the Pope taketh vpon him to geue Empires and kyngdomes being none of his t◠such as will fall downe and worship hym and kisse his feete And moreouer his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse and to be his footemen and that if any Emperour and kyng geue him any thyng they geue him nothing but that is his owne and that he may dispense agaynst Gods worde against both the old and new Testament agaynst s. Pauls Epistles and agaynst the gospell And furthermore what so euer he doth although he draw innumerable peoply by heapes with himselfe into hell yet may no mortal mā reprooue hym because he beyng iudge of all men may bee iudged of no man And thus he litteth in the Temple of God as he were a God nameth himself Gods Uicar yet he dispenseth agaynst God If this be not to play Antichrists part I cannot tel what is Antichrist which is no more to say but Christes enemy and aduersary who shall sit in the temple of God aduancing himselfe aboue all other yet by hypocrisie and fayned religion shall subuert the true religion of Christ and vnder pretence and colour of christian religion shall worke against Christ and therfore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth himselfe aboue al the world or can be more aduersary to Christ thē to dispense against gods lawes and where Christ hath geuen any commandement to command directly the cōtrary that man must needes be taken for Antichrist But vntil the tyme that such a person may be found men may easily coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrowe both Gods lawes and mans lawes taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially the crowne of this realme with the lawes and customes of the same I see no meane how I may consent to admit this vsurped power within this realme contrary to myne othe myne obedience to Gods law mine allegeance and dutie to your Maiesty and my loue and affection to this realme This that I haue spoken against the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes personne whom I know not but I shall pray to God to geue hym grace that he may seeke aboue al things to promoote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes Nor I haue not spoken it for feare of punishment and to auoyd the same thinkyng it rather an occasion to aggrauate them to diminish my trouble but I haue spokē it for my most bounden duty to the crown liberties laws customs of this realm of England but most specially to discharge my conscience in vttering the truth to gods glory casting away all feare by the comfort which I haue in Christ who sayth Feare not them that kil the body and cannot kill the soule but feare hym that can cast both body soule into hell fire He that for feare to loose this lyfe wyll forsake the truth shal loose the euerlasting lyfe And he that for the truthes sake will spend his lyfe shall find euerlasting life And Christ promiseth to stande fast with them before hys father which wil stand fast with hym here Which comfort is so great that whosoeuer hath his eies fixed vpō Christ cannot greatly passe on this lyfe knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen And as touchyng the sacrament I sayd For as much as the whole matter standeth in the vnderstāding of these words of Christ This is my body This is my bloud I sayde that Christ in these wordes made demonstration of the bread wyne and spake figuratiuely callyng bread his body and wyne his bloud because he ordeyned them to bee Sacraments of his body and bloud And where the papistes say in those two points contrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely Herein I sayd I would be iudged by the old church and which doctrine could be prooued the elder that I would stand vnto And forasmuch as I haue alledged in my booke many old authors both Greekes and Latines which aboue a thousand yeres after Christ continuallye taught as I do if they could bring forth but one olde author that sayth in these two points as they say I offred 6. or 7. yeres ago doe offer yet still that I will geue place vnto them But when I bring forth any author that saith in most plain termes as I do yet saith the other part that the authors ment not so as who should say that the Authours spake one thing ment cleane contrary And vpon the other part when they cannot find any one Author that saith in words as they say yet say they that the authors mente as they say Now whether I or they speake more to the purpose herein I referre me to the iudgement of all indifferent hearers yea the old church of Rome aboue a thousand yeres togethers neither beleued nor vsed the Sacrament as the church of Rome hath done of late yeres For in the beginning the church of Rome taught a pure a sound doctrine of the sacrament But after that the church of Rome fell into a newe doctrine of transubstantiation with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded and the old church of Rome vsed aboue a thousand yeres And yet to deface the old they say that the new is the old wherein for my part I am content to stand to the triall But their doctrine is so fond and vncomfortable that I meruaile that anye man would allowe it if he knewe what it is But howsoeuer they beare the people in hande that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made ij bodies one naturall hauyng distance of members wyth forme and proportion of mans perfite body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distaunce of members nor forme fashion or proportion of a mans naturall body And such a bodye is in the Sacrament teach they and goeth into the mouth with the forme of bread entreth no further thē the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heat in digesting So that when the forme of bread is digested that body of Christ is gone And for as much as euill men be as long in digesting as good mē the body of Christ by their doctrine entreth as farre
your selfe within your boundes if you had not vsed such scoffes and tauntes this had not bene done After this the Byshop of Glocester sayde in excusing of his booke Gloc. M. Latimer hereby euery man may see what learnyng you haue Then M. Latimer interrupted hym saying Lati. Lo you looke for learnyng at my handes whiche haue gone so longe to the schole of obliuion makynge the bare walles my Librarie keepyng me so long in prison without booke or penne and inke and nowe you let me lose to come and aunsweare to Articles You deale with me as though two were appoynted to fyght for lyfe and death and ouer nyght the one through friendes and fauour is cheryshed hath good counsayle geuen hym howe to encounter with his enemie The other for enuye or lacke of friendes all the whole nyght is set in the stockes In the mornyng when they shall meete the one is in strength and lusty the other is starke of his limmes and almoste dead for feeblenes Thynke you that to runne through this man with a speare is not a goodly victory But the Byshoppe of Glocester interruptyng his aunswere proceeded saying Glo. I went not about to recite any places of Scripture in that place of my booke for then if I had not recited it faythfully you myght haue had iust occasion of reprehention but I only in that place formed an argument á maior◠in this sense that if in the olde lawe the Priestes had power to decide matters of controuersies muche more then ought the authoritie to be geuen to the clergy in the new law and I pray you in this poynt what auayleth the rehersall secundum legem dei Lati. Yes my Lorde very muche For I acknowledge authoritie to be geuen to the spiritualtie to decide matter of Religion and as my Lord sayd euen nowe to regere but they must do it secundum verbum dei and not secundum voluntatem suam according to the worde and lawe of God and not after their owne will after their owne imaginations and fantasies The Byshop of Glocester woulde haue spoken more sauyng that the Byshop of Lincolne sayde that they came not to dispute with M. Latimer but to take his determinate aunsweres to their Articles and so began to propose the same Articles whiche were proposed to M. Ridley But M. Latimer interrupted him speaking to the bishop of Glocester well my Lord I could wish more faythfull dealyng with Gods woorde and not to leaue out a part and snatche a part here and an other there but to rehearse the whole faythfully But the Byshoppe of Lincolne not attendyng to this saying of Maister Latimer proceeded in rehearsing the Articles in forme and sense as I declared before in the examination of the Articles proposed to Maister Ridley and requyred Maister Latimers aunswere the fyrst Then Maister Latimer makyng his protestation that notwithstandyng these his aunsweres it shoulde not bee taken that thereby he would acknowledge any authoritie of the Byshoppe of Rome saying that he was the Kyng and Queene their Maiesties subiecte and not the Popes neyther coulde serue two maisters at one tyme except he should first renounce one of them required the Notaries so to take his protestation that what soeuer hee shoulde saye or do it shoulde not be taken as though he did thereby agree to any authoritie that came from the Byshop of Rome Linc. The Byshop of Lincolne sayd that his protestation shoulde be so taken but he required him to aunsweare briefly affirmatiuely or negatiuely to the first Article and so recited the same agayne and Maister Latimer aunswered as foloweth Lati. I doe not deny my Lorde that in the Sacrament by spirite and grace is the very body and bloud of Christ because that euery man by receiuyng bodylye that bread and wine spiritually receyueth the body and bloud of Christe and is made partaker thereby of the merites of Christes Passion but I denye that the body and bloud of Christe is in such sort in the Sacrament as you woulde haue it Linc. Then Maister Latimer you aunsweare affirmatiuely Lati. Yea if you meane of that grosse and carnall beyng which you do take The Notaries tooke his aunsweares to bee affirmatiuely Linc. What say you Maister Latimer to the seconde Article and recited the same Lati. There is my Lorde a chaunge in the bread and wine and suche a chaunge as no power but the omnipotencie of GOD can make in that that whiche before was bread shoulde nowe haue that dignitie to exhibite Christes body yet the bread is still bread and the wine still wine for the chaunge is not in the nature but in the dignitie because nowe that whiche was common bread hath the dignitie to exhibite Christes body for where as it was common bread it is nowe no more common bread neither ought it it to be so taken but as holy bread sanctified by Gods worde With that the Byshop of Lincolne smyled saying Linc. Lo Maister Latimer see what stedfastnesse is in your doctrine That whiche you abhorred and despised moste you now most establyshe for where as you moste rayled at holy bread you nowe make your communion holy bread Lati. Tush a rushe for holy bread I say the bread in the communion is an holy bread in deede But the Byshoppe of Lincolne interrupted hym and sayde Linc. O you make a difference betwene holy bread and holy bread with that the audience laughed Well maister Latimer is not this your aunsweare that the sustaunce of bread and wine remayneth after the wordes of consecration Lati. Yes verely it must nedes bee so for Christ him selfe calleth it bread Saint Paul calleth it bread the Doctours confesseth the same the nature of a Sacrament confirmeth the same and I call it holy bread not in that I make no difference betwixt your holy bread this but for the holy office whiche it beareth that is to be a figure of Christes body and not onely a bare figure but effectually to represent the same So the Notaries penned his aunsweare to be affirmatiuely Linc. What say you to the third question and recited the same Lati. No no my Lorde Christe made one perfect Sacrifice for all the whole world neither can any man offer him agayne neither can the Priest offer vp Christe agayne for the sinnes of man which he tooke away by offeryng hym selfe once for all as Saint Paul sayth vppon the crosse neither is there any propitiation for our sinnes sauyng his crosse onely So the Notaries penned his aunswere to this Article also to be affirmatiuely Linc. What say you to the fourth Maister Latimer and recited it After the recitall whereof when Maister Latimer aunsweared not the Byshop asked hym whether he heard him or no Lati. Yes but I doe not vnderstande what you meane thereby Linc. Mary onely this that these your assertions were condemned by M. Doctor Weston as heresies is it not so M. Latimer
he Gentile or Iew not meanyng all at once for that were impossible And there are many examples that baptisme may be singularly ministred to one person as we haue example in Christ baptised o◠Iohn and in the Eunuch baptised of Phillip with many mo such like but so haue you not of the Sacrament of the body and bloud of Christ but contrarywise by the expresse wordes of S. Paule you are commaunded to vse it in a Communion and participation of many together the 11. to the Corinthians Quoties conuenitis ad manducādum alius alium expectate As ofte as ye come together to eate meanyng the Lordes supper tary one for an other And also the Minister in the celebration of the sacrament speaketh vnto all that be present in Christes behalfe to cōmunicate with hym saying Take ye and eate ye Wherfore as many as bee present and doe not communicate breake Gods commandement in not receiuyng the same and the minister is no iust minister that doth not distribute the sacrament as Christ did to all that are present and where Gods word is transgressed there is not Christ present consequently it is no Sacrament Harps What would you haue it no sacrament without it be a Communion Phil. I make it not so but gods expresse word teacheth me so yea also all the auncient writers as S. Chrysostome writing vpon the Epistle to the Ephesians saith That the oblation is in vayne where as none doth communicate with the priest If by his iudgement the action of the priest alone is in vayne where is no Communion how can that be a sacrament which he calleth a vayne oblation and a vayne standyng at the aultar Cosins You are such another fellow as I haue not heard that will not haue the Masse to be a sacrament you are no man for me to reason withall Come let vs go poyntyng to the morrowmasse Chaplaine we will leaue you maister Archdeacon and him together and so they went away Afterward the Archdeacon fell into earnest perswasions with me saying Harps M. Philpot you and I haue bene of olde acquaintance a long tyme. We were schoolefellowes both in Winchester and in Oxford many yeares Wherefore I must wish you as well to do as my selfe I pray you so thinke of mee Phil. I thanke you for your good will towards me But if you be deceiued as I am sure you are I shall desire you not to wish me deceyued with you For afore God I tell you plainly you are highly deceiued and maintain fals religiō and be not those men you take your selues for and if you do not repent leaue of your persecuting of Christes truth you will go to the deuill for it Therefore consider it in time I geue you warning for in the day of iudgement els I shall be a witnes agaynst you that I told you this here talkyng together Harpsfield Fie that is but your owne vayne singular opinion I perceyue you are still now that man you were in Oxford Phil. I trust you can report no notorious euill that euer you knew by me there Harpsfield I can say no euill of your conuersation but I knew you to be a studious man Marry if you remember when we mette in disputation in Paruis you would not lightly geue ouer and for that cause I speake that I haue sayd Phil. M. Harpsfield you know in the Schooles at Oxford when we were young men we did striue much vpō vaine glory and vpon contention more then for the truth but now our yeares and our riper learnyng teach vs to fall to a truth which must bee our portion for euer And if I was then in my tyme of ignorance earnest in myne owne cause I ought now to be earnest in my Maister Christes cause and in his truth I knowe now that nothyng done vpon vayne glory and singularitie can please God haue it neuer so goodly a shew wherfore I pray you iudge not so of me now Harps What will you thinke your selfe better learned thē all the learned men in this realme Phil. My faith hangeth not vpon the learned of the world but vpon the learned of Gods word Harps Well I will talke with you no more as nowe but pray to God to open your hart Phil. I pray God open both our harts to do more his wil then we haue done in tymes past Harps Ho Keper take hym away with you Phil. I pray you Maister Harpesfield tell me what this Pronounce Hoc doth demonstrate and shew in this Indicatiue proposition as you call it Hoc est corpus meum This is my body Harpsfield It doth demonstrate the substaunce of breade which by the words spoken by the Priest and by the omnipotencie of God is turned into the substance of Christs very body Phil. Is the substaunce of the bread as you say turned into Christes body Harps Yea that it is Phil. Why then Christes body receyueth daily a great increase of many thousand pieces of bread into his body and that is his body become now which was not before and by this you would seeme to make that there is an alteration in Christes glorified body which is a wicked thing to thinke Harps Then he set about agayne and remembryng better hymselfe and seyng the inconuenience of his first assertion of the transubstantiation of bread into Christes body hee sayd that the substance of bread after the words spoken by the priest was euacuated or vanished away by the omnipotencie of God Phil. This is another song then you sang first And here you may see how contrary you are to your selues For in deed your scoolemen do holde that the very substaunce of bread is really turned into the substance of Christes body And now you perceiuyng of late the inconuenience which is obiected against you in that opinion you are driuen to imagine a new shift and say the substance of bread is cuacuated contrary to that your church hath first beleued and taught O what contrarietie is there among you and all to deface the sincere truth Harps Is not God omnipotent and cannot he doe as hee hath sayd Phil. But his omnipotencie wil not do as you say contrary to hys word and to hys honour It is not Gods honor to include hym bodily in a piece of bread and of necessitye to tye hym therto It is not gods honour for you to make a piece of bread God and man which you see before your face doth putrifie after a certaine tyme. Is not Gods omnipotency as able to geue his body with the Sacramentall bread as to make so many turnyngs away of the bread as you doe and that directly against the Scripture which calleth it bread many tymes after the consecration Are you not ashamed to make so many alterations of the Lords holy institution as you do and to take away the substantiall partes of the Sacrament as Take ye eate ye drinke
and tarieth as long in wicked men as in godly mē And what comfort can be herein to any christen man to receiue Christes vnshapen body and it to enter no further then the stomacke and to depart by by as soone as the bread is consumed It semeth to me a more sound comfortable doctrine that Christ hath but one body and that hath forme and fashion of a mās true body which body spiritually entreth into the whole man body and soule though the Sacrament be consumed yet whole Christ remayneth feedeth the receiuer vnto eternall lyfe if he continue in godlynes and neuer departeth vntill the receiuer forsake hym And as for the wicked they haue not Christ within them at all who cannot be where Beliall is And this is my faith and as me semeth a sound doctrine according to gods word sufficient for a christen to beleeue in that matter And if it can be shewed vnto me that the Popes authority is not preiudicial to the thyngs before mentioned or that my doctrine in the sacrament is erroneous which I thinke can not be shewed then I was neuer nor will be so peruerse to stand wilfully in myne owne opinion but I shall with all humilitie submit my selfe vnto the Pope not onely to kisse his feete but another part also Another cause why I refused to take the B. of Glocester for my iudge was the respect of his owne person beyng more then once periured First for that hee being diuers tymes sworne neuer to consent that the B. of Rome should haue any iurisdiction within this Realme but to take the kyng and his successors for supreme heds of this realme as by Gods lawes they be contrary to that lawfull othe the sayd B. sate then in iudgement by authoritie from Rome wherein he was periured and not worthy to sit as a Iudge The 2. periury was that he tooke his bishoprike both of the Queenes maiesty of the Pope making to eche of them a solemn oth which othes be so contrary that the one must needs be periured And furthermore in swearyng to the Pope to maintain his lawes decrees constitutions ordinances reseruatiōs and prouisions he declareth him selfe an enemy to the Imperiall crowne and to the lawes and state of this realme whereby he declared himselfe not worthy to sit as a iudge within this realme And for these considerations I refused to take him for my iudge ¶ This was written in another Letter to the Queene I Learned by Doctour Martin that at the day of your Maiesties Coronation you tooke an othe of obedience to the Pope of Rome and the same tyme you tooke an other othe to this realm to mayntayne the lawes liberties and customes of the same And if your Maiestie dyd make an othe to the Pope I thinke it was accordyng to the other othes which he vseth to minister to Princes which is to be obedient to hym to defend his person to maintayne his authoritie honor lawes lands and priuiledges And if it be so which I know not but by report then I beseeche your Maiesty to looke vpon your othe made to the crowne and Realme and to expend and weigh the two othes together to see howe they do agree and then do as your graces conscience shall geue you For I am surely perswaded that willingly your Maiestie will not offend nor do agaynst your conscience for nothyng But I feare me that there be contradictions in your othes that those which should haue informed your grace thoroughly did not their dueties therein And if your Maiesty ponder the two othes diligently I thinke you shall perceiue you were deceiued and then your highnesse may vse the matter as God shall put in your hart Furthermore I am kept here from company of learned men from bookes from counsaile from pen and inke sauing at this tyme to write vnto your Maiestie which all were necessary for a man beyng in my case Wherefore I beseech your Maiestie that I may haue such of these as may stand with your Maiesties pleasure And as for my appearāce at Rome if your Maiestie wil geue me leaue I will appeare there And I trust that God shal put in my mouth to defend his truth there as well as here But I referre it wholy to your Maiesties pleasure ¶ Another Letter of the Archbishop to D. Martin and D. Story I Haue me commended vnto you And as I promised I haue sent my letters vnto the Queenes Maiestie vnsigned praying you to signe them and deliuer them with all speede I might haue sent them by the Carier sooner but not surer But hearyng M. Bailiffe say that he would goe to the Court on Friday I thought hym a meete Messenger to send my letters by For better is later and surer thē sooner and neuer to bee deliuered Yet one thyng I haue written to the Queenes Maiestie inclosed sealed which I require you may be so deliuered without delay and not bee opened vntill it bee deliuered vnto her Graces owne handes I haue written all that I remember I sayd except that which I spake agaynst the Bishop of Gloucesters owne person which I thought not meete to wryte And in some places I haue written more then I sayde which I would haue answered to the Bish. if you would haue suffred me You promised I should see myne aunswere to the 16. Articles that I might correct amend and chaunge them where I thought good which your promise you kept not And myne aunswer was not made vpon my othe nor repeated nor made in Iudicio but Extra iudicium as I protested nor to the Bish. of Gloucester as Iudge but to you the Kyngs and Queenes Proctors I trust you deale sincerely with me without fraud or craft and vse me as you would wish to be vsed in lyke case yourselues Remember that Qua mensura mensi fueritis eadem remetietur vobis i. What measure you meate the same shall be measured to you agayne Thus fare you well and God send you his spirit to induce you into truth Ye heard before how the Archb. Doct. Cranmer in the month of Febr. was cited vp to Rome and in the moneth of March next followyng was degraded by the B. of Ely and B. Boner In tyme of which his degradation he put vp his Appellation In this his Appellation because he needed the helpe of some good and godly Lawier he writeth to a certain frend of his about the same The copy of which letter in Latin is before expressed in the old booke of Acts there to be red pag. 1492. The English of the same I thought here to insert as vnder ensueth ¶ A Letter of Doctour Cranmar Archbishop to a Lawyer for the drawyng out of hys Appeale THe law of nature requireth of all men that so farre forth as it may be done without offence to God euery one should seke to defend and preserue his owne lyfe Which thyng when I about
so vain and foolish superstitions While hee was thus talkyng to hys audience Iohn Christopherson elected B. of Chichester beyng strikē with a sodaine sicknes fel downe in a sound among the prease with much adoe beyng scarse able a good whyle to come to hymself againe in the meane tyme babled many things vnaduisedly and as though he had bene out of his wittes Some thought it came vpon this occasion because he had bene greatly accused before the Commissioners for mispēdyng misordering the goods of the Colledge therefore was grieued with the matter knowyng that they had ben offended with hym by that that Ormanet had canceiled before his face a Lease of his by the which hee had let to ferme to his brother in lawe a certaine Manor of that colledge because the couenants seemed vnreasonable By this tyme was returned agayne the Pursiuaunt who as we before tolde was sent to London wyth the Commissioners letters and brought with him a warrant for the burning of these men Upon the receit wherof they appoynted the vj. day of Febr. for the accomplishment of the matter For it had hāged already a great while in hand Therefore when the sayd day was come the Commissioners sent for the Uicechancellor demandyng of hym in what case things stood whether all things were in a readines for the accomplishment of this busines or no. Understandyng by hym that all thyngs were redy they commanded the matter to be broched out of hand The Uicechancellor therefore taking with hym Marshall the common Notary went first to Saint Michaels church where Phagius was buried There he called forth Andrew Smith Henry Sawyer and Henry Adams mē of the same parish and bound them with an oth to dig vp Phagius bones and to bryng them to the place of execution Marshall tooke their othes receiuyng the like of Roger Smith and W. Hasell the Towne Sergeants of I. Capper Warden of the same Church for doyng the lyke with Bucer Smith the Maior of the town which should be their executioner for it was not lawfull for them to intermeddle in cases of bloude commaunded certayne of hys Townesmen to wayte vpon hym in harnesse by whō the dead bodies were garded and beyng bound with ropes and layd vppon mens shoulders for they were enclosed in Chestes Bucer in the same that hee was buried and Phagius in a newe they were borne into the middest of the Market steade with a great trayne of people followyng them This place was prepared before and a great Poste was set fast in the grounde to bynde the Carcasses to and a great heape of Woode was layed readye to burne them withall When they came thither the Chestes were set vp on ende with the dead bodies in them and fastened on both sides with stakes and bound to the Post with a long iron Chayne as if they had bene alyue Fire beyng forthwith put too as soone as it began to flame round about a great sort of bookes that were condemned with them were cast into the same There was that day gathered into the towne a great multitude of countreyfolke for it was market day who seyng men borne to execution and learnyng by inquirie that they were dead before partly detested and abhorred the extreme crueltie of the commissioners toward the rotten carcasses and partly laughed at their folly in makyng suche preparature For what needeth any weapon sayde they As though they were afrayed that the deade bodies which felte them not woulde doe them some harme Or to what purpose serueth that Chayne wherewith they are tyed sithence they might bee burnt loose wythout peryll for it was not to bee feared that they woulde runne away Thus euery body that stoode by found faulte with the cruelnesse of the deed either sharply or els lightly as euery mans mynde gaue hym There were very few that liked their doyng therein ¶ The purpose of D. Watsons Sermon against Martin Bucer IN the meane tyme that they were a rostyng in the fire Watson went into the Pulpit in S. Mary Church and there before his audience rayled vppon their doctrine as wicked and erroneous saying that it was the ground of all mischiefe that had happened of a long tyme in the common weale For beholde sayd he as well the prosperitie as the aduersitie of these yeares that haue ensued and ye shall find that all thyngs haue chanced vnluckely to them that haue followed this new found fayth as contrary all thynges haue happened fortunately to them that haue eschewed it What robbyng and pollyng quoth hee haue we seene in this Realme as long as Religion was defaced with sects the common treasure gathered for the maintenance of the whole publike weale and the goodes of the Realme shamefully spent in waste for the maintenance of a few folkes lustes all good order broken all discipline cast aside holydayes appointed to the solemnising of ceremonies neglected and that more is the places themselues beaten downe flesh and other kynde of prohibited sustenance eaten euery where vpon dayes forbidden without remorse of conscience the priests had in derision the masse rayled vpon no honour done to the Sacramentes of the church all estates and degrees geuen to such a licentious liberty without checke that all things may seeme to draw to their vtter ruine and decay And yet in the meane time the name of the gospel was pretended outwardly as though that for it men ought of duetie to geue credite to their erroneous opinions where as in deed there is nothing more discrepant or more to the slaunder of Gods worde then the same For what other thyng taught they to remayne in that most blessed mysticall Sacrament of the body of our Lorde then bare vnleauened bread And what els doe the remnaunt of them teach vnto this day Whereas Christ by expresse wordes doth assure it to be his very body Howe perillous a doctrine is that which concerneth the fatall and absolute necessitie of Predestination And yet they set it out in suche wyse that they haue left no choise at all in things As who should say it skilled not what a man purposed of any matter sithens he had not the power to determine otherwyse then the matter should come to passe The which was the peculiar opinion of them that made God the authour of euill bringyng men thorough this perswasion into such a carelesse securitie of the euerlastyng eternitie that in the meane season it made no matter eyther toward saluation or toward damnation what a man did in this lyfe These errors whiche were not euen among the Heathen men were defended by them with great stoutnesse These and many such other thyngs he slanderously falsly alledged against Bucer whose doctrine in such sort as he himselfe taught it eyther he would not vnderstand or els he was mynded to slaunder And yet he was not ignoraunt that Bucer taught none other thynges then the very same whereunto both
that great Idolatry is sprong out of the carnall vnderstanding of the word of Christ This is my body yet dayly springeth to the great dishonour of God so that men worship a peece of bread for God yea and hold that to be their maker After this confession of their fayth and doctrine being written and exhibited they also deuised a letter withall in maner of a short supplication or rather an admonition to the Iudges and Commissioners requiring that Iustice and Iudgement after the rule of Gods worde might be ministred vnto them The copye of whiche theyr letter I thought here also to shew vnto the reader in forme as followeth * A letter or supplication of the prisoners to the Iudges TO the right honourable audience before whome these oure simple writinges and the confession of our fayth shall come to be read or seene we poore prisoners being fast in bandes vpon the tryall of our faythe whiche wee offer to bee tryed by the scriptures pray most hartily that for asmuch as God hath geuen you power and strength ouer vs as concerning our bodyes vnder whom we submit our selues as obedient subiects in al things due ye being officers and rulers of the people may execute true iudgement keepe the lawes of righteousnesse gouerne the people according to right and to heare the poore and helplesse in truth and to defend their cause God for his sonne Iesus Christes sake geue you the wisedom and vnderstanding of Salomon Dauid Ezechias Moyses wyth diuers others most vertuous rulers by whose wisedome most godly vnderstanding the people were iustly ruled and gouerned in the feare of God all wickednesse was by them ouerthrowne and beaten downe and all godlinesse and vertue did florish and spring O God whiche art the most hyghest the creator maker of all thinges and of all men both great and small and carest for all alike which doest try all mens workes and imaginations before whose iudgement seate shal come both high and low rich and poore we most humbly beseeche thee to put into our rulers heartes the pure loue and feare of thy name that euen as they theÌ„selues would be iudged and as they shall make aunswere before thee so to heare our causes to iudge with mercy and to read ouer these our requestes and confessions of our fayth with deliberation and a godly iudgement And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture if it shall please your Lordship to heare vs patiently whiche doe offer our selues to the scriptures thereby to make aunswere and to be tryed in so doyng wee poore subiectes being in much captiuitie bondage are most bound to pray for your noble estate and long preseruation The request of these men being so iust and theyr doctrine so sound yet all this could not preuayle with the Bishop and other Iudges but that Sentence shoulde haue proceeded agaynst them incontinent had not the goodnes of the Lord better prouided for his seruauntes then the Bishoppe had intended For as they were now vnder the edge of the axe ready to be condemned by sentence it was thought otherwise by the Cardinall and some other wiser heades fearing belike least by the death of so many together some disturbance might rise peradueÌ„ture among the people and so was decreed among themselues that rather they shuld make some submission or confessioÌ„ such as they would themselues â—nd so to be sent home agayne as they were in deed howbeit diuers of them afterward wer apprehended and put to deathe But in the meane space as touching their submission which they made this it was as in forme here followeth ¶ The submission or confession of these aforesayd prisoners BEcause our sauiour Christ at his last supper took bread and when he had geuen thankes he brake it and gaue it vnto his Disciples and sayde Take eate this is my bodye whiche is geuen for you this doe in the remembraunce of me Therefore according to the wordes of our sauioure Iesus Christ we do beleue in the sacrament to be Christes body And likewise he tooke the cup gaue thankes and gaue it to his Disciples and sayd This is my bloud of the newe Testament which is shed for many Therefore likewise we do beleue that it is the bloud of Christ according as Christes Churche dothe minister the same Unto the whiche Catholicke Church of Christe we do in this like as in all other matters submit oure selues promising therein to liue as it becommeth good chrystian men and here in this realme to vse our selues as it becommeth faythfull subiectes vnto our most gracious king and Queene and to all other superiours bothe spirituall and temporall according to our bounden dueties The names of them which subscribed to this submission were these Iohn Atkine Alyn Symson Richard George Thomas Firefanne William Munt Richard Ioly Richard Gratwicke Thomas Winsley Richard Rothe Richard Clerke Stephen Glouer Robert Colman T. Merse William Bongeor Robert Bercocke Margaret Hide Elyn Euryng Christian Pepper Margaret feld Alyce Munt Ioane Winesley Cysly Warren Rose Alyn Anne Whitelocke George Barker Iohn Saxebye Thomas Locker Alyce Locker ¶ A story of fiue other godly Martyrs burned at one fire in Smithfield the 12. daye of Aprill TO proceede further in this story of persecuted martyrs next in order followe fiue other burned at London in Smithfield in the foresayd yeare of the Lord. 1557. April 12. whose names were these Thomas Loseby Henry Ramsey Thomas Thyrtell Margaret Hyde and Agnes Stanley Who being some by the Lord Riche some by other Iustices of peace and Constables their own neighbours at the first accused and apprehended for not comming to their parish Churches were in the end sent vnto Boner Bish. of London and by hys commaundement the 27. day of Ianuary were examined before Doctour Darbyshyre then Chauncellour to the sayd Bishop vppon the former generall Articles mentioned pag. 1672. Aunsweres to the Articles WHose aunsweres thereunto were that as they confessed there was one true Catholick church wherof they steadfastly beleeued and thought the Churche of Rome to be no part or member so in the same Churche they beleued there were but two sacraments that is to say Baptisme and the supper of the Lorde Howbeit some of them attributed the title and honour of a sacrament to the holy estate of Matrimony which vndoubtedly was done rather of simple ignoraunce then of anye wilfull opinion and are thereof to be adiudged as before is admonished Moreouer they acknowledged themselues to be Baptised into the fayth of that true Church as in the thyrd article is specified And here in reading as wel of these Articles as also of the rest marke I beseech you the crafty subteltie of these Catholicke Champions who intermitting certayne poyntes of faith and of the true Church with the Idolatrous and superstitious mametry of theyr romyshe Sinagogue cause the poore and simple people
hys Apostles and then I would answer him or els not Bish. Then he was very angry and sayd if I would not answer he would condemne me in dede vnlesse I would answer euery Article Auns Wel said I if you do you shal be giltie of my bloud and prooue your selfe a murtherer Arch. Then the archdeacon tooke the articles in his hand red the seconde Article which was that I was a Christian man and did beleeue in theyr mother the Catholicke church and the determination thereof Auns I sayd I was a Christian man in deede and therefore they had nothing against me Arch. Thē said he what saiest thou to the catholicke church which hath so long cōtinued except it were 9. or 10. yeres that this heresie hath sprong vp here in this realme Auns I sayde no man can accuse me of any thing spoken against the catholicke church of Christ. Bish. Then saide the bish doest thou not beleue the Creede Ans. Yes verely I beleue my Creede all that is written in the Testamēt of Christ with the rest of the Scriptures Bish. Then sayth he thou doest confesse that there is a Catholicke church I am glad of that but tell me is the King and Queene of that Church or not Ans. Wel said I now I perceiue you go about to be both mine accuser also my iudge contrary to all right I confesse Christ hath a Church vpon earth which is built vpon the Apostles Prophets Christ being the head therof and as touching the King and Quene I answere I haue nothing to do with no mās faith but with my owne neither came I hether to iudge for I iudge not my selfe but the Lord must iudge me Bishop Then sayd he Is there no part of that church here in England Auns Well I perceiue you would faine haue some thing to lay to my charge I will tell you where Christ sayeth whereas two or three be gathered together in his name there is he in the middest among them Then the archdeacon stoode vp with his mockes to put me out of comfort said to the people that I had no wit but that I thought all they were deceiued so long time and that halfe a dosen of vs should haue the truth in a corner that al they should be deceiued with such like taunts and mockes but would not suffer me to speake one woord Arch. Then he red the Article of the Sacrament and said I did denie the reall presence to be in the Sacrament after it was once consecrated and that I sayde Christes body was in heauen no where els and that the bread was nothing but a signe token or remembrance Ans. Then I said you haue to shew where and what my woordes were and heereof we talked a great while Bish. At the last the bishop was so angrie that he charged me in the Kinges Queenes and Cardinals name before the Maior and his brethren taking them to witnesse if I did not say yea or nay he would condemne me Ans. Then I saide seeing you haue nothing to accuse me of wherefore should I so answer Arch. Then the archd said I was gilty and sayd I was like a thefe at the barre which would not cōfesse his fault because his accusers were not present with a great many wordes would not let me open my mouth against him Ans. Then I sawe where about they went graunting to answere them by the woorde or els I thinke they woulde haue cōdemned me for holding of my peace and this was my beginning I beleue that Christ tooke bread and when he had geuen thankes he brake it and gaue it to his disciples and sayde Take eate this is my body which is geuen for you this doe in remembrance of me Arch. Doest thou beleeue that Christ meant euen as he sayd Ans. I said Christ was no dissembler but he spake the very truthe Arch. Thou hast very well sayd we will make the best of thy words Then he praised me with many words going about to prooue it his body reall and substantiall and said Christ called himself bread and this to proue when Christ saide This is my body the breade was his body saide he in dede real substantial not so long so big as it hong on the Crosse as the Capernaites did thinke but we eate it as mās weake nature can eate Christ. Therfore when he had sayd This is my body the bread was his body in very dede Ans. Then I asked him what Christ meant by these wordes Which is geuen for you Arch. He saide Christ spake that by the bread also but it was not written in Mathew but Luke had those words Ans. Then I asked him if Christes bodye were made of bread that was geuē for our redemption or whether the bread was crucified for vs or not Arch. Then he sayd no by saint Mary I say not so Ans. You haue said the truth in dede euen as I beleue Arch. Then he stoode vp with a great many of words and sayd that I did think it but bare bread stil as other bread is but he was sure Christe called it his body and then it was his body in deede for he would beleeue Christ. Ans. When he had spoken his pleasure by me thinking to haue condēned me by their law I said he had not iudged right of mee for I hadde not so spoken but did beleue the wordes of Christ as well as he and as much as he coulde prooue by the woorde Arch. Then he would heare what I did say it was Ans. I said I did beleeue it was that he gaue them Arch. Then he asked me what it was that he gaue them Auns I sayd that which he brake Arch. Then he asked me what was that he brake Auns I sayd that he tooke Arch What was it that he did take Auns I sayd the text sayth he tooke bread Arch. Wel then thou sayest it was but bread that his Disciples did eate by thy reason Auns Thus much I say looke what hee gaue them they did eate in deede Arch Why then was not that his body that they did eate Auns It was that which he brake Arch. Well sayd he I perceiue thy meaning well inough for thou doest thinke it is but breade still and that hee was not able to make it his body Auns That is your exposition vpon my minde Arch. Then saide he what diddest thou receiue when thou diddest receiue last Auns I sayde I doe beleue that I did eate Christes flesh and drinke his bloud For he saith My flesh is meat in deede and my bloud is drinke in deede Arch Then he sayd I had well aunsweared thinking to haue had some aduauntage at my hand and praied me to tell him how I did eate his flesh and drinke his bloud Auns Then I sayde I must aunswer you by the woorde Christ sayeth He that eateth my flesh and drinketh my bloude dwelleth
of hys former life it well appereth of what sort he is the queenes highnes hath willed vs to remit him vnto your Lordship to the ende that being called before you out of prison as ofte as your Lordship shall think good ye may proceed both to his further examination and otherwise ordering of him according to the lawes as the case shall require And thus we bidde your Lordshippe hartely well to fare From Saynt Iames the 15. day of December 1557. Your Lordships louing frendes Nicholas Ebor. F. Shrewsbery Edward Hastinges Antony Mountague Iohn Bourne Henry Iernegam Boner nowe minding to make quicke dispatche dyd wythin three dayes after the receipt of the Letter the xviij day of December send for this Rough out of Newgate and in his Palace at London ministred vnto him 12. Articles Many whereof because they conteine onely questions of the profession and Religion of that age wherein both he and his Parentes were Christened which in sūdry places are already mentioned I doe here for breuity omitte minding to touche suche onely as perteyne to matters of fayth now in controuersy and then chiefely obiected agaynst the Martyrs and Saynts of God which in effect are these 1. FIrst that thou Iohn Rough diddest directly speake agaynst the 7. Sacramentes vsed commonlye and reuerently as thinges of estimation and great worthines in the catholick churche and also diddest reproue and condemne the substance of the sayd Sacramentes but especially the Sacrament of the aultar affirming that in that same is not really and truely the very body bloud of Christ and that confession to the priest and absolution geuen by him as the minister of Christ for sinnes is not necessary or auayleable in any wise 2. Item thou hast misliked and reproued the religion and ecclesiasticall seruice as it is now vsed in this realme and hast allowed the religion and seruice vsed in the latter yeares of king Edward the 6. and so much as in thee hath leyne hast by word writing deed set forwardes taught and preached the same openly and in sundry places affirmed that the sayde Englishe seruice and doctrine therein conteined is agreable in all poyntes to Gods word and vnto the truth condemning vtterly the Latine seruice nowe vsed in the Queenes reigne and inducing other by thine example to do the like 3. Item thou hast in sundrye places within this Realme commended and approued the opinion doctrine of Thomas Cranmer late Archbishop of Canterbury Nicholas Ridley Hugh Latimer concerning the Sacrament of the aultar affirming that in the Sacrament there remayneth after the wordes of consecration materiall breade and materiall wine without any transubstantiation 4. Item thou hast in sundrye places of this Realme since the Queenes reigne ministred and receiued the Communion as it was vsed in the late daies of king Edward the sixt and thou knowest or credibly hast heard of diuers that yet do keepe bookes of the sayd Communion and vse the same in priuate houses ou◠of the Church and are of opinion agaynst the Sacrament of the aultar 5. Item that thou in sundry places of this realme hast spoken agaynst the Pope of Rome and his Apostolicke sea hast plainely contemned despised the authority of the same misliking not allowing the faith and doctrine therof but directly speaking agaynst it and by thine example hast induced other the subiects of this realme to speake and do the like 6. Item thou doest knowe and hast bene conuersaunt with all or a great part of such English men as haue fledde out of this Realme for Religion and hast consented and agreed with them in theyr opinions and hast succoured maynteyned and holpen them and hast beene a conueyer of theyr seditious Letters and bookes into this realme 7. Item that thou hast sayd that thou hast bene at Rome and taryed there about 30. dayes or more and that thou hast sene litle good or none there but very much euill Amongest the which thou sawest one great abhomination that is to say a man or the Pope that shoulde goe on the ground to bee carried vppon the shoulders of foure men as though he had bene God and no mā Also a Cardinall to haue his harlot riding openly behinde hym And thirdly a Popes Bull that gaue expresse licence to haue and vse the stewes and to keepe open bawdry by the Popes approbation and authority 8. Item that thou sithens thy last comming into England out of the parties beyond the sea hast perniciously allured and comforted diuers of the subiectes of this Realme both young olde men and women to haue and vse the booke of Communion set forth in this Realme in the latter daies of king Edward the sixt and hast also thy selfe read and sette forth the same causing others to doe the like and to leaue theyr comming to their parish churches to heare the Latine seruice now vsed 9. Item that thou the thirde sondaye of Aduent the xij daye of this December 1557. wast apprehended at the Saracens heade at Islington in the county of Middlesexe and dioces of London by the Queenes Vicechamberlayne with one Cutbert a Taylour Hugh a hosier and diuers other there assembled vnder the colour of hearing a playe to haue read the communion booke and to haue vsed the accustomed fashion as was in the latter dayes of king Edward the sixt The aunsweres of Iohn Rowgh to the foresayd Articles 1. TO the first he said and confessed that he had spoken against the number of the sayde sacramentes being fully perswaded that there be but onely two Sacramentes to wit baptisme and the supper of the Lord and as for the other fiue he denyed them to be sacramentes and therefore hath spoken agaynste them And as concerning the sacrament of the aultar which he then called the supper of the Lord he confessed that he had spoken and taught that in the sayde sacrament there is not really and substantially the very body and bloud of Christ but that the substance of bread and wine doth remayne in the sayde Sacrament withou any transubstantiation at all Farther as touching confession of sinnes to the priest he answered that he thought it necessary if the offence were done vnto the priest but if the offēce were done to another then confession made to the priest is not necessary but reconciliation onely to bee made to the partye so offended 2. To the second he aunswered that he then did and had before misliked the order of latine seruice then vsed and also did allowe the seruice vsed in the latter time of King Edwardes reigne for that the holy scripture doth the same and therefore he graunted that he did teach and set forth the sayd Englishe seruice as in the same article is obiected 3. To the third he graunted that he had approued the doctrine of the parties articulate as agreable to Gods word and that they were godly learned men and such as had perfect
then or no Therefore we wyll propose vnto you the same articles which we did then and require of you a determinate aunswere without farther reasoning and eftsones recited the first article Lati. Alwayes my protestation saued that by these mine answeres it should not be thought that I did condescend and agree to your Lordshippes authority in that you are legased by authoritie of the Pope so that thereby I might seeme to consent to his iurisdiction to the fyrst article I aunswere now as I did yesterday that in the Sacrament the worthy receyuer receiueth the very body of Christ and drinketh his bloud by spirite and grace But after that corporall being which the Romish Church prescribeth Christes body bloud is not in the Sacrament vnder the formes of bread and wine The Notaries toke his aunswere to be affirmatiuely For the seconde article he referred hymselfe to his aunsweres made before Linc. After this the Bishop of Lincolne recited the third article and required a determinate aunswere Lat. Christ made one oblation and sacrifice for the sinnes of the whole worlde and that a perfecte sacrifice neyther needeth there to be any other neyther can there be any other propitiatory sacrifice The Notaries tooke his aunsweare to bee affirmatiuely In like maner did he aunswere to the other articles not varying from his aunsweres made the day before After his aunsweres were penned of the Notaries and the Bishop of Lincolne had exhorted him in like sort to recant as he dyd M. Ridley and reuoke his errours and false assertions and M. Latimer had aunswered that he ne could ne would deny his maister Christ and his veritie the Bishop of Lincolne desired M. Latimer to harken to him and then maister Latimer harkening for some new matter and other talke the Byshop of Lincolne red his condemnation after the publication of the which the sayd three Bishops brake vp their Sessions and dimissed the audience But M. Latimer required the Bishop to performe his promyse in saying the daye before that he shoulde haue licence briefly to declare the causes why he refused the Popes authoritie Lincol. But the Byshop sayde that now he coulde not heare hym neither ought to talke with hym Then M. Latimer asked hym whether it were not lawfull for him to appeale from this his iudgement And the Byshop asked hym againe to whom he would appeale To the next generall Counsell quoth M. Latimer whiche shal be truely called is Gods name With that appellation the Byshop was content but he sayd it woulde be a long season before suche a conuocation as he ment would be called Then the Byshop committed M. Latimer to the Maior saying now he is your prisoner maister Maior Because the presse of people was not yet diminished ech man lookyng for farther processe the Byshop of Lincolne commaunded auoydance and willed M. Latimer to tary tyl the presse were diminished lest he shoulde take hurt at his egression as he did at his entraunce And so continued Byshop Ridley and M. Latimer in durance till the .16 day of the sayd moneth of October ¶ A communication betweene D. Brokes and D. Ridley in M. Irysh his house the xv day of October at which tyme he was degraded IN the meane season vpon the 15. day in the mornyng and the same yeare aboue sayd the Byshop of Glocester Doct. Brokes and the Uicechauncelour of Oxford Doct. Marshall with diuerse other of the chiefe and heades of the same Uniuersitie and many other moe accompanying with them came vnto M. Irish his house then Maior of Oxforde where D. Ridley late Byshop of London was close prisoner And when the Byshop of Glocester came into the chamber where the sayde D Ridley did lye he told him for what purpose their comming was vnto him saying that yet once agayne the Queenes Maiestie did offer vnto hym by them her gracious mercy if that he woulde receiue the same and come home agayne to the fayth which he was Baptised in reuoke his erroneous doctrine that he of late had taught abroad to the destructioÌ„ of many And further said that if he would not recant and become one of the Catholicke Churche with them then they must needes against their willes proceede according to the lawe which they would be very loth to do if they might otherwise But sayth he we haue bene often timâ—s with you and haue requested that you would recant this your fantasticall deuilish opinion where hytherto you haue not although you might in so doing winne many and do much good Therefore good M. Ridley consyder with your selfe the daunger that shall ensue both of body and soule if that you shall so wilfully cast your selfe away in refusing mercy offered vnto you at this time My Lord quoth D. Ridley you know my mynd fully herein and as for the doctrine which I haue taught my conscience assureth me that it was sounde accordyng to Gods word to his glory be it spoken the which doctrine the Lord God beyng my helper I wyll mayntaine so long as my tongue shall wagge and breath is within my body and in confirmation thereof seale the same with my bloud Brok. Well you were best M. Ridley not to do so but to become one of the Church with vs. For you know this well enough that whosoeuer is out of the Catholike church can not be saued therefore I say once agayne that whiles you haue time and mercy offered you receiue it and confesse with vs the Popes holynes to be be the chiefe head of the same Church Rid. I marueyle that you wyll trouble me with any suche vayne and foolysh talke You know my mynd concerning the vsurped authoritie of the Romishe Antichrist As I confessed openly in the Scholes so do I nowe that both by my behauiour and talke I do no obedience at all vnto the Byshop of Rome nor to his vsurped authoritie and that for diuers good and godly considerations And here Doct. Ridley would haue reasoned with the sayde Brokes Byshop of Glocester of the Byshop of Romes authorities but could not be suffered and yet he spake so earnestly agaynst the Pope therein that the Byshop told hym if he would not hold his peace he should be compelled agaynst his wyll And seeyng sayth he that you wyll not receiue the Queenes mercy now offered vnto you but stubburnly refuse the same we must against our wils proceede according to our Commission to disgradyng takyng from you the dignitie of Priesthode For we take you for no Byshop and therefore we will the sooner haue done with you so committing you to the secular power you know what doth follow Rid. Do with me as it shall please God to suffer you I am well content to abide the same with all my hart Brok. Put of your cap M. Ridley and put vppon you this surples Rid. Not I truly Brok. But you must Rid. I wyll not Brok. You must
Christ goeth into the mouth or stomacke and no farther Bonauentura Hugo Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist 2. cap. tribus in glos non iste Thom. parte 3. quest 80. art 3. Tamdiu manet dum est in digestione Smith fol. 64. He saith contrary p. 59. l. 30. and p. 60. l. 3.8.12 Confutation Wint. saith that Christ dwelleth corporally in him that receiueth the sacrament worthily so long as he remaineth a member of Christ pag. 64. l. 22. Confutation Other say contrary Smith fol. 64. c. as before in the 7. lin aboue Wint. sayth that no creature can eat the body of Christ but only man p. 75. l. 24. Confutation Other say cleane contrary Thomas part 3. q. 8. art 3. hoc derogat inquit veritati corporis Christi Perin in hys Sermon of the Sacrament What inconuenience is it though the imâ—assible body lye in the mouth or mawe of the beast c. M. SententiaruÌ„ Qui dicit corpus Christi non posse a mure manducari aut a bruto is condemned Wint. sayth that an vnrepentant sinner receiuyng the Sacrament hath not Christes body nor spirit within him p. 256. l. 18.25.26 Smith sayth that he hath Christes body and spirit within hym fol. 136. Wint. sayeth that of the figure it may not be sayd Adore it worship it and that is not to be adored which the bodily eye seeth p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac 2. Docetur populus non adorare quod vident oculis corporis Smith sayth contrary fol. 145. fa. 2. Wint. sayth that reason will agree with the doctrine of Transubstantiation well enough p. 30. l. 12. Confutation Smith sayth that Transubstantiation is against reason and naturall operation fol. 60. Other say that wormes in the sacrament be gendred of accidences Ex speciebus Sacramentalibus generanturvermes Tho. par q 76. art 5. Wint. sayth that they bee wrong borne in hand to say so p. 400. l. 1. Confutation Wint. sayth that the accidences of bread and wine do mould sower and waxe vineger p. 300. l. 24. and p. 400. l. 6. Confutation Marc. Ant obiect 73. But he answereth so confusely that the Reader can not vnderstand hym be he neuer so attentiue Smith sayeth thus I say that the consecrated wyne turneth not into vineger not the consecrated bread mouldeth nor engendreth wormes nor is burned nor receyueth into it any poison as long as Christes body and bloud are vnder the formes of them which do abide there so long as the naturall qualities properties of bread wine tary there in their naturall disposition condition and the bread wyne myght be naturally there if they had not bene changed into Christes body and bloud and also as long as the hoste and consecrated wyne are apt to be receiued of man no longer but go depart thence by Gods power as it pleaseth hym then a new substance is made of god which turneth into vineger engendreth wormes mouldeth is burned feedeth Rats and Mice receyueth poyson c. fol. 64. and fol. 105. Wint. sayth euery yea containeth a nay in it naturally So as whosoeuer sayeth this is bread sayth it is no wyne For in the rule of common reason the grant of one substaunce is the deniall of another And therefore reason hath these conclusions throughly whatsoeuer is bread is no wyne whatsoeuer is wyne is no milke and so forth So Christ saying This is my body sayth it is no bread p. 291. l. 22. and p. 300. l. 17. Smith sayth that a boy which hath onely learned the sophistry wil not dispute so sondly fol. 77. Other say that the Masse is a sacrifice satisfactory by the deuotion of the priest of them for whom it is offred and not by the thyng that is offred Tho. part 3.9.79 artic 5. Wint. sayth otherwyse p. 92. l. 5. Confutation Wint. sayth that the only immolation of Christ in him selfe vpon the aultar of the crosse is the verye satisfactory sacrifice for the reconciliation of mankynd vnto the fauor of God p. 437. l. 31. Smith sayth what is it to offer Christes body and bloud at Masse to purchase thereby euerlasting life if the masse be not a sacrifice to pacify gods wrath for sinne to obtaine his mercy fol. 24.148.164 where he sayth further Priests do offer for our saluation to get heuen and to auoyd hell ¶ Matters wherein the B. of Winchester varieth from hymselfe THe body of Christ in the sacrameÌ„t is not made of bread but is made present of bread p. 89 l. 9. c. and p 228. li. 44. Confutation agaynst Cranmer Of bread is made the body of Christ p. 388. l. 42. The catholike fayth hath from the beginnyng confessed truly Christes intent to make bread hys body p. 29. l. 2. Confutation And of many breads is made one body of Christ p. 167 l. 2. Confutation And faith sheweth me that bread is the body of Christ that is to say made the body of Christ p. 333. l. 23.25 Confutation Christ gaue that he made of bread p. 292. l. 34. Christ spake playnly This is my body makyng demonstration of the bread when he sayd This is my body In the deuils Sophistry 27. The demonstration this may bee referred to the inuisible substance p. 120. l. 41. Confutation The verbe is was of his body and of his bloud and not of the bread and wyne p. 284. l. 43. Illis verbis Hoc est corpus meum substantia corporis significatur nec de pane quicquam intelligitur quando corpus de substantia sua non aliena praedicetur Mar. Anton. fol 24. fa. 2. When Christ sayd This my body the truth of the literall sense hath an absurditie in carnall reason pag. 157. lin 34. Confutation What can be more euidently spoken of the presence of Christes naturall body and bloud in the most blessed Sacrament of the aultar then is in these words This is my body In the deuils Sophistry fol. 51. Where the body of Christ is there is whole Christ god and man and when we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 81. lin 5. Mar. Ant. obiect 77. Smith fol. 105. And he is present in the Sacrament as he is in heaueÌ„ pag. 161. lin 4. c. Confutation We beleeue simply the substance of Christes body to be in the Sacrament without drawyng away of the accideÌ„ces or addyng pag. 397. lin 41. Confutation Christ is not present in the Sacrament after the maner of quantitie but vnder the forme quantities of bread and wyne pag. 81. lin 89. and pag. 101. li. 22. In suche as receiue the Sacrament worthely Christ dwelleth corporally and naturally carnally p. 190. l. 7. p. 197. l. 27. p. 217. l. 10. The maner of Christs beyng in the Sacrament is not
corporall not carnall not naturall not sensible not perceptible but onely spirituall pag. 181. l. 18. c. l. 25. p. 223. l. 21. Confutation We receyue Christ in the Sacrament of his fleshe and bloud if we receiue hym worthily p. 190. l. 7. p. 197. lin 27. Confutation When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym p. 256. l. 18. Confutation He that eateth verily the flesh of Christ is by nature in Christ and Christ is naturally in hym pag. 18. li 51. Confutation An euill man in the sacrament receiueth in deed Christes very body p. 18. l. 24.25 Euill men eat verily the flesh of Christ p. 2561. l. 24.25 c. Confutation Christ geueth vs to be eaten the same flesh that he took of the virgin Mary p. 274. l. 25. We receyue not in the Sacrament Christes flesh that was crucified p. 276. l. 1. Confutation S. Augustines rule in his booke De doctrina Christiana pertaineth not to Christes supper p. 132. l. 40. S. Augustine meaneth of the Sacrament ibidem and p. 10. l. 44. Confutation Reason in place of seruice as beyng inferior to fayth wyll agree with the fayth of Transubstantiation well enough p. 300. l. 12. Confutation And as reason receyued into faithes seruice doth not striue with transubstantiation but agreeth well with it so mans senses be no such direct aduersaries to transubstantiation as a matter wherof they cannot skill for the senses cannot skill of substances p. 307. l. 11. c. Thine eyes say there is but bread and wyne thy taste sayeth the same thy feelyng and smellyng agreefully with them Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses procedeth in reasonyng sensually In the deuils sophistry fo 6. The Churche hath not forborne to preach the truth to the confusion of mans senses and vnderstandyng fol. 15. It is called bread because of the outward visible matter p. 327. lyne When it is called bread it is ment Christ the spirituall bread p. 320. l. 41. And the Catholike fayth teacheth that the fraction is in the outward signe and not in the body of Christ p. 165. lyne 1. and pag. 392. lyne 47. and in the Deuils Sophistry fol. 17. That which is broken is the bodye of Christ p. 392. lyne 49. The inward nature of the bread is the substance p. 323 lyne 14. Substance signifieth in Theodoret he sayth the outward nature p. 404. l. 40. The substances of bread and wyne be visible cretures p. 322. l. 30. and 323. l. 32. Accidents be the visible natures and visible elements p. 1406. l. 16. and 25. c. Christ is our satisfaction wholy and fully hath payd our whole debt to God the Father for the appeasyng of hys wrath agaynst vs p. 92. l. 6.7 The act of the priest done accordyng to Gods cōmandement must needs be propitiatory and ought to be trusted on to haue a propitiatory effect p. 437. l. 13. The sacrifice of our Sauiour Christ was neuer reiterate p. 416. l. 8. Priests do sacrifice Christ p. 431. l. 16. And the catholike doctrine teacheth the daily sacrifice to be the same in essence that was offered on the Crosse p. 439. l. 11. The Nestorians graunted both the Godhead manhood always to be in Christ continually p. 348. l. 11.12 The Nestorians denied Christ conceyued GOD or borne God but that he was afterward God as a mā that is not borne a bishop is after made a bishop So the Nestorians sayd that the Godhead was an accession after by merite and that he was conceyued only man p. 347. l. 47 50.51 and p. 148. l. 47. Christ vseth vs familiarly as he dyd hys Apostles p. 93. l. 21. Christ is not to be sayd conuersant in earth pag. 114. lin 11. c. ¶ Certaine things that Winchester granted vnto CHrist declared eatyng of hymselfe to signify beleeuing p. 29. l. antepenultima Confutation Christ must be spiritually in man before he receiue the Sacrament or els he cannot receyue the sacrament worthily p. 54. l. 44. p. 160. l. vltima p. 196. l. 3. p. 105. l 32. How Christ is present p. 69. l. 29. c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15. By faith we know only the beyng present of Christes most precious body not the maner thereof p. 70. l. 15. When we speake of Christes body we must vnderstād a true body which hath both forme and quantitie p. 81. l. 5. lin 35. Although Christs body haue all those truths of forme quantitie yet it is not present after the maner of quantitie ibidem l. 8.9 The demonstratiue this may bee referred to the inuisible substance p. 120. l. 42 All the old prayers and ceremonies sound as though the people did communicate with the priest p. 165. l. 46. The maner of Christs beyng in the Sacrament is not corporall nor carnall not natural not sensible not perceptible but only spirituall p. 181. l. 19. c. l. 25. p. 223. l. 21. When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym p. 256. l. 18. We eat not Christ as he sitteth in heauen raignyng p. 276. l. 18. The worde Transubstantiation was first spoken of in a generall Councell where the B. of Rome was present p. 284. l. 11. In the sacrifice of the church Christs death is not iterated but a memory daily renued of the death so as Christes offeryng on the crosse once done and consummate is now only remembred p. 440. l. 40. c. To these notes places of D. Ridley let vs also adioyne other 12. places or Articles of the lyke affinitie taken out of his booke called the examination of the proud hunter noted in the later end of D. Turners secōd course By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell then he dyd in the other both from hymselfe and also from other hys fellow brethren of hys owne Catholike mother church of Rome The Articles in summe are these ¶ Twelue new found Articles of Steuen Gardiners Creede taught in hys booke called the examination of the hunter 1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned and are now allowed in England are the pale of the church of England fol. 7. 2. The Popes ceremonies and traditions are good and politike lawes wherby God hath enclosed the kings subiects vnder hys maiestie alone ibidem 3. As king Richard an euill man made a good politicke law for the body common welth of England so can the Pope an euill man make good lawes and wholesome doctrine for mans soule and Christes church fol. 23. 4. Whatsoeuer is good spoken and vsed by mā is much more of God then Christes
doctrine is hys fathers doctrine fol. 33. 5. He that sayth that the law of the Gospell ought onely to be holden in Christes church and is sufficient alone for it speaketh so far out of reason that he is not worthy to be reasoned withall fol. 37. 6. They that hold that the crosse of siluer or golde ought not to be worshipped with kissing of it bowyng kneeling to it are enemies to Christes true crosse take away the meanes that might set out the glory of Christes crosse fol. 49. 7. Neither Paule nor the crosse can be worshipped with godly honour fol. 61. 8. As Christ vsed clay for an instrument to heale the blind mans eyes withall hath saued diuers by fayth made it an instrument of saluation and as God hath ordained Timothy to be an instrument of saluation both to himselfe and for other so may the Pope ordaine holy water to bee an instrument of saluation both of body and soule to all them that are sprinkled with it fol. 64. 9. No man can commit Idolatry with his body alone in onely kissyng of an Image or Idol in only kneelyng to it can no Idolatry be committed fol. 52. 10. For as much as God vnderstandeth them that sing in Latin though they vnderstand not themselues their praier is acceptable before God fol. 76. 11. As a father may forbid certain of his children to marry so may a king in hys kingdom forbid certayne of hys subiects to marry that is to lay all the priests of his realme fol. 83. 12. He that would take away the Popes ceremonies out of the church should driue away all godlinesse and seemelines all religious and deuout behauiour out of the church fol. 94. Here hast thou good Reder this stout prelate of Winchest with all his properties doyngs qualities as in a certaine Anatomie proportioned out vnto thee whereby thou maiest boldly iudge and nothing erre in thy iudgement what is to be estemed of hym by his fruits as who neither was tene Protestant nor right papist neither cōstant in hys error nor yet stedfast in the truth neither frēd to the Pope yet a perfect enemy to Christ false in king Henries tyme a dissembler in K. Edwards tyme double periured and a murderer in Queene Maries tyme mutable and inconstāt in all tymes And finally where in his letters to the L. Protector and others vsually he vanteth so much of his late soueraign lord K. Henry the 8. of the great reputation that he was in with him read I beseech thee behold in the depositions of the L. Paget in the old booke pag. 806. col 1. also in the depositions of the Erle of Bedford pag. 824. and there ye shall see the king before his death both excepting hym out of his pardons quite strikyng hym out of his last wyll testament so detested abhorred hym as he did no english man more And where as the L. Paget beyng sent in message from the K. to the bishoppe by other words then the kings mynde and will was of his owne dexteritie gaue to hym good gracious words which in deed the kyng neither knew nor yet wer sent by hym the B. perswading himselfe otherwise of the kings fauor towards hym then it was in deed was therin far deceiued and brought into a fooles paradise wherof read both in the old booke before and also in this present volume To describe paint out the vnstable mutabilitie of this B. aforesaid albeit here need no more to be added besides that which is alredy declared yet notwithstanding seyng the matter is not long it shal not be out of the way to annexe withall vnto the premisses a piece of Drianders letter written to one Crispine phisition in Oxford sent from Antwerpe concerning the doyngs and behauiour of this B. of Winchester whose story we haue now in hand The copy of which Drianders letter written to the sayd Crispine hys friend beginneth thus ¶ Doctissimo viro Edmundo Crispino amico integerrimo Oxoniae ANte meam ex Lutetia profectionē dedi literas ad te per Anglum illum communem amicum nostrum c. ¶ The English wherof as much as to the present purpose appertaineth here followeth translated BEfore my departure from the Citie of Paris I wrote vnto you by our friend the Englishman c. Now you shal be contented onely with the narration of your B. of Winchester who as appertained to the embassadour of so noble a Prince came to Louane with a great brauerie and was there receiued at one Ieremies house and most honourably entertained where the facultie of Diuines for honor sake presented him wyne in the name of the whole Uniuersitie But our famous doctors and learned Maisters for that they would more deepely search and vnderstand the learnyng and excellency of the Prelate perused and scanned a certaine Oration made by hym and now extant intituled De vera obedientia in the which hys Oration he did impugne the supremacy of the B. of Rome and preferred his Lords and kyngs authoritie before the holy Apostolike sea as they terme it whiche beyng read and considered by them they did not onely repent them for geuyng hym such honour but also recanted that which they had done and did not so much honor him afore but now they were as earnest as spitefull agaynst hym Richard Lathomus interpreter of termes with the fauourers of that fraternitie and other champions of the fallyng church disputed with hym concernyng the Popes supremacy This B. stoutely defended his sayd Oration The Diuines contrary stifly maintained their opinion diuers tymes openly with exclamations called the sayde B. an excommunicate person and a schismatike to no litle reproch and infamy of the English nation The Byshop not long after mindyng to say masse in S. Peters church they did deny vnto hym as to an excommunicate person the Ornamentes and Uestimentes meete for the same wherewyth he beyng hyghly offended sodaynely hastned hys iourney from thence The Deane the next day after made an eloquent Oration wherein hee openly disgraced and defamed hym You haue heard now a true storye for oure Doctour was a beholder of the whole Tragedie c. And this now beyng sufficient for Gardiners story to leaue hym to his iudge to let him go we shall returne proceed by the grace leaue of the Lord as the course of these dolefull dayes shall lead vs to prosecute the residue of Christes Martyrs as now in order followeth ¶ The burnyng of Iohn Webbe gentleman George Roper and Gregory Parke at Caunterbury as followeth NExt after the death constant Martyrdom of the two most worthy champions standerdbearers of Christes army D. Nich. Ridley and M. Hugh Latymer of whom ye haue heard at large followed three other stoute and bold souldiours that is to say Iohn Web gentlemā George Roper and Gregory Parke This Iohn Web
he acknowledgeth for his those no man without great impietie may exclude from the number of the faythful But God promiseth that he will not onely be the God of such as doe professe hym but also of Infants promising them hys grace and remission of sinnes as it appereth by the words of the couenaunt made vnto Abraham I will set my couenant betweene thee and me sayth the Lord and betweene thy seede after thee in their generations with an euerlasting couenaunt to be thy God and the God of thy seede after thee To the which couenaunt Circumcision was added to be a signe of satisfaction as well in children as in men no man may think that this promise is abrogated with Circumcision other ceremoniall lawes For Christ came to fulfill the promises and not to dissolue them Therfore in the Gospell he sayth of Infants that is of such as yet beleeued not Let thy little ones come vnto me and forbid them not for of such is the kingdome of heauen Agayne It is not the will of your father which is in heauen that any of these little ones do perish Also He that receyueth one such little chyld in my name receyueth me Take heede therefore that ye despise not one of these babes for I tell you their Angels do continually see in heauen my fathers face And what may be sayd more playner then this It is not the wyll of the heauenly father that the Infants should perish whereby we may gather that he receyueth them freely vnto this grace although as yet they confesse not their fayth Since then that the worde of the promise which is conteyned in Baptisme pertayneth as well to children as to men why shoulde the signe of the promise which is Baptisme in water be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs and promiseth the reward of a Prophet to those that receiue such a little Infant as he for an example dyd put before hys disciples Now will I prooue with manifest argumentes that children ought to be baptised that the Apostles of Christ did baptise children The Lord commanded his Apostles to baptise all nations therfore also children ought to bee baptised for they are comprehended vnder this worde All nations Further whom God doth account among the faithfull they are faythfull for it was sayd to Peter That thyng which God hath purified thou shalt not say to bee common or vncleane But God doth repute children among the faithfull Ergo they be faithfull except wee had leaue to resiste God and seeme stronger and wiser then he And without all doubte the Apostles baptised those which Christ commanded but he commanded the faythfull to be baptised among the which infants be reckoned The Apostles then baptised Infants The Gospell is more then Baptisme for Paule sayd The Lord sent me to preach the Gospell and not to baptise not that he denied absolutely that he was sent to baptise but that he preferred doctrine before Baptisme for the Lorde commaunded both to the Apostles but children be receyued by the doctrine of the gospel of God not refused therfore what person being of reason may deny thē baptisme which is a thing lesser then the Gospell for in the Sacraments be two things to be considered the thing signified and the signe the thing signified is greater thē the signe and from the thing signified in Baptisme children are not excluded who therfore may deny them the sign which is Baptisme in water S. Peter could not deny them to be baptised in water to whom he sawe the holy Ghost geuen which is the certayne signe of Gods people For he sayeth in the Actes May any body forbid them to be baptised in water who haue receyued the holy Ghost as well as we Therefore S. Peter denied not Baptisme to Infantes for hee knew certaynely both by the doctrine of Christ and by the couenant which is euerlasting that the kingdome of heauen pertayned to Infants None be receyued into the kyngdome of heauen but such as God loueth and which are endued with his spirit for who so hath not the spirite of God he is none of hys But Infantes be beloued of God and therefore want not the spirit of God wherefore if they haue the spirit of God as well as men if they bee numbred among the people of God as well as we that be of age who I pray you may well withstand children to be baptised with water in the name of the Lord The Apostles in tymes past beyng yet not sufficiently instructed did murmure against those which broght their children vnto the Lord but the Lord rebuked them said Let the Babes come vnto me Why then doe not these rebellions Anabaptists obey the cōmandement of the Lord For what do they now adayes els that bring their children to baptisme then that they did in tymes past which brought their children to the Lord and our lord receiued them and puttyng his hands on them blessed them both by words and by gentle behauiour towardes them declared manifestly that children be the people of God and entirely beloued of God But some will say why then did not Christ baptise them Because it is written Iesus hymselfe baptised not but hys disciples Moreouer Circumcision in the old law was ministred to infants therfore baptisme ought to be ministred in the new law vnto children For baptisme is come in the stead of Circumcision as S. Paule witnesseth saying to the Collossians By Christ yee are circumcised with a Circumcision which is without hands when ye put of the body of sinne of the flesh by the Circumcision of Christ beyng buried together with hym through Baptisme Behold Paule calleth Baptisme the Circumcision of a Christian man which is done without hands not that water may be ministred without handes but that with hands no man any longer ought to bee circumcised albeit the mysterie of Circumcisiō do stil remain in faythfull people To this I may adde that the seruaunts of God were alwayes redy to minister the sacraments to them for whō they were instituted As for an example we may beholde Iosue who most diligently procured the people of Israell to be circumcised before they entred into the lande of promise but since the Apostles were the preachers of the word and the very faithful seruants of Iesus Christ who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision Item the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament therfore it is certayne that they did attemperate Baptisme accordingly to Circumcision and baptised children because they were vnder the figure of Baptisme for the people of Israell passed through the red sea and the bottome of the water of Iordane with their children And although the children be not alwayes expressed
hym at hys cōmandement but to your Masse sayd I I haue small affectiō At which aunswer he was displeased sore sayd I should be fedde with bread and water And as I followed hym through the great hall he turned backe and beat me with his fist first on the one cheeke and then on the other as the signe of my beatyng did many dayes appeare And then he led me into a little salthouse where I had no straw nor bed but lay two nightes on a table and slept soundly I thanke God Then vpon the Friday next after I was brought to my L. and he then gaue me many fayre words and said he would be good to me And so he goyng to Fulham committed me to Doct. Harpsfield that he and I in that after noone should common together and drewe out certayne Articles whereunto if I would subscribe I shoulde bee dismissed But D. Harpsfield sent not for me til night and then perswaded me very sore to forsake my opinions I answered I held nothing but the truth therfore I could not so lightly turne therefrom So I thought I should at y◠time haue had no more ado but he had made a certaine bill whiche the Register pulled out of his bosom red it The bill in deed was very easily made and therefore more daungerous for the effect therof was to detest all errours and heresies against the sacrament of the aultar and other sacramentes to beleue the fayth of the catholicke church and liue accordingly ¶ The copy of this bill here mentioned if it please the gētle reader to peruse so as it came to our hands we haue hereunto adioyned written and conteined in theyr owne wordes as foloweth to be sene ¶ The Bill of submission offered to Thomas Whittell to subscribe I Thomas Whittell Prieste of the Dioces of London knowledge and confesse with my mouth agreeing wyth my hart before you reuerend father in God Edm. bishop of London my Ordinary that I do detest and abhorre all maner of heresies and errours agaynst the Sacrament of the aulter or any of the Sacramentes of the Church whiche heresies and errours haue heretofore bene condemned in any wise by the catholicke church and I do protest and declare by these presents that I do both now hold and also entēd by gods grace alwayes hereafter to hold obserue and keepe in all poyntes the Catholicke fayth and beliefe of Christes Church according as this church of England being a member of the sayd Catholicke Church doth now professe and keepe and in no wise to swerue decline or go from the sayd faith during my naturall life submitting my selfe fully and wholly to you reuerend father my sayd Ordinarye in all thinges concerninge my reformation and amendement at all times In witnesse whereof I the sayde Thomas Whittell Prieste haue hereunto subscribed my name written c. To this Bill I did in deed set to my hand being much desired and counselled so to do and the flesh being alwaies desirous to haue libertye I considered not throughly the inconuenience that might come thereupon and respite I desired to haue had but earnestlye they desired me to subscribe Now when I had so done I had litle ioy thereof For by and by my mind and conscience tolde me by Gods worde that I had done euill by such a sleighty meanes to shake of the sweete Crosse of Christ and yet it was not my seking as God he knoweth but altogether came of them O the crafty subtlety of Sathan in his members Let euery man that God shall deliuer into theyr hands take good heede and cleaue fast to Christ for they will leaue no corner of his conscience vnsought but will attempt all guilefull and subtle meanes to corrupt him to fall both frō God and his trueth But yet let no man dispayre of Gods help for Peter did fall and rise agayne And Dauid sayeth A righteous man though he fall he shall not bee cast away for the Lorde vpholdeth him with his hande For I for my part haue felt my infirmities and yet haue I found Gods present helpe and comfort in time of neede I thanke hym therfore The night after I had subscribed I was sore greeued and for sorrowe of conscience coulde not sleepe For in the deliueraunce of my body out of bondes whiche I mighte haue had I could finde no ioy nor comfort but still was in my conscience tormented more and more being assured by Gods spirit and his word that I through euill councell aduisement had done amisse And both with disquietnesse of minde and with my other cruell handeling I was sickly lying vpon the ground when the keeper came and so I desired him to pray Doctour Harpsfield to come to me and so he did And when he came and the Register with him I told him that I was not well at ease but especially I told him I was greued very much in my conscience and minde because I had subscribed And I sayd that my conscience had so accused me through the iust iudgement of God and hys word that I had felt hell in my conscience and Sathan ready to deuoure me and therefore I pray you M. Harpsfield sayd I let me haue the bill agayne for I wyll not stande to it So he gentlye commaunded it to be fetched and gaue it mee and suffered mee to pull out my name whereof I was right glad when I had so done although death should folow And hereby I had experience of gods prouidence and mercy towardes me who trieth his people and suffereth them to fall but not to be lost for in the middest of this temptation and trouble he gaue me warning of my deed and also deliuered me his name be praysed for euermore Amen Neither deuill nor cruell tyrant can plucke any of Christes sheepe out of his hand Of the which flock of Christes sheepe I trust vndoubtedly I am one by meanes of hys death and bloudshedding which shall at the last day stand at his right hand and receiue with other his blessed benediction And now being condemned to dye my conscience and minde I prayse God is quiet in Christ and I by hys grace am very well willing and content to geue ouer this body to the death for the testimony of his truth pure religion agaynst Antichrist and all his false Religion doctrine They that report otherwise of me speake not truely And as for Fountayne I saw not him all that while By me Thomas Whittell Minister ¶ Concerning the troubled mind of this Godly man and tearing of his name out of the bill here followeth the report of the same written in the letters both of the sayde Harpsfield and also of Iohnson the Register beyng then present thereat and reporters of the same vnto the bishop as in theyr letters hereto annexed is to be sene * The Copy of Nich. Harpsfieldes Letter touching Mayster Whittell written to Boner Byshop
of two Papists of the parish of Chartham his vtter enemies Sander and Browne by name for a Sermon preached at Chartham or Passion Sunday which chanced on S. Gregories euen they both beyng absent that day at Wye faire as it is well prooued namely for that he preached against the Masse saying that our Sauiour Christ was the onely soule Priest which song Masse on the aultar of the Crosse there sacrifising for the sinnes of the worlde once for euer and that all other Masses were but remembraunces and thankesgeuing for that one sacrifice or such wordes in effect Wherefore to conclude right worshipfull knowyng your godly zeales as well towardes the preferment of sincere Religion as your no lesse affection towardes the Kyng hys Maiesties persone and his godly proceedinges I most humbly beseeche you in the bowels of our Sauiour Christ so to ponder the weightye consideration of the premisses as by your trauailes vnto the Kinges Maiestie or to the honourable Counsaile we here in Kent that haue now of late our heartes bent towardes the obseruation of the lawe of God and the Prince thorough Turners godlye perswasions may receyue from your worships some comfortable worde of his deliueraunce or els certaynely many an honest and simple man lately embracing the trueth may perhaps fall away desperately from the same not without danger of their soules In accomplishing whereof your worships shall not onely do vnto almighty God and the Prince most true and acceptable seruice but also binde the sayd M. Turner with all other to whom this cause doth apperteine both dayly to pray for your prosperities and also to bee at your commaundementes during theyr lyues From Caunterbury the second day of Nouember Your worships euermore at commaundement R. M. And thus much conteineth the letter sent as is sayd by M. Morice to Doctor Buttes and Syr Anthony Denye Now what successe and speede this letter had it foloweth to be declared For Doctour Buttes the kinges Phisition aforesayd after the receipte of these letters considering the weighty contentes of the same as he was euer a forwarde friend in the Gospels cause so he thought not to forsâ—acke this matter to the vttermost of his diligence and so spying his time wheÌ„ the king was in trimming and in washing as his maner was at certayne times to call for his Barbar Doctour Buttes whose manner was at such times euer to be present and with some pleasaunt conceites to refresh and solace the kinges minde brought with hym in his hand this Letter The king asking what newes Doctour Buttes pleasantly and merely beginneth to insinuate vnto the king the effect of the matter and so at the kinges commaundement read out the letter which when the king had heard and paused a little with himselfe vpon the same commaunded agayne the letter to be read vnto him The hearing and consideration wherof so altered the kinges minde that wheras before he commaunded the sayde Turner to be whipped out of the countrey he now commaunded him to be reteined as a faythfull Subiect And here of that matter an end Let vs now returne to the Archbishop agayne Who although he was compassed about as is sayde with mighty enemies and by many crafty traynes impugned yet through Gods more mighty prouideÌ„ce working in the kinges hart so to fauor him he rubbed out all Kyng Henryes time without blemishe or foyle by meanes of the kinges supportation who not onely defended the sayd archbishop agaynst all his conspired aduersaryes but also extended such speciall fauour vnto him in such sort that he being not ignorant of hys wife whoÌ„ he had maryed before at Noremberge being Niece to the wife of Osiander keping her also all the sixe Articles time contrary to the law notwithstanding he both permitted the same and kept his counsell Then after the death of Kyng Henry immediatelye succeeded his sonne K. Edwarde vnder whose gouernement and protection the state of this Archbishoppe beyng his Godfather was nothing appayred but rather more aduaunced During all this meane time of king Henry aforesayd vntill the entring of king Edward it seemeth that Cranmer was scarsly yet throughly persuaded in the right knowledge of the Sacrament or at least was not yet fully rypened in the same wherin shortly after he being more grouÌ„dly confirmed by confereÌ„ce with Bishop Ridley in processe of time did so profite in more ryper knowledge that at last he tooke vpon him the defence of that whole doctrine that is to refute and throw downe first the corporall presence secondly the phantasticall Transubstantiation Thirdly the Idolatrous adoration Fourthlye the false errour of the Papistes that wicked menne doe eate the naturall body of Christ and lastly the blasphemous sacrifice of the Masse Whereupon in conclusion he wrote fiue bookes for the publicke instruction of the Church of England which instruction yet to this day standeth and is receiued in this Church of England Agaynste these fiue bookes of the Archbishop Steuen Gardiner the archenemy to Christ and his Gospell being then in the Tower slubbereth vp a certayne answere such as it was which he in open Court exhibited vp at Lambeth being there examined by the Archbishop aforesayd other the kinges CoÌ„missioners in king Edwardes dayes which booke was intituled An Explication and assertion of the true Catholick fayth touching the blessed SacrameÌ„t of the aultar with a confutation of a booke written against the same Agaynste this Explication or rather a cauilling Sophistication of Steuen Gardiner Doctour of law the Archbishop of Caunterbury learnedlye and copiously replying againe maketh aunswere which also he published abroad to the eies and iudgementes of all men in print All which writinges and bookes as well of the one part as of the other our present story woulde require here to be inferred but because to prosecute the whole matter at length wyll not be comprehended in a small roome and maye make to long taryaunce in our story it shall therfore be best to put of the same vnto the place of the Apendix folowing wherin the Lord willing we intend to close vp both these and other diuers treatises of these learned Martyrs as to this our story shall apperteine The vnquiet spirite of Stephen Gardiner beyng not yet contented after all this thrusteth out an other booke in Latine of the like Popishe Argument but after an other title named Marcus Anthonius Constantius Whereunto first the Archbishoppe agayne intending a full confutation had already absolued three partes of his aunsweare lying in prison Of the which partes two perished in Oxforde the other yet remayneth in my handes ready to bee seene and set forth as the Lord shall see good Also Bishop Ridley lying likewise the same time in prison hauing ther the sayd booke of Marcus Antonius for lack of penne and paper with a lead of a window in the margent of the booke wrote annotations as strayghtnesse of time would serue him in refutation of the
there is the reall substance of the body of Christ Fort. And I aunswered him that it is the greatest plague that euer came into England Bish. Why so Fort. I sayd if I were a Bishop and you a poore man as I am I would be ashamed to aske such a question For a Bishop should be apt to teach and not to learne Bish. I am appoynted by the law to teach so are not you Fort. And I sayd Your lawe breaketh out very well for you haue burned vp the true Bishops and preachers and mainteined lyers to be in theyr steed Bish. Now you may vnderstand that he is a traytour for he denyeth the higher powers Fort. I am no traytour for S. Paule sayth All soules must obey the higher powers and I resist not the higher powers concerning my body but I must resist your euill doctrine wherwith you would infect my soule A Doct. Then sayd a Doctor my Lord you doe not well let him aunswere shortly to his articles Bish. How sayst thou make aunswere quickly to these articles Fort. S. Paule sayth Christ did one sacrifice once for all and set him downe on the right hand of his father triumphing ouer hell and death making intercession for sinnes Bish. I aske thee no suche question but make aunswere to this article Fort. If it be not GOD before the consecration it is not God after for God is without beginning and without ending Bish. Then sayd he lo what a stiffe hereticke is this He hath denyed altogether how sayest thou Is it idolatry to worship the blessed sacrament or no. Fort. God is a spirit and will be worshipped in spirit and trueth Bish. I aske thee no such question answere me directly Fort. I answere that this is the God Mauzzim that robbeth God of his honor Bish. It is pity that the grounde beareth thee or that thou hast a toung to speak Thē sayd the scribe here are a great many more articles Bish. Then sayde the Bishop Away with him for he hath spoken to much ¶ An other examination of I. Fortune ANd when I came to mine examination agayne the bishoppe asked me if I would stand vnto mine answere that I had made before and I sayd yea for I had spoken nothing but the truth And after that he made a great circumstance vpon the Sacrament Then I desired him to stand to the text he read the Gospell on Corpus Christi day whiche sayd I am the breade which came downe from heauen beleuest thou not this And I sayd yea truely And he sayd why doest thou deny the Sacrament Because your doctrine is false sayd I. Then sayd he how can that be false which is spoken in the Scripture And I sayd Christ sayd I am the bread and you say the breade is he Therefore your doctrine is false sayd I. And he sayd doest thou not beleue that the bread is he And I sayd no. Bish. I will bring thee to it by the Scriptures Fort. Hold that fast my Lord for that is the best Argumēt that you haue yet Bish. Thou shalt be burned like an hereticke Fort. Who shall geue iudgement vpon me Bish. I will iudge an hundred such as thou art and neuer be shriuen vpon it Fort. Is there not a lawe for the spiritualty as well as for the temporaltye and Syr Clement Higham sayde yes what meanest thou by that Fort. When a man is periured by the law he is cast ouer the barre and sitteth no more in iudgement And the Byshop is a periured man and ought to sit in iudgement of no mā Bish. How prouest thou that Fort. Because you tooke an oth by king Henries dayes to resist the Pope So both spirituall and temporall are periured that here can be no true iudgement Bish. Thinkest thou to escape iudgement by that no for my Chaūcellor shall iudge thee He took no oth for he was out then of the Realme M. Hygham It is time to weede out such felowes as you be in deed Bysh. Good fellowe why beleuest not thou in the Sacrament of the aultar Fort. Because I finde it not in Gods booke nor yet in the Doctors If it were there I would beleue it with al my hart Bysh. How knowest thou it is not there Fort. Because it is contrary to the second cōmaundement and seing it is not written in Gods booke why do you thē robbe me of my life Then the Bishop hauing no more to saye commaunded the Bailiffe to take him away And thus much touching the examinations of this man Now whether he died in fire or otherwise preuented with death as I sayd before I am vncertayne In the Registers of Norwich this I do finde that his sentence of condemnation was drawne and Registred but whether it was pronounced in the said Register it is not expressed according as the vsuall maner of the Notary is so to declare in the end of the sētēce Neuertheles this is most certayne that he neuer abiured nor recanted howsoeuer it pleased the Lord by death to call him out of this world ¶ The death of Iohn Careles in the Kynges Benche ABout this time the first day of Iuly amongest diuers other prisoners which dyed the same yeare in the Kinges Bench was also one Iohn Careles of Couentry a weauer Who though he were by the secret iudgemēt of almighty God preuented by death so that he came not to the full Martyrdome of his body yet is he no lesse worthy to be counted in honor place of Christes martyrs then other that suffered most cruell torments aswell for that he was for the same truthes sake a long time imprisoned as also for his willing mind zelous affection he had thereunto if the Lord had so determined it as well may appeare by his examinatiō had before Doct. Martin Which examination because it conteineth nothing almost but wrangling interrogations and matters of contentiō wherin Doctour Martin would enter into no communication about the articles of his accusation but onely vrged him to detect his felowes it shall not be greatly materiall therfore to expresse the whole but onely to excerpt so much as perteining to the question of predestination may bring some fruit to the Reader ¶ The effect of Iohn Careles examination before Doctour Martin briefly declared FIrst Doctour Martin calling Iohn Careles to hym in his Chamber demaunded what was his name To whom when the other had answered that his name was Iohn Careles then began Doctour Martin to descant at his pleasure vpon that name saying that it would appere by his conditions by that time he had done with him that he would be a true careles man in deed And so after other by talke there spent about much needelesse matter then he asked him where he was borne Careles Forsooth sayth he at Couentry Mart. At Couentry what so farre man How camest thou hither Who sent thee to the kinges Bench to prison Carel. I was
number of Sacraments some graunting one sacrament that is the body of Christ hanging vpon the crosse some moe some lesse c. yet in the principal matter touching the doctrins of saluation for faith to stay vpon and in disagreing from the dreaming determinations of the Popish church they moste agreed Concerning the not praying to saints and for the deade in Purgatorie for not creepynge to the crosse for faith onely to iustifie for taking of an oth such other like he graunted as the other had done This father Archer by his occupation a Weauer of the towne of CraÌ„broke of the age of 50. yeres was attached and imprisonned by syr Iohn Gilforde knighte And thus haue yee the cause and imprisonment of these 5. godly prisoners Now as touching the cruelty of theyr death for that yee shal not surmise the suspicion or relation thereof to proceede of my selfe ye shall heare theyr own testimonie and certification by their owne letter thrown out of the prison concerning the vnmercifull dealing of the Catholicke tyrantes in famishing them as is aforesayde The woordes and copye of theyr letter is this The copie of a Letter wrytten and cast out of the Castle of Cant. by the prisoners there in bands for Gods word declaring how the Papistes went aboute to famishe them to death of the which companie fiue were famished amongest them all ready BE it knowen to all men that shall read or heare redde these our letters that we the pore prisoners of the Castle of Canterburie for Gods truth are kept and lie in cold yrons our keepers wil not suffer any meat to be brought to vs to comfort vs. And if any man do bring any thyng as bread butter cheese or any other foode the saide keeper wil charge them that so bring vs any thing except mony or raiment to carie it with them againe or els if he do receiue any foode of any for vs he doeth keepe it for himself and he and his seruaunts do spend it so that we haue nothing thereof and thus the keeper keepeth away our victuals from vs. In so muche that there are 4. of vs prisonners there for Gods truthe famished already and thus is it his minde to famish vs all and we thinke he is apoynted thereunto of the Bishops and priestes and also of the iustices so to famish vs and not onely vs of the saide Castel but also all other prisoners in other prisons for the lyke cause to be also famished notwithstanding we wryte not these our letters to that entent we moughte not aforde to be famished for the Lord Iesus sake but for this cause and entent that they hauing no law so to famish vs in prison should not doe it priuely but that the murtherers heartes should be openly knowen to all the world that all menne may know of what church they are who is their father Out of the Castel of Canterburie The trouble and vexation of good people in the Diocesse of Lichfield THese foresayde monethes of September Nouember and December as they were troublesome to diuers other places and especially to the Dioces of Canterburie by reason of the Archdeacon aboue named so likewyse they brought no little busines in the countrey of Lichfield and Couentrie by a cruel bishop there called Rafe Bane and a more cruell Chauncellor named Doctour Draycot through the fierce inquisition of whome great stirre was there amonge the people being called to examination for theyr Faith and many caused to beare fagottes Who althoâ—h they were not put to the torment of death yet because it may appeare what a number there is in the countrys of England abroade which in theyr hearts haue a misliking of the Popes Romish lawes and religion if for fear they durst vtter theyr mindes I thought to make a rehearsall of theyr names which in the foresayde Diocesse of Couentrie and Lichfielde were taken in suspicion and examined for theyr Religion And first amongst them that were detected and inioyned to the popish penance that is to beare a fagot candel and beades about in procession were Agnes Forman detected examined and by witnesse conuicted and bare a fagot the 12. of Septemb. Likewise Margery Kirry Thomas Norreis Thomas Stiffe William Kayme Robert Katrenes Thomas Smith Iohn Borsley the younger Iteâ— Iohn Waterhouse against whom came in witnesse and accusers Richarde Caterbanke I. Edge William Smith Robert Cooke laying against him for seldome coÌ„ming to the Churche for geuing no reuerence at the leuation of the Sacrament but looking vpon his booke for not kissing the paxe c. Robert Bissel Leonard West Richard Baily of the parish of Whiteacre These were depriued Nicholas Cartwright Doctor Richard Iurdian Priest Edmund Crokel Priest Thomas Whitehead Priest William Taylour Priest Anselme Sele Priest Richard Slauie Priest maryed Edward Hawes Priest maried Robert Aston Priest depriued Henry Tecka Priest depriued Rob. Mossey priest maried depriued Beside these were diuers other which in like sort were detected accused and examined although they bare no fagot but were dimissed as Richard Kempe Iohn Frankling William Marler Ielius Dudley Eustache Bysacre William Shene Antonie Afterwittel Tho. Steilbe Henry Birdlim William Mosley Iohn Leeche Iohn Richardson Anthony Iones alias Pulton Thom. Wilson Thomas Lynacres and Hugh Lynacres hys sonne Isabel Parker Martine Newman William Enderby Cicely Preston Thomas Saulter Ihon Stamford shomaker Richard Woodburne Thomas Arnall Shoomaker Iohn Robinson Hugh More Shoomaker Iohn Adale Thomas Arche Fraunces Warde Iohn Auines Richard Foxal Thomas Underdoune Rich. Weauer The next moneth following being October came vnder examination Ioyce Lewes gentlewoman of whome we deferre to speake vntil the next yeare at what time she was burned These forenamed persones with many moe folowing in the next yeare after although they did subscribe and relent through feare of death yet for thys cause I doe heere recite them that by them it myght appeare what a number there were not onely in the countrey of Lichfield but also in other parties in heart set against the Popes procedings if that feare rather then conscience had not compelled them to the contrary ⧠The conclusion of this XI Booke with a briefe storie of Syr Iohn Cheeke c. ANd thus haue yee the whole persecution of thys yere declared which was the yeare of our Lord 1556. and the fourth of Quene Maries raigne with the names and causes of all them which suffered Martyrdome within the compasse of the sayd yeare the number of all which slayne Martyred in diuers places of England at sundry times this yere came to aboue 84. persons whereof many were women wines widowes and maidens besides them which otherwise by secreate practise were made awaye or driuen out of goodes and houses or out of the Realme or els within the realme were put to penaunce and coacted by forceable violence to recante saue onely that I haue omitted the story of Sir Iohn Cheeke Knight
a sufficient witnes what we may iudge of all the rest of the body For certes my brethren the thing is not to be dissembled that cannot be hidden We applieng our selues to those most filthy tymes haue most shamefully yelded like faint harted Cowards which had not the stomackes to sustaine the aduersities of pouerty banishment and death Which in our liuyng and conuersatioÌ„ kept neither the constancy taught vs by philosophy nor yet the patience taught vs by holye scripture which haue done all things at the commaundement of others And therefore that which the Poete although in another sence hath trimly spoken may well be thought to haue bene truly prophesied vpon vs. The tymes and seasons changed be And changed in the same are we Diuers of them that were of a pure and sincere iudgement as conceruyng religion beyng driuen from hence distroubled the rest that remained tasted and felt of the inhumanity of them in whose hands the authoritie of doing things here consisted although to say the truth I haue vsed a gentler terme then behooued For it is not to bee accompted inhumanitie but rather immanitie beastly cruelty the which when they had spent all kynds of tormeÌ„ts and punishments vpon the quicke when they had cruelly taken from such as constantly perseuered life from others riches honors and all hope of promotion yet they coulde not be so satisfied but that incensed and stirred with a greter fury it began to outrage euen agaynst the dead Therfore where as in euery singuler place was executed a singular kynd of cruelty in so much that there was no kynd of cruelnes that could be deuised but it was put in vre in one place or other this was proper or peculiar to Cambridge to exercise the cruelty vppon the dead which in other places was extended but to the quicke Oxford burnt vp the right reuerend fathers Cranmer Ridley and Latymer the noble witnesses of the cleare light of the Gospell Moreouer at London perished these two lanternes of light Rogers and Bradford In whome it is hard to say whether there were more force of eloquence and vtterance in preaching or more holynes of lyfe and conuersation Many other without number both here and in other places were consumed to ashes for bearyng record of the truth For what City is there that hath not flamed I saye not with burning of houses and buildings but with burnyng of holy bodies But Cambridge after there were no more left alyue vpon whom they might spue out their bitter poyson played the mad Bedlem against the dead The dead men whose liuyng no man was able to finde faulte with whose doctrine no man was able to reprooue were by false and slanderous accusers indited contrary to the lawes of God and man sued in the law condemned their sepulchres violated and broken vp their carcasses pulled out and burnt with fire A thyng surely incredible if wee had not seene it with our eyes and a thing that hath not lightly bene heard of But the haynousnes of this wicked act was spred abroad as a common talke in euery mans mouth and was blowen and dispersed through all Christendome Bucer by the excellency of hys wit and doctrine knowen to all men of our countreymen in maner craued of many others intreated sent for to the intent he might instruct our Cambridge men in the sincere doctrine of the christen religion beyng spent with age and hys strength vtterly decayed forsooke his owne countrey refused not the tediousnesse of the long iourney was not afrayd to aduenture hymselfe vpon the sea but had more regard of the dilatyng and amplifieng of the Church of Christ than of all other thyngs So in conclusion he came euery man receyued and welcommed hym afterward he liued in such wyse as it might appeare he came not hither for his owne sake but for ours For he sought not to driue away the sicknesse that he had taken by the troublesome trauaile of his long iourney and albeit his strength were weakened appalled yet he regarded not the recouery of hys health but put hymselfe to immoderate labour and intollerable payne onely to teach and instruct vs. And yet toward this so noble and worthy a person while he lyued were shewed all the tokens of humanitie and gentlenesse reuerence and curtesy that could be and when he was dead the most horrible crueltie and spight that might be imagined For what can be so commendable as to grant vnto the liuyng house and a bidyng place and to the dead burial Or what is he that will find in his heart to geue entertainement to cherish that person in his house with all kynde of gentlenes that he can deuise vpon whom he could not vouchsafe to bestow buriall when he is dead Agayne what an inconstancy is it with great solemnity and with much aduauncement and commendation of his vertues to bury a man honourably and anone after to breake vp his tomb and pull him out spitefully and wrongfully to slander him beyng deade who duryng his lyfe tyme alway deserued prayse All these things haue happened vnto Bucer who whilest hee lyued had free accesse into the most gorgeous buildyngs and stately pallaces of the greatest Princes when he was dead could not be suffred to enioy so muche as his poore graue Who beyng layd in the ground nobly to his eternall fame was afterward to hys vtter defacing spightfully taken vp and burned The which thynges albeit they did no harme to the dead for the deade carcasses feele no payne neyther doth the fame of godly persons depend vpon the report of vulgar people and the lyght rumours of men but vpon the rightfull censure iust iudgement of God yet it reprooueth an extreme cruelnesse and vnsatiable desire of reuengemeÌ„t in them which offer such vtter wrong to the dead These persons therefore whome they haue pulled out of their graues and burned I beleue if they had bene alyue they would haue cast out of house and home they would haue driuen out of all mens company and in the ende with most cruell tormentes haue torne them in peeces beyng neuerthelesse Alientes beyng Straungers and beyng also fetched hether by vs oute of such a countrey where they not onely needed not to feare any punishment but contrary wise were alwayes had in much reputation as well among the noble and honourable as also among the vulgare and common people But yet how much more gentle then these men was Byshop Gardiner otherwyse an earnest defender of the Popishe doctrine Who agaynst his owne countreymen let passe no crueltie wherby he might extinguish with fâ—re sword the light of the Gospell and yet he spared Forreiners because the right of them is so holye that there was neuer nation so barbarous that would violate the same For when he had in his power the renowmed Clearke Peter Martyr then teachyng at Oxford he would not kepe hym to punish hym but as I haue heard reported when hee
No they did not murmure but they were the Infidels saith he for the Disciples were satisfied with those wordes I sayd Did not Christ say thus as hee taught at Capernaum whereas his Disciples murmured saying This is an hard saying Who can abide the hearyng of it Iesus perceiuing their thoughtes sayd Doth this offend you Then he raged and sayd Oh thou wrastest the text for thine owne purpose For the disciples did neuer murmure but the vnbeleuers as thou art I sayd Yes but I perceiue you know not the text Then sayd he with much raging I will laye my head thereon it is not so Then sayd I I haue done with you Then sayd he What shall I tell my Lord of you If you haue nothing to tell him youre errand shal be the sooner done sayd I. And so we departed Then on Friday I was brought forth to receiue iudgement Then the Chauncellor said vnto me Are you a new man or are you not I aunswered and sayd I trust I am a new man born of God God geue grace you be so sayd he So he rehearsed all my examination sayd How say you are not these your wordes I sayd Yes I will not deny them Then he sayd to Doctour Pore standing by I praye you talke with him Then he alledging to me many fayre flattering wordes sayd Take eate this is my body How say you to this Do you not beleue that it is Christes bodye speake I sayd Haue you not my minde Why do you trouble me He sayd What did Christ geue you was it breade or was it not I sayd Christ tooke bread and gaue thanks and gaue it and they tooke bread and did eate And Saincte Paule maketh it more manifest where he sayth So oft as yee shall eate of this bread and drinke of this cuppe yee shall shew forth the Lordes death vntill hee come Saincte Paule sayth not here as you say for he sayth So ofte as you shall eate of thys bread He doth not saye body So they intendinge that I should go no further in the text sayd Tush you goe about the bush Aunswere me to the first question Let vs make an end of that What say you to the bread that Christe gaue Let mee haue your mind in that I aunswered I haue sayd my mind in it Then the Chancellor sayde No wee will haue youre mind in that I aunswered I haue sayd my minde in it Then the Chancellor No we will haue your mynde more playnly For wee intend not to haue many wordes with you I said My faith is fully grounded and stablished that Christ Iesus the Easter Lamb hath offered his blessed body a sacrifice to God the father the price of my redemptiō For by that onely sacrifice are all faythfull sanctified he is our onely aduocate and mediatour and hee hath made perfect our redemption This hath hee done alone wythout any of your dayly oblations Then Doctour Brigges starte vp and sayd Truthe your wordes are true in deede You take well the litterall sense but this you must vnderstand that like as you sayd that Christ offered his body vpon the Crosse whiche was a bloudy sacrifice and a visible sacrifice so likewise wee dayly offer the selfe same body that was offered vppon the crosse but not bloudy and visible but inuisible vnto God the father Doe you offer Christes body I sayd Why then chrystes sacrifice was not perfect But Christ is true when all men shal be lyers Then he sayd Thou shalt not feare him that hath power to kill the body but thou shall feare hym that hathe power to kill both body and soule I aunswered sayd It is not so But the text is thus Thou shalt not feare them that haue power to kill the body and then haue done what they can But thou shalt feare him that hath power to kill both body and soule and cast them both into hel fire and not them He aunswered and sayd Yes for it is the Church I aunswered and sayd Why Christ sayth I geue my lyfe for the redemption of the worlde No manne taketh my lyfe from me saythe hee but I geue it of myne owne power and so I haue power to take it agayne Therefore Christ the sonne of god did offer his blessed body once for al. And if you wil presume to offer his body dayly then your power is aboue Christes power With that he chafed and sayd What shal wee haue doctrine Ye are not hereto appointed Then the Chauncellor stoode vp and sayde will yee turne from this wicked error and be an example of goodnes as you haue bene an example of euill for by youre wicked reading you haue perswaded simple women to be in this error and ye shall haue mercy And I said it is of God that I do craue mercy whom I haue offended and not of you Then sayde the Chauncellor When were you at youre parishe Churche These two yeares and more you haue stand excommunicate Wherfore you are condemned And so I was condemned Thus hast thou gentle Reader the examinations of this godly young man set forth and written with hys own hand who not long after his condēnation was by the Sheriffes and Officers there brought to the stake where with much pacience and constancie he entered his blessed Martirdome At the burning of whiche Christian Martyr one Thomas Carman the same tyme was apprehended by what occasion it is not yet to vs fully certayne whether it was for words or for praying with him or for pledging him at his burning concerning which Thom. Carman his story hereafter followeth in his order and place further to be seene ¶ One Fryer and a certayne godly woman burned at Rochester who was the sister of George Eagles ABout the same time and month one named Fryer with a woman accompanying him who was the sister of George Eagles in the like cause of righteousnes suffered the like martyrdome by the vnrighteous papistes whose tyranny the Lord of his mercy abate cut shorte turning that wicked generation if it be his will to a better minde * The apprehension and death of Maistres Ioyce Lewes the wife to Thomas Lewes of Manceter most constantly suffering for Gods word at Lichfield MAistresse Ioyce Lewes a gentlewoman borne was delicately brought vp in the pleasures of the world hauing delight in gay apparell such like foolishnes with the which follyes the most part of the Gentlefolkes of England were then and are yet infected who was maried first to one called Appelby afterwarde to Thomas Lewes of Manceter In the beginninge of Queene Maryes tyme she went to the Church and heard masse as others did but when she heard of the burning of that moste godly learned M. Laurence Saunders who suffered in Couentry she began to take more heede to the matter and enquired earnestly of such as she knew feared God the cause of hys death and when she perceaued it was because hee refused
their condemnatiō And thus these foure blessed Martyrs seruants of Christ innocently suffred together at s. Edmundsbury as is aforesayd about the beginnyng of August not long before the sicknes of Queene Mary ¶ The Martyrdome of two godly persons sufferyng at Ipswich for the Gospell of Christ and his euerlastyng testament named Alexander Gouche and Alice Driuer MAister Noone a iustice in Suffolk dwelling in Martlesham huntyng after good men to apprehend them as he was a bloudy tyraunt in the dayes of triall at the length had vnderstanding of one Gouche of Woodbridge Driuers wyfe of Grosborough to bee at Grosborough together a little from his house immediately tooke his mē with hym and went thether and made diligent search for them where the poore man and woman were compelled to step into an hay golph to hide themselues frō their cruelty At the last they came to search the hay for them and by gaging thereof with pitchforkes at the last found them so they tooke them led them to Melton Gaole where they remainyng a tyme at the length were caried to Bury against the Assise at S. Iames tide and beyng there examined of matters of fayth did boldly stand to confesse Christ crucified defiyng the Pope with all his papisticall trashe And among other thyngs Driuers wife likened Queene Mary in her persecution to Iezabell and so in that sense callyng her Iezabel for that sir Clement Higham beyng chiefe Iudge there adiudged her eares immediately to be cut off which was accomplished accordingly and she ioyfully yelded her selfe to the punishment and thought her selfe happy that she was coūted worthy to suffer any thing for the name of Christ. After the Assise at Bury they were caried to Melton Gaole agayne where they remained a tyme. This Alexāder Gouch was a man of the age of 36. yeares or thereabouts and by his occupation was a Weauer of shredding Couerlets dwellyng at Woodbridge in Suffolke borne at Ufford in the same Countie Driuers wife was a woman about the age of 30. yeares dwelt at Grosborough where they were taken in Suffolke Her husband did vse husbandry These two were caried from Melton Gaole to Ipswich where they remayned were examined The which their examination as it came to our hands hereafter followeth The examination of Driuers wyfe before Doct. Spenser the Chauncellor of Norwich FIrst she comming into the place where she should bee examined with a smiling countenance Doct. Spenser said Why woman doest thou laugh vs to scorne Driuers wyfe Whether I do or no I might well enough to see what fooles ye be Doct. Spenser Then the Chauncellour asked her wherfore she was brought before hym and why she was layed in prison Dry. Wherefore I thinke I neede not to tell you for ye know it better then I. Spens No by my troth woman I know not why Dry. Then haue ye done me muche wrong quoth shee thus to imprison me and know no cause why for I know no euill that I haue done I thank God and I hope there is no man that can accuse me of any notorious fact that I haue done iustly Spenser Woman woman what sayest thou to the blessed Sacrament of the aultar Doest thou not beleeue that it is very flesh and bloud after the words be spoken of consecration Driuers wife at those words helde her peace made no answer Then a great chuffeheaded priest that stood by spake and asked her why shee made not the Chauncellour an aunswere With that the sayd Driuers wyfe looked vpon hym austerely and sayde Why Priest I come not to talke with thee but I come to talke with thy Maister but if thou wilt I shall talke with thee commaunde thy Maister to holde his peace And with that the Priest put his nose in hys cappe and spake neuer a worde more Then the Chauncellor bade her make aunswere to that he demaunded of her Dry. Sir sayd she pardon me though I make no aunswer for I cannot tell what you meane thereby for in all my lyfe I neuer heard nor read of any such Sacrament in all the Scripture Spens Why what scriptures haue you read I pray you Dry. I haue I thanke God read Gods booke Spens Why what maner of Booke is that you call Gods booke Dry. It is the old and new Testament What call you it Spens That is Gods booke in deed I cannot deny Dry. That same booke haue I read thoroughout but yet neuer could find any such sacrament there for that cause I cannot make you aunswer to that thing I knowe not Notwithstanding for all that I will grant you a Sacrament called the Lords supper and therfore seyng I haue graunted you a Sacrament I pray you shew me what a sacrament is Spens It is a signe And one D. Gascoine beyng by confirmed the same that it was the signe of an holy thing Dry. You haue sayd the truth sir sayd she It is a signe in deede I must needes graunt it and therefore seyng it is a signe it cannot be the thyng signified also Thus farre we do agree for I haue graunted your owne saying Then stoode vp the sayd Gascoine and made an Oration wyth many fayre wordes but little to purpose both offensiue odious to the myndes of the godly In the ende of which long tale he asked her if shee did not beleeue the omnipotencie of God and that he was almighty and able to performe that he spake She answered yes and said I do beleeue that God is almighty and able to performe that hee spake and promised Gasc Uery well Then he sayd to his disciples Take eate this is my body Ergo it was his body For he was able to performe that he spake and God vseth not to lye Dry. I pray you did he euer make any such promise to his disciples that he would make the bread his body Gasc Those be the wordes Can you deny it Dry. No they be the very wordes in deed I cannot deny it but I pray you was it not breade that hee gaue vnto them Gasc No it was his body Dry. Then was it his body that they did eat ouer night Gasc Yea it was his body Dry. What body was it then that was crucified the nexte day Gasc It was Christes body Dry. How could that be when his disciples had eaten him vp ouer night except he had two bodies as by your argument he had one they did eate ouer night and another was crucified the next day Such a Doctor such doctrine Be you not ashamed to teach the people that Christ had two bodies In the 22. of Luke He tooke bread and brake it and gaue it to his disciples saying Take c. and do this in the remembraunce of me Saint Paule also sayeth 1. Cor. 11. Do this in the remembraunce of me for as often as ye shall eate this bread and drinke this cup ye shall shewe the Lordes death
haue done But within two or three dayes after he was brought forth into the Court where he beganne to demaunde hys goodes and because it was a deuise that well serued their turne without any more circumstance they bad him saye his Aue Maria. The party began said it after this maner Aue Maria gratia plena Dominus te cum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Amen The same was written word by word as hee spake it and without anye more talke of clayming his goodes because it was booteles they commaunde him to prison agayne and enter an action agaynst him as an hereticke for asmuch as he did not say his Aue Maria after the romish fashion but ended it very suspiciously for he should haue added moreouer Sancta Maria mater Dei ora pro nobis pecca toribus by abbreuiating whereof it was euident enough sayd they that he did not allow the mediation of saintes Thus they picked a quarrell to deteine him in prison a longer season and afterwardes brought him forth into their stage disguised after theyr manner where sentence was geuen that he should loose all the goodes whiche he sued for though they were not his own and besides this suffer a yeares imprisonment ¶ The Martyrdome of an other Englishman in Spayne AT what tyme this blessed Martyr of Christe suffered which was the yeare of our Lord .1560 December 22. there suffered also an other Englishman with other xiii one of them being a Nunne an other a Fryer both constant in the Lord. Of which xiii read before pag. 934. * Iohn Baker and Willam Burgate Martyrs IOhn Baker and William Burgate bothe Englishmen in Cales in the countrey of Spayne were apprehended and in the Citty of Siuill burned the second day of Nouember ¶ Marke Burges and William Hoker Martyrs MArke Burges an Englishman Mayster of an English ship called the Minion was burned in Lushborn a citty in Portingale an 1560. William Hoker a young manne about the age of xvi yeares being an Englishman was stoned to death of certayne young men there in the Citty of Siuill for the confession of his fayth an 1560. But of these and such other actes and matters paste in Spayne because they fell not within the compasse of Q. Maryes raygne but since her tyme an other place shall serue hereafter the Lord willing to entreat more at large of the same when we come to the yeares and raygne of the Queene that now is where we haue more conueniently to inferre not onely of these matters of the Martyrs wherof somewhat also hath bene touched before pag. 907. but also of the whole Inquisition of Spayne and Plackarde of Flanders with the tragical tumults troubles happening wtin the last memory of these our latter dayes according as it shall please the mercy of the Lord to enable our endeuor with grace and space to the accomplishment therof ¶ A chapter or treatise concerning such as were scourged and whipped by the Papistes in the true cause of Christes Gospel ANd thus through the mercifull assistaunce and fauourable ayd of Christ our Sauiour thou hast as in a generall Register good Reader the story collected if not of all yet of the most part or at least not many I trust omitted of such good Sayntes and Martyrs as haue lost theyr lyues and geuen theyr bloud or dyed in prison for the testimony of Christes true doctrine and sacramentes from the time of the cruell Statute first geuen out by king HeÌ„ry the 4. Ex officio pag. 523. vnto this present tyme especially vnder the raygne of Queene Mary Now after this bloudy slaughter of GODS good sayntes and seruauâ—tes thus ended and discoursed let vs proceede by the good pleasure of the Lord somewhat like wise to entreate of such as for the same cause of Religyon haue bene although not put to death yet whipped and scourged by the aduersaryes of Gods worde first begynning with Richard Wilmot and Thomas Farefaxe who about the tyme of Anne Aschue wer pittifully rent tormented with scourges and stripes for theyr faythfull standing to christ and to hys truth as by the story and examination both of the sayde Rich. Wilmot and of Thomas Farefaxe nowe following may appeare The scourging of Richard Wilmot and Thomas Fayrefaxe AFter the first recantation of Doct. Crome for his Sermon which he made the fift Sonday in Lent at Saint Thomas Acons being the mercers Chappell his Sermon was on the Epistle of the same day written in the x. chap. to the Hebrues wherein he proued very learnedly by the same place of Scripture and others that Christ was the onely and sufficient Sacrifice vnto God the Father for the sinnes of the whole world and that there was no more sacrifice to be offered for sinne by the Priestes for as muche as Christ had offered his body on the Crosse and shed his bloud for the sinnes of the people that once for all For the which Sermon he was apprehended of Boner brought before Stephen Gardyner other of the Counsell where he promised to recant his Doctrine at Paules Crosse the second Sonday after Easter And accordingly he was there Preached Boner with all his Doctours sitting before him but he so Preached and handled his matter that he rather verified his former saying then denyed any parte of that which he before had Preached For the whiche the Protestantes praysed God and hartely reioysed But Byshop Boner with his Champions were not therewith pleased but yet notwithstanding they had hym home with them so handled him amongest the woluish generation that they made him come to the Crosse agayne the next Sonday And because the Magistrates shoulde now heare him be witnesses of this recantation which was moste blasphemous to deny Christes sacrifice to be sufficient for penitent sinners to say that the sacrifice of the Masse was good godly and a holy sacrifice propitiatorye and auayleable both for the quicke and the deade Because I saye that they would haue the nobles to heare this blasphemous doctrine the viperous generation procured all the chiefe of the Counsell to be there present Nowe to come to our matter at this tyme the same weeke betweene his first Sermon and the last and while Doct. Crome was in duraunce one Rich. Wilmot being Prentise in Bow lane being of the age of eighteene yeares and sytting at his worke in his Maysters shop the Tuesday in the moneth of Iuly One Lewes a WelchmaÌ„ being one of the Garde came into the shoppe hauing things to doe for himselfe One asked him what newes at the Court and he answered that the old hereticke D. Crome had recanted now in deede before the Counsell and that he should on Sonday nexte bee at Paules Crosse agayne and there declare it Then Wilmot sitting at his Maysters worke hearing hym speake these
brought them ouer to sell for gaine D. Cooke Let her heade be trussed in a small line make her to confesse Martin The booke is called Antichrist and so may it be wel called for it speaketh against Iesus Christ the Queene And besides that shee hathe a certaine sparke of the Anabaptists for she refuseth to sweare vpon the iiij Euangelistes before a Iudge For I my selfe and M. Hussy haue had her before vs foure times but we can not bring her to sweare Wherfore my Lord Chauncellor would that shee should absteine fast for she hath not fasted a great while For she hathe laine in the Clincke a good while where she hath had too much her libertie Then said the bishop why wilt thou not sweare before a Iudge that is the right trade of the Anabaptists Eliz. My Lord I wil not sweare that this hand is mine No sayd the bishop and why Eliz. My Lorde Christ sayeth that what soeuer is more then yea yea or nay nay it commeth of euill And moreouer I know not what an oth is and therefore I wil take no such thing vpon me Then saide Cholmley xx pounde it is a man in a woman clothes xx pound it is a man Boner Thinke you so my Lord Cholm Yea my Lord. c. Eliz. My Lord I am a woman Bish. Sweare her vpon a booke seeing it is but a question asked Then said Cholmley I will lay twentie pounde it is a man Then D. Cooke brought her a booke commanding her to lay thereon her hande Eliz. No my Lorde I will not sweare for I knowe not what an oth is But I say that I am a woman and haue children Bish. That know not we wherefore sweare Cholmley Thou yll fauoured whore lay thy hande vpon the booke I will lay on myne and so he laied his hande vpon the booke Eliz So will not I mine Then the Bishop spake a woorde in Latine out of S. Paule as concerning swearing Elizab. My Lorde if you speake to mee of S. Paule then speake English for I vnderstand you not The bish I dare sweare that thou doest not Eliz. My Lord S. Paul saith that fiue wordes spoken in a language that may be vnderstand is better then manye in a foreine or strange tongue which is vnknowen Doctor Cooke Sweare before vs whether thou be a man or a woman Eliz. If ye wil not beleue me then send for women into a secrete place and I will be tried Cholm Thou art an ill fauored whore Then said the Bishop How beleeuest thou in the Sacrament of the altar Eliza. My Lorde if it will please you that I shall declare mine owne faith I will The bish Tell me how thou beleeuest in the sacrament of the altar Eliza. Will it please you that I shall declare my Faithe And if it be not good then teach me a better and I wil beleeue it D. Cooke That is well sayd declare thy faith Eliz. I beleeue in God the Father almighty the Sonne and the holy Ghost three persons and one God I beleue all the Articles of my Crede I beleeue al things wrytten in the holy Scripture and all thinges agreeable wyth the Scripture geuen by the holy Ghoste into the Churche of Christ set forth and taught by the church of Christ. I beleue that Iesus Christ the only sonne of God that immaculate Lamb came into the world to saue sinners that in him by him throughe him I am made cleane frō my sinnes and without him I coulde not I beleeue that in the holy sacrament of Christes body and bloud which he did institute and ordaine and left among his Disciples the nyght before he was betraied whē I do receiue his Sacrament in faith and spirite I do receiue Christ. Bish. No more I warrant you but the sacramēt of Christes body and bloud receiued but in spirit and faith wyth those heretiques Cholm Ah whoore spirite and faith whoore Eliz. This sacrament neuer man coulde or did make but only he that did which no man could do Mart. Then thou must allowe that grasse is a sacrament for who could make grasse but he only Eliz. Syr he hathe suffered and made a sufficient Sacrifice once for all and so hath he made hys Sacrament sufficient once for all for there was neuer man that could say Take eate this is my body that is broken for you but only Iesus Christ who had his body broken for the sinnes of the world which Sacrament he hath left here amongst vs for a testimonial of his death euen to the worldes ende Mart. Who taught thee this doctrine did Scorie Eliz. Yea Bishop Scorie and other that I haue heard Bish. Why is Scory Bishop now Eliz. If that doe offende you call him Docteur Scorie if yee will Roper I knew when he was but a poore Doctour Mart. What doe ye call Scorie Eliz. Our Superintendent Bish. Loe their Superindent Mart. And what are ye called Eliz. Christes congregation Bish. Lo Christes congregation I warrant you Doctor Cooke What liuing hath Scorie Eliz. Sir as farre as I do know he liueth by his owne for I know no man that geueth him ought Recorder Yes I warrant you he hath enough sent hym out of England Eliz. Syr I know no such thing Cholm Harke whore harke harke how I do beleeue Eliz. My Lord I haue tolde you my beliefe Cholmley Harke thou yll fauoured whoore howe I doe beleeue When the Priest hath spoken the wordes of Consecration I do beleue that there remaineth the very body that was borne of the virgine Marie was hanged on the crosse was deade and buried and descended into hell and rose againe on the thirde day and ascended to heauen and sitteth at the right hand of God The same body when the priest hath spoken the woords commeth down and when the priest lifteth vp his body on this wise he lifting vp his handes sayd there it is Eliz. I haue tolde you also how I do beleeue Mart. Away with her Cholmley Ah euill fauoured whore nothing but spirit and faith whore Mart. Away with her we haue more to talke withall Then was shee caried into the Colehouse and searched for bookes and then put into the stockhouse and her knife girdle and aporne taken from her The fifth examination before the Bishop of Londons Chancellour c. THen was she brought out of the stockhouse brought before the bishops Chauncellour who required of her what age shee was of Eliz. Sir fortie yeares and vpwardes The Chauncellour Why thou art a woman of a faire yeares what shouldest thou meddle with the Scriptures it is necessary for thee to beleeue and that is inoughe It is more sitte for thee to meddle with thy distaff then to meddle with the Scriptures What is thy beliefe I woulde heare it for it can not be good in that thou art brought into prison Eliz. Syr if it will please you to heare
to the Tower of London and there remained vntill Queene Elizabeth was proclaimed Queene at whych time he being deliuered fell sicke and dyed The common talke was that if he had not so sodēly ended his life hee woulde haue opened and reuealed the purpose of the chiefe of the Cleargy meaning the Cardinall whyche was to haue taken vp K. Henries body at Windsore and to haue burned it And thus much of doctor Weston The residue that remained of the persecuting Clergy and escaped the stroke of deathe were depriued and committed to prisones the Catalogue of whose names heere followeth In the Tower Nicholas Death Archbishop of Yorke and Lord Chauncellour Thomas Thurlby B. of Ely Thomas Watson B. of Lincolne Gilbert Burne B. of Bath and Welles Richard Pates B. of Worcester Troublefield B. of Exetor Iohn Fecknam Abbot of Westminster Iohn Boxal Deane of Windsore and Peterborough Of Dauid Poole B. of Peterborough I doubte whether he was in the Tower or in some other prisone Ran away Goldwell B. of S. Asse Maurice Elect of Bangor Edmunde Boner B. of London in the Marshalsea Thomas Wood B. Elect in the Marshalsea Cutbert Scothish of Chester was in the Fleete from whence he escaped to Louane and there died In the Fleet. Henry Cole Deane of Paules Iohn Harpesfield Archdeacon of London and Deane of Norwich Nicholas Harpesfield Archd. of Cant. Anthony Draycot Archdeacon of Hūtington W. Chadsey Archdeacon of Midlesex ¶ Concerning which Doctour Chadsey here is to be noted that in the beginning of king Edwards raigne he recanted and subscribed to 34. Articles wherein hee then fully consented and agreed with his owne hand wryting to the whole forme of doctrine approoued allowed then in the church as well concerning iustification by faith only as also the doctrine of the two sacramentes then receaued denying as well the Popes supremacie transubstantiation Purgatory Inuocation of Saints eleuation and adoration of the Sacrament the sacrifice veneration of the Masse as also all other like excrements of Popish superstition according to the kings booke then set foorth Wherefore the more maruel it is that he being counted such a famous and learned Clearke would shew himselfe so fickle and vnstable in hys assertions so double in hys doinges to alter hys Religion according to time and to maintein for truth not what he thought best but what he myght most safely defend So long as the state of the lord Protectour and of hys brother stoode vprighte what was then the conformitie of this D. Chadsey hys owne Articles in Latine wrytten and subscribed wyth hys owne hand doe declare which I haue to shewe if he will denye them But after the decay of the kings vncles the fortune of them turned not so fast but his Religion turned withall and eftsoones he tooke vppon hym to dispute agaynste Peter Martyr in vpholding Transubstantiation at Oxforde which a little before with his owne hād wryting he had ouerthrowen After this ensued the time of Queene Mary wherein doctor Chadsey to shew hys double diligence was so eger in his commission to sit in iudgement to bring poore mē to their death that in the last yeare of Quene Mary when the Lord Chauncellor Syr Thomas Cornwalles Lorde Clinton diuers other of the Counsell had sent for hym by a special letter to repaire vnto London out of Essex he wryting againe to the bishop of London sought meanes not to come at the Counsels bidding but to continue still in his persecuting progresse The Copie of whose letter I haue also in my handes if neede were to bring foorth Mention was made not long before of one William Mauldon who in king Henries time suffered stripes and scourgings for confessing the veritie of Gods true religion It happened in the first yeare of Queene Elizabeth that the sayd W. Mauldon was bound seruaunt with one named Maister Hugh Aparry then a wheat taker for the Quene dwelling at Grenewich Who being newly come vnto him and hauing neuer a booke there to looke vpon being desirous to occupie himself vertuously loked about the house and founde a Primer in English whereon hee read in a winters euening Whiles he was reading there sat one Iohn Apowel that had ben a Seruing man about 30. yeres of age borne toward Wales whom the said M. Hugh gaue meat and drink vnto til such time as he could get a seruice And as the foresayd William Mauldon read on the Booke the sayde Iohn Apowell mocked hym after euery worde with contrary gaudes and flouting wordes vnreuerently in so muche that he coulde no longer abide him for grief of hart but turned vnto him and sayd Iohn take heede what thou doest Thou doest not mocke mee but thou mockest God For in mocking of his word thou mockest hym and thys is the word of God though I be simple that read it and therfore beware what thou doest Then Mauldon fell to reading agayne and still hee proceeded on in hys mocking and when Mauldon had redde certayne Englyshe Prayers in the ende he redde Lorde haue mercye vppon vs Christe haue mercye vpon vs. c. And as Mauldon was reciting these wordes the other with a start sodenly sayd Lord haue mercy vpon me With that Mauldon tourned and sayde what ailest thou Iohn He sayee I was afraide Whereon wast thou afraide said Mauldon Nothing now sayd the other and so he would not tel hym After thys when Mauldon and he went to bedde Mauldon asked him whereof he was afraide He sayde when you red Lord haue mercye vppon vs Christ haue mercy vppon vs me thought the haire of my head stoode vpright with a great feare which came vpon me Then sayd Mauldon Iohn thou mayest see the euill spirite could not abide that Christ should haue mercy vppon vs. Wel Iohn said Mauldon repent and amend thy life for God will not be mocked If we mocke and iest at his woord he will punish vs. Also you vse rebauldry woordes and swearing verye much therfore for Gods sake Iohn amend thy life So I will sayd he by the grace of God I pray God I may Amen said the other with other words and so went to bed On the next day about 8. of the clocke in the morning the foresaid Iohn came running downe out of his chamber in his shirt into the Hall and wrasteled with hys mistresse as he would haue throwen her downe Wherat she shriked out and her seruauntes holpe her and tooke hym by strength and caried him vp vnto his bed bound him downe to his bed for they perceiued plainely that he was out of his right minde After that as he lay almoste day and night his toung neuer ceased but he cried out of the deuill of hell and hys woordes were euer stil O the deuill of hell now the deuill of hell I would see the deuill of hell thou shalt see the deuil of hel there he was there he goeth with other words but
Churche 461.462 howe due in the old law how in the new 537 Tithes proued pure almes 462. Tithes of all moueables in England and IrelaÌ„d promised to the Pope for granting king Henry 3. hys sute 272. Tithes not exacted in the primitiue Church 485. not allowed by the new Testament 537. Title and stile of the Pope and romish church 1.8 Titles attributed to the Bishop of Rome 9. Titles of dignitie vsed of the pope in common with other Bishops of old time 12 Title of Scotland proper to England 341 Title of Fraunce howe it came to king Edward 377.380 Title of the house of Yorke to the Crowne of England ibid. Title of king Edward 4. proued at Paules Crosse. 712. Title of defender of the fayth 989. T O. Tomkins his History .1533 hys haÌ„d burned by Boner .1534 his first examination ibid. his second examination his articles obiected agaynst him his cruell martyrdome 1535 Tomasin a woode mayd to William Mainard 〈…〉 story and martyrdome for the testimony of Christes Gospell 1983.1984 Tomb of Elfleda idolatrously worshipped 156 Tonstall Bishop of Duresme his sermon against the Pope with notes vpon the same .1060.1061 committed to the tower 1296 Tonsure maketh not a Priest 545 Tooly his story and death digged out of the ground with processe agaynst him being dead .1583.1584 at last burned 1585 Tormentes brought out to terrify the Christians 91 Tormentes of sundry sortes deuised to persecute Christians with all 8.34.37.79 Torney besieged 368.379 Torner a good Preacher in Kent his trouble for the Gospell .1868 an apology of his doctrine 1868 1869 Towne of Lennam beat theyr Byshop 428 Townes and Castles built and repayred in England 147 T R. Trabula with her sister martyrs 98. Tracie hys testament 1042. Traâ—anus Emperour hys cruelty to the Christians 39 Transubstantiation first brought into the Church .253.168 by Frier Tarquinus .253.168 why not to be beleued .1035 coÌ„contrary to the worde of God 1136.1363.1392 TraÌ„substantiatioÌ„ free to be beleued or not to be beleued many huÌ„dred yeares after Christ .1614 when brought in and by whome .1620 confuted very learnedly .1670.1671.1672 but a late plantation .1803 not grounded neyther vpon scripture nor antiquitie 1808 Transubstantion cannot helpe in the time of neede .393 confuted .495.1121.1125.1126.1127 is agaynst the worde of God .534.1122 not taught openly of 1000. yeares after Christ. 544.1621 Transubstantiation contrary to the scriptures .1136.1363.1392 of no antiquitie .1137.1138.1139 neuer spoken of till 1000. yeres after Christ .1146 a new doctrine 1147.1394 when it came first in ibid. proued by lying myracles 1148. disproued in a disputation at Oxford 1373.1374 Trapnell Martir 1030. Trent dried vp 198. Trentall Masses disproued 1363. Tresham hys doltish and assie reasons to perswade to papistry 1475. Treason to deny the kinges supremacie 1074. Treuisam Confessor buried in the fields and somâ—oned after hys death 1665. Treatise of Nicholas Ridley agaynst the worshipping of Images and hauing them in Churches or oratories 2128.2129.2130.2131 Tribute out of Englande to the Pope in one yeare 273.268 Tribute paid to the Danes for peace 161 Tribute for concubines 862 Tribulation better then prosperity to a Christian man 1838 Triphon Martyr his story 63 Trouble and persecution of good men and women in the Dioces of Liechfield and Couentry and of theyr penance 1955 Troling Smith a Papist his sodeine death 2101 Trouble in the Church about friers 409 Trouble betwene Philip the freÌ„ch Kyng and Pope Boniface .342 betweene king Edward .1 and his Barons 350 Truce betwene England france 387 Truce betweene the Scottes and England 368.379 Trunchfielde her trouble for the Gospell 1704. her martyrdome for the same 1893 T V. Turkes theyr originall .736.741 their cruelty murther and bloudy actes .735.736 740.745.748 theyr fayth .22 they inuade christendome theyr bloudy cruelty not resisted by reason of the pope 310. their history how needful to be known .735 false of promises 752.753 Tudson Martyr his story martyrdome 1844.1857.1858 Turkillus a Dane his persecution 161 Turinus a Flatterer and a great briber killed or smothered with smoke 57 Turner a great learned man dyed in exile 1217. Turney and barriers sport turned into cruell feight and bloudshed 338. Turning martyr his story martirdome 639.640 Tuttie martyr his story 1708. Tunstall bishop of London a persecutor 999. T W. Twenty nyne persons condemned vpon surmised causes to be hanged drawne and quartered 2126. Two and twenty godly persons of Colchester taken and brought vp to London for the profession of Gods holy word and imprisoned for the same 1971.1972 Two many postes or pillers wher by the deuill mayntayneth hys kingdome of papistry withall 1725. Twyford hys miserable end 2105. Twyford a tormentor of the martyrs in Smithfield 1257. Tye Priest a bloudy persecutor .2006 his letter to Boner against the professors of the Gospell 2006.2007 T Y. Tymmes his godly and comfortable letter to a certayne friend of his 2142. V A. VAlerian Emperour his good beginning 67. his crueltie afterward to the christians is plagued of God and excoriate of the Persians 74. Ualuation of Benefices and other ecclesiastical promotions and dignities 429.430 Ualentine Freese and his wife burned in Yorke 1027. V E. Uerdicte of the inquest vppon the death of Rich. Hunne 809 Uerities grounded vpon the word of God 24. Ueritie wherein it consisteth 392. Uerses prophesiyng the commyng of Christ. 398. Uerses in prayse of Berengarius 1152.1149 Uerses of Fredericke Emperour and Innocent the Pope 316. Uerses of White Byshop of Lincolne for ioy of the mariage of king Phillip and Queene Mary with aunswere to the same verses 1471.1472 Uerses vpon the death of Doctor Nicholas Cranmer archbishop of Canterbury 1893. Uespasian a tyrant Emperour 31. Uestments and holy vessels seruing for the altar .67 vestimeÌ„ts wherein S. Peter sayd Masse or els the papistes lye 396. Uestmentes and albes 1404. Uetius Epagathus a godly martyr his story 46 V I. Uirgins 40. martyrs theyr story 61. Uirgines 2 â— with theyr mother martyrs 78. Uertue none to be ascribed to pictures 75. Uitalis martyr with many others 91. Uitus companion of Iohn De. Clum 633. Uiewe of all ecclesiasticall promotions in England 429. Uisitation of Cardinall Poole with hys Articles to bee inquired of 1969. Uisitation in Cambridge wyth the condemning taking vp buâ—ning of the bones and bookes of Bucer and Paulus Phagius two famous learned men 1956. Uictor Bishop of Rome stopped from his excommunication by Ireneus .4 55. Uictor with 360. martyrs .80 hys constant boldnes and Martyrdome 81. Uictor sayd to dye a martyr 56. Uictor 2. Pope 168. poisoned in his chalice 185. Vicarius Christi 1119. Uienna besieged of the Turkes 749.750.748 Uincentius with others martyrs 52. Uincentius hys cruel martyrdome 92. Uisitation of the Pope thorow all religious houses in England 278 V L. Ulricus gouernoure of Austria 7â—0 slayne 721. Ulricus Zwinglius his actes lyfe and story .866 slayn in battayle .872 afterward burned 873 Uladislaus K. of Hungary slaine
and the law there end peruerted by the Papistes 25.26.27 Woorkes of manne vnperfecte .23 in what respect called good 26. Workes wich good in the Popes Churche 25. Word of God hath his authoritie of God not of the Churche 1824. is the foundation and pillar of the Churche and not the Churche of the word 1824.1825 Worlde committed as well to the rest of the Apostles as to Peter 15. Worshipping of sainctes and how 1108. Worshipping of Images disproued by Ridley 2128.2129.2130.2131 Worcester burnt 197.198 Wolsey Cardinall of Rome and Archbishop of Yorke his history .986 hys pryde and ambition 989.987· a great rayser of warres .987 conueyeth twelue score thousand poundes out of England .988 his ambicious letter to Gardiner to bee made Pope .990 his fall with the causes thereof .994 depriued of hys chancellership cast into a premunire and hys goodes confiscate .994 arested poisoned himselfe 996 Woman burned at Shipping Sad bery 775. Wolfangus Schuche his story and martyrdome 883. Wolferus first christened king of Mercia 122. Wolues first destroyed and driuen out of England 155.74 X I. XIstus 2. Bishoppe of Rome and Martyr with his sixe Deacons 71. Xistus Byshoppe of Rome .52 hys trifling ordinances ibid. Y E. YEoman martyr hys story persecution apprehension condemnation martyrdome 2045.2046 Yeare in olde time counted from Michaelmas to Michaelmas 368. Yeare of Iubiley reduced to the 50. yeare 374. Y O. Yong her troubles examination and deliueraunce 2065.2066.2067.2068.2069.2070 Yorke burned by the Danes .140 burned agayne with the minster also .171 Minster thereof built 172. Yorkeshyre men rebell .1308 suppressed and some executed 1309. Z E. ZEale without knowledge what it breedeth 1114 Zelinus 11. Emperour of the Turks made Emperoure without hys fathers will .745 and poysoneth hys father .746 his tyrannous raygne ibid. Zepherinus Byshoppe of Rome his ordinaunces suspected to bee falsified 56. Zenon martyr 62. Zenon a noble man of Rome with 10000. moe put to death for the truth 40. Zenokius Martyr 78. Z I. Zisca hys story .645 hee was a xi times victor in the field .648 his skiâ—ne made in a drumme .648 hys pollicies in warres .646.647 hys Oration to his souldiers .647 hys death and epitaph 648. Z V. Zuricke and Barne forsake theyr league with Fraunce 870. Zuinglius his lyfe and story .866 hys consent and difference with Luther in doctrine and opinions .848.863 hys comming to Tigury .848 slayne in Battayle 872. afterward burned 873. Zurickes law against filthy Adultery .869 reformeth Religion 867. FINIS ⧠The end of the Table ⧠Imprinted at London by Iohn Daye dwellyng ouer Aldersgate beneath S. Martins ⧠Cum Gratia Priuilegio Regiae Maiestatis An. Dom. 1583. ¶ The Description of Windsore Castle ⧠The condemning of Anthony Person Marbecke Testwood and Filmer with the burning of the sayd Person Testwood and Filmer vnder the Castle of Windsore here liuely described Read pag. 1219. Marbecke saued by the Kynges Pardon Robert Smith of London Martyr Robert Smith actiue in the art of paynting The first examination of Rob. Smith before B. Boner Confession not neede fall Reiectio criminis ingeniosa diuina The Sacrament of the Altar Boners argumeÌ„t to proue the Sacrament Steuen Harwod examined before the Bishop Robert Smith examined by the Bishop Where was the visible Church amongest the Protestants Where was the visible Church amongest the Apostles Here he would not aunswere me to the Church of Iury but flyeth to the 5. of Corinth How Boner layeth snares to catch the innocent The church of Christ is not vniuersally in one particular place Talke betweene Robert Smith and the Bishops Chapleyne Absurditye graunted by the Catholickes that the body of Christ goeth into the belly and â—o so into the draughte ComparisoÌ„ betweene the Iewes that spit in Christs face and Papists which let fall him into the draught Note this Catholicke doctrine which reâ—â—â—bleth the body of Christ to the incomprehensible 〈◊〉 of 〈◊〉 The questioÌ„ 〈…〉 what Christ is 〈◊〉 to doe 〈◊〉 the SacrameÌ„t but what â—e 〈…〉 Rob. Smith brought agayne before the Bishop and the Lord Mayor B. Boner excuseth himselfe of blouddines B. Boner pâ—â—ued to be cruell bloudy By this question it may appeare whether the B. sought bloud or no. The Papists deaâ— God hauing body without bloud Euen as the bread is the body so is the cup the bloud Rob. Smith commaunded of Boner into Limbo An other examination of R. Smith Boner beginneth with an vntruth The Church Auricular confession is but a pickepurse matter The inconueniences of auricular confession A false practise of a Priest vnder confession Example of terrible cruelty shewed vpon a poore innocent Anno 1555. August Syr Iohn Mordant Knight 2. Sacramentes Baptisme in what poyntes it is abused by the Catholickes This was spokeÌ„ more to confound the opinion of water then to let children to haue water The water of Baptisme a preacher and not a Sauiour The element of water in Baptisme bringeth not the holy Ghost The holy Ghost receaued of some before Baptisme The Sacrament of orders Boner shaueth himselfe in anger of Robert Smyth Holy bread Holy water Aâ—nnoynting Talke betwene Rob. Smyth and the Doctors Against auricular confession Confâ—ssing vnto â—ohn in the wilderneâ—â— was not to him but before him â—o God Anno 1555. Iuly The maruerlous boldenes of Robert Smith geueÌ„ him of God agaynst Christes enemyes The last examination of Robert Smith before B. Boner with his condeÌ„natâ—on in the Consistory Syr Iohn Mordant came in after this story was tolde The wordâ— of Robert Smith to the Lord Mayor Here my brother Tankerfield recited the story of my Lord Byshops Cooke Boner no Saint This Maior was Synâ—oh Lion Here my brother Tankerfield pulled out of his bosome a testament requiring iudgement by the same but it would not be heard This Sheriffe was M. Woodrofe Iustice required in the Bishops Consistory but could not be had A lawfull request not heard The Bishops sentence beginneth with a wrong name Where finde the Catholickes in the scripture to put any to death for their conscience sake Robert Smith wrongfully condemned by the Byshop The wordes of Robert Smith agayne to the Lord Mayor The godly behauiour of Robert Smith and his fellowe in pryson Prob 5. Esay 1. Sapien. 2. Genes 3. â— Peter 3. Sapien. 13. Iohn 7. 1. Corin. 2. 1. Tobi. 11. Iohn 9. Apoc. 14. Exoduâ— 22 Math. 15. Math. 25. 2 Cor 9. Luke 12. Iohn 1. 2. Cor. 6. Math. 7. Heb. 13. 〈◊〉 13. Math. 6. Math. 6. Prou. 4. Siâ—â—â— 30. Tobi. 3. 2. Pet. 3. This letter is thought of some to be M. Hoopers partly for that in one copy amongest diuers it is entitled vnto him and also by the phrase and maner of writing it may be well coniectured so to be Apo. 17. Psalâ— 115. Math. 7. Ephe. 2. 2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1. Pet. 5. Apoc. 6. 1. Cor. 1. 1. Cor. 10 1. Pet 3. Luke
world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich men of this world mouing them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true confession of his fayth without all colour or dissembling The Archb. rereuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. stâ—â—deth to his booke written agaynst Winchester 〈…〉 Papists â—â—ceaued The Papists in a great chase agaynst the Archb. Cranmers aunswere to the Papists Cranmer pulled downe froÌ„ the stage Cranmer led to the fire â— Ely 〈◊〉 to 〈…〉 to the Archbishop The Archâ—â—â—â—op tyed 〈…〉 stake Cranmer â—â—tteth his 〈◊〉 hand wâ—ich subscribed first 〈◊〉 the 〈◊〉 The last wordes of Cranmeâ— at 〈◊〉 death The Fryers lying report of Cranmer Archb. Cranmer the middle Martyr of all the Martyrs burnt in Q Maryes tyme. A writâ—ng or letter of the Archb. sent to Queene Mary The king and Queene make themselues no better then subiectes complayning of their owne subiect vnto the Pope The first cause why the Archb. would not make aunswere to the Popes delegate is to auoyd periury The second cause is that the Popes lawes are contrary to the Crowne and lawes of England The othe of the King Iustices and the duety of Subiectes Dist. 10. Constitutiones Extran De Sentâ—â—ti et reindit Nouerit The Popes lawes and the lawes of England do vary how and whereiâ— Cases wherin the popes lawes repugne agaynst our lawes Prouision agaynst the popes lawes by Premunire The prouiso of the Pope agaynst our Premunire Marke this well * The Clergyes duety in the Parlament The Clergy of England more addicted to the Pope then to their true alleageance to their Countrey The Pope commaundeth both agaynst God naturall reason The SacrameÌ„t ought to be receaued in both kindes of all Christians Ex Theophilo Alexandrino The excuse of the Papistes why they take away the cup. Misorder in the Pope in assoyling the disobedieÌ„ce of Subiects toward their Princes Note the saying of Gregory The deuill and the Pope are lyke Emperours and kinges made the Popes footmen The Pope is Antichrist that is Christes enemy True markes proâ—iâ—g that the Pope is Antichrist Note this conclusion The cause why the Archb. spake and wrote thus Math. 10. The Sacrament A double error of 〈◊〉 Papistâ—s in the 〈◊〉 of the sacrâ—meÌ„t Cranmer 〈◊〉 to the iuâ—ged by the old Church The Papistes not able to bring forth one olde author aboue a thousand yeares to make with the Sacrament With the substance the vse also changed of the Sacrament The Papists make Christ 2. bodyes Neyther truth nor comfort in the Popes doctrine of the Sacrament Marke the errours of the Papists in their doctrine of the Sacrament The Protestantes doctrine of the Sacrament more comfortable then the doctrine of the Papistes An other respecte why the Archb. refused B. Brookes to be his iudge Double periury in B. Brookes A peece of an other letter to the Queene Contradiction in the Queenes othes sworne both to the Realme to the Pope in one day This Constantinus was Stephen Gardiner as constant in deede as a Wethercocke who thus named himselfe writing agaynst this good Archbish. An other letter of the Archb. to Mistres Wilkinson Math 3. Iohn 4. Math. 5. 2. Cor. 12. A letter written to D. Cranmer his felloweâ— by D. Taylour Many professe God ad ignem exclusiue that is in wordes outward profession but few sticke to him ad ignem inclusiuè that is in deede and in suffering for his sake Agnes Potten Ioane Trunchfield Martyrs The opinions of these two Matrons and Martyrs The streÌ„gth of God in weake vessels The burning of Agnes Potten reuealed to her before in her sleepe â—he story 〈◊〉 Iohn Maundrell Mâ—â—ndrell â—â—â—rted 〈◊〉 Tinâ—â—â—l Testament Mâ—â—ndrell 〈…〉 and â—â—arer of Gods word Maâ—ndrell 〈◊〉 for speaking agaynst holy bread and holy water Maundrell 〈◊〉 to open 〈◊〉 in 〈◊〉 Henryes â—â—yes Maundrell 〈◊〉 and Coberley 〈…〉 Maundrell Spicer Coberly seÌ„t to Salisbury D. Capon B. of Salisbury Confession of their beliefe Sacrament of the Aultar Agaynst the Popes supremacye Christ onely Supreame head of his Church vnder him euery Prince in his own dominion Purgatory Images Sentence read agaynst these 3. Martyrs March 23. Maundrell Spicer Coberly brought to the place of Martyrdome The wordes of Maundrell Alice Coberley being indurance how she was brought by the keepers to reuoke Aprill 14. 6. Martyrs burnt in Smithfield at one stake These Martyrs were sent vp by the Lord Rich by M. Tyrrell and others A supplication to the Lord Chauncellour Names subscribed to the supplication Richard Spurge examined The Parson of Bocking accuser For not coÌ„ming to the Popish Church Thomâ—â— Spurge â—â—â—â—mined Not coâ—ming 〈◊〉 Church why Sacramâ—â—â— of the 〈◊〉 George Ambrose examined Iohn Caâ—â—ll examined The causâ—â— why Iohn Cauell came not to Church The Parson of Bocking false and contrary to his owne doctrine Robert Drakes Parson of Thundersley examined Drakes placed in the benefice of Thundersley by the Lord Rich. The first occasion of taking W. Tyme M. Tyrrell offended with Sermons preached in his woodes 〈◊〉 Gye 〈◊〉 Tyrrell◠〈◊〉 an 〈◊〉 man Talke betweene the Bishop of Winchester and W. Tyms These 5. Martyrs were R. Drakes Tho. Spurge Richard Spurge Cauell Ambrose Their examinations before the B. of London Sacrament of the Aultar March 2â— Drakes and W. Tyms with the rest agayne exmined March 2â— B. Boners wordes to W. Tyms Math. 18. 1. Tym. 5. The aunswere of W. Tyms to B. Boner B. Boners wordes One of the prisoners aunswereth to B. Boner W. Tyms agayne aunswereth B. Boner charged with periury and inconstancye Boners preface to Winchesters booke De obedientia B. Boner excuseth himselfe by feare Tyms agayne replyeth to the Bishop An hunters parable against W. Tyms wisely applyed The answere 〈◊〉 Tym◠〈…〉 B. Boners reason Robert Drakes answereth Boner replyeth Tyms â—â—swereâ—â— to Boner Boner denying the principleâ— of diuinitye Esay 59. B. Boner calleth for more helpâ— D. Pendleton studieth for talke Articles aunswered by William Tyms His baptisme by his godfathers Onely â— Sacraments The true visible Church Winchesters booke De obedientia The Masse blasphemous Sacrament of the Altar an Idoll The Popes Church The Sea of 〈◊〉 the Sea of 〈◊〉 Sentence 〈◊〉 against W. Tyms The aunâ—were of R. Draâ—â—â— Sentence geuen against 〈◊〉 The aunswâ—re of T. Spurge Sentence 〈◊〉 agaynâ—t Tho. Spurge R. Spurge 〈◊〉 Ambrose A letter of W. Tyms to Agnes Gâ—ascocke An other letter of Will Tyms to Mistres Glascocke An other letter of W. Tyms to certayne godly women of his Parish Anno 1556. March An other letter of Will Tyms to his friendes in Hocley An other letter of W. Tyms to the faythfull brethren in his parish A letter of W. Tyms to his sisters in the Lord Colfoxe Glascocke 1. Pet. 5. 1. Pet. 4. Rom. 1â— Stephen for the same Gospell put to death
Wardall driuen by persecution to serue in a shippe Agnes Wardall persecuted by D. Argentine and his mates Vnmercifull seekers of a poore womans bloud The Lord blesse euery good man and woman from such wicked spirites He sleepeth ne sluâ—breth not that keepeth Israell Psalm 120. Agnes Wardall hydeth her selfe in a presse from the handes of her persecutors Example of a faythfull maâ—de to her Miâ—â—res The house searched for Agnes Wardall Gods maruellous protection wâ—rking for his seruaunt The boy and the mayde sent to the cage Agnes Wardall in daunger to be smothered Gods meâ—cyfull helpe in the tyme of neede Iohn Bate cryer of Ipswich a spitefull enemy against Godâ— people An other escape of Agnes Wardall by Gods good prouidence George Manning an honest man The doings and conditions of D. Argentine described D. Argentine in King Edwardes tyme a Protestant D. Argentine in Q. Maryes time a foule Papist a persecutor Peter Moone 〈◊〉 to B. â—â—pton â— Articles 〈◊〉 to Peter Moone Peter Mâ—one 〈◊〉 iâ— the Biâ—â—opâ— artiâ—â—es 〈◊〉 infirâ—â—tye 〈◊〉 of Smart of Ipswich Râ—ch Smart 〈◊〉 Ipswich repenteth 〈◊〉 Popery 〈◊〉 his death Smart accuâ—eth Mooâ—â— wyfe 〈…〉 to bring 〈◊〉 wyfe before the bâ—â—hop Moone and his wyfe brought before the Bishop B. Hopton preferreth 20. men committing adultery before one woman transgressing The Popes ordinaunces Moones childe a parte of Godâ— prouidence in their deliuerance from further trouble Moones aunswere to the Bishops ChauÌ„cellour Moone and his wyfe escaped from the Bishop and his Chauncellour Moone and his wyfe confounded in conscience for their denyall Moone seeketh to kill himselfe but by Gods mercifull prouidence was preserued Gods prouidence in sending away the Bishop Testified and recorded by Peter Moone Anno 1556. Iuly The Martyrdome of three women with a young Infant burned in the Isle of Garnesey Iuly 18. The first occasion of the trouble of these women Nicholas Cary Constable occuser Katherine with her two daughters imprisoned in the Castel Katherine with her two dauâ—â—â—ters stand the iudgeâ—ment of their neigâ—â—bours The threâ— women quit of 〈◊〉 and dishoâ—nestye New trouble agaynst the three women for not comming to the Church Iaques Amye Deane of Garnesey persecutor A letter of the Bayliffes to the Deane of Garnesey Rash information geuen before the cause was heard * The three women willing to be conformed to the Queenes ordinaunces were not withstanding condemned The wilfull sentence and murther of Ellyer Gosseline Bailiffe against the three innocent women in Garnesey The mother the two daughters made their appeale to the King Queene but could not be heard A supplication Iaques Amy the 〈◊〉 Deane dispossessed of his liuings The submissions of the Garnesey men confessing their trespasse against the Garnesey women aforesaid The copye of the Quenes pardon to them of Garnsey Defence of 〈◊〉 Garnesey 〈…〉 M. Harding The cruell dealing of the Garnesey men agaynst these three women Mayster Harding in his Reâ—oynder agaynst M. Iewelâ— pag. 184. Two crimes obiected agaynst Perrotine Massey Maister Harding in his Reioynder fol. 1â—â— pag 2. Perrotine vntruely accused of whoredome M. Harding requireth of others to doe that which he is not able to do himselfe Dauid Ioreâ— husbaÌ„d to Perrotine Massey Perrotine maryâ—ed where by whom Perrotine falsly accused of murder Vide supra pag. 1129. col 1. A story of yong infantes murdered in Lenton Abbay found in the 8. yeare of Queene Elizabeth Pope Ioane murderer of her childe How and by what reason M. Harding proueth Perrotine to be a murderer Lady Iane thouâ—ht to be with child at her death The lawe beneficiall to women claming the benefite of their belly Vnlawfull proceeding in the death of Perrotine Perrotine defended by simple ignoraunce Lacke in the Iudges The Priest to blame Reioynder fol. 185. pag. 1. M. Hardinges ground onely vpon coniectures Perrotine as he did not open her being with childe so neither did she euer deny it The state of M. Hardings accusation M. Harâ—â—ges Argument The Argument aunswered Arguments â—â—ignes 〈◊〉 â—ow they 〈◊〉 The 7. coniecture The conclusion of this defence Exhortation to M. Harding Murder in the spirituall clergy noted· God knoweth what spilling murdering of infantes there is in the world Agamistae of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth men vnmaryed or agaynst mariage The partes of a 〈◊〉 accuser 〈…〉 Martyrâ—â—me of two 〈◊〉 and one woman at â—â—â—nestede in 〈◊〉 〈◊〉 26. The burning of Thomas Moore a simple inâ—nocent 〈◊〉 Leicester Thomas Moore examined before the Bishop The church Aâ—though 〈◊〉 call 〈◊〉 Papists 〈◊〉 they 〈◊〉 you 〈…〉 of the Church The buildâ—nges of the Papistes 〈…〉 Referre this to the pag. â—â—83 〈◊〉 Iohn Newmans wordes in 〈◊〉 to D. Thomâ—â—â— The examination and aunsweres of Iohn Newman which is to be referred to the pag. 1683. This cup is the new Testament is a figuratiue speache What is a figuratiue speache Collins reasoneth with Newman Whether Iudas receiued the body of Christ or no D. Thornton reasoneth with Iohn Newman The omnipotency of Christ doeth not proue him to be really in the Sacrament Absurdity in the Popes doctrine The humanity of Christ may not be in all places Note the grosse ignoraunce of this Suffragan Argument in the 2. figure Argument in the 3. figure August 1. Ioan Waste a blynde woman and Martyr The lyfe conuersatioÌ„ of Ioan Waste Anno 1556. August Ioan Waste â—â—awen by the spirite 〈◊〉 God to the loue of Religion The earnest 〈◊〉 of Ioane Wast 〈◊〉 â—earne 〈◊〉 Scriptures Iohn Hurt 〈◊〉 Iohn Pemerton 〈◊〉 to Ioane Wast A notable 〈◊〉 of God 〈◊〉 woman Ioane Wast both blynd and vnlearned yet was perfect in the Scriptures The Articles obiected to Ioane Wast The aunswere of Ioane Waste to the Articles Well argued Because Christ is omnipotent Ergo there is no bread in the Sacrament The offer of Ioane Waste to the Bishoppe if he would take vpon his conscience to aunswere before God for his doctrine Note here the difference betweene the conscience of the Protestant and of the Papist The Bishop and his Chauncellour durste not take vpon their conscience to aunswere before GOD for their doctrine Sentence pronounced agaynst Ioane Waste The writte brought downe for the burning of Ioane Waste Doctor Draycot appointed to Preache at the burning of Ioane Waste D. Draycottes rayling Sermon agaynst Ioane Waste Blessed are you when men shall reuile you say all euill agaynst you for my names sake Math. 5. Ioane Waste brought to the place of execution The Martyrdome of Ioane Waste Anno 1556. September 8. The Martyrdome of Edward Sharpe at Bristowe September 24. The Martyrdome of fowre at Mayfield in Sussex Iohn Hart Tho. Rauensdale A shomaker and a Coriar September 25. The Martyrdome of a Carpenter at Bristowe September 27. The Martyrdome of Iohn Horne and a woman at Wotton vnderhedge in Glocestershire The cruell handling of W. Dangerfield and Ioane his wyfe in prison No 〈◊〉 in Pope to be 〈◊〉 W.
Mary agaynst the poore seruauntes and members of Christ. Persecutors The meaning of the Gospellers falsely reported and sclauÌ„dered What watch is here to keepe downe Christ but yet he will ryse Anno 1557. Aprill Enormities or misbehauiours Not comming to the Church seruice Heretickes to be committed to their Ordinary Vacaboundes or maisterles men Decay of Churches and Chappell 's Prisoning of the obstinate Persecution about Colchester 22. For Gods word apprehended The aray order of these 22. prisoners comming vp to London Lorde of Oxford L. Darcy H. Tyrrell Anthony Browne William Bendelowes Edmund Tyrrell Richard Weston Roger Appleton Iohn Kingstone Commissarye persecutors Maister Browne a hoate and hasty Iustice in persecuting Gods people Anno 1557. March Indenture betweene the Iustices and Boners Commissary for receâ—uing of prisoners The names of Christes prisoners persecuted The names of the persecutors B. Boners letter to Cardinall Poole concerning the 22. prisoners aforesayd The maner how these 22. prisoners were brought vp from Colchester to London by 3. keepers B. Boners crueltye somewhat stayed by the Cardinall Cardinall Poole a Papist but no bloudy Papist Card Poole halfe suspected for a Lutheran at Rome Their opinion and iudgement of the Lords Supper Christes language to speake in parables The cause why the bread and cup waâ— geuen in the Supper Anno 1556. Aprill How the Scriptures ought to be examined Idolatry in worshipping the Sacramentall bread and wyne A letter or 〈◊〉 of the prisoners to the Iudges Aprill 12. 5. Martyrs Touching these articles read before pag. 1672. Their answeres to the articles Two SacrameÌ„ts onely Crafty dealing of the Papistes Simple ignoraunce deceiued Anno 1557. Aprill They which separate themselues from certayne trashe â—rought into the Church do not seperate themselues froÌ„ the Church Other new articles propounded to them by B. Boner Masse and 7. Sacramentes English seruice Comming to Church Ashes Palmes Creeping to the Crosse Holy bread Holy water c. Confession Absolute necessitye Christening of infantes Praying for the dead Mâ—â—tyrs that suffered Fasting dayes SacrameÌ„t of the Aultar Taking of an oth Their aunsweres to the articles before obiected True fasting Thomas Losebyes wordes to the Bishop Thomas Thyrtells wordes to Boner Henry Ramseys wordes to Boner Margaret Hydes wordes to Boner Agnes Stanleys wordes to Boner Losebyes wordes to the Byshop Sentence geuen agaynst Loseby Anno 1557. Maye The wordes of Margaret Hyde to the â—â—â—hop Sentence 〈◊〉 agaâ—nst Margaret Hâ—de The wordes Agnes 〈◊〉 to 〈◊〉 Bishop The wordes 〈◊〉 Thomas Thâ—rtell to the Bishop Thâ—mas Thâ—rtell â—â—â—demned Tâ—e aunâ—were and 〈◊〉 HeÌ„â—â— Ramsey Maye W. Morant Stephen Gratwicke One King Martyrs The straunge dealing of the Byshops with Stephen Gratwicke Martyr The vnordinate handling of Stephen Gratwicke written and testified by his owne recorde The story and examination of Stephen Gratwicke Martyr vnder the B. of Winchester Rochester c. Stephen Gratwicke appealeth from the B. of Winchester to his owne Ordinary The Byshop of Rochester commeth in Catholicke conueyance among these Bishops Stephen Gratwicke not of Rochester Dioces Anno 1557. February· The Byshops counterfayte a false Ordinary against Stephen Gratwicke See what care these men haue of poore mens bloud Here commeth in the vice in the play Christ bringing the truth could not be heard of the Scribes and Phariseys Obiections of the Bishops owne making Sacrament of the Lordes Supper The Sacrament of the Aultar no Sacrament The wicked eate not the body of the Lord. The Bishop of Winchesters reason to proue the Sacraments in one kind The Catholickes make a Phantasticall body in the Sacrament If the wicked do eate the body of Christ they must needes be saued And if Infantes eate him not they must be condemned by the Popes doctrine Falsehoode in alleaging the Scriptures The Byshops fayled of their purpose and in a rage Anno 1557. 〈◊〉 〈◊〉 cruelty 〈…〉 vpon 〈…〉 True ChristiaÌ„s not suffered to purge themselues He meaneth agaynst the 〈◊〉 presence Winchester condemneth Stephen Gratwick and why Stephen Gratwicke condemned agaynst order both of temporall and spirituall lawe Stephen Gratwicke constant in Christ and in his death Gratwicke after his condemnation prayeth for his enemyes Stephen Gratwicke to the Reader Winchester attempteth Stephen Gratwick with flattering and praysing Iune 18. Richard Thornton Nicholas Hartsfield persecutorâ— The names of the Martyrs The story of Edmund Alen with his trouble and examination before Syr Iohn Baker Edmund Allen went to Calice Edmund Allen returneth againe from Calice and is apprehended Marke what a holy Masse saying was here what a charitable religion is this Witnesses to the story Iohn Doue Tho. Best Tho. Linsey Perciual Barbel persecutors Tho. Henden Priest persecutor The examination of Edmund Allen before Syr Iohn Baker Priuate reading or expounding of the scriptures forbidden to no man Luke 4. Preaching without licence in the olde Testament Coloss. 1. * Albeit the positiue law of Moses Iudicials do not binde the Gentiles with the same necessity absolutely in euery condition as it did the Iewes to whom it was peculiarly geuen yet may the Gentiles borow out of the same law such thinges that shall be expedient for theyr regiment Neyther can they borow any lawes better then out of Moses In tyme of publicke corruption in want of true teachers it is not forbidden to any man to teach Pope Gregory the 9. first restrayned lay men to teach or instruct others in Scriptures 〈◊〉 6. 〈◊〉 12. The reuenewes of Bishops and Prelates in England The Martyrdome of 5. women and 2. men at Cant. Anno. 1557. Iune 18. Iune 19. The story of 7. other Martyrs Vnmercifull cruelty of the Catholickes agaynst poore women * This Bradbridges wyfe was thought to be with childe Roger and Tho. Hall two godly brethren of Alice Benden The imprisonment of Alice Benden and maner of her handling M. Robertes of Crambroke persecutor Alice Benden imprisoned for not comming to the Church Alice Benden deliuered by suâ—e of her neighbours Anno 1556. Iune The husband procureth the trouble and imprisonment of his wyfe Syr Iohn Gilford commandeth Alice Benden to the Castle of Canterbury The spare dyet of Alice Benden and Potkins wyfe in Canterbury Castle The husband complayneth of his wiues broâ—â—er Roger Hall Alice Benden remoued from the Byshops prison The Byshops prison described Example of Gods mercyfull prouidence in relieuing his Saintes Alice Benden kept in the Byshops prison 9. weekes with bread and water The affliction of Alice Benden at her first comming to prison Alice Benden receaueth comfort of the Lord in the middest of her miseryes Alice Benden called before the Bishop The aunsweres of Alice Benden to the Bishop Alice Benden from the Byshops prison sent to Westgate Alice Benden condeÌ„ned sent to the Castle in Canterbury 〈◊〉 Bishop 〈◊〉 neither 〈◊〉 Patâ—ence nor Charitye Mathew Pâ—aâ—e ExaminatioÌ„ 〈◊〉 Mathew Pâ—â—se before the B. oâ— Douer Harpsfieâ—d Archdeacon and Collins Câ—mmisiaâ—â— c. Ose. 6. Math. 12. The Cathoâ—â—â—â—
The Greeke Church differing from the latine The 2. examination of Roger Holland Psal. 91. The last examination of Roger Holland The Rhetoricall perswasions of B. Boner The Papistes how they take 〈…〉 of Scripture and leaue out an other The presence in the Sacrament Sentence read against Roger Holland Roger Holland prophesieth of shortening the tyme of B. Boners cruelty The last that suâ—tred in Smithfielde The cruell dayes shortened for the elect sake The Martyrdome of Roger Holland with sixe other in Smithfielde Anno 1557. Iuly 〈◊〉 14. 〈◊〉 Martyrs 〈◊〉 at â—raâ—â—â—ord Martyrs The 〈◊〉 of 〈…〉 to the â—â—â—icles The sixe Martyrs brought agayne before Darbyshire Syr Edward Hastinges and Syr Thomas Cornwales at the condemnation of these Martyrs Anno 1558. Iuly Hâ—nshaw â—eaten with Rods. The boy waâ— beholding to Byshop Bonerâ— graund pâ—â—nch Articles 〈◊〉 Thomas Hinshaw deliuered to Maister Pugson his Maister The story oâ— Iohn â—â—lles Capper Iohn Milles with Thomas Hinshaw layd in the stockes at Fulham Hinshaw and Milles beaten of Boner Iohn Milles denyeth to subscribe to B. Boners articles An old coniuring Priest The vnsauâ—ry reasons or talke of Bishop Boner going about to perswade Iohn Milles. Boners iudgement that we should trust more to men then to the Scriptures of God This similitude holdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rasâ—â— and presumptuous iudgement of Boner B Boners wishe in 〈◊〉 God Sainctes The occasion maner of deliuering Iohn Milles. Milles wyfe intreâ—teth for her husband Anno 1557. Iuly Robert Rousse kinsâ—man to Iohn Milles. The condition putte to Iohn Milles to laye In nomine Paâ—riâ— c. Iohn Milles sent home with his wyfe Iuly 10. The story and Martyrdome of Richard Yeoman Minister Richard YeomaÌ„ 〈◊〉 into Kent Richard Yeoman set in the 〈◊〉 by M. Moile of Kent Richard YeomaÌ„ returneth agayn to Hadley Paâ—son Newall a wicked persecutour Yeoman taken by Parson Newall This Iohn Dale dyed in 〈◊〉 Gâ—ile as 〈◊〉 before mentioned The wordes of Iohn Dale to Parson Newall and his Curate Iohn Dale sette in the Cage by Parson Newall Syr Henry Doyle entreated for Gods Sainctes but could not be heard The kingdome of Locustes Yeoman reâ—â—â—ned to Norwich The chiefe 〈◊〉 obâ—ected to Richard Yeoman The story of Iâ—â—n Alcocke Parson Newal in a 〈◊〉 agaâ—nst Iohn 〈…〉 Procession Robert 〈◊〉 an 〈…〉 Constable 〈◊〉 Hadley Alcocke brought to Pâ—rson Newall Parson Newall caâ—ieth vp Iohn 〈◊〉 to London Iohn 〈◊〉 dyed at Newgate Iohn Alcocke buryed of the Papistes in a dunghill Iuly 29. The story of Thomas Benbridge Martyr W. Benbridge examined before the B. of Winchester Articles opposed agaynst W. Benbridge Aunswere The reall presence Aunswere Confirmation Aunswere Aunswere Penaunce no Sacrament Aunswere Aunswere Head of the Church Aunswere Aunswere Purgatory Aunswere Aunswere Matrimony no Sacrament M. Luther W. Benbridge condemned W. Benbridge brought to the stake D Seaton forbiddeth to pray for him The story of 4. Martyrs in Suffolke Martyrs Syr Edward Walgraue persecutour ExaminatioÌ„ of Iohn Cooke ExaminatioÌ„ of Robert Milles. ExaminatioÌ„ of Alexander Lane Anno 1558. Nouem Examinatiâ—â—â— Iâ—mes 〈◊〉 Nouemb. 4. M. Noone a persecuâ—â—â—r Gouch and Alice Dryâ—â—â— taken at Grousborough Gâ—uch and Alice Dryâ—â—â— caryed to Melton Gaâ—le Q Mary called Iesabell Alice Dryâ—â—â—â—ares 〈◊〉 for 〈◊〉 Q. Mary to Ieâ—â—â—ell Alexander Gouch Gouch and Alice Dryuer caryed 〈◊〉 â—pswich D. Spenser after the death of D. Dâ—nning who dyed sodenly in Lincolneâ—â—ire was Chauncellâ—â—r vnder Bâ—â—hop Hopton Sacrament of the Aultar A farre Prâ—est put to 〈◊〉 No Sacrament of the Aultar to be found in Gods booke D. Gascoyne persecutour What a Sacrament is D. Gascoynes Oration little to purpose Talke betweene Alyce Dryuer D. Gascoyne If Christ had but one body that body was eaten vp ouer night what body then was crucified the next day Luce. 22. 1. Cor. 11. Gascoynes mouth stopped The Chauncellour when he could not aunswere her with reason sendeth her to prison An other examination of Alice Dryuer before D. Spenser and Gascoyne Spenser vp with his Sacrament of the Aultar agayne Gascoyne agayn tâ—keth â—he mâ—tter in hand Thrâ—â—e Churches Gascoyne little acquainted with thâ— new Testamens The Papistes put to silence by a simple woman Alice Driuer brought vp at her fathers plough Spencer readeth sentence agaynst Alice Driuer The articles whereupon Gouch was condemned The Martyrdome of Gouch and â—lice Dryuer at Ipswich Aâ—no 15â—8 Nouember 4. Gouch Alice Dryuer brought to the stake The Martyrs not suffered to pray Bate a rayling persesecutâ—uâ— Example of Godâ— iuâ—gment vpon persecutors The Martyrdome of 3. good men at Bury Syr ClemeÌ„t Higham persecutor The story of a poore woman burâ—ed at â—xcestor iâ— Queene Maryeâ— tyme. Her departing from her husband returning agayne The poore woman sent vp to Excestor D. Troubleuile B. of Excestor Blackstone persecutors Talke betweene the woman the Bishop The wyfe renouncing her husband for Christes sake The Sacrament of the Altar made an Idoll â—easons â—â—ewing why the Sacrament of the Lordes body is not to be worshipped The wyfe persecuted by husband and children Talke betweene The woman and the Priestes about the Sacrament Talke betweene the woman and a Fryer False doctrine of the Papistes reprooued The reuolting of one Daniell a minister from the Gospell to Popery in Q. Maryes tyme William Iohn Kede two godly brethren The conâ—â—â—ncy of woman 〈◊〉 wayes 〈◊〉 Gregory Basset a rayling Papist The constant paâ—ience of this woman and Martyr to be noted The woman brought 〈◊〉 make Bishops prison to the Guild Hall Exhortations to haue her recant The constant standing of this woman Blasphemy of the Byshop How God reueled his truth vnto her Iudgement geuen agaynst this good woman Shee thanketh God for her iudgement 〈◊〉 The story of three Martyrs which suffered at Bristow Martyrs Richard Sharpe Martyr M. Dalby Chauncellour of Bristow persecutour Richard Sharpe condemned Thomas Hale Martyr Thomas Benion Martyr The Martyrdome of Thomas Benion at Bristow Anno. 1557. August 27. 〈◊〉 10. Martyrs â— Last Martyrs that were burned in Queene Maryes tyme. Their articles why they were condemned Sentence of condemnation pronounced by Iohn Cornford against the Papists The cruell dealing of M. Harpsfield the Archdeacon of Canterbury Ioell 2. A note of Alice Snoth Hereby B. Boner may see that the Martyrs dyed in the same fayth wherein they were baptised by their Godfathers and Godmothers The story of Iohn Hunt and Richard White Examination of Richard White The Mayor of Marlborough persecutor The Sacrament of the Aultar The name of Sacramentes noâ— found in the Scriptures How the Papistes play with Scriptures as the deuill did when he tempted Christ. Whites opinion of the SacrameÌ„t Double receauing of the Sacrament externall and internall A Popishe Paradoxe Christes body both in heauen and in earth at one tyme. How S. Paule saw Christ. Supra Psal. 54 B. Brookes leaueth the Scripture proueth the Sacrament by other matter The trembling and shaking of Blackston at the examination