Augustine and all the Fathers of antiquitie doe affirme but in asmuch as the substance of bread and wine is another manner of thing then the substance of the body and bloud of Christ it is plaine there is no Transubstantiation 4 The bread is no more transubstantiated then the wine CHRIST calleth that the fruit of the Uine saying I will drinke no more of the fruit of the Vine Therefore by Christes wordes it was not Bloud but Wine therefore it followeth there is no Transubstantiation Chrysostom vpon Mathew and Cyprian doe confirme this reason 5 The bread is called as well Christs mysticall body as his naturall body for the same spirit that saith the bread is my body saith also wee being many are one body but it is not the mysticall body by transubstantiation no more is it his naturall body by transubstantiation 6 The words ouer the Cup are not so effectuall as to transubstantiate it intâ— the New Testament Therfore the words spoken ouer the bread are not so mighty to make Transubstantiation 7 The Doctrine of Transubstantiation doth not agree with the Apostolick and mother Churches which receiued there Doctrine of the Apostles who receiued it of Christ and Christ of God as of Gréece of Corinthus of Philippos Collosia Thessalonica Ephesus which neuer taught Transubstantiation yea it agreeth not with the Doctrine of the Church of Rome taught in times past for Gelasius the Pope doth manifestly confute the errour of transubstantiation and reproueth them of sacriledge which diuide the mysterie and keep the Cup from the lay people Therefore the Doctrine of transubstantiation agreeth not with the truth Communication betwixt the Archbishop of Yorke and the Bishop of Chichester with BRADFORD in prison York HOw know you the word of God but by the Church Brad. The Church is a meane to bring a man to the more spéedy knowledge of the Scriptures as the woman of Samaria was a meane that the Samaritaâ—s knew Christ but when as they had heard him speake they said now wee know that he is Christ not because of thy words but because we our selues haue heard him so after we come to the hearing and reading of the Scriptures shewed vnto vs by the Church we beleeue them and know them as Christs sheepe not because the Church saith they be the Scriptures but because they be so wee being assured thereof by the spirit which wrote and spake them Yorke In the Apostles time the word was not written Brad. True if you meane it for some bookes of the New Testament but for the Old Testament Peter telleth vs it is a more sure word of Prophesie not that it is so simply but in respect of the Apostles which being aliue and compassed with infirmities by reason whereof men might perchance haue found fault with their preaching they attributed vnto the Prophets more firmenes as wherewith no fault could be â—â—und albeit in verity no lesse obedience and faith ought to be giuen vnto the one then the other both proceeding of one Spirit of truth York Ireneus and others doe magnifie much and alledge the Câ—urch and not the Scriptures against the heretickes Brad. They had to doe with such-hereticks as did deny the Scriptures and yâ—t did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and which did still retaine the same Doctrine then the alledging of the Church cannot be principally vsed against me which am so farre from denying the Scriptures that I appeale vnto them vtterly as to the onely Iudge Yorke A pretty matter that you will take vpon to Iudge the Church where hath your Church been hitherto for the Church of Christ is Catholick and visible hitherto Brad. I doe not Iudge the Church when I discerne it from the congregation which is not the Church and I neuer denied the Church to bâ— Catholick and viâ—â—ble although at some times it is more visible then at other times Chichest Where was your Church forty yeares agone which allowed your Doctrine I said I would tell him if he would tell mee where the Church was in Helias his time when Helias said he was left alone he said that is no answere Brad. If you had the same eyes wherewith a man might haue espied the Church then you would not say it was no answer The fault why the Church is not sâ—â—ne of you is not because the Church is not visible but because your eyes are not cléere â—â—ough to sée it Chich. You are much deceiued in making this collation betwixt the Church then and now Yorke said it was very well spoken for Christ said I will build my Church and not I do or haue built it Brad. Peter teacheth me to make this collation saying As amongst the people there were false Prophets which were most in estimation before Christs comming so shall there be false teachers amongst the people after Christs comming and verie many shall follow them and as for your future tense you wil not conclude Christs Church not to haue béene before but rather that there is no builder in the Church but by Christ onely in that he saith I will build my Church for Paul and Apollo be but waterers York He taketh vpon him to iudge the Church a man shall neuer come to certainty that doth so Brad. I speake simply that which I thinke and desire reasons to answere my Obiections assuredly you did well to depart from the Romish Church but you haue done wickedly to coupple your selues to it againe for you can neuer proue it which you call the mother Church to be Christs Church Chichest You were but a Childe then I was but a young man come from the Uniuersitie and went with the World but it was alwaies against my conscience Brad. I thinke you haue done euill for ye are come and haue brought others to that wicked man which sitteth in the Temple of God which is the Church for it cannot be vnderstood of Mahomer or any out of the Church but of such as beare rule in the Church Yorke Sée how you build your Faith vpon the most obscure places of the Scripture to deceiue your selfe as though you were in the Church which are not Brad. Well my Lord though I might by truth iudge you and others yet will not I vtterly exclude you out of the Church but I am not out of the Communion of the Church for it consisteth in Faith York Loe how you make your Church inuisible for you would haue the Communion of it to consist in Faith Brad. To haue Communion of the Church néedeth not visiblenesie of it for Communion consisteth in Faith and not in exterior Ceremonies as appeareth by Paul which would haue one Faith and by Ireneus to Victor saying disagréeing of fasting should not breake the agréeing of Faith Chichest That place hath often wounded my conscience because we disseuered our selues from the Sea of Rome Brad. God forgiue you for you haue done
and valiant Champion of the Faith vanquishing by the force of Scripture all such who by wilfuâ—l beggery blasphemed Christs Religion neither was he conâ—ict of heresie or burned by our prelates after his buriall God forbid our Prelates should condemne a man of such honesty for an heretick who amongst all the rest of our Uniuersitie had written in Logick Philosophy Diuinity Morality and the Speculatiue arte without pâ—are In witnes whereof we seale this testimonial with our common Seale 5. October 1406. Iohn Hus hauing read ouer Wickliffes Bookes concludeth by many infallible presumptions and reasons that hee was no Heretick but in the number of the saued and that it was a foolish consequent because the number of Prelates and Clergy in England France and Boheme doe count him for an Heretick that therefore he is one like is the reason for burning of his bookes for in the first Chapter of the Booke of Machabees they burned the Bookes of the Lord and tore them and whosoeuer was found to haue or vse them was put to death by the Kings commandement if this argued the wickednes of the bookes then the Law of God was wicked so likewise of the burning of S. Gregories bookes and of diuers other good men it followeth not because the Scribes and Pharisies condemned Christ as an Heretick that therefore he was one so Iohn Chrysostome was twice condemned an Hereticke by the Bishops and Clergy Besides the Articles afore there were other Articles gathered out of his Bookes which his malicious aduersaries peruersly collecting and maliciously expounding did exhibit to the Councell of Constance They sinne in Simony that be hired by temporal liuings to pray for others The prayer of the Reprobate preuaileth for no man Hallowing of Churches confirmation of children the Sacrament of orders bee reserued to the Pope and Bishops onely for temporall lucre Graduation and Doctor-ships in Uniuersities and Colledges as they bee vsed conduce nothing to the Church The excommunication of the Pope and his Prelates is not to be feared because it is the censure of Antichrist Such as founded Monasteries offend and all such as enter into them be members of the Diuell A Deacon or Priest may teach Gods word without the authority of the apostolike Sea They that enter into Monasticall Order or Religion are vnable to keep Gods commandements or to come to heauen except they returne The Church of Rome is the Synagogue of Satan neither is the Pope the immediate vicar of Christ nor of the Apostles The decretals of the popes be Apocripha and seduce from the faith of Christ and the Clergy that study them be fooles It is not necessarie to saluation to beleeue the Church of Rome to be supreme â—ead ouer all Churches It is but folly to beleeue the Popes pardons All othes made for any contract or ciuill bargaine betwixt man and man bée vnlawfull Benedick Francis Dominick Bernard and al other that haue béen patrons of priuat religions except they haue repented with such as entred into the same be in damnable state and from the pope vnto the lowest nouis they are all hereticks Thus you haue the whole summe of Wickliffes Articles albeit not as hee vttered them but as his froward aduersaries collected them out of his writings if some of them séeme hard or strange thinke it rather to be imputed to their euill will then to his good meaning as it might appeare if his bookes had now been extant but this is certaine howsoeuer his Articles were taken of the euill disposed with all good men he was highly fauoured and had in such estimation for his profound knowledge and great learning that all forren Nations were moued with his authoritie especially the Bohemians had him insuch reuerence that Iohn Hus the greatest doer in the Uniuersitie of Prage tooke profit of his Doctrine and openly defended his Articles Wickliffes Doctrine came into Bohemia by reason of a Student of Bohemia that was at Oxford being of Noble stock who returning to Prage carried certaine bookes of Wickliffes with him De realibus vniuersalibus De ciuili iure et Diuino De Ecclesia De questionibus varâ—â—s contra clerum c. a Noble man of Prage builded a Church called Bethelem giuing lands to it and finding two preachers euery day to preach to the people of the which Iohn Hus was one hee beeing familiar with the yong man reading and perusing these bookes tooke such pleasure and fruit thereby that he defended and commended them in schooles and sermons commending him for a good man wishing when he died to be there placed where his soule was We think it worth labour to shew certaine prophesies whereby so many persâ—cutions were figured and first the aforesaid Abbot Ioachim told King Richard as hée went to Ierusalem that the last of the seuen Kings spoken of in the Reuelation was Antichrist and that at that present hee should be bred at Rome and be exalted into the apostolick Sea according to the Apostle hee is exalted aboue all that is called God hee was in the yeare 1290. And in the Prophesie of Hildegardis afore mentioned she saith in the yeare 1200. the Doctrine of the Apostles and Iustice which God appointed to spirituall Christians beganne to war flack and doubtfull but this womanly time shall not so long continue as it hath done Bishop Fluensius doubted not openly to preach that Antichrist was borne in his daies Biâ—h Gerardus in the yeare of our Lord 1239. in his Book of the preseruation of Gods seruants doth coniecture Antichrist to be at hand by the rarity of prophesie and the gift of curing Hierome Sauanorol 69. yeares before prophesied that Italy shall be plagued by the scourge of God for the manifold sinnes thereof amongst the Princes as well Ecclesiasticall as secular and when the Cities of Rome and Florence are ouerthrowne then shall the Church bee renewed which shall happen very shortly and the Turkes and the Mauritanians shall bee conuerted vnto the knowledge of Christ and that one should passe the Alpes like vnto Cyrus and hee shall subuert all Italy I thinke it lacketh not his prophesie which happened in the yeare of our Lord 1501. that throughout all Germany there was scene vpon mens garments Crosses crownes of thornes similitude of Nailes and drops of bloud fâ—ll from heauen and oftentimes they fell within the houses insomuch that many women wore the same long time vpon their railes One Iohn a Franciscane Fryer in the yeare of our Lord 1346. fore-shewed that the Ecclesiasticall order should suffer much through the Ambitious auarice and pride of the Pope wherevpon Pope Clement the sixt cast him in the prison One Manfredus a Dominick Frier fore-shewed that Antichrist should rise vp in his time after the yeare of our Lord 1300. and should fully rage ouer the godly and that there should be persecution in the Church and hee said that the Cloyster Monkes did falsifie the Doctrine of Christ that the sacrifice of the Altar
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
may rout It is a saying in Italy as soone as a Priest receiueth râ—sure the Diuell entereth into him It is a saying in Germany the neerer Rome the further from God and that all euill beginneth in Nomine Domine alluding vnto the Popes Bulles and when Bulles come from Rome binde well pour purses He that goeth once to Rome séeth a wicked man hee that goeth twice knoweth him he that goeth thrice bringeth him home with him The Court of Rome neuer regardeth the sheepe without the wooll Once were wooden Chalices and golden Priests now we haue golden Chalices and wooden priests Once Christians had blind Churches light hearts now they haue light Churches and blind hearts Many are worshipped for Saints in heauen whose soules bee burning in Hell It was a saying in France foure hundred yeâ—res before this time that Satan was let loose at Rome to destroy the whole Church Thomas Beckeâ— writ to the Cardinals that it was a common Prouerb that there is no right in Rome By these and such like innumerable Sayings it doth appeare what Iudgements the people had in those dayes of the Romish Clergy which was of GOD as a secret prophesie that Religion should bee restored shortly as it came to passe in this yeare one thousand fiue hundred and sixteene in which yeare Doctor MARTINE LVTHER first beganne to write before whom Picus Mirandola and Laurentius Valla and last of all Erasmus Roterodamus had somewhat broken the way before and had shaken the Monkes houses but LVTHER gaue the stroke and plucked downe the foundation all by opening one veine long hid before wherein lyeth the touchstone of all truth and Doctrine as the onely origine of our saluation which is our free Iustification by our Faith only in Christ the laborious trauels and constant preachings of this worthy man because they are at large in the History of Iohn Sleydan I neede not to stand thereon Luther was borne in Isleben in Saxony hee was a Student in the Uniuersitie of Magdâ—burge and Erford where Veselus was an old man as before is mentioned of whom it seemeth to bee that Luther speaketh of an Old Man there of whom hee learned many things touching Faith and hee thus expressed vnto him the Article of remission of sinnes wee may now generally beleeue onely that sinnes are and haue been remitted to some as the Diuels beléeue they were remitted to Peter or Dauid but that Gods expresse commandement is that euery man should beléeue particularly his sinnes are forgiuen and this is confirmed by Saint Bernard in his Sermon vpon the annunciation adde that thou beléeuest thy sinnes are forgiuen thée this is the Testimonie that the Holy Ghost giueth thee in thy heart and this is that the Apostle saith a man is freely iustified by Faith by whose words Luther said hee was strengthned and at last by prayer and reading he perceiued that Doctrine more euidently After hee began to expound the Epistle to the Romanes and the Psalmes so Diuinely that hee seemed to all the faithfull and learned a shining light which beganne to cleere after the long cloudy sky hee shewed the difference betwixt the Lawe and the Gospell Hee confounded the errour that then raigned in the Schooles and Sermons teaching that men merite remission of sinnes by their proper workes and were iust before GOD by outward Discipline as thâ— Pharisies taught But Luther expressely shewed that sinnes are freely remitted for the loue of the Sonne of GOD and that wee ought faithfully to embrace this bountifull gift His life was likewise correspondent to his profession whereby it appeared his words were not lip-labour but proceeded from the heart whereby many notable personages consented with him in his opinions at this time Luther altered nothing in the ceremonies but taught this onely doctrine as the principall of all others to wit the Doctrine of Repentance of remission of sinnes of Faith of true comfort in time of aduersitie euery man receiued good taste of this sweet Doctrine A Dominick Frier named Tecell caused the Popes indulgences to be carried and sold about the Coontreâ— Luther beeing moued with the blasphemous Sermons of this shamelesse Frier set vp certaine positiâ—ns against Indulgences openly vpon the Temples This Frier hoping to obtaine the Popes blessing assembled certaine Monkes and sophisticall Diuines and commaunded them to write something against Luther and in his Sermons he taught that Luther was an heretick and worthy to bee burned and he burned Luthers positions and the Sermon he writ against indulgences This forced Luther to intreat more amply of things and to maintaine the truth Frederick Duke of Saxony in the presence of the Emperor besought Erasmus his opinion if Luther had erred he answered his opinions were good but he desired he would moderate his stile Now Luther the plainer to expresse the doctrine of repentance of remission of sinnes of Faith and of Indulgences Hee added also these matters the difference of Diuine and humane Lawes the Doctrine of the vse of the Lords Supper of Baptisme and vowes touching the Question of the Popes power Eckius was the Author thereof to the intent to inflame the wrath of the Pope and Princes against Luther Upon this the Supper of the Lord was published to be vsed in both kindes priuate Masse was omitted and the Monasteries abandoned but this alteration was by Carolastadius in the absence of Luther He held in contempt the seditious Doctors of that time as Monetarius and the Anabaptists but especially the horâ—ed Bishops of Rome who arrogantly affirmed that Saint Peter had not onely the charge to teach the Gospell but to gouerne common-weales In the yeare of our Lord one thousand fiue hundred and one and twenty Luther entred into Wormes being sent for by the Emperour Charles the fift King of Spaine and Arch-Duke of Austrich who in the first yeare of his Empire made an assembly of Princes in his regall Citie And whereas Luther had published three yéeres before certaine new propositions to be disputed on at Wittenberge against the tyrannie of the Pope which were torne in péeces and burned by the Papistes Wherevpon they began to tend to vprore and yet Luther maintained openly his cause against the Clergy Wherevpon by the solicitation of the Romaine Legates LVTHER was sent for by the Herauld of Armes with Letters of safe conduct by the Emperour and Princes wherevpon hee came as before and was visited of many Earles Barons Knights Gentlemen Priests and the Comminaltie who frequented his lodging vntill night He came contrarie to the expectation of many and of his aduersaries for they thought he would not come because his bookes a few dayes before were condemned by publique proclamations and many perswaded him not to submit himselfe to any danger who answerd since I am sent for I am resolued to enter into Worms in the name of our Lord Iesus Christ though I knew there were so many Diuels to resist me as there be tiles to couer
any appearance of flesh therefore there is no transubstantiated body of his in the Saâ—rament and on the contrary the forme and condition that you see in the Sacrament pertaineth to bread which cannot be there without the subiect therefore of necessity we must confesse bread to be there Taylor put vp the writing to Thomas Cranmer Archbishop of Canterbury so hee was forced to defend his cause openly in the Court the Archbishop had not yet sanored the doctrine of the Sacrament which he afterward was an earnest teacher of Lambert was faine to appeale from the Bishop to the King Steuen Gardiner Bishop of Winchester as he was most cruell so hee was most subtile gaping to get occasion to hinder the Gospell Hee priuily admonished the King what great hatred he had gotten of al men for abolishing the Bishop of Romes authoritie and for subuerting the Monasteries and for the diâ—orcement of Queene Katharine and now the time serued if he would take it to remedie all these matters and pacifie their minds that be offended if on this man Lambert he would manifest how stâ—utly he would resist hereticks whereby he shall discharge himselfe of all suspicion of being a fauourer of new Sects whereupon the King appointed a day for argument before him when the time was come the Bishop argued the foresaid points against Lambert which he answered most effectually but the King and the Bishops would not suffer him to conclude his arguments When the King minded to breake vp his counterfeit disputation he said to Lambert What sayest thou now to the reasons and instructions of these learned men Art thou satisfied Wilt thou liue or die thou hast yet free choyse Lambert answered I submit my selfe to the will of your Maiestie the King said submit thy selfe to the handes of GOD not to mine then said Lambert I commit my soule to the handes of GOD but my body I submit to your clemencie Then said the King if you commit your selfe to my clemencie you must die for I will not be a patrâ—n vnâ—o hereticks Then he bade Cromwell reade the sentence of condemnation against hâ—m which he did though he was the chiefe friend of the Gospellers this was by the poâ—icie of Cranmer that if Cromwell should haue refused to do it he might incurre the like danger And in the sentence was contained a decrée that the same should be set vpon the Church porches and be read foure times euery yeare in euery Church throughout the Realmâ— whereby the worshipping of the bread should be the more fixed in the hearts of the people The Answers of IOHN LAMBERT to diuers Articles administred to him VVHere you aske me of frée-will whether a man haue frée-will that he may deserue ioy or paine we deserue nothing by doing the commandements of God as it appeareth by the Parable of the Master which when his seruant is come from worke will make him waite on him vntill he hath eaten and after giue him leaue to eate and yet thanketh him not because he hath done but his duetie so should you say you are vnprofitable seruants when you haue done that which you were bound to doe therefore when we haue done well we should not magnifie our owne free-will but his grace by which we did it And though â—race be promised in many places to the kéepers of Gods precepts yet such reward shall neuâ—r be attained of vs but by the grace and benefit of him which worketh all things in all creatures We should not doe works for loue of reward nor for dread of paine but because they doe please God and if we only ayme at the contenting of his pleasure reward vndoubtedly would insue good déeds as heat inseparably followeth fire Thus wee should serue God for loue as children and not for reward and dread as seruants We haue no frée-will nor abilitie of our selues to doe the will of God but as Esay saith We are subiect and thrald vnto sinne and Paule saith By the grace of God we are set at libertie Touching eareâ— coâ—â—ession it was not ordained of God bâ—t of man in the booke called Historia tripaâ—tita you shall find how it was first instituted and after vndone againe because of a huge vilâ—anie committed by a Minister vpon a woman through conâ—ession And touching their power to forgiue sinnes I say onely Christ looseth a sinner which is contrite by his promise and the Priest can but declare the promise neither doth the declaring of the promise by the Priest benefit any one vnâ—esse he be loosed from his sinne by credence in the promise ministred And Chrysostome in his booke in opere imperfecto affirmeth that the keyes of heauen are the doctrine of the word of God Ministers doe binde and loose after a sort as Christ told Paule Thou shalt open their eyes that they may be conuerted from darknes vnto light Here Paule is said to open the eyes of mens hearâ—s yet to speake properly it is God that doth it therefore Dauid prayeth Reuela oculos meos and it is said of Iohn Baptist That he should turn the harts of the fathers vnto the children and the vnbeleeuers vnto the wisdom of the wise although to turne mens hearts only belongeth to God but so we vse to speake Metonomiâ—â— Touching inioyning of penance I know none that men need to admit neither ought you to iniâ—yne any except casting away the old vice and taking the new vertue which euery â—rue penitent intendeth or ought to intend Touching the question whether grace be giuen only by the Sacraments God sendeth his grace where it pleaseth him either with them or without them and when he pleaseth and many lewd persons receiue the Sacraments that are destitute of grace to their confusion yet in due receit of the Sacraments God giueth grace Where you aske whether all things necessary to saluation are in Scripture S. Chrysostome saith he would haue a true preacher of Gods law not to swerue therefrom neither on the right hand nor the left for hee that should thereunto adde or withdraw should enterprise to be wiser then God And Saint Cyprian in his Epistle ad Cicilium fratrem teacheth how we ought to heare Christ only not regarding traditions of men like as he doth in diuers other places And this agreeth well with Scripture which is called the word of saluation the administration of righteousnesse the word of truth the rodde of direction our spirituall food the spirituall sword that we ought to fight withall against all temptations and assaults of our glostly enemies the seed of God the kingdome of heauen the keyes of the same the power of God the light of the world the law of God his wisedome and Testament euery one of which wordes will giue sufficient matter of argument that following the same doctrine only shal haue sufficient safe-conduct to come vnto the inheritance promised though no other way or meaâ—s were annâ—xed vnto the same In the hundred and eightéene
Psalme Dauid saith The word of God is true and his way verity euery man is vanity and lying and Christ saith Euery one that heareth my words and doth them is like one that buildeth his house vpon a sure foundation and that there is none other foundation by S. Paule and he would haue vs follow one doctrine of Christ to a vnitie of faith that we may bee perfect men not carried about with euery winde of doctrine brought vp by the slights and wilines of men that â—tudie to deceiue vs. Touching the question that there are many things to be beléeued vpon paine of saluation that are not in the Scripture I say lawes ordained for the ciuill regiment of the body and all other Lawes so they be not hurtfull to Faith or Charitie but help to the same we ought to keep them not onely for feare of punishment but for Conscience sake although such ordinance be not expressely in the Scripture but I say there is nothing that is not expressely in the Scriptures that is to bee beleeued vpon necessitie of saluation Touching your Question of purgatory and whether soules departed be there in torment and purged I say there is a purgatory in this world which is the fire of tribulations through which all Christians shall passe as S. Paul saith All that liue godly in Christ shall suffer persecution In this purgatory I doe reckon my selfe now to stand God send me well to perseuere vnto his honour Other Purgatory doe I know none neither can any be proued by any place of Scripture And S. August de ebrietate saith let no man deceiue himselfe for there be two places the third is not knowne He that with Christ hath not deserued to raigne shall perish with the Diuell and in his Booke de vanitate seculi he saith know you that when the soule is departed from the body it is incontinent for the good deeds put into paradice and else throwne headlong into the Dungeon of hell for the sinnes and to this all Scripture agreeth Touching your question whether Martirs Apostles and Confessors departed ought to be honored and prayed vnto Saint Augustine in his Booke de vera religione would haue that we should worship no men departed be they neuer so good and holy no nor yet an Angell nor to honour them but onely in imitating their good liuing as they followed God not building Churches to them no the Angels would not haue vs builde Churches to them but would with them we should honour the Maker of all things They refuse all honour sauing honor Charitatis which loue wee should expresse in helping the poore and helplesse And the Scripture teacheth that there is but one Mediator and we are exhorted in all places of Scripture to call vpon God in néed but in no place to call vpon any Saint Touching your demaund whether Oblations and Pilgrimages may deuoutlie and meritoriously be done vnto the Sepulchers and Reliques of Saints Moses when he died would be buried where no man should know which was his graue it was because the Iewes which were prone to new fangled worshipping should not fall into Idolatrâ— worshipping him as God for the great and many miracles that were wrought by him when he was aliue It is no point of my beleefe to thinke that Oblations Pilgrimages at Saints graues and Reliques are meritorious workes neither is there any deuotion at all in doing of them Touching fasting daies and time I say they are good for diuers respects but it is no deadly sinne to breake them for they are but the traditions of men Touching your question whether Images ought not to be in the Churches for a remembrance of Christ and his Saints I know no Images made with hands that ought to be worshipped For the Psalme saith Confusion be vnto all such as worship carued Images and glory in pictures And S. Augustine in his Book de vera religione let vs not be bound to worship the workes of men for the workemen are more excellent then the things that they make whom notwithstanding we ought not to worship and if Christs Doctrine were so opened that people might vnderstand it as Prelates chiefely ought to doe by teaching we should haue no need of Images for nothing is so effectuall to excite the remembrance of Disciples as the liuely voice of good teachers Touching your demands whether men forbidden to preach as suspected of Heresiâ— ought to cease from preaching Christ and his Apostles were counted heretickes and the Apostles were forbidden oftentimes of the High Priest and others to preach any more and were imprisoned and scourged for it yet they would not leaue preaching but told them to their faces they must obey God which bad them preach rather then men which forbad them yea the Angel deliuering them out of prison bad them go preach againe This is for our instruction doubt not for such practice is shewed in all ages so you may sée when men bée wrongfully infamed of heresie and so prohibited by Bishops to preach the Word of God they ought not to stop for any mans commandement Touching your question of hauing the Bible in English in England In my opinion I say it was not well done to inhibit it and worse that the Bishops haue not sithence amended it if they could that the people might haue it to vse vertuously And I will adde one reason the Scripture is the food and sustinance of mans soule as it appeareth by many places of the Scripture as other meate is the foode of the body then if he be an vnkind Father that kéepeth away the bodily meate the space of a wéeke or a month from his Children it should seeme that our Bishops be no gentle Pastors or Fathers that kéep away the food of mens souls from them both months yeares and ages especially when others offer the same Touching you question whether faith onely iustifieth I answer with S. Augustine Good works make not a man iustified or right wise but a man once iustified doth good works These Articles being directed to the Archbishop of Canterburie which was not Cranmer but Doctor Warham whereby it may be gathered that this godly learned man was long before he disputed before the King or was condemned to death vpon the day that was appointed for him to suffer this holy martyre of God was brought out of prison vnto the house of the Lord Cromwell and carried into his inward chamber where it is reported Cromwell asked him forgiuenesse for what he had done And being admonished of his houre of death he was greatly comforted and comming into the hall he saluted the Gentlemen and sate down to breakfast shewing no manner of sadnes or feare after breakfast he was carried to the place of execution where he should offer himselfe a sacrifice of sweet sauour vnto the Lord who is blessed in his Saints for euer and euer Amen The storie of one COLLINS ONe Collins a Gentleman was burnt at London
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
that he was commended by the Ambassadors to the king for his singular wisedome grauitie and learning that he wonne such great credit that he was alone sent Ambassador to the Emperour to debate this businesse but the Emperour refused to determine the matter but remitted the whole question to the Popes court after he was sent to Rome Ambassadour to the Pope where he behaued himselfe with â—o lesse diligence that he compelled the Popes chiefe diuines by arguments to grant the mariage to be against the law but yet by the dispensation of the Pope it might be made lawfull Warram Archbishop of Canterbury dying he was sent for by king Henrie and made Archbishop of Canterbury then came in the question of the Popes supremacy and all the weight of the businesse was chiefly laid vpon Cranmers shoulders he therefore alone receiued answered and confuted all the obiections of the Papists he proued that the Popes Lordship was not brought in by any authoritie of Scriptures but by ambitious tyranny and that the chiefest power on earth belonged to the Emperor to kings and Potentates to whom the Pope Cardinals Bishops Priests by Gods commandement were no lesse subiect then other men and therefore it were best by the consent of the king and other estates the ambitious Lordship of the Pope being driuen out of England should keepe it selfe within his owne Italy as a riuer is kept within his bankes which was performed by act of Parliament then by little and little he reformed the Church into a more wholesome discipline of Christ and laboured to banish the Popes errours heresies and corruptions and he obtained of the king that certaine learned men should make a booke of Ecclesiasticall institutions which was called the Bishops Booke then the abolishing of Monasteries began to be talked of the kings desire was that all the Abbey lands should come vnto his coffers the Archbishop and others would haue them imployed to other good vses whereby the king being bent against Cranmer especially by the instigation of Gardiner Bishop of Winchester which sought all occasions to hinder the Gospel he set forth the 6. Articles by full consent of Parliament which contained the summe of Popish religion What slaughter by the space of 8. yeares these Articles made is already declared but after he forgoing his anger with the Archbishop séeing he stood against him in conscience not in stubburnesse he began to fauour him and thought to haue taken away the 6. Articles and reformed other matters if he had liued but Cranmer and the Lord protector brought it to passe in king Edwards dayes his story how he was vsed in Quéene Maries reign is mentioned before and his disputations at Oxeford and how he was condemned there and left in prison vntill this time And because the sentence was voyde in law because it was giuen by persons excommunicated for they were not then absolued by the Pope nor his authoritie receiued in the realme therefore there was a new commission sent from the Pope for the conuiction of Cranmer Latimer and Ridley and the Bishop of Glocester was appointed the Popes delegate and after they had condemned Latimer and Ridley as before is said The said Legate and his company being set in Saint Maries Church apparelled in his Pontificalibus as if the Pope in person had bene there the Bishop of Canterbury was brought before them putting off his cappe he did obeysance to the king and quéenes proctors then looking in the Legats face he put on his bonnet againe making no obedience toward him wherefore the Bishop sayd vnto him that it might beséeme him well waying the authoritie which he did represent to doe his duety to him he answered hee had sworne neuer to admit the Pope into this Realme and therefore he would commit nothing by signe or token which might argue his consent to the reâ—eiuing of him and that he did it not to any contempt of his person Then the Legate made an eloquent oration to put him in remembrance that from a meane gentleman he was raised to bee a Princes Ambassadour and further to be Archbishop and Primate of the Realmealmost 30 yeares and sâ— farre in trust with the king that he made him president of his councel and after left him in speciall trust for the gouernement of the young Prince during his minoritie such blessing God had giuen him whilest he continued in the Catholicke faith He exhorted him on the other side to consider how he was now fallen from his dignities and officices and in high displeasure of the King and Quéene iudged to die for high treason and all these things to haue happened vnto him only because he had seuered himself from the Sea of Rome and was become a father of new deuised religion and although your estate is so miserable that the meanest in this assembly will not change his condition and calling with you yet further he was like to fall by the iust iudgement of God into hell and euerlasting damnation if he did not repent of his errours and schismes whilest he had time of repentance whereunto he exhorted him earnestly repeating many places of Christs mercies to them that repent and shewed that to returne to the Church was the oâ—ely way to saue both body and soule and I doubt not but the King and Quéene will perdon your condemnation of treason if you will returne vnto the Church and forsake your opinions which I desire you to do Then Cranmer desired license to speake which was gently granted him first he made protestation that hee did not answere to him as to a lawfull Iudge because he was deputed for the Pope but to giue a reason of his faith which God hath commanded him to doe to euery one that shall demand a reason thereof Then he said My Lord you haue learnedly put me in remembrance of many things touching my selfe which I will not answere I acknowledge Gods goodnesse vnto me and thanke him as heartily for this estate that now I am in as euer I did for the time of my prosperity shewing that his greatest griefe was to sée the Popes Iurisdiction restored to England againe Alas what hath the Pope to do in England whose lawes are so farre different from the Lawes of this realme that whosoeuer sweareth to both must néedes incurre periury in the one And I am heartily sorry to thinke that her grace the day before her Coronation tooke an oath to obserue the lawes of this realme and also tooke an oath to the Bishop of Rome promising to maintaine that Sea which was impossible but shee must néeds be forsworne in the one And as for the matter of Heresie wherewith you charge mee I call God to witnesse I know none which I maintaine but if it be heresie to deny the Popes authority and the religion which the sea of Rome hath published vnto the world these latter yeares then all the ancient Fathers of the primitiue Church the Apostles and Christ himselfe
taught heresie And hee desired all them present to beare him witnesse that he tooke the Traditions and Religion of the Pope to bée most erronious false and against the doctrine of holy Scriptures which hee had often proued by preaching and writing and the Pope to bee very Antichrist so often preached by the Apostles and Prophets in whom most euidently doth concurre all the signes and tokens whereby hee was painted vnto the world to bee knowne by for hee aduanceth himselfe aboue all Emperours and Kings of the world whom he affirmeth to hold of him and to be at his commandement and the stories make mention of his intollerable pride and tyranny vsed to them as no King would haue done to his subiects nor a good maister to his seruants setting his féet vpon Emperours necks and making others to hold his stirrops and remoued others from their Empires hath not onely occupied the highest places in the world aboue Kings but hath presumed to fit in the seat of Almighty God which is the conscience of man to kéepe the possession thereof he hath promised forgiuenesse of sins he hath brought in Gods of his own framing and inuented a new religion full of lucre quite contrary to the Scriptures only for maintaining of his kingdome displacing Christ from his glory holding his people in miserable seruitude of blindnesse to the losse of a number of soules which God at the latter day shall exact at his hands boasting in his Canons decrées that he can dispense against Peter Paul the old Testament New that in his fulnesse of power he can do as much as God If any man can be aduanced aboue him let him be iudged Antichrist This enemy of God and our redemption is so euidently painted out in the Scriptuers with such manifest tokens which all sée clearely appeare in him that except a man will shut his eyes and heart against the light hee cannot but know him therefore I will neuer giue my consent to the receiuing of him into the Church of England and my Lord sand you that be here examine your own consciences you are sworne against him you are learned and can iudge the truth I pray God you be not wilfully blind I haue discharged my conscience to the world I will write my mind to her grace which letter you may sée in the book at large Storie and Martine diuers times interrupted him saying he spake blasphemy and would faine haue the Bishop put him to silence who notwithstanding suffered him to end his spéech Then they charged him that he was sworne vnto the Pope when he was made Archbishop but he denied it and said It appeareth that he did not by the record of the countrey which one of them confessed Many maruelled that in so perilous a time he had so sincerely proceeded choosing rather to venture the losse of his life and all his glorious pompe then to do any thing that might spill his conscience Then they obiected that he was married which he confessed Doctor Martine said his children were bond-men to the Sea of Canterbury At which he smiled saying If a benificed Priest had a Concubine and had bastards by her they are not bond-men to the benifice I trust you wil make my childrens cause no worse Then D. Martine demanded of him who was the supreme head of the Church he said Christ Martine said you made K. Henry supreme head of the Church He said of the people of England Ecclesiasticall Temporal and not of the Church for Christ is the onely head of the Church and of the Faith and Religion of the same The Articles of religion touching the Sacrament denying transubstantiation the Sacrifice of the Masse and the reall presence he affirmed as he taught in his Booke Then they cited him to appeare 80 daies after at Rome and then sent him to prison where thou maist sée their visored face of Iustice as though the Court of Rome would condemne no man before hee answered for himselfe but the same time the Pope sent letters executory vnto the King and Queene to disgrade and depriue him which was done before twenty dayes were done And though he were kept in prison at the end of the 80 dayes hee was decreed Contumax and thereupon condemned Upon S. Valentines day next after the Archbishop was disgraded and condemned by Bonner Thurlby Bishop of Ely who sometimes was Cranmers Chaplaine and preferred by him at which time Bonner which a long time had borne great malice towards him and reioyced greatly see this day wherein he might triumph ouer him at his pleasure made an Oration to the people in this sort This is the man who hath euer despised the Popes holinesse and now is to be iudged by him this is the man that hath pulled downe so many Churches and now is come to be iudged in a Church this is the man that contemned y â— blessed Sacrament of the Altar and now is come to be condemned before the said Sacrament hanging ouer the Altar this is the man that like Lucifer sate in the place of Christ vpon an Altar to iudge others and now is come before the Altar to bee iudged himselfe Thus he continued halfe an houre heaping vp a number of lies together beginning euery one with This is the man so lothsomly that he made euery man weary When they had disgraded him they stript him of his gowne put vpon him a poore yeoman Bedles gowne thrid-bare and as ill-fauouredly made as could be and a Townsmans cap vpon his head and so deliuered him to the secular power in this filthie gowne he was carried vnto prison The Queene Bishops hauing kept the Archbishop now almost three yeares in prison seeing by no means they could preuaile with him all this while to turn him from his religion they suborned certaine men which should by intreaty and faire promises or any other means allure him to recantation so the wily Papists flocked about him labouring to draw him from his former sentence to recantation especially Henry Sidall and Frier Iohn a Spaniard they shewed him how acceptable it would be to the Kings Queene and how gainfull it would be both bodily spiritually they added that the Councell Noble-men bare him good wil promising him both his life ancient dignity saying the matter was but small the setting of his hand to a few words but if hee refused there was no hope of pardon for the Queene was purposed that shee would haue Cranmer a Catholique or else no Cranmer at all By these and such like prouocations they at last wâ—nne him to subscribe It may bee supposed that it was for hope of life and better dayes to come But it appeareth by a Letter of his to a Lawyer that the most cause why hee desired his life to bee delayed was that hee might make an end of a Booke against Marcus Antonius a Papist which hee had begun but it is manifest