocation of all the Archbishops Bishops and other learned of the Clergy of thys Realme to be in like maner assembled The Acte of the vi Articles In which ParliameÌ„t Synode or conuocation certein Articles maters and questions touching religioÌ„ were decreed by certein prelates The 6. Articles to the nuÌ„ber especially of 6. commonly called the 6. Articles or the whip with 6. stringes to be had receiued among the kings subiects in pretence of vnity But what vnity therof folowed y e groning harts of a great number and also the cruell death of diuers both in the dayes of K. Henry of Queene Mary can so well declare as I pray God neuer the lyke be felt hereafter The doctrine of these wicked articles in the bloudy act conteined although it be worthy of no memory amongest christen men but rather deserueth to be buried in perpetuall obliuion yet for that the office of history compelleth vs therunto for the more light of posterity to come faythfully and truly to comprise thinges done in the church as well one as another this shal be briefely to recapitulate y e suÌ„me effect of the foresayd 6. articles in order as they were geuen out and hereunder do folow The first Article THe first Article in this present Parliament accorded and agreed vpon was this that in the most blessed SacrameÌ„t of the aultar by the strength and efficacy of Christes mighty worde it being spoken by the priest is present really vnder the forme of bread and wine the naturall body and bloud of our Sauiour Iesu Christ conceiued of the virgine Mary and that after the coÌ„secration there remayneth no substaunce of bread or Wyne or any other substance but the substance of Christ God and man The 2. Article Secondly that the communion in both
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
be these In Kent Raculfe Sandwich Rateburch Wodetun the Abbay of Limming with the lands and customes vnto the same monasterye belonging Saltwude c. Stocke and Denentun because they belonged of olde time to the Churche of S. Andrewe S. Andrewes Church in Rochester them he restored to the same Churche In Sutherey Murtelac the Abbay of S. Mary in London with the landes and houses which Liuingus Priest and his wife had in London All these Lanfrancke restored agayne for the health of his owne soule freely and without money Liuingus Priest maried man c. * A note for the legitimation of Priestes children ex termino Michael Anno 21. Henr. 7. fol. 39. page 2. NOte that in the xix yeare of this King in an Assise at Warwicke before Syr Guye Fairfax and Syr Iohn Vauisour it was found by Verdite M. 21. H. 7. that the father of the tenaunt had taken the order of Deacon and after married a wife and had issue the tenaunt dyed and the issue of the tenaunt did enter Vpon whome the pleyntife did enter as next heyre collaterall to the father of the tenaunt A Deacō taketh a wife hath issue dyeth the issue adiudged not Bastarde Vpon whome he did reenter c. and for difficultie the Iustices did adiourne the Assise And it was debated in the Escheker chamber If the tenaunt shall be a Bastard c. And heere by aduise it was adiudged that he shall not be bastard c. ¶ Frowicke chiefe Iustice sayd to me in the xix yeare of Henry the vij in the common place that he was of counsayle in this matter and that it was adiudged as before which Vauisour did graunt ¶ And Frowicke sayd that if a Priest marry a wife and hath issue and dyeth his issue shall inherite for that the espousals be not voyde but voydable ¶ Vauisour if a man take a Nunne to wife this espousall is voyde ☞ Note that in the latter Impression of Henry the vij yeares of the lawe this word Priest in this case aforesayd in some bookes is left out whether of purpose or by negligence I leaue it to the Reader to iudge * Another note for legitimation of Priestes children AD Curiam generalem D. Philippi D. Mariae Dei gratia c. xvj die Iulij Anno Reg. dict Regis Reginae primo tertio irrotulatur sic Praesentatum est per totum homagium quòd Symon Heynes * Clericus diu antè istam Curiam vid. per duos annos iam elapsos fuit sesitus secundum consuetudinem huius Manerij in dominio suo vt de feodo de in duabus acris terrae percellis de xxxv acris dimidij terrae nuper in tenura Ioannis Heynes Ac. de in vno tenemento vocat Bernardes nuper in tenura Ioannis Cotton Ac de in lvij Acris iij. rodis terrae pasturae siue plus siue minus prout iacent in campis de Myldenhall praedicta in diuersis pecijs vt patet in Curia hic tenta die Iouis proximo post festum Sancti Lucae Euangelistae An. regni Regis Henrici viij xxxviij Necnon de in xij acris terrae natiuae iacentibus in Townefield Twamelfield in diuersis pecijs Ac de in quatuor Acris dimidio terrae iacentibus in Myldenhall praedicta Ac de in quinque rodis terrae iacentibus in Halywelfield Qua propter praemissa idem Symon nuper habuit ex sursum redditione Willielmi Heynes prout pater in Curia hic tenta die Martis proximo post Dominicam in Albis Anno regni Regis Edwardi vj. primo Et sic sesitus idem Symon de omnibus supradictis praemissis inde obijt solus sesitus Et quòd Ioseph Heynes est filius haeres eius propinquior modo aetatis quinque annorum amplius Qui quidem Ioseph praesens hic in Curia in propria persona sua petit se admittie ad omnia supradicta praemissa tanquam ad ius haere ditatem suam Et D. Rex D. Regina ex gratia sua speciali per Clementum Heigham militem Senescallum suum concesserunt ei inde sesinam tenendam sibi haeredibus assignatis eius per virgam ad voluntatem dict D. Regis D. Reginae secundum consuetudinem huius Manerij per seruitia redditus inde debita c. Saluo iure c Et dat Domino Regi D. Reginae v. lib. de fine pro ingressu suo habendo fidelitas inde respectuatur quousque c. Et vlterius consideratum est per Curiam quòd dict Ioseph est infra aetatem vt praefertur Ideo determinatum est concessum est per consensum Curiae quòd Ioanna Heynes nuper vxor praedicti Simonis ac mater predicti Ioseph habebit custodiam eiusdem Ioseph quousque idem Ioseph peruenerit ad suam legitimam aetatem Concerning these vj. Articles passed in this Acte aforesayd in the 21. yeare of King Henry sufficiently hetherto hath bene declared first what these Articles were secondly by whom and from whom chiefly they proceded thirdly how erroneous pernicious repugnant and contrarious to true doctrine christian religion and the word of God to nature also it selfe all reason and honesty and finally to the auncient lawes customes and examples of our forcelders during the daies of a thousande yeares after Christe they were Fourthly yee haue heard also what vnreasonable and extreme penaltie was set vpon the same that a man may deeme these lawes to be written not wyth the inke of Steuen Gardiner but with the bloud of a Dragon or rather the clause of the Diuell The breach whereof was made no lesse then treason and felony and no lesse punishment assigned thereto then death Besides all this the wordes of the Acte were so curious and subtile that no man could speake wryte or cyphar against them without present daunger yea scarcely a man might speake any word of Christ and his Religion but he was in perill of these vj. Articles Ouer besides the Papistes began so finely to interprete the Act that they spared not to indite men for abusing their countenance behauiour in the Church So great was the power of darkenesse in those dayes And thus much concerning this Acte Besides these vj. Articles in this foresaide Acte concluded there was also another constitution annexed withall not without the aduise as may seeme of the Lord Cromwell which was this that Priestes and Ministers of the Church seing now they would needes thēselues be bound from all Matrimony should therefore by law likewise be bound to such honesty and continencie of life that carnally they should vse accustome no maner of woman maried or single by way of aduoutrie or fornication the breache whereof for the first tyme was to forfaite goodes to suffer imprisonment at the Kings pleasure and
for the second time being duely conuicted it was made felonie as the other were In this constitution if the Lord Cromwell and other good men of the Parliament might haue had their wyll there is no doubt but the first crime of these concubinarye Priests as well as the second had had the same penaltie as the other vj. Articles had and should haue bene punished with death But Steuen Gardiner with his felowe Byshops who then ruled all the roste so basted this extraordinarie Article with their accustomed shiftes that if they were taken and duely conuicte for their not castè nor cautè at first time it was but forfaite of goodes Also for the second conuiction or atteinder they so prouided that the next yeare folowing that punishment and paine of death by Acte of Parliamente 〈◊〉 an 〈…〉 c. 10. was cleane wiped away and repealed And why so Because sayeth the Statute that punishment by payne of deathe is very sore and much extreme therefore it pleaseth the Kyng wyth the assente of the Lordes that that clause aboue written concerning felonie and paynes of deathe and other penalties and forfaitures for and vpon the first and seconde conuiction or atteynder of anye Prieste or woman The Acte aâ—ainst the â—horedome 〈◊〉 Priestes 〈◊〉 â—fter what 〈◊〉 for anye suche offences of whoredome or aduoutrie aforesayde shall be from hencefoorth voyde and of none effecte c. So that by this statute it was prouided for all suche votaries as liued in whoredome and adulterie for the first offence to lose his goodes and all his spirituall promotions except one For the second to forfaite all that he had to the King For the third conuiction to susteyne continuall imprisonment In these vngodly proceedings of the Popes Catholicke Clergie two things we haue to note The maniâ—est impiety â—f the popes â—octrine â—isclosed 1. First the horrible impietie of their doctrine directly fighting against the expresse authoritie of God his word forasmuch as that which God permitteth they restrayne that which he biddeth they forbid Habeat sayeth he non habeat say they taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled they call heresie that which he cuÌ„mendeth and instituteth they punish with paynes of death Not onely the Priestes that marry but them also that say or cyphre that a Prieste may marry at the first they kill as felons Neither can any Miserere take place for chaste and lawfull wedlocke where as coÌ„trariwise a spirituall man may thrise defile his neighbours wife or thrise defloure his Brothers daughter and no felonie at all layde to his charge What is this in plaine words to say but that it is lesse sinne thrise to commit aduoutry then once to marry 2. The seconde is to be noted how these paynted hypocrites doe bewray their false dissembled dealinges vnawares with whome a man might thus reason Tell vs you Priests and votaries Dilemma â—gainst 〈◊〉 that will not marry which so precisely flie the state of Matrimonie intende you to liue chaste and are able so to do without wiues or do you keepe your selues chaste honest without them and without burning or not If ye be not able why then mary you not why take you not the remedy appointed of God Why make you those vowes which you can not performe or why do you not breake them being made falling thereby in daunger of breakyng Gods commandemeÌ„t for keeping your owne If you be able and so do intend to coÌ„tinue an honest and a continent conuersation without wiues then shall I aske of you according as Doct. Turner grauely truely layeth to your charge why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come whiche you may auoide if ye list Doct. Turâ—eâ— huntyng â—he Romish Foxe vnlesse eyther ye listed not to stand though ye might or else saw your owne infirmitie that you could not though ye would And therefore fearing your owne weake fragilitie you prouide wisely for your selues aforehand that where other shall suffer paines of death at the first for well doing you may fall thrise in abhominable adultery and yet by the law haue your liues pardoned And heere commeth out your owne hypocrisie by your selues bewrayed For where as you all confesse that you are able to liue chaste if ye wil without wiues this moderation of the lawe prouided before against your aduouterous incontinencie playnely declareth that eyther ye purpose willingly to fal or at least ye feare and stand in doubt not to be able to stand And why then do you so confidently take such vowes vpon you standing in such doubt and feare for the performance thereof And be it to you admitted that all do not fall but that some keepe their vow The Paâ—istes beâ—â—ay their 〈…〉 though some viciously run to other mens wiues and daughters then here againe I aske you seeing these vicious whorehunters and aduouterous persons amongst you do liue viciously as you can not deny and may do otherwise if they list as you coÌ„fesse what punishmeÌ„t then are they worthy to haue which may liue coÌ„tinent and wil not neither yet will take the remedy prouided by God but refuse it Which beyng so then what iniquitie is this in you or rather impietie inexcusable against God and man to procure a moderation of lawes for such The impiety of the Papistes inexcusable and to shew such compassion and clemeÌ„cie to these so heynous adulterers whorehunters and beastly fornicators that if they adulterate other mens wiues neuer so oft yet there is no death for them and to shew no compassion at all nor to finde out any moderation for such but at the very first to kill theÌ„ as felons and heretickes which honestly doe mary in the feare of God or once say that a Priest may mary How can ye heare be excused O you children of iniquitie What reason is in your doyng or what truth in your doctrine or what feare of God in your harts You that neither are able to auoyde burnyng pollutioÌ„ without wedlocke nor yet will receaue that remedy that the Lord hath giuen you how will you stand in his face wheÌ„ hee shall reuele your operations and cogitations to your perpetuall confusion vnlesse by tyme ye conuert and repent And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours leauyng you to the Lord. It was declared before Read afore pag. 1130. pag. 1136. that what tyme these vi Articles were in hand in the Parliament house Cranmer then beyng Archbyshop of Canterbury onely withstoode the same disputyng iij. dayes agaynst them whose reasons and Arguments I wish were extant and remaynyng After these Articles were thus passed and concluded the kyng who alwayes bare especiall fauour vnto Cranmer perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament and
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
offering or setting vp of lightes or candles should be suffered in any Church but onely to the blessed Sacramentes of the aulter it is lately come to our knoweledge that this our good intent and purpose notwithstandinge the shrines coueringes of shrines and monumentes of those thinges do yet remayne in sundry places of this Realme muche to the sclaunder of our doinges and to the greate displeasure of almighty God the same being meanes to allure our subiectes to theyr former hipocrisye and superstition Shrines and monumentes of Idolatry abolished by the king and also that our Iniunctions be not kept as appertayneth For the due and speedye reformation whereof we haue thought meete by these our letters expressely to will and commaund you that incontinent vpon the receite hereof you shall not onely cause due search to be made in the Cathedrall Church for those thinges and if any shrine couering of shrine table monument of myracles or other pilgrimages do thâ—â—e continue to cause it to be so taken awaye as there remayne no memory of it but also that you shall take order with all the Curates and other hauing charge within your Dioces to doe the semblable and to see that our Iniunctions be duely kept as apperteyneth without fayling as we trust you and as you will aunswere for the contrary Geuâ—n vnder our Signet at our towne of Hull the fourth day of October in the 33 yeare of our raigne Furthermore the next yeare after this ensuing which was 1543. in the moneth of February followed an other Proclamation geuen out by the kinges authority wherein the Popes Lawe forbidding white meates to be eaten in Lent was repealed and the eating of such meates set at liberty for the behoofe of the kinges subiectes The copy of which Proclamation I thought here good also to be remembred ¶ A Proclamation concerning eating of white meates made the 9. of February the 34. yeare of the reigne of the kinges most Royall maiesty FOr as much as by diuers and sundrye occasions as well Heringes Linges Saltfish Samond Stockefish as other kindes of fishe bene this yeare scant and also enhaunced in prices aboue the olde rate and common estimation of theyr valour so that if the kinges louing subiectes should be enforced onely to buy and prouide Hering and other salt store of fish for the necessary and sufficient sustentation and maynteynaunce of theyr householdes and families all this holye time of Lent according as they haue bene wont in times past to do and should not be by some other conuenient meanes relieued therein the same might and should vndoubtedly redound to their importable charge and detrimeÌ„t and for so much as his highnes considereth howe this kinde and maner of fasting that is to say to absteyne from mylke butter egges cheese and other white meates is but a meere positiue Law of the Church and vsed by a custome within this Realme and of none other force or necessitie but the same may be vpon considerations and groundes altered and dispensed with from time to time by the publicke authoritye of kinges and princes when so euer they shall perceiue the same to tend to the hurt and damage of their people The kinges highnesse therefore most graciously considering and tendering the wealth and commoditye of his people hath thought good for the consideratioÌ„s oboue rehearsed to release and dispense with the sayd law and custome of absteining from white meates this holy time of Lent and of his especiall grace and mere motion geueth and graunteth vnto all and singuler his subiectes within this his Realme of Englande Wales Callis Cuisnes Hammes and in all other his graces dominions free liberty faculty and licence to eat all maner of white meates as milke Egges butter Cheese and such like during the time of this Lent without any scruple or grudge of conscience any Law Constitution vse or custome to the contrary notwithstanding Wherein neuerthelesse his highnesse exhorteth and in the name of God requireth all suche his faythfull subiectes as may will or shall enioy this his sayde graunt or faculty that they be in no wise scrupulous or doubtfull thereof â—or abuse or turne the same into a fleshly or carnall liberty buâ— rather endeuour themselues to theyr possible powers with this libertye of eating of white meates to obserue also that fast which God most specially requireth of them that is to say to renounce the world and the deuill with all theyr pompes and workes and also to subdue and represse theyr carnall affections the corrupt works of the flesh according to theyr vow and profession made at the Font stone for in these poyntes specially consisteth the very true and perfect abstinence or fasting of a Christian man thus to endure and coÌ„tinue from yeare to yeare till the kinges highnesse pleasure shall by his maiestyes proclamation be published to the contrary The trouble and persecution of foure windsore men Robert Testwood Henry Filmer Anthony Person apd Iohn Marbecke persecuted for righteousnesse sake and for the Gospell COmming nowe to the Storye and tyme of the foure Windsore men troubled and persecuted for the true testimony of Gods word whereof three were martyred and sacrificed in fire the fourth which was Marbecke had his pardon first I haue to shâ—w the original of their troubles in seuerall partes secondly the maner and order of theyr death as they suffered together which was an 1544. thirdly to answere partly in purgation of my selfe against certayne clatterers which haue hitherto taken theyr pleasure in railing against my former edition of Acts and monuments for mistaking y e name of Marbecke whoÌ„ in one place I reported to haue ben burned albeit in the ende of the story correcting my selfe agayne I declare hym not to haue bene burned Wherefore to stoppe the brawlyng mouthes of such quarellers I thought here to set foorth the ful narration both of the said Marbecke and of his fellows in truth as I trust none of them shal haue iust cause to quarel thereat The originall of Testwoods trouble Persecuters Persecuted The Causes M. Ely Symons a Lawyer D. London St. Gardiner B. of Winchester Wrisley Southarne Treasurer of Exceter D. Bruerwood Chauncellor of Exeter M. Knight Winchesters Gentleman D. Oking D. Capon B. of SaruÌ„ Sir Wil. Essex knight Sir Tho. Bridges knight Sir Humfrey Foster knight M. Franklen Deane of Windsor M. Fachel of Reding Bucler the kings Attorney Testwoode receaued into windsore Filmers brother Hyde a Iurate dwelling beside Abington Rob. Ockam a Lawyer Rob. Testwood Henry Filmer Anthony Person Iohn Marbecke Rob. Benet Sir Phillip Hobby his wife Sir Tho. Cardine his wyfe M. EdmuÌ„d Harman M. Thom. Weldone Snobal his wife of the kings chaÌ„ber D. Heynes Deane of Exeter At Windsore Ann. 1544. The first beginning of Testwoodes troubles IN the yere of our Lord 1544. there was one Robert Testwood dwelling in the city of London who for his knowledge in Musicke had so great a
wreaked During the time of these sixe articles aforesayd which brought many good men vnto death yet so it happened by another contrary acte sette forth before for the kinges supremacy as ye haue heard that the contrary sect also of the Papistes was not all in quiet For besides the death of Moore and the Bishop of Rochester and the other Charterhouse Monkes Friers and Priestes aboue specified about this yeare were also condemned and executed by the same law two other Larke Priest of Chelsey Germaine Gardine traytors agaynst◠the kings supremacye of whom one was a Priest of Chelsey named Larke which was put to death at London for defending the B. of Romes supremacy aboue the kynges authority The other was Germine Gardiner nere kinsman to Steuen Gardiner and yet more neare to his secret coūsell as it is supposed who likewise in practising for the Pope agaynst the kings iurisdiction was taken wyth the maner and so brought vnto the Gibbet Upon the detection of this Germaine Gardiner being Secretary to Gardiner bishop of Winchester his kinsman it semed to some Suspitiō against Steuē Gardiner and so was also insinuated vnto the king not to be vnlike but that the sayd Germain neither would nor durst euer attempt any such matter of popery without some setting on or consent of the Bishop he being so nere vnto him to all his secrets as he was Wherby the king began somewhat more to smell and misdoubt the doinges of the Bishop but yet he so couertly and clearely conueyed his matters playing vnder the boord after his wonted fetches in such sort as I can not tel how still he kept in with the king to the great inquietatiō of the publick state of the Realme and especially of Christes Church In declaring the dreadfull lawe before set forthe of the sixe ayticles which was an 1540. ye heard what penaltye was appoynted for the breach of the same in like case as in treason felony so that no remedy of any recātatiō would serue Stat. an 35. Reg. Henr. 8. This seueritye was a little mitigated by an other Parliament holden afterward an 1544. by the which parliament it was decreede that such offenders which were conuict in the sayd articles for the first time should be admitted to recant and renounce their opinions And if the party refused to recant in such forme as should be layd vnto him by his Ordinary or after his recantation The rigour of the 6. articles a little aswaged if he eftsoones offended agayne then for the second time he should be admitted to abiure and beare a fagot Which if he denyed to do or els being adiured if he the third time offended then he to susteine punishment according to the Lawe c. Although the straitnes rigor of the former act was thus somewhat tempered as ye see and reformed by this presēt Parliament yet notwithstanding the venome and poison of the errors and mischiefe of those articles remayned still behind not remoued but rather confirmed by this Parliament aforesayd By the which Parliament moreouer many thinges were prouided for the aduauncement of Popery vnder the coulor of religion so that all maner of books of the old and new Testament bearing the name of Will Tindall or any other hauing Prologues or conteining any matters annotations preambles wordes or sentēces contrary to the sixe articles were debarred In like maner all songs playes and Enterludes with all other books in English conteining matter of religion tending any way agaynst the sayd articles were abolished In the which Parliament furthermore it was prouided that the text of the new Testament or of the Bible being prohibited to all women artificers prentises iourneimen seruingmen yeomen husbandmen and laborers yet was permitted notwithstanding to noble men and gentle men gentlewomen to read and peruse to their edifying so that they did it quietly without arguing discussing or expounding vpon the Scripture Ouer and besides Qualification of the acte of the 6. articles wheras before the offender or defendaunt might not be suffered to bring in any witnesses to purge and try himself In this Parliament it was permitted to the party detect or complayned on to try his cause by witnesses as many or mo in nūber as the other which deposed agaynst him c. Other qualifications of the acte of the sixe Articles AFter this Parliament moreouer folowed an other parliament an 1545. wherein other qualifications more speciall of the sixe articles were prouided That where as before the cruell statute of the sixe articles was so strayt y t if any of the kinges subiectes had bene cōplayned of by any maner of person as wel being his enemy as otherwise he should be indicted presently vpon the same without anye further examination or knowledge geuē to the party so accused so thereupon to be attached committed and in fine to be condemned it was therfore by this parliamēt prouided that all such presentmentes and indictmentes shoulde not be brought before the Commissioners otherwise then by the othes of xij men or moe of honesty and credit with out corruption or malice accordingly Item that no such indictmentes or presentmentes should be taken but within one yeare of the offences committed eyther els the sayd indictmentes to stand voyd in the law Item that no person accused vpon any such offence agaynst the sixe articles should be attached or committed to ward before he were therof indicted vnlesse by speciall warrant from the king c. Item by the authority of the sayd Parliament it was considered and enacted that if any preacher or reader for any word spoken supposed to be agaynst the sixe articles shoulde be accused not within the space of 40. dayes of the sayd his reading or preaching then the partie accused to be acquited Item that the Iustices or inquirers of suche presentmentes should haue full power to alter and reforme all panelles of inquirie returned before them in like maner as the Iustices of peace may do in theyr Sessions vpon any other inquiries Item that the party so accused or indicted vppon his tryall may haue all manner of chalenges peremptory onely excepted as other persons arraigned for felony may haue by the lawes of this realme Stat. anno 1545. R. Hen. 8. By these qualifications moderatiōs of the 6. articles it may appere that the king begā somwhat to grow out of fauor with Ste. Gardiner to discredit his doings wherby he was y e more forward to incline somewhat in furthering the desolate cause of religiō as may appeare both by these premisses also by other prouisions determinations of the foresayd parliament an 1545. wherein it was decreed by act of parliamēt A Statute for examination of tha Canon law y t the king should haue full power authority to appoynt 32. persons to wit 16. of y e clergy 16. of the tēporalty to peruse ouersee examine the Canōs cōstitutions ordinaūces
to deathe and that by an Assise for violatinge as was alleaged the Acte of Parliament in reasoning and conferrynge vppon Scriptures for eating flesh vppon dayes forbidden for interrupting the holy frier in the pulpitte for dishonouryng of Images and blaspheming of the virgine Mary as they alleaged After sentence geuen theyr handes were bounde and the men cruelly entreated Which thing the woman beholding desired likewise to be bounde by the sergeantes with her husband for Christes sake There was great intercession made by the Towne in the meane season for the lifâ— of these persones aforenamed to the Gouernour who of him self was willing so to haue done that they myght haue bene deliuered But the Gouernour was so subiect to the appetite of the cruel priestes that he could not do that which he would Yea they manaced to assist his ennemies and to depose him except he assisted their crueltie There were certaine priestes in the Citie who did eate and drinke before in these honest mens houses to whoÌ„ the priestes were much bounden These priestes were earnestly desired to entreate for their hostesse at the Cardinalles handes but they altogether refused desiring rather theyr death then preseruation So cruell are these beastes from the lowest to the highest Then after they were caried by a great band of armed men for they feared rebellion in the towne except they had theyr men of warre to the place of execution whych was common to all theeues that to make their cause appeare more odious to the people Robert Lambe at the gallowes foote made his exhortation to the people desiring them to feare God and leaue the leauen of Papisticall abominations The Marâ—tyrdome 〈◊〉 these 〈◊〉 manifestly there prophesyed of the ruine and plague whych came vpon the Cardinall thereafter So euerye one comforting an other and assuring them selues to sup together in the kingdome of heauen that night commended themselues to God and died constantly in the Lord. The woman desired earnestly to die with her husband but shee was not suffered yet folowing him to the place of execution shee gaue him comfort exhorting hym to perseueraunce and pacience for Christes sake and parting from him with a kisse sayd on this maner Husband reioyce for we haue liued together many ioyful dayes but this day in which we must die ought to be most ioyfull to vs both because we must haue ioy for euer Therefore I will not bid you good night for we shall sodainely meete with ioy in the kingdome of heauen The woman after was taken to a place to be drowned and albeit she had a child sucking on her brest yet this moued nothing the vnmercifull hearts of the enemies So after she had commended her children to the neighbors of the towne for Gods sake and the sucking barne was geuen to the nurse she sealed vp the truth by her death Ex Registris instrumentis à Scotia missis * The condemnation of M. George Wiseheart Gentleman who suffered Martyrdome for the faith of Christ Iesus at saint Andrewes in Scotland An. 1546. Marche 1. wyth the Articles obiected againste him and his answeares to the same WIth most tender affection and vnfained heart consider gentle Reader the vncharitable manner of y e accusation of M. George Wiseheart Anno 1546 made by y e bloudy enemies of Christs faith Note also the articles whereof he was accused by order digested and hys meeke answeares The exaâ—â—ation of George 〈◊〉 so farre as he had leaue and leisure to speake Finally ponder with no dissembling spirite the furious rage and tragicall cruelnes of the malignant Church in persecuting of thys blessed man of God and of the contrary hys humble pacient and most godly answeres made to them sodainly without all feare not hauing respect to their glorious manasings and boysterous threats but charitably and wythout stop answearing not moouing his countenaunce nor changing his visage as in his accusation hereafter folowing manifestly shall appeare But before I enter into his Articles I thoughte it not impertinent somewhat to touche concerning the life and conuersation of this godlye man according as of late came to my handes certified in wryting by a certaine scholler of hys sometime named Emerey Tylney whose wordes of testimoniall as he wrote them to me here folow Aboute the yeare of oure Lorde a thousande fiue hundreth fortie and thre there was in the vniuersitie of Cambridge one maister George Wiseheart commonlye called maister George of Bennettes Colledge who was a man of talle stature polled headed and on the same a rounde Frenche cappe of the best Iudged of Melancholye complexion by his Phisiognomie blacke heared long â—earded comelye of personnage well spoken after his countrey of ScotlaÌ„d courteous lowly louely glad to teach desirous to learn was wel traueled hauing on him for his habit or clothing neuer but a mantell friese gowne to the showes a blacke Millian fustian dowblet and plaine blacke hosen course newe canuesse for his Shirtes and whyte fallinge Bandes and Cuffes at the handes All the whych Apparell hee gaue to the poore some weekelye some monethly some quarterlye as hee liked sauing hys Frenche cappe whyche hee kepte the whole yeare of my being with hym Hee was a manne modest temperate fearinge God hatinge Couetousnesse For his Charitie had neuer ende nyghte noone nor daye hee forbare one meale in three one daye in foure for the moste parte except somethyng to comforte nature Hee lay harde vppon a pouffe of straw course newe canuesse Sheetes whyche when hee chaunged hee gaue awaye hee hadde commonly by his beddes side a tubbe of water In the whyche hys people being in hedde the candell puâ—te out and all quiet he vsed to bathe hymselfe as I being very yong being assured often heard him and in one light nighte descerned hym hee loued mee tenderly and I him for my age as effectually He taught wyth great modestie and grauitie so that some of his people thought hym seuere and woulde haue slaine hym but the Lorde was hys defence And hee after due correction for their malice by good exhortation amended them and he went hys way O that the Lord hadde left hym to me his poore boye that hee might haue finished that he hadde begonne For in his Religion he was as you see heere in the rest of hys life when he went into Scotland with diuers of the Nobilitie that came for a treatie to kinge Henry the eighte Hys learning no lesse sufficient then his desire alwayes prest and readye to doe good in that hee was able bothe in the house priuately and in the Schoole publikely professing and reading diners authours If I shoulde declare hys loue to mee and all menne hys Charitie to the poore in geuinge relieuinge caringe helpinge prouidinge yea infinitelye studyinge howe to doe good vnto all and hurte to none I shoulde sooner wante woordes then iuste cause to commende All thys I testifie wyth my whole heart and trueth of thys Godly manne
to reuoke one sillable of these Articles which they haue condemned And now as they doe curse and excommunicate me for their damnable heresie so I againe likewise doe curse and excommunicate them for the holy veritie of God Christ which is only the Iudge of all iudge and determine this matter betwene vs whether of these two excommunications hys or mine shall stande and preuaile before him Amen In storying the life of Luther Rea◠〈◊〉 pag. 849. before pag. 849. it was declared how the sayd Luther in the beginning first being reiected of the Cardinall Caietanus appealed from y e cardinall vnto the Pope When that would not serue neither could not any tollerable submission of Luther to y e pope be receiued but that the P. with his Cardinals contrary to all equity and conscience wold nedes procede against him and against the expresse truth of Gods word thinking by meere authoritie to beare downe the veritie as he had vsed before to do Luther folowing the iustnes of his cause Read afoâ—â— pag. 812. was then compelled to appeale from the Pope to the next generall councell and so did as before you may read pag. 812. Which was 2. yeares before the Popes Bull agaynst Luther came out The tenour of which appellation before omitted I thought here to exhibite wherby the reader considering the great change of religion and state of the church which since hath ensued may also perceiue y e true originall cause and occasion howe it first began by what order degrees it after encreased what humility and submission first on Luthers part was shewed and again what insolencie wrong and violence on the Popes part was declared And further where Pope Leo in his Bull aboue prefixed seemeth to pretend certaine conditions of fauour charity and money offred to Luther in the beginning how false vain that is by this present appeale may appeare The copie wherof as it was drawen by the publike notarie and exhibited is this as in forme here followeth The tenour and forme of the Appeale of Martine Luther from Pope Leo to the next generall Councell IN nomine Domini Amen The appeale of 〈◊〉 Luther 〈◊〉 the pope 〈◊〉 the next â—â—â—nerall coâ—â—â—cell Anno a natiuitate eiusdem .1518 indictione sexta die vero solis vigesima octaua mensis Nouemb. Pontificatus sanctissimi in Christo patris Domini nostri Domini Leonis diuina prouidentia Papae decimi anno sexto in mea Notarij publici testiumque infra scriptorum ad hoc specialiter vocatorum rogatorum praesentia constitutus c. The effect of the sayd Appeale of Luther in English THe effect of the appeale aforesayde is this Luthers aâ—â—peale from the pope English That for somuche as the libertie of appealing is prouided for a remedie to relieue the oppressed from iniurie and violence of the superiour it was therefore lawful for Martine Luther so to do especially being manifold waies iniuried and molested by the See of Rome and other the Popes confederates as hee in the sayde appeale declareth For at firste whereas he modestly disputing of the errors and abuses of the Popes pardons did somwhat withstand the impudeÌ„t rauen and blasphemies of them that come about with the Popes pardons to poll and rob the people he was therefore openly railed vpon and defamed by them in their publike sermones to be an heretike and consequently vppon the same accused to Pope Leo for an heretike by Marius the Popes Proctor and others Then was obteined of the Pope a commission to cite vp the sayde Luther to appeare at Rome before the Cardinalles by Hieronymus and Syluester Prieras hys mortall ennemies where as he could by no way appeare wythout manifest danger of his life both by the way and also in the citie of Rome For the consideration whereof Duke Ih. Fridericke Prince Electour and the Lantgraue entreated for hym to haue his cause indifferently to be heard and to be committed to two parties that were equall and not partiall yet notwithstanding the sute of these princes and the contrary labour of the Cardinals whiche were his capitall aduersaries so preuailed at Rome that the cause of Luther was still detained in their owne handes and contrary to all indifferencie was committed to the hearing of the Popes Legate then in Germanie called Cardinalis Sancti Sixti Who being no lesse enemie against Luther then the other and notwithstanding that Luther obediently appeared at his call and with humble protestation submitted himselfe to be aunswered by the Scriptures and referred himselfe to the iudgement of the Sea of Rome and of four Uniuersities to witte Basill Friburge Louane and Paris yet contrary to all equitie shewing forth no Scripture nor reason reiecting his gentle protestation submission and honest offer with all other his requests and sutes he would needes forthwith haue him to reuoke his errours threatning and menasing him most cruelly and commanded him no more to come in his sight Whereupon Luther being thus proudely reiected of the Cardinall Luther appeal 〈◊〉 the Câ—â—dinall to the pope made his appeale from the sayde Cardinall to Pope Leo being better informed This appellation also being contemned of the Pope who would neither come to any agreement nor take any reasonable condition nor shew Luther his errours by the scripture nor yet referre the matter by learning to be decided but would needes perforce proceede against him by meere authoritie and oppression at Rome Luther then seeing there was no other refuge or remedie for his owne defence and seeing moreouer the truth of Gods worde to lie vnder foote by might and authoritie oppressed so that none durst almost confesse the same M. Luther appealeth from the pope to the next generall Councell and that the poore flock was so misled in errours and vaine opinions to the seduction of their soules for these and other such causes he being necessarily thereunto compelled commensed thys Appeale from the Pope misinformed to the nexte generall Councell that should be calling for the helpe of the publick notarie and testimonie also of sufficient witnesses requisite in that behalfe accordingly ¶ The death of K. Henry the viij with the maner thereof ANd thus closing vp this eight booke with the death of King Henry the 8. I will now the Lorde Christ assisting me with his grace proceede next to the time reigne of King Edward his sonne The 〈◊〉 and maner of the kings death after that first I shall intermitte a few wordes touching the death of the sayde Kyng Henry his father and the maner of the same Who after long languishing infirmitie growing more and more vppon him lay from S. Steuens day as is aboue mentioned to the latter end of Ianuary His Phisicians at length perceiuing that he would away Of the Act that â—one shoulde speake of the kinges death Vid. Stat. 〈◊〉 Henr. 8. and yet not daring to discourage him with death for feare of the Act past before
in Parliamente that none shoulde speake anye thing of the Kings death the Act being made onely for Southsayers and talkers of prophesies moued them that were about the King to put him in remembrance of his mortall state and fatall infirmitie Which when the rest were in dread to do M. Deny who was specially attendant vpon hym boldly comming to the King told him what case he was in to mans iudgement not like to liue and therefore exhorted him to prepare himselfe to death calling himselfe to remembrance of his former life and to call vpon God in Christ betime for grace and mercy as becommeth euery good Christian man to do Although the K. was loth to heare any meÌ„tion of death yet perceiuing the same to rise vpon the iudgement of hys Phisicians and feeling his owne weakenes he disposed himselfe more quietly to harken to the wordes of his exhortation and to consider his life past Which although he much accused yet said he is the mercy of Christ able to pardon me all my sinnes though they were greater then they be M. Deny being glad to heare him thus speake required to know his pleasure whether he would haue any learned man sent for to conferre withall and to open hys mind vnto To whome the King aunswered againe that if he had any he would haue D. Cranmer who was then lying at Croydon And therefore M. Denye asking the King whether he woulde haue him sente for I will first said the King take a little sleepe and then as I feele my selfe I will aduise vpon the matter After an houre or two the King awaking and feeling feeblenes to encrease vpon him commanded D. Cranmer to be sent for but before he could come y e king was speachles and almost senseles Notwithstanding perceiuing D. Cranmer to be come he reaching his hande to D. Cranmer did hold him fast but could vtter no word vnto hym and scarse was able to make any signe Then the Archbyshop exhorting him to put his trust in Christ and to call vpon his mercy desired him though he could not speake yet to geue some token with his eyes or with hand as he trusted in the Lord. Then the King holding him with his hand did wring his hand in his as hard as he could and so shortly after departed after he had reigned in this land the terme of 37. yeares and 9. monethes The kings children leauing behinde him three children Edward Mary and Elizabeth Moreouer for so much as mention is inserted in thys place of the good inclination of King Henry in his latter dayes to the reformation of religion Talke betweene Thom. Cranmer Archbishop of Cant. and the Duke of Suffolk about Ste. Gardiner by the occasion hereof it commeth also to minde somewhat likewise to adde by way of appendix touching the talke betweene the Archbishop of Canterbury Thomas Cranmer and the Duke of Suffolke Charles Branden as coÌ„cerning the Kings purpose and intent conceaued against the Bishop of Winchester Steuen Gardiner in that he could neuer allowe any reformation in religion in this realme and namely beeing offended with this that men should vse in their talke The Lord as well as our Lord. The sayd Duke sayd vnto the sayd Archbyshop We of the Counsell had him once at a good lift and should well haue dispatched him from his authoritie if the Kings Maiestie our Maister had stayed himselfe from admitting him to his presence as then hys highnes was content that we should throughly haue sifted and tried him It was my Lord quoth the Duke to the Archbishop at that time when Gardiner his Secretarie was attached and suffred for defending the Popes authoritie For then I and certaine of the Counsell hauing conference with the Kings Maiestie for that matter his highnesse was fully perswaded that the Bishops Secretarie being in such speciall fauour with his Maister would neuer stande so stiffe in defence of the Bishop of Romes vsurped power and authoritie Stephen Gardiner appoynted by the king to to be had to the Tower without his said maisters both aduise knowledge and perswasion For already quoth the King he played but a homely part with me when he was Ambassadour to the Pope concerning my cause of diuorce And therefore quoth the King to me send for him my Lord incontinently and by assistance of two or three moe of the Counsell whome you thinke good let him be committed to the Tower to aunswere to suche thynges as may bee obiected agaynst hym Thys communicatioÌ„ was in y e euening so that we purposed to haue executed the kinges pleasure and commaundement y e next morning How beit our talke was not so secrete but that some of his friendes of the priuy chamber then suspecting the matter where he had many frends sent him word ther of Who incontinently repayred to the kings presence Ste. Gardiner priuily commeth to the king and finding some matter to minister vnto y e king his highnesse sayd to the bish We doe marueile that your secretary hath thus notoriously offended agaynst vs our lawes It is surely though that you are not all cleare in this offeÌ„ce but that you are of the same opinion with him therefore my Lord be playne with me King Henry layeth to Winchesters charge and let me know if you be y e way infected or no If you will tell me the trueth I will rather pardon the fault but if you halt or dissemble with me looke for no fauour at my hand With this monition Winchester fell downe vppon hys knees besought his maiesty of mercy and pardon Winchester confesseth his popery to the king manifestly confessing y t he of long time had bene of that opinion w t his sayd secretary and there bewayling himselfe promised from that day forward to reform hys opinion become a new man Well quoth y e king this way you haue of me that which otherwise you should neuer haue obtayned I am content to remitte all thinges past and pardon you vpon your amendment The next morning I had worde how the matter was handled whereupon I came to his highnes sayde Your Maiestie hath preuented our commission whiche I and other had from your grace concerning my Lord of Winchesters coÌ„mitting to the tower Wot you what quoth the K. hee hath confessed himselfe as giltie in this matter as hys man K. Henryes nature to pardon them that come to him and confesse their fault and hath with muche sorrowe pensiuenes sued for my pardon And you know what my nature and custome hath bene in such matters euermore to pardon them that will not dissemble but confesse their fault Thus wilâ—ly and politickely he got himselfe out of our hands But if I had suspected this I would haue had him in the tower ouer night and stopped his iourny to y e court Well sayd my Lord of Caunterbury hee was euermore to good for you all Moreouer as touching this foresaid
✚ 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
at large In whome I wyshe thee to continue in health and to perseuere in the trueth Anno 1549. ⧠The first entring of Queene Mary to the Crowne with the alteration of Religion and other perturbations happening the same time in this Realme of England Anno 1553. WHat time King Edward by long sickenesse beganne to appeare more feble and weake in the meane while during the time of this his sickenesse The reigne of Queene Mary a certayne mariage was prouided concluded and shortly also vpon the same solempnised in the moneth of May betwene the Lord Gilford sonne to the Duke of Northumberland 〈◊〉 â—â—tweene the Lorâ— Gilfoâ—d and the Lady â—ane and the Lady Iane the Duke of Suffolkes daughter whose mother being then aliue was daughter to Mary King Henryes second sister who first was maried to the French king and afterward to Charles Duke of Suffolke But to make no long tariance hereupon the mariage being ended and the king waxing euery day more sicke then other where as in deede there seemed in him no hope of recouerye it was brought to passe by the consent not onely of the Nobility but also of all the chiefe Lawyers of the Realme that the king by his Testament did appoynt the foresayde Ladye Iane daughter to the Duke of Suffolke to be inheretrice vnto the crowne of England passing ouer his two sisters Mary and Elizabeth To this order subscribed all the kinges Counsell and chiefe of the Nobility Syr Iames Hales standeth with Queene Mary the Maior and city of London and almoste all the Iudges and chiefe Lawyers of this Realme sauing onely Iustice Hales of Kent a man both fauoring true Religion and also an vpright iudge as any hath bene noted in this Realme who geuing his consent vnto Lady Mary would in no case subscribe to Lady Iane. Of this man God willing you shall perceiue more in the sequele of this story The causes layd agaynst Lady Marye were as well for that it was feared she would mary with a Straunger and thereby entangle the crowne as also that she would cleane alter Religion vsed both in king Henry her father and also in king Edwarde her brothers dayes so bring in the pope to the vtter destruction of the Realme which indeed afterward came to passe as by the course and sequele of this story may well appeare Two things feared in Queene Mary Much probable matter they had thus to coniecture of her by reason of her great stubbernnes shewed and declared in her brothers dayes as in the letters before mentioned passing betwene her and king Edward the Counsell may appeare The matter being thus concluded and after confirmed by euery mans hand King Edwarde an Impe of so great hope not long after this departed by the vehemency of his sickenes when he was sixtene yeares of age with whom also decaid in maner the whole florishing estate and honor of the English nation Queene Iane proclaâ—med at â—ondon ComparisoÌ„â—â—tweene 〈◊〉 king â—dward â—oung Lady 〈◊〉 This 〈◊〉 of the Lady Iane was M. Elmer When king Edwarde was deade this Iane was established in the kingdome by the Nobles consent and was forthwith published Queene by proclamation at London and in other Cityes where was any great resort and was there so taken and named Betweene this young Damosell and kyng Edwarde there was litle difference in age though in learning knowledge of the tongues she was not onely equall but also superior vnto him being instructed of a Mayster right notablye learned If her fortune had bene as good as was her bringing vppe ioyned wyth â—inenesse of wit vndoubtedly she might haue semed comparable not onelye to the house of the Uaspasians Sempâ—onians and mother of the Grachies yea to anye other women beside that deserued high prayse for theyr sigulart learning but also to the vniuersity men which haue taken many degrees of the Schooles In the meane time while these thinges were a working at London Mary which had knowledge of her Brothers death writeth to the Lords of the Councell in forme as foloweth ¶ A Letter of the Lady Mary sent to the Lordes of the Counsell wherein shee claymeth the Crowne after the decease of king Edwarde Lady Maryes letter sent to the Counâ—ayle wherein shee 〈◊〉 the Crowne MY Lordes we greete you well and haue receiued sure aduertisement that our dearest Brother the king our late soueraigne Lord is departed to Gods mercye whiche newes howe they be woefull vnto our hart he onely knoweth to whose will and pleasure we must and do humbly submitte vs and our willes But in this so lamentable a case that is to witte now after hys Maiesties departure and death concerning the Crowne and gouernaunce of thys Realme of England with the title of Fraunce and all thinges thereto belonging what hath bene prouided by Act of Parliament and the Testament and last will of our dearest Father besides other circumstaunces aduauncing our right you know the Realme and the whole world knoweth the Rolles and Recordes appeare by the authority of the kyng our sayde Father and the king our sayde brother and the subiectes of thys Realme so that we verily trust that there is no good true subiect that is can or would pretend to be ignoraunt therof and of our parte wee haue of our selues caused and as God shall ayde and strength vs shall cause our right and title in this behalfe to be published and proclaymed accordingly And albeit this so weighty a matter seemeth straunge that the dying of oure sayde brother vpon Thursday at night last past we hytherto hadde no knowledge from you thereof yet we consider your wisedomes and prudence to be such that hauing eftsoones amongest you debated pondered and well wayed this present case with our estate with your own estate the common wealth and all our honours wee shall and may conceiue greate hope and trust with much assuraunce in your loyaltye and seruice and therefore for the tyme interprete and take thinges not to the worst and that ye yet will like Noble men woorke the best Neuerthelesse wee are not ignoraunt of your consultations to vndoe the prouisions made for our preferment nor of the great bandes and prouisions forceable wherewith yee bee assembled and prepared by whom and to what ende God and you know and nature can but feare some euill But be it that some consideration politicke or whatsoeuer thing else hath mooued you thereto yet doubte you not my Lordes but we can take all these your doynges in gracious part being also right ready to remit fullye pardon the same with that freely to eschewe bloudshed and vengeance agaynst all those that canne or will intend the same trusting also assuredly you will take and accept this grace and vertue in good part as appeateyneth and that wee shall not be enforced to vse the seruice of other our true subiectes and frendes which in thys our iust and right cause
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
passe of the Popes Bull the time nowe serueth to entreat of Pope Iulius death for so much as he made hys end about the latter end of this foresayd moneth of March. * Read more of this in a booke called a warning to England The death of Pope Iulius 3. Concerning the deedes and acts of which Pope to make a full declaratioÌ„ it were not so much tedious to the reader as horrible to all good eares * Vide scriptum Pauli Vergerij contra hunc Archiepiscopum Note here what an holy Catholicke Church 〈…〉 Under this Iulius florished the Archb. of Beneuentanus a Florentine named Iohannes a Casa Deane of the Popes Chamber chiefe Legate to the Uenetians who well declaring the fruit of that fylthy See so farre forgat both honesty and nature that hee shamed not onely to play the filthie Sodomite himselfe to boast openly of the same but also tooke vpon hym most impudently in Italian metre to al mens eares to set forth the prayse commendation of that beastly iniquity saying that he himselfe neuer vsed other this booke was prynted at Uenice by one Troianus Nauus yet the Pope could suffer this so great iniquity and shameles beastlines euen vnder his nose in his owne chaÌ„ber which could not abide the true doctrine of Christ in Christian bookes Amonges other prankes and deedes of this foresayde Pope in his Iubilee and in the Sinode of Trent and in coÌ„firming of the Idole of Lauretane this is also reported of him in his life that he delighted greatly in Porkefleshe and Peacockes Upon a tyme when he was admonished of his Phisition to abstayne from all Swynes fleshe for that it was noysome for his Goute and yet would not folow his counsell the Phisition afterward gaue warnyng to his steward or orderer of his diet that he shoulde set no more Porkeflesh before hym Wherupon when the Pope perceyued the sayd Porke flesh to be lacking in his accustomed seruice where sayde he is my Porke A Porkish Pope And when his Steward had aunswered that his Phisition had forbidden anye Porke to be serued theÌ„ the Pope bursting out in great rage said in these wordes Bring me sayd he my Porkefleshe Al dispetto di Dioâ— That is to to say in English Monstrous blasphemy 〈…〉 Pope In the despight of Cod. At an other time he sitting at dinner poynting to a Peacocke vpon his table which he had not touched keepe sayd he this colde Peacocke for me agaynst supper and let me sup in the gardeÌ„ for I shall haue guestes So wheÌ„ supper came and amongest other hot Peacockes he sawe not his colde Peacocke brought to his table y e Pope after hys wonted maner most horribly blaspheming God fell into an extreme rage Pope Iulius blasphemeth God 〈…〉 c. Whereupon one of his Cardinals sitting by desired him saying Let not your holinesse I pray you be so moued with a matter of so small weight Then this Iulius the Pope answering agayne What sayd he if God was so angrye for one apple that he cast our first parents out of Paradise for the same O Vocâ—m 〈◊〉 christo 〈◊〉 why may not I beyng his vicar be angry theÌ„ for a Peacocke sithens a Peacocke is a greater matter then an apple Beholde here good reader by this Pope the holines of that blasphemous See and yet thou shalt see here what affectioÌ„ was borne vnto this Pope here in England by the Diriges Hearses and Funerals coÌ„maunded to be had and celebrated in all churches by the Queene and her Counsell as may appeare by the copy of theyr letters here folowing ¶ A Letter from the Byshop of Winchester being Lord Chauncellour vnto Boner Byshop of London touching the celebrating of the Popes Funeralles AFter my harty commendations to your good Lordship Aprill 20. Winchesters letter to Bonâ— for the Popes funerall The king and Queenes Maiesties hauing certayne knowledge of the death of the Popes holinesse thought good there should be as well solemne Obsequies sayd for him throughout the Realme as also these prayers whiche I sende you herein enclosed vsed at Masse tymes in all places at this tyme of vacation and therfore willed me to signifye theyr pleasures vnto you in this behalfe that thereupon ye might proceede to the full accomplishmente thereof by putting the same in due execution within your owne Diocesse and sending worde to the rest of the Byshoys to do the like in theyrs Thus doubting not but that your Lordship will vse such diligence in this matter at this time as shall be necessary I bid your Lordship hartily well to fare From my house at Assher the tenth of Aprill 1555. Your assured frend and brother Stephanus Winton Chancel ¶ Prayers commaunded to be vsed in the funerall Masses for the Pope Apostolica sede vacante SVpplici te domine humilitate deposcimus A Collect for the Pope vt tua immensa pietas sacrosanctae Romanae ecclesiae concedat pontificem illum qui pro in nos studio semper tibi gratus tuo populo pro salubri regimine sit assiduè ad gloriam tui nominis veneraÌ„dus per dominum nostrum Secreta TVae nobis domine pietatis abundantia indulgeat vt gratum maiestati tuae pontificem sanctae marris Ecclesiae regimini praeesse gaudeamus per dominum nostrum Post Communionem PReciosi corporis sanguinis tui domine sacrameÌ„to refectos mirifica tuae maiestatis gratia de illius summi pontificis assuÌ„ptione laetificet qui plebem tuam virtutibus instruat Another prayer for chusing of the Pope fidelium mentes spiritualium aromatum odore perfundat per dominum nostrum Upon this commaundement on wednesday in Easter weeke there were Hearses set vp Diriges song for the sayd Iulius in diuers places At which time it chaunced a woman to come into S. Magnus church at the bridgefoot in LondoÌ„ there seing an Hearse other preparation A woman of S. Magnes Parish imprisoned for not praying for the Pope asked what it meant and other that stood by said that it was for the Pope and that shee must pray for him Nay quoth shee that will I not for he needeth not my prayer and seing he coulde forgeue vs all our sinnes I am sure hee is cleane himselfe therefore I neede not to pray for him She was heard speake these wordes of certayne that stoode by which by by caried her vnto the Cage at LondoÌ„ bridge and bade her coole her selfe there ¶ A spectacle for all Christians to beholde and to take heed of the Popes blasphemous Doctrine BY many and sundry wayes almighty God hath admonished men of all nations in these our latter yeares to embrace A Popish ParsoÌ„ preaching to his Parishioners and not violently to repugne agaynst the light of his Gospell as first by preaching of his word secondly by the bloud of the Martyrs and thirdlye by terrible examples shewed from
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
together After that by reason of a visitation and certaine Iniunctions geuen in the same time by the authoritie of king Henry the eight he forsooke the same house and casting froÌ„ him the sayd Monkes habite and religion aforesayde tooke vpon him and vsed the habite of a secular priest and returned to Snowhill where hee was borne and there hee did celebrate and sing Masse and taught childreÌ„ their Primer and Accidence about halfe a yeare together Then he went from thence to Ludgate in Suffolke there serued as a seculare priest about a quarter of a yeare and from thence he then went to Stonyland where he taried and serued as a secular priest also vntill the comming out of the sixe Articles and then hee departed from thence and went into Gloucester shiere where after he had made his aboade in the countrey a while at lengthe in Tewkesbury according to Gods holy ordinance he maried a wife with whom he euer after faithfully and honestly coÌ„tinued and after his marriage he taried in Tewkesbury about 2. yeares together W. Flower â—aryeth a â—yfe and then from thence he went vnto Brosâ—ey where he taried three quarters of a yere and practised Phisicke and Surgerie and from thence hee remooued to Northampton shier where vnder a Gentleman he taught children their primers and to wryte and read a good space And so departing from those parties hee came to London and there remained for a certain space After that being desirous to see his countrey he returned to Snowhil where hee was borne W. Flower â—ommeth â—o Lambeth from thence to Branckstrey in Essex then to Coxal where he taught children a space and so came to Lambeth beside London where he hired a house and placed his wife where he and his wife did euer since dwell together till this time howbeit for the most part he was alwayes abroade and very seldome at home except once or twise in a moneth to visite and see his wife where hee being at home vpon Easter day about 10. and a 11. a clocke in the fore noone of the same daye came ouer the water from Lambeth into Sainte Margaretes Churche at Westminster W. Flower â—â—riketh a Popish Priest at the aultar in Westminster where he finding seeing a Prieste called Iohn Cheltam ministring and geuing the sacrament of the aultare to the people and therewith being greatly offended in his coÌ„science with the Prieste for the same his doing for that hee iudged hym not to be a Catholike Minister neyther hys act to be catholike and laudable according to Gods word did strike and wounde him vpon the head and also vppon the arme and hande with his woodknife the Priest hauing the same time in his hande a Chalice with certaine consetrated hostes therin which were sprinkeled with the bloud of the sayde priest W. Flower repenteth his acte in striking W. Flower constant in his fayth In the whych so doing as in deede he did not well or Euangelically so afterward being examined before bishop Boner did no lesse confesse his not well doing in the same submitting therefore hym selfe wellingly to punishmente when it should come Howbeit touching his beliefe in the sacrament and the popish ministration he neither woulde nor did submit him selfe W. Flower layd in the Gate house 〈◊〉 Westminster Wherupon the foresaid Wil. Flower being first apprehended laid in the Gate house at Westminster where hee had geuen two groates y e same day a litle before to the prisoners saying he would shortly after come to them wyth as many yrons as he could beare afterward was conuented before Boner his Ordinarie April 19. anno 1555. where the B. after he had sworne hym vpon a booke according to his ordinarye maner ministred articles interrogatories to him W. Flower brought before B. â—oner But before I speake of the articles firste we haue here to set forth what coÌ„munication passed betwixt him Rob. Smith being then also there prisoner w t hym in newgate concerning his facte done at Westminster the tenor effect of which communication here foloweth A communication or debating betweene Robert Smith prisoner in Newgate and W. Flower concerning his striking of the priest at Westminster Robert Smith The talke betweene Robert â—myth and W. Flower FRend for as much as I do vnderstand that you do professe the Gospell and also haue so done a long season I am bolde to come vnto you and in the way of communication to demaunde and learne a truth at your owne mouth of certaine thyngs by you committed to the astonishynge not onely of mee but of diuers other that also professe the veritie Flower I praise God for hys great goodnesse in shewing me the light of hys holy woorde and I geue you heartie thankes for your visitation intending by Gods grace to declare all the truth that ye shal demaunde lawfully of me in all things Smith Then I desire you to shewe me the truthe of your deede committed on Iohn Cheltam priest in the Church as nere as you can that I may heare of your owne mouth howe it was Flo. I came from my house at Lambeth ouer the water and entring into saint Margaretes Church so called and there seeing the people falling down before a most shamefull and detestable Idoll The zeale of W. Flower in seeing the Lordes honour defaced being moued with extreeme zeale for my God whome I saw before my face dishonoured I drewe foorth my Hanger and strake the priest which ministred the same vnto them whereupon I was immediately apprehended and this is most true as the acte is manifest Smith Did ye not know the person that ye strake or were ye not zelous vpon him for any euil wil or hatred betwene you at any time Flo. No verily I neuer to my knowledge sawe the person before that present neither ought him or any man aliue euil wil or malice for if he had not had it an other shoulde if I hadde any time come where the like occasion had bene ministred if God had permitted me to doe it Smith Doe ye thinke that thing to be well done and after the rule of the Gospell Flo I do confesse all flesh to be subiect to the power of almighty God Extraordinary zeales are no generall rules to be followed whom he maketh his ministers to do his wil and pleasure as in example Moses Aaron Phinees Iosua Zimrie Ihehie Iudith Mathathiah wyth many other not only chaunging degrees but also planting zeales to hys honour against all order and respect of flesh and bloude For as sayeth S. Paule Hys workes are past fineding out by whose spirite I haue also geuen my fleshe at thys present vnto suche order as it shall please the good will of God to appoynt in death which before the act committed I looked for Smith Thinke you it conuenient for me or any other to do the like by your example Flo. No verily neither do I know
if it were to do againe W. Flower intending at Paules to haue done the lyke whether I coulde doe it againe or no for I was vp verye early at Paules church so called vpon Christes day in the morning to haue done it in my ielousie but when I came in place I was no more able to doe it then nowe to vndoe that is don and yet now being compelled by the spirit not onely to come ouer the water and to enter the churche but being in minde fully content to die for the Lord gaue ouer my flesh willingly without all feare I praise God Wherfore I can not learne you to doe the like Firste because I knowe not what is in you Secondly because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs iniuries yet neuerthelesse if he make you worthy y t hath made me zealous ye shall not be letted iudged nor condemned for he doth in his people hys vnspeakable workes in all ages which no man can coÌ„prehend I humbly beseech you to iudge the best of the spirit and coÌ„demne not Gods doings for I can not expresse wyth my mouthe the great mercies y t God hath shewed on me in thys thing which I repent not Smith Are ye not assured to haue death ministred vnto you for the same act committed and euen with extremitie Flo. I did before the deede committed adiudge my bodye to dye for the same W. Flower prepared himselfe to death before the fact committed whereuppon I caryed aboute mee in wryting mine opinion of God and the holy Scriptures that if it had pleased God to haue geueÌ„ them leaue to haue killed my body in the church they might in the sayde wryting haue seene my hope which I praise God is layde vp safe within my brest notwithstanding any death that may be ministred vnto my body in thys worlde being ascertained of euerlasting life throughe Iesus Christe our Lorde and being most heartily sorie for al mine offences committed in this flesh and trusting shortly through hys mercye to cease from the same Smith It is no neede to examine or commune with you of the hope that yee haue any further for I perceiue God be praised ye are in good estate therefore I beseeche God for his mercies spreade his wings ouer you y t as for his loue you haue ben zelous euen to the losse of this life so he may geue you his holy spirite to conduct you out of thys death into a better life which I thinke wil be shortly Flo. I hunger for the same deare frend being fully ascertained that they can kill but the bodye which I am assured shall receiue life againe euerlasting and see no more death entirely desiring you and all that feare the Lorde to praye wyth me to almightye God to performe the same in mee shortly And thus Robert Smith departed leauing him in the dungeon and went againe to hys warde And thys gentle Reader is the truthe as neare as the saide Smyth coulde reporte it And thus muche concerninge the talke betweene hym and Robert Smith in Newgate concerning hys facte in striking the Priest Nowe to returne againe to the matter of his examination where we leaft we shewed before how thys William Flower after hys striking the Prieste firste was layde in the Gatehouse then being examined before Boner had articles ministred against him the copy wherof heere followeth Articles obiected and ministred by Boner against William Branch alias Flower late of Lambeth in the Countie of Surrie Articles obiected agaynst W. Flower by B. Boner FIrst that thou being of lawful age and discretion at the least of 17. yeare old wast professed a Monke in the late Abbey of Ely wherin after thy profession thou remainedst vntill the age of 21. yeares vsing all the meane tyme the habit and religion of the same house and wast reputed and taken notoriously for such a person In the latter dayes certayne shall depart froÌ„ the â—ayth forbidding mariage and eating of meates 1. Tim. 4. Item that after the premisses thou wast ordered and made prieste according to the laudable custome of the Catholike Church and afterward thou didst execute and minister as a priest and was commonly reputed named and taken for a priest Item that after the premisses thou forgetting God thy conscience honestie and the laudable order of the Catholike church diddest contrary to thy profession and vow take as vnto thy wife one woman commonly called Alice Pulton in the parish churche of Tewkesbury in the Dioces of Gloucester with whom thou haddest mutuall cohabitation and carnall copulation as man and wife and begatest of her two children Item that thou being a religious man and a Priest diddest contrary to the order of the ecclesiastical lawes A great heresie take vpon thee to practise in diuers places within the dioces of London Phisicke and Surgerie when thou wast not admitted expert nor learned Item that vpon Easter day last past that is to witte the 14. day of thys present moneth of Aprill within the parish Church of S. Margarets at Westminster wythin the Countie of Middlesex and Diocesse of London thou dydst maliciously outragiously and violently pul out thy weapon that is to wit thy Woodknife or hanger And wheras the priest and minister there called sir Iohn Cheltam was executing his cure and charge especially in doing hys seruice and ministring the sacrameÌ„t of the aultar to the communicants then didst thou wickedly abhominably smite with thy said weapon the said priest first vpoÌ„ the head very sore afterwards vpon his hands or other parts of his b dy drawing bloud abundantly vpon him the sayd priest then holding the sayd sacrameÌ„t in his hand and geuing no occasion why thou shouldest so hurte him the people greeuously being offended therwith and the said church polluted thereby so that the inhabitantes were compelled to repaire to an other Churche to communicate and to receyue the sayde sacrament Item that by reason of the premisses thou wast and art by the ecclesiastical lawes of the churche amongst other penalties excommunicate and accursed ipso facto and not to be companied withal neither in church nor otherwhere but in speciall cases Item that thou concerning the veritye of Christes naturall body and bloude in the sacrament of the aultar haste ben by the space of these yeares 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2 and 1. or any one of them and yet art at this present of the opinion that is to say that in the sayd sacrament of the aultare His fayth in the Sacrament after the wordes of consecration there is not really truely and in very dede contained vnder the formes of bread the very true and naturall body of our sauiour Iesus Christ. Item that thou for the hatred and disdaine that thou hadst didst beare against the said sacrament and the vertue thereof and against the said priest ministring the same as before did smite wound and hurte him in maner
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
Iacob and the rest of the faythfull vntil Christes tyme as S. Paul sayth they did all eate of one spirituall meat did all drinke of one maner of spirituall drinke They did drinke of that spirituall rocke that followed theÌ„ which rocke was Christ that saueth vs. 1. Cor. â— And when the tyme was ful come God sent his sonne made of a woman that is he tooke flesh of the virgin Mary became man not the shadow of a man nor a fantasticall maÌ„ Gala. 4. as some falsly faine but a very natural man in all points sinne onely excepted which God man is Christ the promised womans seed This Christ was here conuersant among men for the space of 30. yeres more Luke 22. and when the tyme was come that he should goe to hys father he gaue vnto vs the mistery of our redemption that we thorough fayth should eate his body and drinke hys bloud that we myght feed on hym through fayth to the end of the world After this Christ offred vp hys body on the crosse 1. Cor. â—â— to pacify his father to deliuer vs from the thraldome of the deuill in the which we were through sinne original actuall And with that one sacrifice of his body once offered on the crosse Heb. 1â— hee hath made perfect for euer all them that are sanctified He descended into hell the third day he rose agayne from death was conuersant at certaine tymes w t his disciples for the space of 40. dayes after he rose from death Then in the sight of all his disciples he ascended into heauen as hys disciples stood lookyng vpward Actes 1. beholding hym how he went into heauen two men stood by them in white apparell which also sayd ye men of Galilie why stand ye gasing vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen Actes 3. S. Peter also sayth that the heauens must receiue hym vntill the tyme that all thynges whith God hath spoken by the mouth of all hys prophets since the world began be restored again which is the latter day when he shall come to iudge the quicke and the dead I do beleeue in the holy ghost which is the spirite of God proceedyng from the father and the sonne which holy spirit is one God with them I beleeue that there is an holy church which is the company of the faythfull elect people of God dispersed abrode throughout all the world Math â—â— which holy church or congregation doth not looke for Christ here nor Christ there neither in the desert nor in the secret places whereof Christ warneth vs but as S. Paule sayth in heauen where he sitteth on the right hand of GOD the father Coloss. â— they set their affection on thyngs that are aboue and not on thyngs which are on earth For they are dead concernyng the thynges of this world and their lyfe is hid with Christ in God and when Christ which is their lyfe shall shew hymselfe then shall they also appeare with hym in glory I beleeue that there is a communion of saints euen y e fellowship of the faythfull people which are dispersed abrode throughout all the whole world and are of one mynde they followe Christ their head they loue one an other as Christ loued them are knit together in one euen in Christ which Church or congregation hath forgeuenes of sinnes thorough Christ and shall enter without spotte before the face of God into his glory For as Christ being their head hath entred pure and cleane so they entering by hym shall be lyke hym in glory And I am certaine and sure that all they which doe dye shall rise agayne and receiue their bodies In theÌ„ shal they see Christ come in his glory to iudge the quicke and the dead At whose commyng all men shall appeare and geue a reckoning of their doyngs he shall seperate y e good from the bad he shall say to theÌ„ which are hys elect come ye blessed of my father inherite the kingdome prepared for you froÌ„ the beginning but to the other that haue always resisted his will he shall say depart from me ye cursed into euerlastyng fire which is prepared for the deuil and his aungels Thus haue I briefly declared my fayth which were no fayth at all if I were in doubt of it This fayth therefore I desire God to encrease in mee Prayse God for his gyftes ⧠And thus haue you the Martyrdome with the confession of this blessed man and witnes of the Lords truth who for that gaue his lyfe as is before declared ¶ Richard Hooke LIkewise Richard Hooke about the same season for the same matter gaue his like at Chichester ¶ The examinations aunswers and condemnation of William Coker William Hopper Henry Laurence Rich. Colliar Rich. Wright William Stere before the Byshop of Douer and Harpsfield Archdeacon of Caunterbury MEntion was made a little before in the story of M. Bland and Nich. Sheterden of certaine other Kentish men who beyng the same tyme with them called forth and examined by Thornton Bish. of Douer N. Harpesfield Rich. Faucet and Rob. Collins yet notwithstandyng because the condemnation and execution of theÌ„ was differred a little longer till the latter end of the moneth of Aug. commyng therfore now to the tyme of their suffryng we will briefly touch some part of their examinations and aunswers as we find them in the Registers The names of these were Wil. Coker Wil. Hopper Henry Laurence Rich. Colliar Rich. Wright W. Stere. What the articles obiected to M. Bland and them were ye heard before To the which Articles they answered for themselues seuerally in effect as followeth FIrst Wil. Coker sayd he would aunswer no otherwise then he had already answered beyng offered to haue longer respite of 6. dayes after he refused to take it and so vpon the same senteÌ„ce of condemnation was read against hym the 11. of Iuly WIl Hopper first seemed to graunt to the fayth determination of the Catholike church after callyng hymselfe better to mynd constantly stickyng to the truth he was condemned the next weeke after the 16. of Iuly HEnry Laurence examined the sayd 16. of Iuly partly differred to the 2. of August aunswered to the Articles obiected against hym first denying auricular confession and that he had not nor would receiue the Sacrament because sayth he the order of the holy Scriptures is changed in the order of the Sacrament Moreouer the sayd Laurence was charged for not puttyng of his cap when the Suffragan made mention of the sacrament did reuerence to the same the sayd Laurence answering in these words what said he ye shal not need to put of your cap for it is not so holy that you need to put of your cap thereunto Further beyng apposed concernyng the