If the sacramentall words be vttered there remaineth no bread but it is the onely bodie of Christ. Then he said to one Master Whithead you said once to me that the sacred Host was not Chrsts bodie I proued there was his bodie though Seculars and Friers could not therein agree but held one against another in that opinion Then said many together with great noise We say all it is Gods bodie â—nd diuers with great anger asked him if it were bread after the consecration Then he looking earnestly vpon the Archbishop he said Sir I beleeue surely that it is Christs bodie in forme of bread Do not you do so Archb. Yes marrie doe I. And the Doctors asked him if it were only Christs bodie after consecration and no bread Cob. It is both Christs bodie and bread as Christ on earth was both God and man and the inuisible Godhead was hidden in the manhood as one of your owne Doctors Eutiches saith As the selfe same Sacraments doe passe by the operation of the holy Ghost into a diuine nature and notwithstanding keepe the propertie still of their former nature so that principall mysterie declareth to remaine one true and perfit Christ. Then they smiled one vpon another that the people might iudge him taken in an heresie and diuers said with a great bragge it is a foule heresie Archb. What bread is it And the Doctors inquired of him whether it were materiall or not Cob. The Scripture maketh no mention of materiall bread therefore my faith hath nothing to doe therewith but I say and beleeue that it is Christs bodie and bread Christ saith in the sixt of Iohn I am the liuing bread and not the dead bread Then all with one voyce said it is an heresie And one of the Bishops said it is an error manifest to say it is bread after the Sacramentall wordes once spoken but Christs bodie onely He said I am sure S. Paul was as wise and more learned then you be and in 1. Cor. 10. calleth it bread and not Christs bodie but a meanes whereby we receiue Christs bodie They said Paul must bee otherwise expounded for it is an heresie to say it is bread after the consecration Hee asked how they could make that good They answered it is against the determination of holy Church Archb. Wee sent you a writing concerning the faith of this blessed Sacrament cleerely determined by the Church of Rome our mother and by the holy Doctors Cobh. I know none holier then Christ and his Apostles and that determination is none of theirs for it standeth not with the Scriptures but is cleane contrary It hath beene the Churches but since shee receiued the great poyson of worldly possessions and not before Then they asked him if hee beleeued not the determination of the Church Hee answered no for it is no God In is but thrice mentâ—oned in the Creed in God the Father and in God the Sonne and in God the holy Ghost the birth death buriall resurrection and ascension hath none In for beleefe but in him Neither hath the Church the Sacraments the forgiuenesse of sinnes or resurrection or eternall life any other In then in the holy Ghost Then one of the Lawyers said But what is your beleefe concerning holy Church I beleeue the Scriptures bee true all that is grounded vpon them I beleeue and I know it is Gods pleasure I should so doe but your Lordly lawes and idle determinations I doe not beleeue for you are none of Christs Church as your déeds shew but very Antichrists obstinately set against his law and will your lawes are nothing for Christs glorie but for your owne vaine-glorie and abhominable couetousnesse They said in great â—ume this was an exceeding heresâ—e not to beleeue the determination of holy Church Archb. Then he asked him what he thought holy Church Cobh. Holy Church is the number of them which shall be saued of whom Christ is head Archb. Can you tell who is of this Church Cobh. Yea truely can I. Then a Prior said it is doubt to you who is thereof for Christ said noli iudicare if you must not iudge your neighbors much lesse your superiors He answered Christ saith in the same Chapter As the ill tree is knowne by his ill fruits so a false Prophet by his workes And he saith in Iohn Beleeue the outward doings And againe in Iohn Iustum Iudicium iudicate When wee know the thing is true we may iudge And Dauid saith Recte iudicate filii hominum As for your superioritie were you of Christ you would be meeke Ministers and not proud superiours Then Doctor Walden said You make no differences of iudgements so swift Iudges alwaies are the learned Schollars of Wickliffe He answered your iudgements are preposterous as the Prophet Esay saith yee iudge ill good and good ill therefore your wayes are not Gods wayes nor Gods wayes your wayes Afore that vertuous man Wickliffe whom you disdaine I will say before God and man before I knew the despised doctrine of his I neuer abstained fâ—om sinne but since I trust I haue done otherwise so much grace could I neuer finde in all your glorious instructions Doctor Walden answered It were not well with mee if so many learned and vertuous men teaching the Scriptures and the examples of the Fathers so plenteous if I had no grace to amend vntill I heard the Diuell preach Hierome saith hee which séeketh such suspected masters shall not finde the mid-day but the mid-day Diuell He answered the Pharises your fathers ascribed Christs miracles to Belzebub and his doctrine to the Diuell and you their naturall children haue still the same iudgement of his faithfull followers they that reproue your vicious liuing must needs be hereticks and when you cannot proue it by Scriptures then your Doctors must proue it Then said he to them all to iudge you we néede goe no further then your acts Where finde you in Gods law that you should thus sit in iudgement and sentence euery man to death as you doe here daily You haue no ground in Scripture but in Annas and Cayphas which sat thus vpon Christ and vppon his Apostles after his ascention you learned it not of Peter and Iohn A Lawyer said yes sir Christ iudged Iudas Hee answered no Christ iudged him not hee iudged himselfe Christ said indéed vnto him woe vnto him for that couetous act of his as he doth yet still to many of you for since the venom was shed in the Church you neuer followed Christ neither were perfit in his law Archb. What meane you by that venom Cobh. Your possessions and Lordships for there cried an Angell in the ayre as your owne Chronicles mention Wo wo wo this day is venome shed into the Church Before that time almost all the Bishops were Martyrs and few since but since that time one hath put down another one hath poysoned another one hath cursed another and one hath slaine another and done much more mischiefes as
Idolatry to the bread and that Christ God and Man should dwell in a piece of bread but that he is in heauen sitting at the right hand of God but it is an Idoll as you vse it in the abhominable Masse making it a sacrifice propitiatory to the quicke and the dead and robbing the Church of one kind then Pauey bid Burne him Hereticke then he said God forgiue thee and shew thee more mercy then thou shewest me and God forgiue Sir Thomas Moore and prayed the people to pray for him and so praying died The next weeke after M. Pauey went vp into a Galery where he had a Roode before him and prayed and bitterly wept and his Maid finding him so doing he â—ad her take a rusty sword and make it cleane and not trouble him and immediatly hee tyed vp a rope and hung himselfe There was an Idoll named the Rood of Douer-Court many resortâ—d vnto it for it was blowne abroad that the power of it was so great that none could shut thâ— Churchâ—doore where it stood whereupon soure men came ten miles thither and took the Idoll from the Shriâ—e and a quarter of a 〈◊〉 from the place fired him who burned so bright that he lighted them homeward one mile After three of them were indicted of fellony and hanged in Chaines one at Douer Court called Nâ—cholas Mâ—â—sh Robert King in Dedham Robert Debnam at Cottaway which three persons aâ— their death did more edifie the people in godly learning then all the sermons preached there a long time before the fourth escaped the same yeare many Images were cast downe The Martirdome of Iohn Frith WHen Cardinall Wolsey prepared to build a Colledge in Oxford which now is called Christs Church whence he was sent for to the King being accused of certaine crimes in the way by immoderate purgations he killed himselfe and so left a most glorious péece of worke part but begun part halfe ended and but a smal part fully finished He appointed to that Colledge all such as were found to excell in any kind of learning amongst whom this Iohn Frith was one and William Tindall and Tauernar of Bostone and Iohn Clark and many others These were accused of heresie by the Cardinall and impriâ—oned in a déep Caue in tâ—e same Colledge where they were all infected through the stinke of Fish and Iohn Clarke wiâ—h other good men whose names are not knâ—wne died but Frith escaped and departed out of England for foure yeares and returning home Sir Thomas Moore promised great rewards to them that could take him and laid all the hauens for him At length he was taken at Reading for a Uacabound and being put in the stockes hee sent for the Schoolemaister and began in the Lattine tongue to bewaile his captiuity the Schoole-maister being ouercome with his eloquenâ—e tooke pitty on him and loueâ— his excellent wit then they fell to the Gréeke tongue wherewith he so inflamed the loue of the Schoole-maister that he went to the Magistrates and got him to be set at liberty without punishment but after he was trayterously taken and sent to the Tower where he had many conflicts with the Bishops but especially in writing with Sir Thomas Moore who wrote against certaine writings of Frithes against the Sacrament of the Altar which came to Sir Thomas Moores hands and Frith hauing gotten a Coppy of it wrote against it Cranmer Archbishop in his Apology against the Bishop of Winchester séemeth to haue collecteâ— Friths reasons aboundantly What Articles were obiected vnto him appeareth by a breefe Commentary written and sent to his friends out of prison as followeth First the whole matter of the examination was two Articles to wit purgatory and the substance of the Sacrament Touching purgatory they asked whether I beleeued that there was any place to purgâ— the spots of the dead after this life I denied there was any because the nature of man consisteth but of two parts the body and mind one Christ purgeth in this world by laying afflictions vpon vs and death the reward of sinne is laid vpon it but our soules are purged with the word of God which we drinke in through Faith to the saluation both of body and soule If you will shew a third part of man I will grant you a third place which you call Purgatory otherwise I must deny vnto you the Bishops shop of Purgatory Secondly it was required of me whether the very body of Christ were in the Sacrament of the Altar I answered it is both Christs body ours for as of many corns is made one loafe so we being diuers are but one body in Christ therein it signifieth our body so of the Wine that is made of many clusters one liquor But the same bread againe in that that it is broken signifieth the body of Christ declaring his body to be broken and put to death for our redemption and in that it is distributed the fruit of his Passion is signified the communication whereof equally redounds to all Christians And againe when it is receiued to be eaten it is the signification of the bodie of Christ admonishing vs that our inward man is refrâ—shed by the merits of Christ euen as the bread is receiued with our mouth to the outward nourishment of the body Then said they dost thou beléeue the very body of Christ to be contained in thâ— Sacrament really without trope or figure He answered No surely I doe not so thinke and when by no meanes he could be perswaded to recant hee was condemned to be burned When he was tyed to the stake in Smithfield there it dotâ— significantly appeare with what constancy he suffered he willingly embraced the fagâ—â—ts fire the wind blowing away the fire to his fellow that was tyed at his back and bâ—rned with him made his death the longer but God gaue him such strength and patience that as though he had felt no paine in that long torment he séemed rather to reioyce for his fellow then to be carefull for himselfe The examination of ANDREVV HEVVET that was burned with IOHN FRITH HE was a Prentice in Watling-stréete to a Taylor when he was asked what he thought touching the Sacrament of the last Supper he answered euen as Iohn Frith doth Then one of the Bishops said Dost thou not beléeue that it is really the body of Christ borne of the Uirgin Mary He said that I do not beléeue why said the Bishop he said Christ commanded me not to giue rash credit to them which say Behold here is Christ and there is Christ for many false Prophets shall rise vp saith the Lord. Then Stokly Bishop of London said Frith is condemned for an heretick and except thou reuoke thine opinion thou shalt be burned with him he said he was content The Bishop vsed many perswasiâ—ns to alure him to recant but could not wherefore he was burned with Frith as before When they were at the stake one Doctor Coke admonished all the people
that they instruct the children to answer the Priest at Masse Shee sent likewise a commandement to the Lord Mayor of London with the foresaid Articles to bee carefull with all his power for the performance thereof Then the Queene sent forth a Proclamation that the strangers which in King Edwards time were receiued into England for Religion should 〈◊〉 driuen out of the Realme Wherevpon Peter Martyr Ioannes Alasco vnckle to the King of Poland and many others were banished and many English men also fled into Germany and were scattered in diuers places where by Gods proâ—idence they were sustained and entertained with great fauour to the number of eight hundred persons The twenty fiue of March the Lord Courtney and Lady Elizabeth were susspected to consent to Wiats conspiracy and therevpon apprehended and commitâ—to the Tower This was a politicke practice of Steuen Gardiner which alwaies was an enemy to Lady Elizabeth Wyat at his deatâ— protested to the people that the Lord Courtney and Lady Elizabeth were cleare from all suspition of Commoâ—ion but Doctor Weston cryed to the people beleeue him not â—or hee confessed otherwise before vnto the Coâ—â—cell The same day it was told in the Parliament house that Wiat desired the Lord Courtney to confesse the truth as he had done before One Cut a Prentice of London was sent for by Gardiner vnto the Star-chamber for that he should say that Wiat was constrained by the Councell to aâ—cuse the Lady Elizabeth and the Lord Courtney to be consenters to his risâ—ng When the Mayor brought him thither Gardiner beganne to declare how miraculously God had brought the Queene to the Crowne the whole Realme in a manner beeing against her and it was that shee might reduce this Realme ouerwhelmed with heresies to the Catholike faith and where she lâ—ued the Lady Elizabeth tenderly and deliuered the Lord Courtney out of prison yet they conspired trayterously against her with Wyat as he confessed yet there are some in London which reported that Wyat was constrayned by the Councell to accuse them yet you my Lord Mayor haue not seene the same punished The partie is here said the Mayor Gardner said punish him according to his deserts and take heed to your charge the Citie of London is a whirle-poole of euill rumors The Londoners not fauouring the Queens proceedings to their displeasure summoned a Parlament at Oxford because they would be forward in the Queens businesse but after it was holden at Westminster where her marriage with king Philip was agreed vpon Bonner being Uicegerent of the Conuocation in his Oration said that Priests were like the Uirgin Mary as she by fiue words conceaued Christ so the Priest by fiue words loth make the very body of Christ and as immediatly vpon the consent of Mary Christ was all whole in her womb so immediatly after the consecration the bread is transubstantiated into the very body of Christ and as the Uirgin layed Christ in the â—anger so the Priest lifteth vp the body of Christ and carryeth it and as Mary was sanctified before she conceiued so the priest is ordained anointed before he doe consecrate for a lay-man though he be neuer so holy and do speak the same words yet he cannot consecrate Therefore the dignitie of Priests passeth the dignity of Angels for no Angell can make the body of Christ whereby the least Priest can doe more then the greatest Angell therefore Priests are to bee â—onoured before Kings and Princes and Nobles for a Priest is higher then a King happier then an Angell and maker of his Creator The effect of the communication between Doctor Ridley and Secretary Bourne and others at the Lieutenants table at the Tower Feckham WHo so doth not beleeue that which Scripture doth affirme is an â—eretick as in the Sacrament of the Altar Mathew Marke Luke and Paul affirme there to bee Christs body and none denieth it therefore to hold the contrarie is heresâ—e Ridley Whereas is a multitude of affirmations in scripture and where is one affirmation all is one in scripture that which is spoken by one of the Euangelists is as true as that which is spoken by al for it is not in Scripture as in witnesse of men where the number is credited more then one and where you speake of so many affirming without negation of any if you take their words and leaue their meaning they affirme that you take Feck What circumstances can you shew that should moue to thinke of any other sense then as the words plainely say Rid. By the next sentence Doe this in remembrance of me and you may as well say the Bread is turned into Christs mysticall body as that it is turned into his naturall body for Paule speaking of the mysticail body saith Many are one Bread and one body because they are partakers of one Bread Feck This is confâ—rmed by antiquity vnity and vniuersality for none before Beringarius did euer doubt of this then said Master Secretary these be great matters what say you to that Feck As for Unity I doe beléeue it if it be with veritie and as for Antiquity at the first Christs Faith was truely taught by Christ and his Apostles and by many good men which did succeed next them and touching the Sacrament I am perswaded these old writers before the vsurping of the Sea of Rome doe all agree if they bee well vnderstood in this truth as for vniuersalitie if may haue two meanings one that from the beginning in all ages hath beene allowed or it may be vnderstood for the multitude of our age or of any other singular age Maister Secretarie What authors haue you of the Sacrament to make a figure Ridley Tertullian saith This is my body that is to say a figure of my body And Gelasius saith the substance of bread remaineth And Origen saith that which is sanctified as touching the matter passeth away in the draught and I maruell Fecnam will alledge Melancton for we agree there is in the Sacrament but one materiall substance and he saith there are two Maister Secretarie You say truth but we reade that in the old time the Sacrament was so reuerenced that the Catecumeni and many more were forbiddâ—n to be present Rid. Truth Sir there were some called Audients some Penitents some Catechumeni and some Euergumeni which were commanded to depart Maister Sectetarie How then can you make but a figure of the Sacrament as the Lord of Canterburies booke doth Rid. Me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteeme the Sacrament as to make it but a figure which that booke doth deny as appeareth by that booke most plainely And as for mee I say whosoeuer receiueth the Sacrament receiueth with it life or death as S. Augustine saith manduca vitam bibe vitam Maister Pope I doe beleeue the reall body of Christ is in the Sacrament and I pray God I may euer so beleeue and how can it
secret friend to submit her selfe vnto the Quéen which would be to her great commoditie she answered she would not submit her selfe vnto them which she had not offended if I haue offended I craue no mercy but law I would I were as cléere out of the perrill of mine eâ—emies as I know my selfe out of the danger of the law About this time there was great consulting amongst the Bishops and Gentlemen touching a marriage for her Grace which some of the Spaniards wished to be with some stranger that she might goe out of the Realme with her portion then a Lord said that the King should neuer haue quiet Common-wealth in England except her head were striken from her shoulders the Spaniards answered God forbid that their King and Master should consent to such a mischiefe From that day the Spaniards neuer left good perswasions vnto the King that he should neuer obtaine the like honour as he should in deliuering the Lady Elizabeth out of prison whereby at length she was happily released of the same Shortly after she was sent for to Hampton Court Sir Henry Benifield and his souldiers with the Lord of Tame and Sir Ralph Chamberlaine guarding of her the first night she came to Ricot the next to M. Dormers house and so to Colbrook where she lay at the George all night as she came thither thréescore of her Gentlemen and Yeomen met her which had not séene her Grace a long season before but they were commanded in the Quéens name to depart the towne and shée was not suffred to speak with them that night al her men were taken from her but her Gentleman vsher thrée Gentlewomen and two Grooms one of her Wardrop the next day her Grace entred Hampton Court where she lay a fortnightere euer any had recourse vnto her at length came the Lord William Howard to â—er who vsed her Grace maruellous hanourably she requested him to be a meane that shée might speak with some of the Councell Not long after came to her Gardner Bishop of Winchester the Lord Arundel the Lord of Shrewsbury and Secretary Peter who with great humility humbled themselues vnto her Grace My Lords quoth she I am glad to sée you for me thinks I haue bin kept a great while from you desolatly alone wherefore I would desire you to be a meane to the King and Quéens Maiesties that I may be deliuered from prison wherein I haue bin kept a long space Then Gardner knéeled down and requested her to submit her selfe to the Quéen and then he doubted not but her Maiestie would be good vnto her she answerd rather then she would do so she would lie in prison all the dayes of her life adding that she craued no mercy but the law if euer she did offend her Maiesty in thought word or déed and in yeelding I should confesse my selfe to be an offendor which I neuer was towards her Maiesty by occasion wherof the King and Quéen might euer hereafter conceiue an ill opinion therefore it were better for me to lie in prison for the trâ—th then to be abroad and suspected of my Prince So they departed promising to declare her message to the Quéâ—n The next day Gardner came again vnto her Grace and knéeling down declared that the Quéen maruailed that she would so stoutly vse her selfe not confessing â—o haue offended so that it should séeme the Quéens Maiesty wrongfully to haue imprisoned her Grace Nay quoth she the Quéen may punish me as it pleasâ—th her Nay quoth Gardner her Maiesty willed me to certifie you that you must tell her another tale ere that you be at liberty her Grace answered that she had as liue be in prison with honesty and truth as to be abroad suspected of hâ—r Maiesty this I will stand vnto for I will neuer bely my selfe Then he knéeled down and said then your Grace hath aduantage of me and other the Lords for your long imprisonment I take God to record quoth she I séeke no vantage at your hands for your so dealing with me then the other kneeled downe and desired her Gracâ— that all might be forgotten and so they departed A seuen-night after the Queenâ— sent for her at ten of the clocke at night then she desired her Gentlemen and Gentlewomen to pray for her for that she coâ—ld not tell whether she should euer seâ— them againe When she came vnto the Queâ—ne she kneeled downe and desired God to preserue her Maiestie not in any wise doubting but that she should proue her selfe as true and faithfull a subiect towards her Maiestie as euer did any and therefore she desired her Maiestie so to iudge of her and said she should not â—nd other of her whatsoeuer report had gone of her the Queen answered you will not confesse your offence bâ—t stand stoatly in your truth I pray God it may so fall out It it do not quoth she I desire no fauour nor pardon at your Maiesties hands Wel said the Queene you stiffely still perseâ—ere in the truth belike you will not confesse but that you haue bâ—ene wrongfully punished I must not say so if it please your Grace to you why then said the Queene belike you will vnto others no quoth she I haue borne the burden and must beare it I humbly beseech your Maiestie to haue a good opinion of me and to thinke me to be your true subiect not only hitherto but as long as life lasteth and so they parted with a few comfortable words in English but what she said in Spanish God knoweth It is thought that King Philip was there behinde a cloth and not seene and that he shewed himselfâ— a very friend vnto that matter Thus her Grace went vnto her lodging againe aâ—d the seuen-night after she was released of Sir Henry Benifield and was set at libertie from imprisonment she went into the Countrey and had appointed to goe with her Sir Thomas Pope one of the Queens Councellors M. Gage one of her Gentlemen Ushers And thus straightly was she looked vnto all the time of Q. Maries raigne Then there came vnto her house Maister Ierningham and Norris Gentleman Usher Quéene Maries Men who tooke from her Grace Mistris Ashly to the Fléet and thrée other of her Gentlewomen vnto the Tower which was no little trouble vnto her Grace saying That shee thought that they would fetch all away in the end but God be praysed shortly after was fetched away Gardiner whereby the life of this so excellent a Princesse the wealth of all England was preserued for the said wicked Gardner had long laboured his wits and bent all his deuises to bring this our deere Soueraâ—gne out of the way as by his words and doings did well appeare After the death of this Gardner followed the death also and dropping away of other her enemies whereby by little and little her iâ—opardy decreased and more gentle entertainmant did daily grow vnto her vntill in the moneth of Nouember the seauenteenth day
embracinge the crosse and reioycing therein Matthew conuerted Ethiopia and Egypt Hercan the King sent one to run him through with a speare Matthias preached to the Iewes and they stoned and beheaded him Phillip preached to the barbarous Nations who crucified and stoned him at Hirapolis of Phrygia where hee and his Daughters with him were burned The Iewes required Iames to stand vppon the Battlement of the Temple and disswade the people from Christ but hee preached him there and was throwne downe headlong and stoned where hee was buried at which time the Iewes put many other to death for the testimony of Christ. The first Persecution by Nero Domitius NEro Domitius caused the first persecution hee regarded neither sect condition of life or age the streets were spread with dead bodies of Christians hee indeuored vtterly to abolish the name of Christians in this persecution Peter was crucified who required his head to be hanged downward as vnworthy to dye like Christ the cause was thought to bee because Symon Magus pretending to flye from the Mount Capitolinus to Heauen by Peters prayers was brought downe headlong and his ioynts beeing broken hee dyed at that time Peters wife suffred and the same day twelue-month Paule suffred The Second Persecution by Domitian THe Church had some rest vnder Vespatian but Domitian mooued the second persecution he killed all the Nephewes of Iuda called the Lords brothers and slew all hee could find of the stocke of Dauid as Vespatian did before him least any of that stocke should inioy the kingdome in his time Symon Bishop of Ierusalem after other torments was crucified and Iustus succéeded in his Bishopricke Hee banished Iohn to Pathmos and vnder Pertinax hee was released and came to Ephesus and continued there vnto the time of Trayanus Gouerned the Church of Asia and wrote his gospell there Flauia Daughter to Flauius Clemens a Consull of Rome suffred for Christs name and with many other was banished out of Rome to Pontia Some of the stocke of Dauid were brought to Domitian to bee slaine who séeing they were poore and vnderstanding by them that Christs Kingdome should bee heauenly and not worldly he let them go and stayed persecutions they after gouerned Churches and liued in peace vnto the time of Traianus in the time of which persecution no kind of torment was omitted that might empaire the credit of the Christians they would not suffer their bodies to bee buried and yet the Church dayly increased Euaristas Bishop of Rome next to Clement succéeded in the third yéere of Traianus and suffred nine yéeres after Alexander succéeded him and conuerted many of the Senators of Rome to the faith he raysed the son of Hermes from death to life and made his mayd being blind to sée which Adrianus the Emperour hearing of him sent word to the Gouernor of Rome to apprehend him and his two Deacons Euentus aâ—d Theodorus and the said Hermes and Quirinus a Tribune whose daughter Albina hee cured which Cure moued him to bee baptized and suffer for the faith of Christ and Aurelianus tooke Alexander with Hermes his wife Children and whole houshold 1250. put them in prison and burned them all in a furnace and martired the said Theodorus for rebuking him thereof and Quirinus had his tongue cut out then his hands and â—eete cut off after was beheaded and east to the Dogges The third Persecution THere was but one yeare betweene the second and the third persecution by the Emperour Traianus which was so grieuous that Plinius Secundus an Infidell wrote to the Emperour that so many thousands were put to death without cause sauing that they gathered themselues together before day to sing Hymmes to a God which they called Christ he reasoned why that sin should be punished more then all other sins and that he had put two Christian maides vpon the racke to proue if they could haue extorted confession of further crime but could not wherevpon the persecutions were greatly alayed Symeon sonne of Cleophas Bishop of Ierusalem was accused by the Iewes to be a Christian and of the stocke of Dauid wherefore Attalus commanded him to be scourged many dayes together beeing an hundred and twenty yeares old his constancy was greatly admired he was crucified Because Phocas Bishop of Pontus refused to sacrifice to Neptune Traianus cast him into a hotâ—e furnace and after into a scalding â—ath Sulpitius and Seruilia with there wiues whom Salma conuerted to the faith were also then martired Salma was beheaded and Lepidus in the Mount Auentine with whom suffred Seraphia a Uirgen of Antioch in this time Nereus and Achilleus suffred at Rome and one Sagaris who was martired in Asia In this time Ignatius suffred hee was sent from Siria to Rome comming to Asia hee confirmed the Churches and comming to Smirna where Policarpus was he wrote diuers Epistles to Ephesus to Magnesia and to Trallâ—â— hee was aiudged to be deuoured of Beasts and hearing the Lions roare I am the wheate of Christ said he and shall be ground with the teeth of wild beasts that I may be pure bread at this time many thousands died for the faith amongst them one Publius Bishop of Athens Hadrian the Emperour succéeded Traianus who slew Zenon a Noble man of Rome and 10023 for Christ. Borgomensis Lib 8. makes mention of ten thousand in Hadrians dayes to bee crucified in Mount Ararat crowned with thornes their sides pearced with Darts after the example of the Lords passion Eustachius a Captaine who was sent against the Barbarians and subdued them Hadrian met him honourably and doing sacrifice to Apollo for the victory willed Eustachius to doe so also which hee refusing hee was brought to Rome and with his wife and children suffred marterdome Faustinâ— us and Iobita Cittizens of Brixia suffred marterdome with grieuous torments Caelocerius seeing their great paâ—ience cryed out vere magnus deus Christianorum wherevpon he was apprehended and suffred with them Anthia a godly woman committed Eleutherius her sonne vnto Anicetus Bishop of Rome who after was Bishop of Apulia she with her sonn was beheaded and Iustus and Pastor two brethren suffred vnder Adrian at Complutum in Spaine About the same time Simpronissa the wife of Gerulus the Marter suffred with her seauen children beeing first often scourged then hanged by the haire of the head then a stone fastned about her necke she was cast into the Riuer after her children were martired wâ—th diuers punishments they were tied to seauen staâ—es so racked with a pully thrusting thorough one in the necke another in the brest another in the heart another about the nauell another cut in euery ioynt another runne thorough with a speare the last cut a sunder in the middle then were they cast into a déepe pit which the Idolatrous Priests intituled Ad septem Biathanatos Getulius also a preacher at Tiber with Cerdelis Amantius and Prinitiuus were condemned to the fire at Hadrians commandment Sophia with her
more within Temples Monastâ—ries or Chappels then any where els Priests apparell ornaments of Altars Uestments Corporaces Chalices patenes and other Church-plate to serue in no steed It maketh no matter in what place the Priest consecrateth the Sacrament and that it is sufficient to vse only the Sacramental words without other superstitious ceremonies Prayers to Saints vaine they not able to helpe In saying and singing the houres and Mattens of the day the time lost A man ought to cease from his labour no day but Sunday The Feasts of Saints to be reiected coacted feasts haue no merite The truth oâ— these Articles be the lesse to be doubted being set out by a Popes pen. They being accused slaunderously by one Doctor Augustine vnto the Bohemian King gaue vp their confession with an Apology of their Faith They held Thomas Aquinas author of Purgatory Concerning the Supper of the Lord their Faith was it was to be eaten and not to be shewed and worshipped That it was for a memorial and not for a Sacrifice to serue for the present not to be reserued to be receiued at the table not to be caried out of doores according to the vse of the primitiue Church when they vsed to communicate sitting this they proued by Cronicles â— and by Origen vpon the third of Moses Doctor Austin asked them whether it were not the same Christ in the Sacrament which is in heauen else how can it be said there is but one Faith and one Christ then why he should not bee worshipped in the Sacrament as well as in Heauen They answered to this effect that the same Christ that is in Heauen is in the Sacrament but after diuerse manners in Heauen he is corporally locally with the full proportion and quantitie of the same body wherewith hee ascended and to be séene in the Sacrament he is but sacramentally to be remembred not to bee séene our bodies receiue the signe our spirit the thing signified They asked him againe whether Christ was not aswell in them that receiue the Sacrament as in the Sacrament before it was receiued and why it should not be worshipped as well in the brest of the receiuer as before it is receiued seeing â—e is in a more perfect manner in â—an then in the Sacrament in it he is but for a time not for the sacrament sâ—ke but fâ—r mans sake In man he is for his owne sake not for a time but for euer as it is written Quâ— manducat hunc panem viuat in aeternum Then they asked whether he was there wholly God and man which if hee grant it it is contrary to Nature and Faith that any creature should be changed into the Creator If he say it is changed into his body and soule and not into the Godhead then hâ—e separates the natures of Christ if hee say into the body alone and not the soule then hée separateth the Natures of the true manhoode and so cannot be the same Christ that was betrayed for vs so to what part soeuer he should answere he could not defend transubstantiation without great inconueniâ—â—ce of all sides It appeareth in a certaine Libell of Inquisition that vpon their kneâ—s with great reuerence they vsed to pray euery morning and euery euening and that they vsed to say grace before meate and after and after meate to edifie one another with some instruction They were so diligent and painefull in teaching that Reynerius an old Inquisitor against them writeth that one of them to bring another vnto the faith in the night and in winter swamme ouer the Riuer Ibis to come to him to teach him and they were so perfect in the Scripture that he heard an vnlettered man that could say the booke of Iob word by word without booke with others which had the New Testament perfectly by hart Hee writeth moreouer that none durst stop them for the number of their fauourers saying I haue often béen at their examination and there were numbred forty Churches of their opinions in sâ—much that in one parish of Cammaâ—h were ten open schooles of them and when he had spoken what he could against them he is driuen to confesse that they both liue iustly before men and beléeue all things welâ— of God and hold all the Articles contained in the Creede onely they blaspheme the Church of Rome and hate it Touching theâ—r persecution which commonly followeth true preaching they being scattered from Lions that the sound of their doctrine might gee abroad â—n the world some went as it is said into Bohemia many into other prouinces of France some into Lombardy and other places but these could not be suffered to liue at rest as may appeare by the consultations made by the Lawyers Bishops of France against them writ aboue three hundred yeares agone remaining yet in writing whereby it appeareth there were a great many in France Besides there was a Counsell kept in Tolâ—se about 355. yeares agone and all against these Waldenses they also were condemned in another Counsell at Rome before that What persecutions they had in France by three Archbishops appeareth by their writings who is such a stranger that knoweth not the condemnation of the Waldenses done so many yeeres agone so famous so publique followed vpon with so great labour expences and trauell and sealed with so many of their deaths so solemnely being condemned and openly punished wherâ— by we may know persecution to be no new thing in the church of Christ when Antichrist three hundred yéeres agone did rage against the Waldenses But there was neuer more trouble then was against them of late in the yeare â—545 in France by the French King which followeth in this booke when we come to the yeare wherein it was done where it shall be set forth more at large In which persecution is declared that in one towne Cabria by Miuerias were slayne eight hundred persons at once not respecting women children nor any age and forty women most of them great with child were thrust into a Barne the windowes kept with pikes were fired and consumed besides in a Caue not farre from Mussin were fiue and twenty persons fired and destroyed the same time the same tyrant at Merindolum seeing all the rest were fled away finding one yong man caused him to be tyed to an Oliue tree and destroyed with torments most cruel the foresaid Reynerius speaketh of a Glouer one of them in the towne of Cheron that in his time was brought to execution There is an old Monument of processes wherein appeareth 443. brought to examination in Pomarina Marchia and places there abâ—ut in the yeere 1391. thus much of the original doctrine and lamentable persecutions of the Waldenses who as it is said began about the time of Pope Alexander Now for as much as Thomas Becket happened in this Popes time let vs somewhat story of him THE HISTORY OF THOMAS BECKET Arch-bishop of Canterbury KIng Henry the second K. of England conuenting his Nobles
was not profitable to the quick nor dead and that there was no knowledge iâ— the consolations of the Pope but onely of mens workes at last Frederick King of Cicill sent him to the Pope where he died vpon the Sea by the way Peter Iohn Aquine a Franciscane Frier prophecied that in the later daies the law of Liberty should appeare Pope Clement 4. pronounced him an hereticke after his death and caused his bones to be digged vp and burned There was so many Christian Martyrs in all parts of the world whereof a great number were câ—mpassed in with craft and deceit some were poisoned others tormented with torments many oppressed with priuate and vnknowne deaths others dyed in prison some by famine some by other meanes were openly and priuately destroyed that it is scarsely possible to attaine to the knowledge of a small number of them or if I happen to attaine to the knowledge of the names of them yet I can not finde out the manner of the execution of them and their causes no one man is able to doe it but by the example of some of them you may â—asily Iudge what hath happened to all for the cruelty of Bishops haue been alike against them and the forme of their Iudgements all one the reason of their condemnation agreeing and the order and kinde of their death It was fiue hundred yeeres since Satan was set at libertie this Story were wonderfully to be enlarged if all that were put to death by the Primates of the Church should be recited for in Narbone 140. chose rather to suffer the fire then giue any credit to decretals and in the yeare 1210. at Paris were foure and twenty put to death and in the yeare after foure hundred burned and fourescore beheaded the Prince Armericus hanged and the Lady of Castele stoned to death At Erphurd Begardus was burned 1218. and a Deacon burned at Oxford 1222 aâ—d in the County of Cambray diuers more were burned by the Dominicans The Pope commendeth a King in Boetius that for one that the Pope had slaine he had slaine foure hundred cutting away the genitals there were many burned in France 1392. not long before Wickliffe Eckhardus a Dominick Fryer was condemned at Hedelberge I passe ouer the Aluenses that were burned in K. Iohns time and I passe ouer the Hermite that disputed in Paules Church that the Sacrament then vsed was not ordained by Christ of this number were two Gray-Friers that were burned at London Certaine Conclusions were put vp vnto the Parliament house first when the Church of England began first to dote in temporalties according to her Mother in law the Church of Rome and Churches were appropriated Faith Hope and Charitie began to vanish away because pride with her Genealogy of mortall and deadly sinne did challenge the title of truth 2 Our priesthood that tooke originall from Rome is not that which Christ ordained to his Disciples because it is done by signes and pontificiall ceremonies and benedictions of no effect hauing no ground in Scripture neither see wee the Holy Ghost giuen by any such ceremonies it is a dolorous mockery to sée Bishops play with the Holy Ghost by giuing of crownes when they giue orders in steed of white hearts the marke of Antechrist brought in to cloâ—e their idlenes 3 The law of Chastitie inioined vnto Priests which was to the preiudice of women induceth Sodomy into the Church by reason the delicate fare of the Clergy will haue a naturall purgation or worse and the secret proofe of them is they doe delight in women the primate religions must be disanulled the originall of that sinne 4 The fained mâ—racles of the Sacrament of bread induceth almost all to Idolatry because they thinke the body which is neuer out of heauen is included in the little bread which they shew the people the Feast of Corpus Christi and the seruice thereof inuented by Thomas Aquinas fained and full of false myracles for hee would haue made a myracle of an Hens Egge these lies openly preached turne to the approbry of him that is alwaies true The Orcismes or blessings ouer the Wine Bread Water Oyle Salt Incence the Altar Stone about the Church walles ouer the Uestment Chalice Myter Crosse and Pilgrim-staues are the practices of Negromancers for by it the Creatures are honored to be of more vertue then by nature they are and we sée no change in any creature exercised except it be by false faith which is the principall point of diuellish Art if the coniuring of Holy Water were true it would bee an excellent Medicine for all kinde of sicknesses and sores the contrarie whereof dayly experience teacheth 6 One man to be a King and a Priest a Prelate and a Temporall Iudge maketh the Kingdome out of order the Temporaltie and Spiritualtie are two parts of the Church to be called Amphradite or Ambidextri are good names for such men of double States we shew this to the Parliament that it bee enacted that the Clergy should onely occupy themselues with their owne charge and not meddle with others charge 7 Prayers made for the soules of the dead is a false foundation of Almes wherin all the almes houses in England are falsely founded meritorious prayers ought to proceed of Charitie but the gift is the cause of their prayers which is Simony againe a prayer made for one in hell is vnpleasant to God and it is most like the Founders of such Almes houses for their wicked indowings are most of them passed the broad way euery prayer of effect proceedeth of Charitie and comprehendeth generally all such as God would haue saued these strong Priests are able to labour and serue the Realme let them not be retained in idlenes for it hath been proued in a Booke to the King that a hundred almes-houses are sufficient for the whole Realme 8 Pilgrimages prayers and offerings to blind Crosses or Roods and deaâ—e Images are Idoâ—atry and farre from almes though these be forbidden yet they are thought Bookes of error to the common people and the common Image of the Trinitie is especially abhominable but God commands almes to be giuen to the poore and not to Idols the seruice of the Crosse celebrated twice euery yeare is full of idolatry for if the nailes and the speare ought so profoundly to be honored then were Iudas his lips a maruellous good relike if one could get them Thou Pilgrime when thou offerest vnto the bones of Saints whether doest thou relieue their soules being in ioy 9 Auricular Confession and the fained power of Absolution setteth vp the Priest of Priests and giueth them opportunitie of other secret talkes Lords and Ladies doe witnes that for feare of their Confessors they dare not speake the truth and in time of confession is opportunity ministred to play the Bawdes and make other secret conuentions to deadly sinne they say they are Commissaries from God to Iudge and discerne all sinnes to pardon what they
taken in the Dukedome of Horrissaw and sent again by the Duke to the Councell the chéefe Priests Scribes and Pharisies vnderstanding thereof assembled and sent for him and they led him in chaines making a great noise one going a great way before leading him by the same chaine with which chaine they kept him bound in the Cloister when he was before them the whole rabble rising vp alledged sundry accusations testimonies against him with a great noise and tumult when they held their peace the Chancellor of Paris said Ierome when thou wast at Paris thoâ— thoughtest thy selfe an Angell by thine owne eloquence alledging in the Schooles many erroneous conclusions and consequences Answere I put them philosophically teach mee that any of them be erroneous and I will amend them Then said the Maister of the Uniuersitie of Colleyn when thou wast at Colleyn thou didst propound many erroneous matters then he said shew mee one errour he said I remember them not now but they shall bee obiected against thee Then said the Maister of the Uniuersitie of Heidelberge when thou wast with vs thou didst propound many erroneous matters and compared the Trinity to Water Snow and Ice That which I taught there I will teach heere and teach me that they be erroneous and I will recant then certaine cried out let him be burned he answered if my death doe delight you let it be so the Archbishop of Rygen sent some of his seruants which led away Maister Ierome béâ—ing fast bound in chaines both by the hands and neck and when it was night they carried him into a â—ower of the Citie tying him to a great block his féet in the stocks his hands being made fast vpon them the block was so high he could not sit thereon but his head must hang downward thus he lay two daies two nights reléeued only with bread and water one M. Peter hearing thereof got leaue to giue him meat hanging thus by the héels 11. daies he fell sore sick euen to death he lay in that prison a yéere lacking but seuen daies after they had put Iohn Hus to death they threatned him with death and what with feare of death and hope of deliuery they made him recant yet they sent him to prison againe but not so straitly chained as before but when his Aduersaries plainly perceiued that he did not recant of pure mind but to the intent to scape there hands and also certaine Friers of Prage put vp new accusations against him certain Cardinals being appointed to heare his answer he refused to answere in prison desiring open audience they thinking hee would renew his recantations granted him open audience at which time hee answered all their arguments profoundly subtilly disputing of many matters at last he much praised the blessednes of Iohn Hus affirming that he knew him from his youth vpward that he was neither Fornicator drunkard or any vicious person but a chast sober man and a iust true preacher of the Gospel and whatsoeuer thing Maister Iohn Hus had holden or written against the enormities pomp and disorder of the Prelates he would defend vnto the death and added that all his sinnes did not so much gnaw and trouble his Conscience as that sinne which hee committed in that pestiferous seat which in his recantation he had spoken against that man and his Doctrine concluding that he vtterly reuoked and denied that wicked recantation and that he did it throgh weaknes of heart and feare of death when hee had spoken these and many other things touching the praise of Iohn Wickliffe and Iohn Hus then was he caried again vnto prison and greeuously fettered by the hands armes and feete with great chaines and fetters of Iron and when he was brought againe to his Iudgement they exhorted him againe to recant he answered I take God to my witnes I hold all the Articles of the Catholick Faith but I shall be condemned because I will not consent vnto the condemnation of those most holy blessed men aforesaid whom you haue most wickedly condemned for certaine Articles abhorring your abominable life then hee confessed his beliefe and vttered many things profoundly and eloquently that all that were present could not sufficiently commend his great eloquence and profound learning and by no meanes could they perswade him to recant he said further you will condemne mee vniustly and wickedly but I after my death will leaue a remorce in your consciences and a naile in your hearts and I cite you all to answere mee bâ—fore the most high and iust Iudge within a hundred yeeres when sentence was giuen they brought vnto him a great long miter of paper painted about with red Diuels then hee throwing away his hood he put the Miter on his head saying Christ when he suffered death for mee wore a crowne of Thornes and I for his sake will willingly weare this Miter when he was led to execution with a loud voice he sung Credo in vnum Deum after he sung other Canticles of the Church hee was tyed to a stake like the picture of Iohn Hus whilst hée was praying the tormenters tooke him vp and lifted him vp from the ground stript him naked and girded him about the lomes with a linnen cloth and so bound him to the Image when they beganne to lay the wood to him hee sung Salue festa dies then they cast his Garments on the Woode and set them on fire and when hee was fired hee sung In manus tuas domine commendo Spiritum meum when hee vehemently burnâ—d hee said Lord haue mercie vppon mee for thou knowest how sincerely I haue loued thy truth after hee was dead they burned his bedding Bootes Hood and all things he had in prison after they gathered his ashes and cast them into the Riuer Thus endeth the tragicall Historie of Iohn Hus and Ierome of Prage faithfully collected by a Bohemian being a present beholder of the same Iohn Hus beeing a Minister at Bethelem had a vision by night that he had pictured in his Church of Bethelem pictures of Christ and his Apostles and the Pope and his Cardinals came and defaced them and that a while after other Painters renued the said pictures much more fairer then before and that there was so many Painters that they gloried against the Pope and his Cardinals bidding them put them out if they could which with all their power they were not able to doe this vision he thus expoundeth applying the pictures to the preaching of Christ and his Apostles which though the Pope and Cardinals should extinguish in him yet the time would come that Doctrine should be renued by other preachers so plentiously that the Pope with all his power should not be able to preuaile against it wherevnto the prophesie of the said Hus a little before his death and printed in the Bohemian come called Moneta Huâ—sa hauing this superscription Centum reuolutis annis Deo respondebitis mihi this
constantly that not onely many ignorant people were thereby drawne to the knowledge of the verity but a number which had some taste thereof were greatly confirmed Iohn Oecolampadius reporteth how a Prince murdered a good Pastor for preaching of the Gospell pretending hee was in a commotion hee sent a câ—uell Gentleman with a number of men to hang this Priest they came to the Priestes house and saluted him The Priest made them a great banquet and bad them eate and drinke chéerefully After dinner the Gentleman told his followers they must hang the Priest They said God forbid we should doe such a crime to hang one that hath intreated vs so gently his good chéere not yet disgested in vs The Priest desired them rather to carry him to prison to there Prince and propounded vnto him the gentlenes that he had alwaies vsed to the Gentlemen of the Countrey in spending his goods to entertaine them and aduertised him of the eternall toâ—ments which would follow an euill conscience protesting he had faithfully taught the Gospell and the cause hee had the ill will of some was for sharpely and openly reprouing the horrible vices of the Gentlemen The Gentleman told him he should gaine nothing by preaching in such sort for the Prince had commaunded him to hang him whose fauour hee would not loose to saue his life so they put him to death Oecolampadius reporteth of another godly Priest that when he came to the true vnderstanding of the Gospell O God said he who would haue thought it that so many learned and holy men haue wandred out of the right way and haue so long time béen wrapped in errors or that the holy Scriptures had been defiled with such horrible abuses for hee neuer vnderstood before that the Gospell was the vertty of God because it containeth much matter touching the crosse persecution ignomy after this good Pastor began to preach the Gospell there but many which repined that the Gospell should be freely preached caused him in the night to be taken by certaine souldiours which bound him hand foot and set him vpon a horse and led him vp down by a great rope before his wife and children were not moued with their grieuous sighes and teares after they had kept him long in prison that he had indured most terrible torments as well by his priuy members as other parts they iudged him to deth hauing no other cause against him but that he had maried a wife when the Fryers troubled him about Confession he said he had already confessed his sins vnto the Lord Iesus nothing doubting but that hee had receiued absolution of his sins and I said he shall this day be an acceptable sacrifice vnto my Sauior Iesus Christ for I haue done nothing for which I am condemned displeasing to God which giueth me a a quiet conscience and let them which thirst after blâ—ud consider that they offend him who truely iudgeth the harts of men who saith vengeance is mine and I will punish I desire to die I doe not much shorten my time for I am so leane that my skin is scarce able to couer my bones and I reioice in nothing but the Crosse of Christ Iesus Some could not abide these exhortations and made signes to the hangman to cast him into the Riuer after he was cast downe the Riuer was red which was a token that innocent bloud was shed they that were present were greatly amazed therat and returned home pensiue An other History by Oecolampadius an honest man when hee had wrongfully suffered most intollerable torments for being in a commotion and was condemned A Frier being brought vnto him when he was taken out of the dungeon and see the Frier Hée cryed with a loude voice O miserable wretch that I am now am I betrayed my last houre is at hand The dreame which I dreamed this night will come to passe The Frier plucking out a woodden crosse said poore man confesse thy sinnes in mine eare and after thou hast receiued absolution at mine hands doubt not but this day thou shalt goo straâ—te to the Kingdome of Heauen Who answered thou wicked Frier get thée away from me for I haue long bewailed my sinnes before the face of Christ who hath forgiuen me I haue no need of thy absolution which thou thy selfe doest not vnderstand Thou shouldest long since haue amended thy wicked and hâ—pocriticall life I know what thou art thou playest the Ape with mee thou hast a subtle heart which hath deceiued much people if thou hast any comfort out of the Gospell let mee haue it if not get thée away with thy portas whereat the Frier was confused The hangman wiser then the Frier bid him reade him something of the Passion whereat he would take great pleasure The foolish Frier had no other consolation but to hold the Crucifix of wood before him saying bâ—hold thy Sauiour which died for thée Looke on him and thou shalt bee comforted Hee answered get thee from mee thou naughty person this is not my Sauiour my Sauiour dwelleth in Heauen in whom I trust that he will not deliuer my soule to eternall death The Frier crossed himselfe and departed The Bishop of Constance caused Iohn Howghly a priest to bee burned at Merspurge for that he would not allow the Popes Doctrine in all points Iohn Frederick heyre to the Prince and Elector of Saxony was contracted by writings to the Lady Katherine the Emperours Sister But when Religion was altered in Saxony they swarued from their Couenants and the Empeâ—rorâ— Ambassador said there was no promise to be kept with hereticks In this yeare beeing the seuentéenth yeere of King Henry the eight his raigne there was great commotion in Suffolke and Norfolke by reason the Cardinall had sent commission in the Kings Name that euery man should pay the sixt part of his goods but it was appeased by the Dukes of Norfolke and Suffolke and the paiment released by the King This yeare the Cardinall tooke vpon him as the Kings chiefe Councellor Hee reformed the house and made new Officers in the house of the Duke of Richmond Also hee established a Councell and established another hâ—ushold for the Lady Mary then being Princes of the Realme Hee made the King beléeue hee need take no paines insomuch that the charge of all things was committed vnto him he gaue the King the Lease of the Mannor of Hampton Court and the King licenced him to lye in his Mannor of Richmond which K. Henry 7. loued so well whereat some grudged saying sée a Butchers Dogge lye in the Mannor of Richmond His pride was so high he regarded no man and was hated of all men Hee came to Paules the eleuenth of Ianuary a number of Bishops Abbots and Doctors attended him there hee sate in his Cloth of Estate of rich Cloth of Gold and Frier Barnes for heresie and two Marchants for eating flesh on Friday bare Faggots before him And this day
false in that he presently declareth what manner of women Bishops wiues ought to be S. Paul reckoneth matrimony amongst the principall vertues of a Priest and these men call it in the Canons the poluting of the flâ—sh God instituted matrimony Christ sanctified it with his presence and the turning water into wine and would haue it the Image of his loue to the Church They aleadge the Leuiticall Priests which as often as they came to minister were bound to be apart from their wiues being our sacraments be more excellent then theirs and daily vsed it would be very vncomely that they should be handled by married men The Priests of the old Law were forbidden all outward vncleannesse of the flâ—sh when they ministred to signifie the holines of Christ whom they did prefigure but our holines consâ—steth of the inward cleannesse of the spirit and S. Paul is witnesse that the Apostles did both keep their wiues carry them about with them 3 Touching that he should say that the Scottish nation and their Cleargy be altogether blinded no man will deny that people to be blind that neither heare Christ nor his Apostles such is the people of Scotland in that they cal the Pope supreme head of the Church whith belongeth onely to Christ and contrary to the word they forbid Priests to marry in the tenth of Iohn Christ is the doore they affirme they must enter by the Uirgine Mary and S. Peter Christ would haue vs worship him in Spirit and truth The Scots build Temples and Chappels for Idols in which they commit Fornication In the tenth to the Hebrews Christ By one sacrifice hath made those perfect for euer which are sanctified And to this effect Christ said on the Crosse It is finished shewing that by his death all Sacrifices for sinne ended yet the Scottish Church-men daily offer Christ for sins both of them aliue and them that be dead God commaundeth not to worship any Grauen Images the Scots fall flat to them and offer them Incense Paul teacheth that Christ is our wisdome righteousnes satisfaction and redemption the Scots prefer the traditions of men before the law of God they stablish righteousnes in their own works and Sanctification in holy water and other outward things and Redemption in péeces of Lead which they buy of their great Antichrist Touching the possessions temporall and iurisdiction in temporalities in the 18. Chapter of Numbers God said to Aaron Thou shalt haue no portion amongst theÌ„ I am thy portion and heritage thou and the Leuits shall haue all the tithes of Israell for their ministry but what heritage is prâ—uided for them I doe not say but they may possesse but all temporall iurisdiction should be taken from them when twice there rose a contention which of Christs disciples should be greatest he told them they should not haue dominion one ouer another like the Kings of the Nations Christ in the 12. of Luke answered him that desired him to deuide his Brothers inheritance vnto him Who made me a Iudge And in the 8. of Iohn he refused to giue iudgement vpon the Adulteresse whereby it appeareth Christ reiected the office of a Iudge as a thing not agréeable to his office When Moses tooke vpon him the ciuill gouernment and the priest-hood he was commaunded to resigne the Priest-hood to Aaron for it was against nature one man should suffice both charges and as long as the face of the true Church did continue no Priest did vsurpe the right of the sword S. Ambrose saith Emperors rather desired the Office of Priest-hood then Priests any Empire then sumptuous Palaces belonged to Emperors and Churches to Priests And S. Barnard saith Peter could not giue that which he had not but he gaue to his successors that which he had carefulnesse ouer the Congregation for this cause the kingdom of heauen is giuen vnto you why do you inuade other mens bounds They were ignorant of all iudgement that did fat with their possessions these belly-beasts all they which do indow such filthy sinkes with their reuenues they follow the steps of Iezabell for what do they daily but bleat and bow before their Images burning Incense aud falling flat before the altars as the Prophets of Baall did and if Daniell and Elias were Hereticks when they would destroy the Priests of Baall so am I We do but desire that their riches wickedly bestowed vpon them might be taken from them but Elias was more rigorous for he cast the Prophets of Baall into the brooke Kidron The Pope cannot make lawes according to his owne mind and will and say they are spirituall and pertaine to the soule and are necessary to eternall life for the word of God giueth them no such authority in the 23. of Iosua Thou shalt not swarue from my law to the right hand nor to the left And in the 12. of Deuteronomy Thou shalt neither adde to nor take from my Commaundements Therefore in the second of Malachy The Priest shall maintaine wisdome and the law shal they require at his hands And where he speaketh of hearing them he putteth this condition that they answere according to the Law of the Lord then these are couenant-breakers that binde the consciences of men with new lawes And in the 33. of Ezekiell Thou shalt heare the word out of my mouth and declare it vnto my people So he could not speake any thing of himselfe and God by Ieremie calleth it Chaffe whatsoeuer doth not procéede from himselfe The Prophets speake nothing but the words of God therefore they so often vsed these wordes The word of the Lord the burden of the Lord the vision of the Lord thus saith the Lord The Apostles must not teach their owne deuises but that which God commaunded them Paul in the second to the Collosians denieth he hath any dominion ouer their Faith though their Apostle And in the â—â—nth to the Romains Faith commeth by hearing the word of God and not by hearing the dreames of the Pope Christ himselfe saith for our example My doctrin is not mine but his that sent me to teach Ministers what to do The power of the Church is not such that it may teach new Doctrines frame new Articles of Faith and new lawes but is subiect to the word of the Lord included in the same They defended their Constitutions by these reasons if it were lawfull to the Apostles to make a decree besides the commaundement of Christ that the people should abstain froÌ„ things offered to Idols blood it is lawful for their successors as oft as néede requireth to do the same but the Apostles made no new decree but to warne them how to rule themselues amongst their Brethren least they should abuse their liberty to the offence of others and contrary Peter in the same councel pronounceth God to be tempted if any yoake be laid vpon the necke of the Disciples and S. Iames saith the Gentiles that are conuerted vnto God are not
euill to bring England thither againe Yorke He read a Paper of Common places how many things held Saint Augustine in the Church consent of people and Nations authority confirmed with Miracles nourished with hope increased with Charity established with antiquity the succession of Priests from Peters Seat to this present Bishop lastlie the verie Name of a Catholique doth hold me in Paint me but your Church thus Brad. This maketh as much for me as for you but all this if they had béene so firme as you would make them might haue béene alledged against Christ and his â—postles for there was the Law and the Ceremonies consented on by the whole people confirmed with Miracles Antiquity and continuall succession of Bishops from Aaron Cich You make to much of the State of the Church before Chrsâ—s comming Brad. Therein I do but as Peter teacheth and Paul very often you would gladly haue your Church héere very glorious and as a most pleasant Lady but as Christ saith so may the Church say Blessed are they that are not offended at me Yorke You thinke none is of the Church but such as suffer persecution Brad. Paul saith All that will liue godly in Christ must suffer persecution sometime Christs Church hath rest heere but commonly it is not so especially towards the end her forme will be more vnséemly York Where is your Church that hath consent of people and Nations as S. Augustine saith Brad. Euen all people and Nations that bee Gods people haue consented with me and them in the Doctrine of Faith Yorke Saint Augustine speaketh of succession from Peters Seat Brad. That seat then was nothing so much corrupt as it is now York Well you alwaies iudge the Church Brad. No my Lord Christs shéepe discerne Christs voyce but they iudge it not so they discerne the Church but not Iudge her yet full well may wee iudge the Romish Church for she obeyeth not Christs voyce and Christs true Church doth He asked me wherein I said in Latine Seruice and robbing the Laity of Christs Cup in the Sacrament and many other things in which it committeth most horrible sacriledge Yorke Latine Seruice was appointed to be sung and had in the Quire where onely were those that vnderstood Latine The people sitting in the body of the Church praying their owne priuate prapers and this may well be yet séene by making of the Chancell and the Quire so that the people could not come in or heare them Brad. In Chrysostomes time and S. Ieromes time all the Church did answere with a loud voyce Amen Whereby we may sée that the prayers were made so that the people both heard and vnderstood them York We léese our labour you seeke to put away all things that are told you for your good your Church no man can know I said yes that you may He said I pray whereby Brad. Chrysostome saith onely by the Scriptures and this he speaketh very oftentimes as you know York That is or Chrysostome In opere imperfecto which may bee doubted of the thing which the Church may be best knowne by is succession of Bishops Brad. Lira well writeth vpon Mathew that Ecclesia non consistit in homiâ—â—bus ratione potestatis secularis aut ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis And Hilarius writeth to Auxentius that the church is rather hid in Caues then eminent in chiefe seats then after they had been there thrée houres they were called away Iohn Leafe burned with Maister Bradford THis Iohn was an Apprentice with a Chandler in Christ-Church in London eighteene yeares old borne in Kirkley Mâ—â—eside in the County of Yorke hee was examined before Bonner he said that after the words of consecration in the Sacrament of the Altar ouer the Bread and Wine there was not the true and naturall body and blood of Christ in substance and as it is now vsed and beleeued in the Realm of England it is abhominable Idolatry And he beleeued that after consecration it remaineth Bread and Wine as it was before and it is receiued in the remembrance of the death and passion of Christ and so spiritually in Faith they receiue Christs body and blood And he affirmeth that Auriculer confession is not necessary to be made vnto a Priest and it is no point of soules health to beléeue that the Priest hath any authority by the Scriptures to remit sins And being asked if he had béene Maister Rogers his Scholler he graunted it so to be and he did beléeue the Doctrine of the said Rogers and the Doctrine of Byshop Hooper Cardmaker and others of their opinion which of late were burned for Christ and that he will die in that Doctrine and the Bishoppe moouing of him to vnitie of the Church He said My Lord you call mine opinion Heresie it is the true light of the Word of GOD and hee would neuer forsake his well grounded opinion whilst breath was in his bodie Whereupon he was condemned When these two came to the stake in Smithfield to be burned Maister Bradford lay prostrate on the one side of the stake and the young man on the other praying a space vntill the Sheriffes man bad Maister Bradford arise then they both rose Maister Bradford desired the Sheriffe that his man might haue his apparell which he granted him When he was vnready he said O England England repent thee of thy sinnes beware of Idolatry beware of false Antichrists that they deceiue thée not Then the Sheriffe bad tye his hands if he would not be quiet He said I am quiet God forgiue you this One of the Officers that made the Fire said If you haue no more learning then that you are but a foole and were best to hold your peace Then Maister Bradford answered no more but asked the world forgiuenesse and forgaue all the world and prayed the people to pray for him and â—id the young man be of good comfort for we shall haue a merry Supper with the Lord this night then he imbraced the Réeds and said Straight is the way and narrow is the gate that leadeth to eternall saluation and few there be that finde it In the Booke at large thou maist sée many godly Letters of his This Maister Woodroffe Sheriffe as he would not suffer Maister Bradford to speake but bad his hands to be tyed so or worse he serued Maister Rogers and all that were burned where the other Sheriffe would weepe at their burning he would laugh at it and would restraine and beat the people who were desirous to take them by the hand In fine the foresaid Maister Woodroffe after the burning of Maister Bradford as soone as he came home was taken lame both arme and legge so that after hee could neuer stirre out of his house nor scarse mooue himselfe WILLIAM MINGE THe next day after Bradfords death William Minge Priest died in Maidstone Iayle being in bonds for Religion and had suffered martyrdome
hée should saâ—â— black is white or darknesse light Bish. Thou art gone from the Catholick Church where was thy Church before King Edwards daies I asked where was the Church in Elias his time and in Christs time He said Elias only complained of the ten Tribes I said there was no Prophet at that time in the other two Tribes then the Bishop commanded me to be caried vnto a more strait Prison declaring that he would finde a meanes at his returne to wéede such wolues out of the way After the Chancelor a Prebendary called Tensea came to him and exhorted him by all meanes possible to submit himselfe vnto the Church Robert I would gladly submit my selfe vnto the Church which submitteth it selfe to Gods word but how quoth he can you come to the knowledge of the word of God but as you be led by the Church I answered the Church is not aboue the word of God because it declareth it no more then Iohn Baptist is aboue Christ by shewing Christs comming vnto the people or if you should tell one this is the King and therefore you should say you were aboue the King Bish. after he was sent for againe before the Bishop he perswaded him to bee a member of his Church Robert I told him I was a member of the true Church that was founded vpon the Apostles and Prophets the chéefe and principall piller beeing Christ Iesus This Church was from the beginning and no maruell though according vnto the course of this world it doth not shew forth the externall light for it is afflicted with continuall crosses that it hath no respite from feare and tirannicall vsage the Bishop contended that he was of the Church so said I the whole congregation once cryed against the Prophets The Temple of the Lord the Temple of the Lord but when I said any thing for my selfe the Bishop commaunded me vpon my alleagiance to hold my tongue calling me proud and arrogant Hypocrite After for denying that there were any more then two Sacraments and that the Masse was neither Sacrament nor Sacrifice because it differeth from the true institution of Christ and taketh it cleane away and that he denied Confession to a Priest he was condemned and burned at Couentree Cornelius Bungey IN the same fire which the said Robert Glouer was burned Cornelius Bungey a Capper of Couentry who was condemned by the said Bishop First for that he did maintaine that the Priest had no power to absolue a sinner from his sinnes and that there be but two Sacraments Baptisme and the Lords Supper And that there was not the Lords body and bloud of Christ in the Sacrament of their popish Altar And that the Pope is not head of the Church WILLIAM WOLSEY and ROBERT PYGOT Painter THese were condemned and burned by the Bishop and Chancellor of Ely and both in one fire at Ely were burned NICHOLAS RIDLEY Bishop of London and HVGH LATIMER Bishop of Worcester NIcholas Ridley came of a gentle stock borne in Northumberland he was first Bishop of Rochester and after Bishop of London in which offices he so occupied himselfe in preaching the holsome Doctrine of Christ that neuer child was so dearely beloued of his parents as he was of his flocke he preached euery Holiday or Sunday in some one place or other to whom the people swarmed like Bées He did carefully instruct his Family hee gaue them euery one a New Testament and would giue them money to learne certaine principall Chapters by hart being maruellous carefull ouer them that they might be a spectacle of vertue and honesty to others He called Mistris Boner Bishop Boners Mother his mother and when he was at his house at Fulham the dwelling there he euer sent for her to meales and placed her in a Chaâ—â—e at the Tables end and shee was neuer displaced of her seate though the Kings Councell were there but hee would tell them that this place of right and custome is for my mother Boner but he was well recompenced therfore by Boner who was the destruction of him and his He was immediately after the comming of Queene Mary committed vnto prison and carried to Oxford like a most heynous traytor and heretick with Cranmer and Latimer accompanied with a band of Souldiers as is before mentioned The Conference of RIDLEY and LATIMER vpon the obiection of ANTONIAN Antonian ALL men maruell why you goe not to Masse which is a thing much esteemed of all men and of the Queene her selfe Ridley Because no man that layeth hand on the plough and looketh back is fit for the Kingdome of God Saint Paul would not suffer Titus to be circumcised that the truth of the Gospell might remaine with vs vncorrupt and if I build againe the things which I destroyed I am a trespasser And another cause is least I should seeme to allow that which I know to bee contrarie to sound Doctrine and to be a stumbliâ—g stock to the weake so wâ— should be to me by whom ofâ—ence commeth it were better wee were cast into the Sea with a Milstone about our neckes Anto. What is it in the Masse that so offendeth you that you will not heare nor see it haue you not in times past said Masse your selfe Rid. I am sory therfore and I trust God hath forgiuen me for I did it ignorantly these things in the Masse are contrary to Gods Word and offend me The strange tongue the want of shewing the Lords death the Sacrament is not communicated vnto all vnder both kinds the sign is worshipped for the thing signified Christs passion is iniured by affirming the Masse to purge sinnes and there are manifold superstitions and trifling fondnes in the same Anto. It is a great crime to seperate from the Communion or fellowship of the Church and make a Schisme you hated the Anabaptists and impugned them This was the errour of Nouatus and of the heretickes called Catheri that they would not communicate with the Church Rid. I take not the Masse for the Communion of the Church but for a popish deuice whereby the institution for the remembrance of his death is eluded the people of God deluded The sect of the Anabaptists the heresie of Nouatus are to be condemned they separat themselues from the Communion without any â—ust cause for they did not alledge that the Sacraments were vnduely ministred but alwaies reprouing something either in the Ministers or in the communicants with them for the which they abstained from the Communion as from an vnholy thing Lat. Caluin saith the name of peace is beautifull and the opinion of vnitie is fayre But Saint Paul when he requireth vnity he â—oynes strait with all according to Iesus Christ and no further Piotrephes now of late did much harpe vpon vnity vnity Yea Sir quoth I in verity and not in popery Anto Admit there bee somewhat in the Masse that might be amended Cyprian and Augustine say Communion of Sacraments doth not deâ—â—le a
that it was against his conscience it pleased God that so great vertues in this man should not be without some blemish and that y â— falshood of the Popâ—sh generation by this meanes might be the more euident and that we should haue the lesse confidence of our owne strength presently this recantation was put in Print and published notwithstanding it was decréed that Cranmer should be burned out of hand and the Quéene commanded a funerall Sermon to be made for him by Doctor Cole and hauing his lesson giuen him he went spéedily to Oxford to play his part The morning before hee should bee executed Cole gaue him 15 crownes to giue to y â— poore The Archbishop surmised whereabouts they went after the Spanish Frier came vnto him with a paper of Articles which Cranmer should openly professe in his recantation before the people desiring him to write his name vnto it then he prayed him to write a Copy of it and kéepe it with him which he did knowing wherunto their deuices tended he put secretly into his bosome his prayer with his exhortation written in another paper Cranmer was brought from prison to S. Maries Church betwixt two Friers which mumbled certaine Psalmes in the stréets as they went when they came vnto the Church they sung Nunc dimittis then they brought him to his standing where they left him there he stood all y â— Sermon in a bare ragged gowne ill-fauouredly clothed with an old square cap exposed to the contempt of all men In this habite when he had stood a good while vpon the stage he turned vnto a pillar knéeling lifting vp his hands to heauen he praied vnto God once or twice After a while Cole came began his Sermon altogether to the disgrace of Cranmer shewing that he was the onely man that began this heresie schisme from the Catholique Church that he was the cause of the diuorce betwixt the Quéenes father and mother and that for these and other maine causes the Quéene and Councell did thinke fit that he should be burned although he had recanted At the end of his Sermon he brought many scriptures to comfort him that such as die in Gods faith he will either abate y â— fury of y â— flame or else giue him strength to abide it he glorified God much in his conuersiâ—n because it appeared to be only his worke shewing what great meanes was vsed to conuert him but none could preuaile vntill God reclaimed him saying whilst he flowed in riches honor he was vnworthy of death but lest he should carry with him no comfort he promised that immediatly after his death there should be Dirges Masses Funerals executed in all the Churches in Oxford for â—uccour of his soule But Cranmer during the Sermon lifted vp his hands eyes to heauen the very shape of forrow was liuely expressed in him more then twenty times he shed aboundant teares from his fatherly face but especially when he made his prayer before the people After Cole had done his Sermon he had Cranmer performe his promise to expresse your faith that you may take away suspicion from men that they may vnvnderstand you a Catholique indéed I wil do it said the Archbishop with a good will then he desired y â— people to pray for him that God would forgiue him his sins and one offence doth trouble me more then all the rest whereof in processe of my talke you shall heare and after he had made a very pithy praier with y â— people which you may sée in y â— book at large then he said euery man at the time of his death desireth to giue some god exhortation vnto others so I pray God at this my departing I may speake somwhat whereby God may be glorified you edified His first exhortation was that we should not set our minds too much vpon this glozing world but vpon God the world to come His next exhortation was to obedience to y â— King Quéenâ— His third exhortation was that they should loue together like brothers sisters The fourth was that rich men would weigh three sayings in y â— scripture First Christ saith it is hard for a rich man to enter into y â— kingdome of heauen Secondly S. Iohn saith he that hath this worlds goods and shutteth his compassion vpon his needy brother how can he say he loueth God Thirdly Saint Iames biddeth them weepe and howle for the miseries that shall come vpon you your clothes be moth-eaten your gold and siluer cankred and rusty and the rust shall witnesse against you and consume you like fire you hoord vp treasure of Gods indignation against the last day Let them that be rich ponder well these thrée sentences for if euer they had occasion to shew their charity it is now the poore beeing so many and victuals so deere Now being I am come to the end of my life whereupon hangeth my life past and my life to come either to liue with my Maister Christ for euer in ioy or else for euer in paine with the Diuell Therefore I will declare my faith vnto you without dissembling I beleeue all the Articles of the Créede and all the Doctrine of Christ his Apostles and Prophets in the new and old Testament and now I come vnto the great thing that so much troubled my conscience more then all that euer I did in all my life and that is in setting abroad a writing contrary to truth which now I renounce as written with my hand contrary to my heart for feare of death and that is all such Billes and Papers which I haue written or signed with my hand since my degradation and because my hand writ contrary to my heart it shall be first burned And as for the Pope I refuse him as Christs enemy and Antichrist with all his false Doctrine And as for the Sacrament I beléeue as I haue taught in my Booke and my Booke shall stand at the last day before the iudgement of God when the Papisticall doctrine shall be ashamed to shewe her face It was a world to sée the Doctors beguiled of so great a hope I thinke there was neuer cruelty more notably deluded and when he began to speake more of the Sacrament and of the Papacie Cole cried to stop the Heretiques mouth then the Friers pulled him from his seate and led him to the fire then they cried to him What madnesse hath brought thee againe into this error by which thou wilt draw innumerable soules with thee into hell Hee answered them not but directed his talke vnto the people But the Spanish Barker raged and foamed almost out of his wits and he and the other Spanish Frier began to exhort him afresh but all in vaine When the fire began to burne neere him he put his right hand into the flame which he held so stedfastly that it was burned before his body was touched he abode the fire with such constancy
bread and that which you call heresie I trust to serue my Lord God in And touching the Romish Sea she said I forsake all his abominations and from them all good Lord deliuer vs they died more ioyfully in the fire then some that burned them did in their beds Iohn Harpole and Ioane Beach widdow THese two were burned at Rochester for their constant perseuering in Christs truth about the first of Aprill A blinde boy and another suffered martyrdome at Glocester one of them was the blinde boy which came vnto Bishop Hooper whom the said vertuous Bishop confirmed in the Lord and the doctrine of his word as is before mentioned whose examinations are not come vnto our hands Thomas Spicer Iohn Deny and William Pole THese were broâ—ght before Dunnings Chancellor of Norwich and Minges his Register the Chancellor perswaded what he could to bring them from the truth and being he could not preuaile he burst out in teares intreating them to turne againe vnto the holy mother Church As he was thus labouring them and seemed vnwilling to giue iudgement the Register said in what doe you make such ados they be at that point they will be therefore reade sentence and dispatch the knaues whereupon he condemned them with teares and the next day being the one and twentieth of May they were burned at Beckles by Sir Iohn Silliard high Sherife without any writ from my Lord Chancellor As the fire burned about them they praised God with such an audible voyce that it was wonderfull to all those that stood by One Robert Bacon and enemie to the truth willed the tormentors to throw on â—aggots to stop the knaues breaths but they confessed the truth and gaue their liues for the testimony thereof very gloriously and ioyfully Thomas Spicer was a labourer dwelling at Wenson in Suâ—â—olke The persecution of the townes of VVenson and Mendleson in Suffolke AT the commandement of Sir Iohn Silliard High Sherife and Sir Iohn Tyrrill Knights these whose names follow were persecuted out of the said towns From Wenson Alice Twayts two of her seruants Humfrey Smith and his wife William Kachpoole and his wife Iohn Mauling and his wife Nicholas Burlingham and his wife and one Rought and his wife From Mendleson Simon Harlstone and Katharine his wife with fiue children William Whiting and Katharine his wife Thomas Dobson and his wife Thomas Hubbard and his wife Iohn Poncon Thomas Woodward the elder one Rennolds wife and a poore widdow and one mother Semons maide besides those that were constrained against their consciences by the help of Iohn Brodish the Parish priest the points of religion that they held for which they were persecuted were these 1 They held the word of God to be sufficient doctrine vnto saluation 2 They denied the Popes authority said their Church was Antichrist and Christs aduersary they refused the abused Sacraments defied the masse and all Popish seruice and ceremonies saying they robbed God of his honour and Christ of his death and glorie and would not come to Church except it were to the defacing of that they did there 3 That Ministers of Gods Church might lawfully marry 4 That the Quéene was chiefe head and wicked Rulers were a great plagus of God sent for sinne 5 They denied mans frée-will and the Popes Church did erre and many other in that point with them rebuking their false confidence to be iustified by works and mans righteousnesse when they were rebuked for talking so freely they would answere they acknowledge confesse and beleeue and therefore they must speake they acknowledged that tribulations were Gods prouidences and that his iudgements were right to punish them and others for their sinnes and that their troubles were of his faithfulnesse and mercy and that one haire of their heads should not perish before the time but all things should worke to the best to them that loue God and that Christ was their only life and righteousnesse and that only by faith in him and for his sake all good things were freely giuen them as also forgiuenesse of sinnes and life euerlasting Many of these persecuted were of great substance and had possessions of their owne William Slech died the thirtieth of May 1556. being imprisoned for the doctrine of the Gospell and the profession of the truth in the Kings bench and was buried in the back-side of the same prison because the Papists thought him not worthy to be laide in their Pope-holy Churchyards Thomas Harland MillWright Iohn Osward Thomas Reed and Thomas Auington T They were long prisoners in the Kings Bench for the confession of the truth and were burned together at one fire the sixt of Iune in Lewes in South-sex Thomas Wood Minister and Thomas Miles were burned likewise at Lewes in South-sex the twentieth of Iune for resisting the erroneous and hereticall doctrine of the papisticall and falâ—â—y pretended Catholiks William Adherall Minister and Iohn Clement-Wheele-wright THese died in the Kings Bench the three and twentieth of Iune and were buried in the backside being imprisoned for the profession of the truth A Merchants seruant the next day was burned at Leicester for the like godlines by the cruell persecution of the Papists About this time there were thirtéene burned in one fire at Stratford the Bow by London eleuen of them being men and two of them women whose dwellings were in sundry places in 〈◊〉 and whose names fâ—llow Henry Adlington Lawrence Parman Henry Wye William Hallywell Thomas Bowier George Searle Edmond Hurst Lion Cawch Ralph Iackson Iohn Perifall Iohn Roth Elizabeth Peper and Agnes George Their points of Religion doth better appeare by a Certificate vnder all their hands which I haue here inserted then by their examination which followeth Be it knowne vnto all to whom this our Certificate shall be feene that whereas vpon Saturday the thirteenth of Iune sixteene of vs were condemned to dye by the Bishop of London for the sincere truth of Christs verity which truth hath bin continually defaced from the beginning by the wicked aduersaries as it is slandered now by the Diuell and his Imps which constraineth vs to manifest our beleefe and the articles wherefore we were condemned for auoyding the slanders that might happen by occasion of the flanderous Sermon lately preached at Pauls Crosse by Doctor Fecknam Deane of Paules where he defamed vs to be of sixteene sundry opinions 1 We beleeue by Baptisme we were made members of Christs Church and although wee erred for a time yet the roote of Faith was preserued in vs by the Holy Ghost which maketh vs certaine of the same and we doe and will persist by Gods assistance vnto the end And though the Minister were of the malignant Church yet he did not hurt vs because he baptized vs in the name of the Father the Sonne and the Holy Ghost there was the word and the element Godfathers and Godmothers renouncing for vs the Diuell and all his workes and confessing the Articles of the
bee truely ministred according to Christs institution If I come in Faith that Christ was borne for me and that he suffered death for the remission of my sinnes and that I shall bee saued by his death and eate the Bread and drinke the Wine in remembrance of him Then I receiue whole Christ God and Man mystically by Faith The fat Priest What afoole thou art canst not tell what mystically is Wood. God hath chosen such fooles as I am to confound such a wise thing as you are Winch. Answere the Sacrament of the Altar whether it bee not the body of Christ before it be receiued and whether it bee not the body of Christ to whomsoeuer receiueth it tell me or else I will excommunicate thée Wood. I will not answere you you are not mine Ordinarie Then Chichester said I am not consecrated No said I yours bee all Cow Calues meaning therby that hee had not his Bull from Rome Thâ—â— they called me all to naught and said I was madde Then I said so Festus said to Paul when hee spake sober words and truth of the Spirit of God as I doe but you be your selues as you iudge mee you will all goe to hell if you condemne me if you haue not especiall grace to repent with spâ—câ— Winch. We goe about to saue thy soule if thou wilt be ruled Wood. No man can saue my soule for Christ hath saued it already euen before the foundation of the world was laid The Fat Priest Here is another heresie thou canst not tell what thou saist was the soule saued before it was Wood. I say the truth looke in the first to the Ephesians and there you shall find it where S. Paul saith God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him through loue and thereto we were predestinated The Fat Priest S Iames saith Faith without workes is dead and we haue free-will to doe good workes Wood. I doe not disallow good workes for a good faith cannot be without good workes yet not of our selues but it is the gift of God as S. Paul saith it is God that worketh in vs both the will and the deed euen of his good will VVinch Make and â—nd answere to me My Lord Cardinall hath appointed the Archdeacon of Canterbury thine Ordinary he can appoint whom he will before the Bishop is consecrated and so they all affirmed Wood. I will beleeue neuer a one of you all for you be turne coates changelings and wauering minded neither hote nor cold therefore GOD will spuâ— you out For in King Edwards time you taught the Doctrine that was set sorth then and now you teach the contrarie which words made the most part of them quake VVinch He is the naughtiest varlet and heretick that euer I knew I wil reade sentence against him but I spared them not but spake freely they that stood by rebuked me saying you cannot tell whom you speake vnto Wood. They be but men I trow I haue spoken to better men then they for anything I see except they repent with speed Then I told the Bishop of Winchester if you condemne me you will be condemned in hell if you repent not for I am not afraid to die for Gods sake Winchest For Gods sake nay for the Diuels sake neither was Iudas afraid to die that hanged himselfe as thou wilt kill thy selfe because thou wilt not be ruled How say you will you confesse that Iudas receiued the body of Christ vnworthily VVood. If you can prooue in all the Bible that any man euer eat the body of Christ vnworthily then I will be with you in all things Then a Priest said S. Paul saith in the 11. of the first to the Corinthians He that eateth this bread drinketh this cup vnworthily eateth and drinketh his own damnation because he maketh no difference of the Lords body Wood. He saith not who so eateth this body vnworthily nor drinketh this blood vnworthily But he saith who so eateth this bread and drinketh this cup vnworthily eateth and drinketh his oâ—ne damnation because hee maketh no difference of the Sacrament which representeth the Lords body and other bread and drink here good people you sée they are not able to proue their sayings true Wherefore I cannot beléeue them in any thing they do Then Winchester read sentence of excommunication against me when hee had done I would haue spoken but they cried away with him The third examination Chich. HOw say you to the Sacrament of the Altar I said he ment the Sacrament of the body and bloud of Christ and not of the Altar of stone He said yes that he did How vnderstand you the Altar otherwise Wood. It is written in the 18. of Mathew wheresoeuer two or three be gathered together in Christs name he is in the middest of them whatsoeuer they aske in earth shall be granted in heauen And in the 5. of Mat. When thou commest vnto the Altar and remembrest that thy brother hath ought against thee leaue thine offering and be first reconciled to thy brother and then offer thy gift In these two places of Scripture I proue Christ is the true Altar whereon euery one ought to offer his gifts First Christ being in the middest of them that are gathered together in his name there is the Altar so we may be bold to offer our gifts if we be in Charitie if we be not we must leaue our gift and be first reconciled vnto our Brother Some will say how shall I agrée with mine aduersary when he is not néere by 100. miles may I not pray vntill I haue spoken with him if thou presume to pray in the congregation and thinke euill vnto any thou askest vengeance vpon the selfe Therefore agrée with thine aduersarie that is make thy life agréeable to Gods Word resolue in thy heart that thou aske God the world forgiuenes intending neuer to affend them more all such may be hold to offer their gift Chichest I neuer heard any vnderstand it so no not Luther that great hereticke that was condemned by a generall Councell and his picture burned I will shew you the true vnderstanding of the Altar and the offering wee haue an Altar said Paul that you may not eat off meaning that no man might eat of that which was offered vpon the Altar but the Priest For in Pauls time all the liuing that the Priests had the people came and offered it vpon the Altar mony or other things and when the people came to offer it and remembred that they had any thing against there Brother then they left their offering vpon the Altar and went and were reconciled vnto their Brother and came againe and offered their gift and the Priest had it this is the true vnderstanding of it VVood. That was the vse of the old law Christ was the end of it and though it were offered in Pauls time that maketh not that it
the vse of the materiall water in Baptisme whether was Iocab baptised before he had faith Paul saith in the ninth to the Romans ere euer the children were borne ere euer they had done good or bad that the purpose of God which is by election might stand not by reason workes but by the grace of the Caller The elder shall serue the yonger Iacob haue I loued and Esau haue I hated This proueth that Faith is before Baptisme For Circumcision was before Baptisme And Saint Peter fetcheth the proofe of Baptisme from Noes flood saying Whilst the Arke was a preparing wherein but eight persons were saued by water like as baptisme now saueth vs not in washing away the filth of the flesh but in that there is a good conscience consenting to good But you said if they be baptised with water if they die before yeares of discretion they be all saued the which S. Peter is cleane against vnlesse you grant that Children haue faith before they bee baptized but what consent of conscience haue Infants you say they beléeue not before they bee baptized Lang. The children are baptized in the God-fathers and God-mothers faith and that is the good conscience that Saint Peter speaketh of and the Christning is the kéeping of the Law that S. Paul speaketh of saying Neither is Circumcision or vncircumcision any thing but the keeping of the Law is altogether like as Circumcision was the keeping of the old law so is Baptisme the keeping of the new Law VVood. You confesse that neither circumcision nor vncircumcision auaileth not which you haue coupled with baptisme prouing that none of them preuaile but the kéeping of the law which law you say is kept by outward signes which is nothing so for Abraham beléeued God and that was imputed vnto him for righteousnesse and this was before he was circumcised so the children beléeue before they be either circumcised or baptized according to my first saying Iacob haue I loued and Esau haue I hated This sheweth that Iacob had faith in his mothers wombe Also Iohn Baptist was sanctified in his mothers wombe therfore it was counted vnto him for righteousnesse and I am sure if they had died before they had either receiued circumcision or baptisme concerning the outward déede they had béene saued for Gods gifts and calling are such that hee cannot repent him of but by your saying he doth repent and change for you say kéeping of the outward law is all in all and where you say they be baptised in the Godfathers Godmothers faith what if they be vnbeleeuers In what faith then is the childe baptized Lang. If one amongst the thrée God-fathers God-mothers that baptize the childe be not a beleeuer you would count that there were bery few beleeuers If you would haue none beléeuers but them that be of your mind then were Christs flocke a very little flocke VVood. In the 12 of Luke Christ saith his flocke is a little flocke and where you make a question of one amongst thrée there is not one amongst three hundred as farre as I can sée else there would not be so many which would séek their neighbours goods and liues Lang. If Christs flocke bee such a little flocke tell mee how many there bee of them VVood. First the Prophet saith Follow not a multitude to do euill for the most go the wrong way and Christ saith Math. 7. The way is brode and the gate wide that leadeth to destruction and many there be that goe in thereat And straight is the gate and narrow the way that leadeth to life and few there be that finde it And in the 12 of Luke Christ saith Come you little flocke it is your Fathers will to giue you a kingdome And in the 3 of Mark and 7 of Mathew Christ saith The tree is kowne by his fruits a good tree bringeth forth good fruits and a bad tree bad fruits And euery tree that bringeth not forth good fruits shall be â—ewne downe and cast into the fire Christ meaneth into hell and your fruites declare you to be one of them Lang. It was time such a fellow as you were taken indéed such a one is enough to trouble a whole Countrey you deny Originall sin and Frée-will Wood. What frée-will hath a man to do good of himselfe Lang. All men haue as much frée-will as Adam had before his fall for as by the meanes of Adam all became sinners so by the obedience of Christ all men became righteous and were set as free as they were before their fall Wood. What an ouer-throw haue you giuen your selfe here in Originall sinnâ— and yet cannot sée it for in prouing we haue free-will you haue denyed originall sinne For if we be set as free by the death of Christ as Adam was before his fall I am sure Adam had no originall sinne before his fall If wee bee so frée now as hee was then I maruell why Saint Paul complained thrice to God to take away the sting of it GOD making him answere My grace is sufficient for thee This proueth originall sinne but not that it shall hurt Gods elect but that his grace is sufficient for his But you say in one place it is not without baptisme and in another place you put it away quite by the death of Christ. And you haue spoken truer then you be aware of for all that beleeue in Christ are baptized in his blood and yet I say with Dauid in the 51 Psalme I was borne in sinne and in sinne hath my mother conceiued me but no such sinne as shall be imputed because I am borne of God by faith as saith Saint Iohn therefore I am blessed as saith the Prophet because the Lord imputeth not my sinne and not because I haue no sinne not of mine owne deseruing but of his free mercy hee saueth vs. Where is now your free-will If we haue free-will our saluation commeth of our owne selues and not of God and his word Saint Iames saith Euery good and perfect gift commeth from the Father of light of his owne will begat he vs. For the winde bloweth where it listeth and wee heare the sound thereof saith Saint Iohn but wee cannot tell from whence it commeth nor whither it goeth Euen so it is with euery one that is borne of God For Saint Paul saith It is God that worketh the will and the deede euen of his good will therefore our owne will is nought at all except it be to wickednesse After these and other Examinations wherein there is no other materiall point of Religion handled he was called forth to his condemnation and so was depriued of his life with the other nine aforesaid which were taken but the same day or the day before AMBROSE HE died in Maidstone goale who else should haue beene burned for his conscience in the truth as the other were Simon Miller and Elizabeth Cooper SImon dwelt at Linne he came to Norwich where he standing in the prease
Placentia was accused vnto the Pope that he had a wife children the Pope depriued him of his Benifices and he went to Rome and shewed that she was another mans wife and but his Concubine and neuer married vnto him nor could be and though he was a vile Adulterer he was restored vnto his Benifices againe If any Iew become a Christian the Pope confiscates their goods according to a Law of the Iewes else many Iewes would become Christians S. Anthony is the Papists Saint to pray vnto for fire S. Rock for the plague S. Bastion for the pestilence S. Apolinia for the tooth-ache S. Blase for the disease of throat S. Anthony and S. Rocke were called Martires because they went from Citty to Citty to desire men to offer them by death and could get none Saint Christopherus THE Christians in old time pictured a Christian in the forme of a great Gyant because he must be strong to beare Christ and his truth before men they feigned he carrieth men ouer the water by water they meaâ—â— our life which we cannot come ouer to come vnto heauen except we be taught by a Christian the truth they pictured him with a tree in his hand to stay vpon by the which they meant faith without which we should often fal after hee vsed this tree it grew greene to signifie that Faith exercised with Charity is liuely His name was called Christopherus which signifieth bearing Christ Hee was painted at the entrances of the Churches The Papists haue conuerted it vnto a Saint and pray vnto it Saint George LIkewise Saint George that killed the Dragon to deliuer the Kings Daughter from that terrible beast which had destroyed all Capadocia By Capadocia is ment the world The Dragon signifieth the Diuell The Kings Daughter the Church And Saint George represents Christ of which fable the Papists haue made a great Saint and pray vnto it The Papists haue trantfsormed all the heathen Gods of Rome to be their Gods onely by giuing them other names Pantheon in Rome which was the house of all Gods is Maria Rotunda the house of all Saints In the place of Cibile mother of Gods is now placed to Mary The Temple that was dedicated to Pallas Minerua a Uirgine is now dedicated Minerua a Uirgine The Temple of Romulus and Rheimes is now the Temple of Saint Cosmus and Damian The temple that was ef Castor and Pollux is now of Saint Geruais and Protheys the Heathens had Lucian to heale their eyes the Papists in stead thereof haue Saint Lucy and in steed of Ceres God of Corne now is Saint Pancras The Heathens had Mars and Pallas Gods of Warre in steed of them the Papist haue Saint George and Saint Barbera The Heathen Sea men saw Castor and Pollux at the end of a tempest the papists in such case see Saint Erenius as Vesta Virgines could not marry so the Nunnes may not marry in the old time they washed to clense sinnes and now they fillip Holy Water vpon their foreheads to clense sinnes For the Heathens Iuno Feronia they haue Iuno Lucina For the heathens Iuno Saturnia they haue Iuno Curies For the Heathens Lady of Grace and Lady of Myracles the Papists haue our Lady our Lords Mother and our Lady of People The Papists fill their Churches with tables containing vowes for the help that the Saints haue done for them as were in the old time in the heathen Churches containing the myracles that their Idols had done Calapine saith that Cardinall is the selfe-same that Carneuale neither the one nor the other doth attend to any other thing then to eate drinke sleepe commit whooredome banquet and doe other wicked acts so many that no tongue can expresse In place of the foure Gospels the papists haue put the foure Councels Nice Constâ—ntinople Ephesus Calcedon Then foure Doctors Ambrose Augustine Ierome Gregory and foure Bookes to wit of Decrees of Decretals of Sects of Clementines and whosoeuer had a Coule or a shauen Crowne might write what they would and it should goe for Gospel whereby the Pope hath drawne all things to himselfe and made himselfe aboue Christ. They will haue Bels carued Images Crosses Lights Wax Uessels and Garments to be â—o vs in steed of Euangelists Saint Peter was made Pope after his death which neuer was Pope nor neuer could be nor yet was at any time at Rome so was Saint Ierome made a Cardinall Saint Iohn Baptist a Patriarck And Saint Dominick and Saint Frances Patriarcks long time after their deathes They picture Iohn Baptist a terrible fellow with a fayre sharpe sword in his hand and all in armour followed with a number of Sea Rouers called knights of the Rhodes they baptize no otherwise but by drowning men in the Sea they doe not make men repent of their sinnes as Iohn Baptist did but they make them repent that euer they were borne and driue them for necessitie to dwell in the wildernes They weare crosses on their breasts because they cannot beare them in their heart and to shew them selues crucifyers of others Iohn dwelt in deserts but they make deserts Iohn Baptist liued in Fasting and Prayer but these in pleasure like Sardanapalas when they had the Isle of Rhodes they did that which Turkes would not haue done Therefore they were driuen thence by Gods iust iudgement they marry not like Iohn Baptist but they haue the more harlâ—ts Dominick by the procurement of Innocent the third Hee at Tholosa quenched the heresie of the Lutherans with maruellous speed Hee said hee must not dispute but fell to the busines with fire and sword and for this cause he was made a Saint A Spaniard of the inquisition for heresies accused certaine of the best Spaniards for Lutherans and said he smelt them because they gaue almes vnto the poore and not vnto Fryers And because they left swearing and blaspheming of GOD and his Saints and playing whore-hunting and other vices applying themselues to things graue and profitable and all day long reade in the Scriptures Saint Francis was required of his Disciples to giue them a rule of liuing and he gaue them the Gospell but his Fryers haue set forth a Booke of conformities which is preferred before the Gospel with the whith if thou compare the Alâ—oran of Mahomet thou wilt say the Alcoran is more holy although in many things they agree His Fryers were bold to preach that a Frier once desired to knew in what place Saint Francis was and therewith ran out of his wits and was led about all parts of heauen and found him not at last he came vnto the throne of Diuinitie where demanding for Saint Francis Christ rose vp from his seate on the right hand of the Father and opened his clothes vpon his brest and S. Francis came out of his side Then the Fryer came to his wits againe In the strife for the supremacie Constantinople said to him it belonged because with him was the Sea of the Empire Ierusalem would
bring life or death if Christs body be not there Rid. When you heare Gods word truely preached if you doe beléeue you receiue life and if you beléeue not it bringeth vnto you death yet Christs body is not carnall in euery preachers mouth Pope How answere you this which shall be giuen for you was the figure of Christs body giuen for you Rid. No Sir but the very body it selfe whereof the Sacrament is a figure Tertullians exposition maketh it plaine For hee saith the body is a figure of the bodie now put too which shall be giuen for you and it agreeth excéeding well Maister Secretary You know well that Origen and Tertullian were not Catholick but erred Rid. There is none of the Doctors but are thought to haue erred in some things but I neuer heard that Tertullian or Origen were thought to haue erred in the Sacrament Feck Forty yeares agone all were of one opinion of this matter Rid. Forty yeares agoe all held that the Pope was supreme head of the vniuersall Church Maister Secretarie That was but a positiue Law Rid. It is in the Decrees that the Pope challengeth his supremacie not by any Councell nor any way else but by Christs own words saying to Peter thou art Peter And in another place thou art Cephas that is the head and his Decree is that we must be obedient to the Bishop of Rome vpon necessity of saluation Thomas Cranmer Archb. of Canterbury Ridley Bishop of London and Hugh Latimer Bishop of VVorster were sent to Oxford to dispute with the Diuines of Oxford and Cambridge THere was thrée questions First whether the naturall body of Christ be really in the sacrament after consecration secondly whether any other substancâ— doth remaine after consecration then the substance of the body and bloud of Christ thirdly whâ—ther in the masse there be a sacrifice propitiatorie for the sinnes of the quick the dead Thirty thrée Commissioners being set in the Quire of S. Maries Church in Oxford before the Altar Cranmer Archb. was brought to them with a number of Bill-men When he had read ouer the Articles he said they were all false and against Gods holy word Then was Doctor Ridley brought in who hearing the Articles read answered they were all false and that they sprang out of a bitter root Then came in Latimer when he had denied the Articles he said he had read ouer the new Testament seuen times and yet could not find the maisâ— in it nor the mary-bones nor sinewes of the same All their arguments were of nothing but the reall presence in the Sacrament which point is already sufficiently argued in many places of this book and will 〈◊〉 more hereafter If thou desire to sée the disputations resort to the book at large for the Commissioners were so clamorous that they could not be suffered to speak as it appeareth by the report of Bishop Ridley Bishop RIDLEY his report NEuer did I see a thing done more vainly and contumeliously then the disputations with me in the Schooles in Oxford I thought it had not been possible to haue béen found amongst men of learning and knowledge any so brazen faced and shamelesse so disorderly and vainely to behaue themselues more like to Stage-players then Diuines The Sorbonicall clamours which in times past I haue séene in Paris when Poperie most raigned might be thought modestie in respect of them yea and the chiefest did as it were blow the Trumpe vnto the rest to rayle rore rage and crie out whereby it appeareth they neuer sought for the veritie but for their owne glorie and bragging victorie Much time appointed for Disputations was vainly consumed in opprobrious checks taunts hissings and clapping of hands Whensoeuer I would make an end of my probations they would euer crie out Blasphemies blasphemies I neuer heard or read the like but by Demetrius the Siluer-smith and them of his occupation crying but against Paule Great is Diana of the Ephesians and except it be a disputation of the Arrians against the Orthodoxes where it is said that such as the Presidents of the disputations were such were the rest all were in a hurly-burly and the Arrians cast out such great slanders that nothing could quietly be heard and he concludes thus ended this glorious disputation of the Sacrificers Doctors and Masters which fought manfully for their God and goods their faith and felicitie countrey and Kitchin and for their beautie and bellie with triumphant applauses and fauour of the whole Uniuersitie After seuerall disputations with euery one of them the Commissioners sate in Saint Maries Church and Doctor Weston vsed particular perswasions with euery one of them and would not suffer them to answere but peâ—emptorily to say whether they would subscribe or no Hee told the Bishop of Canterbury hee was ouercome in Arguments which he said was false for hee was not suffered to oppose as he would nor answere as he would vnlesse hee would haue brauled with them all denying to subscribe then sentence was read ouer them that they were no members of the Church and therefore condemned for hereticks Then the Archbishop Cranmer answered from this your sentence I appeale to the iust iudgement of God trusting to be present with him in heauen for whose presence in the Altar I am thus condemned Bishop Ridley answered though I be not of your company yet my name is written in another place whither this sentence will send mee sooner then wee should by nature haue come Bishop Latimer I thanke God most heartily that hee hath prolonged my life to this end that I may in this case glorifie GOD by that kinde of death After they were all three called to behold a solemne procession wherein Doctor Weston carried the Sacrament and foure Doctors carried the Canapie ouer him In the last yeere one thousand fiue hundred forty and three it is shewed how the Duke of Northumberland was apprehended by the Guard and brought to London by the Earle of Arundell and others these were committed to the Tower with the Duke the Earle of VVarwick the Earle of Huntington Lord Ambrose and Lord Henry Dudley Lord Hastings who was deliuered the same night Sir Iohn Gates Sir Henry Gates Sir Andrew Dudley Sir Thomas Palmer and Doctor Sands Chancelor of Cambridge many were committed to diuers prisons about the same time About this time Maister Bradford Maister Beacon and Maister Veron were committed vnto the Tower and Maister Sampson was sought for and because he could not be found the Bishop of Winchester fumed About this time Doctor Weston preached at Paules Crosse he willed the people to pray for the soules departed that be neither in heauen nor hell but in a place not yet sufficiently purged to come to heauen that they may be releeued by your deuout prayers he named the Lords Table an Oyster boord hee said the Catechisme lately set forth was abominable heresie and likeneth the setters forth of the same to Iulianus Apostata and the booke to