denye to be lye or betraye the innocencye of that heauenlye doctrine or to bee ashamed to confesse and stande to the defence of the same seeing that Christe planted it with hys moste precious bloude and all good menne haue more esteemed the true and infallible woorde of GOD then all thys transitorye worlde or their owne mortall liues And I beleeue this doctrine of the Patriarkes Prophetes Christe and his Apostles to be sufficient and absolutely perfecte to instructe and teache mee and all the holy Church of our dueties towardes God the Magistrates and our neighbours Firste and principallye I do assuredly beleeue wythout any doubting that there is one Deitie or Diuine essence and infinite substaunce which is both called and is in dede God euerlasting vnbodilye vnpartible vnmeasurable in power wisedome and goodnesse the maker and preseruer of all thinges as well visible as inuisible and yet there be three distincte persones all of one Godheade or Diuine beynge and all of one power coequall consubstantiall coeternell the Father the Sonne and the holye Ghoste I beleeue in God the Father Almightie c. As touching God the Father of heauen I beleeue as muche as holye Scripture teacheth mee to beleeue The Father is the firste persone in Trinitie first cause of our saluation which hathe blessed vs with all maner of blessinges in heauenly thinges by Christe whych hathe chosen vs before the foundations of the worlde were layde that wee shoulde be holye and wythout blame before hym who hath predestinate vs and ordained vs to bee his childrenne of adoption thorough Christe Iesu. In hym as it is sayde we liue wee mooue and haue oure being he nourisheth feedeth and geueth meate to euery creature And in Iesus Christe his onely sonne our Lorde I beleue that the woorde that is the Sonne of God the seconde person in Trinitie did take mannes nature in the wombe of the blessed Virgine Marie So that there be in hym two natures a Diuine nature and an humaine nature in the vnitie of parson inseparable conioyned and knitte in one Christe truely God and truely man the expresse and perfecte Image of the inuisible God wherin the will of God the Father shineth apparantly and wherein man as it were in a glasse may beholde what he ought to doe that he maye please God the Father Borne of the Virgine Marie truelye sufferinge his Passion crucified deade and buryed to the entent to bring vs againe into fauoure wyth God the Father almightie and to be a sacrifice hoste and oblation not onely for originall sinne but also for all actuall sinnes of the whole generation of mankinde For all the woorkes merites deseruings doinges and obedience of man towards God althoughe they be done by the spirite of God in the grace of God yet being thus done be of no validitie worthine nor merite before God except God for his mercy and grace accoumpte them woorthye for the woorthinesse and merytes of Christ Iesus The same Christ went downe to the helles and truely rose againe the thirde day and ascended into the heauēs that he might there stil raigne and haue dominion ouer all creatures and from thence shall come c. I beleue in the holy Ghost coequall with God the Father and the Sonne and proceeding from them bothe by whose vertue strength and operation the true Catholicke Church which is the Communion and societie of Saintes is guided in all truthe veritie kept frō al errors fals doctrine the deuill all power of sinne Which Church is sanctified and halowed with the precious bloude and spirite of our Lorde Iesus Christe whiche hathe also her signe and mark that she heareth and foloweth the voice of her only and true pastour Christ and no strangers This church also is the house of God the congregation of the liuing God the piller of truth the liuely body of Christe a Church both in name and in deede I beleue the remission of sinnes by the only meanes and merites of Christes death passion who made vnto vs of God that onely sacrifice and oblation offered once for all and for euer for all them that be sanctified I beleue the resurrection of the body whereby in the last day al men shal rise again from death the soules ioyned againe to the bodies the good to euerlasting life the wicked to euerlasting pain and punishmēt And nothing may more certainly stablish confirme our faith that we shall rise againe immortal both in body soule thē the resurrection of Christ our Sauiour and first fruites of the deade Nowe that Christe our head is risen we beynge hys body and members must follow our head Death hell and sinne cannot sunder nor plucke vs from him For as the Sonne can not be deuided nor sundred from the Father nor the holy Ghost frō them bothe no more maye wee beinge the faithfull members of Christ be separated from Christ. And for a confirmation of our resurrection Christ would be seene after his resurrection in hys most glorious body his woundes being handled and felte speaking and teaching eating and drinking c. Wee looke sayeth S. Paul for Iesus Christ our Sauiour which shall trāsfigure our vile bodies conform them to his glorious body by the same power and vertue wherwith he is able to subdue all things euen like as the graine of wheate sowen in the grounde is first putrified and brought as into a thing of noughte yet after that it springeth vp freshly with a more goodly colour forme and beautie then it had before The body is sowne in corruption and riseth in incorruption it is sowen in dishonour and riseth in honour Thus I verely know and assuredly beleue the resurrection of oure bodies and to haue life eternall by Christ and for Christes sake Verely verely I say vnto you sayth Christ he that heareth my woorde and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped frō death to life It is Christe that died once for oure sinnes and is risen againe neuer more to die it is he that swallowed vp death hath cast it vnder his feete for euer What now can death do vnto vs Verelye nothing els but for a little time separate oure precious soules from oure wretched bodies that diuine substaunce from a masse of sinne that eternall life from a body of death and so send our soules oute of this miserable wretched and sorrowfull lyfe combred with all calamities vnto that moste blessed felicitie and ioyes eternall As concerning the holy and reuerende Sacraments of Christes Churche which be in number two the Sacrament of Baptisme and the Supper of the Lord I beleeue them to be as S. Paul calleth them confirmations or seales of Gods promises whiche haue added to them a promise of grace and therfore they are called visible signes of inuisible grace The Sacrament of
Boner What De competente Iudice I will go fet thee my bookes There is a title in deed De officijs Iudâ—cis ordinarij Phil. Uerely that is the same De competente Iudice whiche I haue alledged With that he ran to his study broughte the whole course of the law betwene his hands which as it might appeare he had wel occupied by the dust they were embrued withall Boner There be the bookes finde it now if thou canst and I will promise thee to release thee out of prison Phil. My Lorde I stand not here to reason maâ—ters of the Ciuill law although I am not altogether ignorant of the same for that I haue bene a Student in the same sixe or seuen yeares but to aunswere to the Articles of fayth wyth the which you may lawfully burtheÌ„ me And whereas you go about vnlawfully to proceede I chalenge according to my knowledge the benefite of the law in my defence Boner Why thou wilt aunswere directly to nothing thou art charged withall therefore saye not hereafter but you might haue bene satisfied here by learned meÌ„ if you would haue declared your minde Phil. My Lorde I haue declared my minde vnto you and to other of the Byshops at my last being before you desyring you to be satisfied but of one thing wherunto I haue referred all other controuersies the whiche if your Lordships now or other learned men can simply resolue me of I am as contented to be reformable in all thinges as you shall require the which is to proue that the church of Rome wherof you are is the Catholicke Church Couen Why do you not beleue your Creed Credo Ecclesiam Catholicam Phil. Yes that I do but I cannot vnderstaÌ„d Rome wherwith all you burden vs to be the same neither like to it S. Asse It is most euident that S. Peter did builde the Catholicke Church at Rome And Christ sayd Tu es Petrus super hanc Petram aedificabo Ecclesiam meam Moreouer the succession of bishops in the sea of Rome can be proued from time to time as it can be of none other place so well which is a manifest probation of the Catholicke Church as diuers Doctors do write Phil. That you would haue to be vndoubted is most vncertaine that by the authority which you alledge of Christ saying vnto Peter Thou art Peter and vpon this rocke I will build my Church vnles you can proue the rocke to signifye Rome as you would make me falsly beleue And althogh you can prooue the succession of Bishops from Peter yet this is not sufficient to proue Rome the catholicke church vnles you can proue the profession of Peters fayth wherevpon the catholick church is builded to haue continued in his successors at Rome and at this present to remayne Bon. Is there any mo churches theÌ„ one catholicke church And I pray you tel me into what faith were you baptised Philpot. I acknowledge one holy Catholicke and Apostolicke Church wherof I am a member I prayse God and I am of that catholicke fayth of Christ where into I was baptised Couen I pray you can you tell what this word Catholicke doth signify shew if you can Phil. Yes that I can I thanke God The catholicke fayth or the Catholicke Churche is not as now a dayes the people be taught to be that which is most vniuersall or of moste part of men receiued whereby you do inferre our fayth to hang vpoÌ„ the multitude which is not so but I esteme the Catholicke Church to be as S. Austen defineth the same Aestimamus fidem Catholicam a rebus praeteritis praesentibus futuris i. We iudge sayth he the catholicke fayth of that whiche hath bene is and shal be So that if you can be able to prooue that your fayth and Church hath bene from the beginning taught and is and shal be then may you couÌ„t your selues Catholicke otherwise not And Catholicke is a Greeke word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after or according and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summe or principle or whole So that catholicke Church or Catholicke fayth is as much to say as the first whole sound or chiefest fayth Boner Doth S. Austen say so as he alledgeth it or doth he meane as he taketh the same How say you M. Curtop Curtop In deed my Lord S. Augustine hath such a saying speaking agaynst the Donatistes that the Catholicke fayth ought to be estemed of thinges in times past and as they are practised according to the same and ought to bee through al ages and not after a new maner as the Donatistes began to professe Phil. You haue sayd well M. Curtop and after the meaning of S. Austen and to confirme that which I haue said for the signification of Catholicke Couen Let the booke be sene my Lord. Bon. I pray you my Lord be coÌ„teÌ„t or in good fayth I will breake euen of let al alone Do you thinke the Catholicke Church vntill it was within these few yeres in the which a few vpoÌ„ singularity haue swerued froÌ„ the same haue erred Phil. I do not thinke that the Catholicke Church can erre in doctrine but I require you to prooue this Churche of Rome to be the Catholicke Church Curtop I can proue that Ireneus which was within an hundred yeares after Christ came to victor then bishop of Rome to aske his aduise about the excoÌ„munication of certayne heretickes the which he would not haue done by al likelihood if he had not taken him to be supreame head Couent Marke well this argument How are you able to aunswere to the same Aunswere if you can Phil. It is soone aunswered my Lorde for that it is of no force neither this fact of Ireneus maketh no more for the supremacy of the Bishoppe of Rome then mine hath done which haue bene at Rome as well as he and mighte haue spoken with the Pope if I had list and yet I would none in England did fauor his supremacy more then I. S. Asse You are the more to blame by the fayth of my body for that you fauor the same no better since all the Catholicke Church vntill this fewe yeares haue taken him to be supreame head of the Church besides this good man Ireneus Phil. That is not likely that Ireneus so tooke him or the primatiue Church for I am able to shewe seauen generall Councels after Ireneus time wherin he was neuer so taken which may be a sufficient proofe that the catholick primitiue church neuer tooke him for supreme head The other Bish. This man will neuer be satisfied say what we can It is but folly to reason any more with him Phil. O my Lordes would you haue me satisfied with nothing Iudge I pray you who of vs hath better authority he whiche bringeth the example of one manne going to Rome or I that by these many generall councels am able to proue that he
was neuer so takē in many hūdred yeares after Christ as by Nicene Ephesine the first and the seconde Calcedone Constantinopolitane Carthaginens Aquiliense Couen Why will ye not admit the Churche of Rome to be the Catholicke Church Phil. Because it followeth not the primitiue Catholicke church neither agreeth with the same no more then an apple is like a nut Couent Wherin doth it dissent Phil. It were to long to recite all but two thinges I will name the supremacy and transubstantiation Curtop As for transubstantiation albeit it was set forth decreed for an article of fayth not much aboue 300. yeares yet it was alwayes beleued in the church Bon. Yea that it was Uery well sayd of you M. Curtop Phil. Ye haue sayde right that Transubstantiation is but a late plantation of the byshop of Rome you are not able to shew any auncient writer that the primitiue church did beleue any such thing and with this Curtop shrank away And immediately after the Ambassadour of Spayne came in to whom my Lord of London went leauing the other with me To whome I sayde my Lordes if you can shew me that this church of Rome wherof you are members is the true Catholicke Church I shall be content to be one thereof and as conformable to the same as you can require me in all things for I know there is no saluation but within the Church Couen Can you disproue that the Church of Rome is not the Catholicke Church Phil. Yea that I am able but I desire rather to heare of you for the proofe thereof And seing I cannot haue my request at your hāds neither be satisfied with any probable authority I will shewe you good proofe why it is not For if the primatiue Church were Catholicke as it was in deed and ought to be the form and scholemaysters of the Church to the worldes end then is not the church of Rome now the Catholicke church which dissenteth so farre from the same both in doctrine and vse of the sacramentes Couent How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church Phil. Compare the one with the other and it will soone appeare as ye may see both in Eusebius and other Ecclesiasticall and auncient writers Couent What haue you to say more why it is not the catholicke Church Phil. Because it is not by youre interpretation of Catholicke vniuersall neyther neuer was albeit you falsely perswade the people that it is so For the world being deuided in three partes Asia Africa and Europa ii partes therof Asia and Africa professing Christ as wel as we did neuer consent to the Church of Rome which is of Europa whiche is a sufficient testimony that your faith was neuer vniuersall Couent How proue you that Phil. At the Historiographers whiche write of the proceedinges of the Church doe testifie the same Besides that this present time doth declare that to be true which I say For at this present the Church of Asia and Africa doe not consent to the churche of Rome Yea and besides all thys most parte of Europa doth not agree neither allowe the Churche of Rome as Germanye the kingdome of Denmarke the kingdome of Poole a great part of Fraunce England and Zeland which is a manifest probation that your Church is not vniuersall And after this the Bishop of London called away the other Bishops and lefte with me diuers Gentlemen with certayne of his Chaplaynes as Doctor Sauerson an Englishman which had proceeded Doctor in Bonony who after began with me in this maner Doctour Sauer Mayster Philpot I remember you beyond sea since the time you reasoned with a Fryer a notable learned man commyng from Uenice to Padua in a barge Phil. I cannot forget that for the Fryer threatned me to accuse me of heresie as soone as he came to Padua for that I talked with him so boldly of the truth He was no suche learned manne as you name hym to be but onely in hys schole poyntes a good Purgatory Fryer Doct. Sauer Well he was a learned man for al that And I am sory to heare that you this day hauing cōmoned wyth so many notable learned men are no more conformable to them then you be Phil. I will be conformable to all them that be conformable to Christ in his word And I praye you good mayster Doctour be not so conformable to please men more then GOD contrary to your learning for worldly estimations sake Doct. Sauer No that I am not Upon what occasion shuld you thinke thus of me Phil. Upon no euill that I doe knowe of you Mayster Doctour but I speake as one wishing that you shoulde not be led away from the truth for promotions sake as many Doctours be now a dayes Doct. Sauer I haue heard your argumentes hetherto and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie for sainct Cyprian whiche is an old ancient writer doth allowe the byshop of Rome to be the supreme head of the Church Phil. That I am sure of he doth not For he writing vnto Cornelius then Byshoppe of Rome calleth hym but his companion and fellow Byshop neither attributed to hym the name either of Pope or els of any vsurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignitie Doct. Sauer You cannot be able to shewe that S. Cyprian calleth Cornelius his fellow Byshop Phil. I will wager with you that I amble to make that I can shew it you in Cyprian as I haue sayd Doctor Sauer I will lay none other wager with you but booke for booke that it is not so Phil. I agree thereto and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof And with that one of them went to my Lordes study and brought forth Cyprian by and by he turned to the fyrst booke of his Epistles the 3. Epistle and there would haue seemed to haue gathered a strong Argument for the supremacie of the Byshop of Rome because he sayth It goeth not well with the Churche when the hygh Prieste is not obeyed which supplyeth the stead of Christ after Gods word and the cōsent of hys fellow Byshops and the agreement of the people Doct. Sauer How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy Phil. It maketh not so playne mayster Doctour on your side as you gather as by and by I wil geue you to vnderstand But first I challenge the wager which wee made that your booke is mine For here you may see that hee calleth Cornelius his fellow byshop as he doth also in other places And now for the vnderstanding of that place you do misconstrue it to make the high Priest onely for the Bish. of Rome
of Greeke in Oxford belonging to the Bishop and he tooke vpon him to helpe M. Chancellor Scholer What wil you say if I can shew you a Greke author called Theophilact to interprete it so wil you beleue his interpretation Phil. Theophilacte is a late wryter and one that was a fauourer of the B. of Rome and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture and contrary to the determination of many general Councels Scholer In what general Councel was it otherwise that the Bishop of Rome was not supreme head ouer all Phil. In Nice Councell I am sure it was otherwise for Athanasius was there the chiefe Bishop and president of the Counsell and not the Bishop of Rome Scholer Nay that is not so Phil. Then I perceiue you are better sene in wordes then in knowledge of things and I will gage with you what you will it is so as you maye see in the Epitome of the Councels Scholer I will set Eusebius and shew the contrary and the booke of general Councels He went into my Lordes closet and brought Eusebius but the generall Councels he brought not saying for sauing of his honestie that hee could not come by them and there he wold haue defended that it was otherwise in Eusebius but was not able to shew the same and so shranke away confounded Chaun The church of Rome hath bene alwaies taken for the whole catholike church therefore I would aduise you to come into the same with vs. You see all the men of this realme do coÌ„demne you And why wil you be so singular Phil. I haue said and stil do say that if you can be able to proue it vnto me that I wil be of the same But I am sure that the Churche whiche you make so muche of is a false church and a synagoge of satan And you with the learned men of the realme doe persecute the true church and condemne such as be more righteous then you Chaun Do you heare M. doctor what he sayeth that the church of Rome is the deuill Chad. I wish you did thinke more reuerently of the church of Rome What will you say if I can shewe you out of S. Austen in his Epistle wrytten vnto Pope Innocentius that the whole general Councell of Carthage did allowe the church of Rome to be chiefest ouer all other Phil. I am sure you can shewe no such thing And with that he set the booke of S. Austine and tourned to the Epistle but he could not prooue his allegation manifestly but by coniectures in this wise Chad. Here you may see that the councel of Carthage writing to Innocent the bish calleth the sea of Rome the apostolike sea And besides this they write vnto him certifying him of thinges done in the councel for the condemnation of the Donatistes requiring his approbations in the same which they would not haue done if they had not taken the church of Rome for the supreme head of others And moreouer you may see howe s. Austine doth proue the church of Rome to be the catholike church by coÌ„tinuall succession of the B. vntil his time which succession we can proue vntil our daies therfore by the same reason of s. Austine we say now that the church of Rome is the catholicke church Phil. M. Doctour I haue considered how you do weigh S. Augustine and contrary to his meaning and wordes you wouâ—d inferre your false coÌ„clusion As coÌ„cerning that it was called by him the Apostolicall Sea that is not material to proue the church of Rome now to be the catholicke church I will grauâ—t it now that it is the Apostolicke sea in reâ—pect that Paule and Peter did once there preach the Gospell and abode there for a certaine season I woulde you could prooue it to be the Apostolicall sea of yâ— true religion and sinceritie as the Apostle left it and did teach the same the which if ye could doe you might boast of Rome as of the Apostolicall sea otherwise it is nowe of no more force then if the Turke at Antioch at Ierusalem should boast of the Apostolike seas because the Apostles once did there abide and founded the church of Christ. And where as that the whole Councell of Carthage did wryte vnto Pope Innocentius certifying him of that was done in the general councell willing him to set his helping hand to the suppressing of the Donatistes as they had done that facte of the Councell prooueth nothing the supremacie of the B. of Rome no more then if the whole Conuocation house now gathered together and agreeing vpon certaine articles might send the same to some bishop that vppon certaine impediments is not present willing him to agree therto to set them forth in his dioces The which fact doth not make any such bish of greater authoritie then the rest because his consent is brotherly required And touching the succession of the Bishops of Rome brought in by s. Austen it maketh nothing nowe thereby to proue the same catholike church vnles you can conclude with the same reason as s. Austen doth And the rehersall of the succession of the bishops doth tende to this only to proue yâ— Donatistes to be heretickes because they began aswell at Rome as in Affrica to founde an other church of their own setting vp then was grounded by Peter and Paul and by their successors whome he reciteth vntill his time which all taughte no such doctrine neither no suche church as the Donatists And if presently you be able to prooue by the bishops of Rome wherof you do glory that such doctrine hath ben taught by any of the successors of Peters sea as is nowe taught beleeued of vs you haue good reason against vs otherwise it is of no force as I am able to declare Chaunc Wel M. Doctour you see we can doe no good in persuading of him let vs minister the Articles which my Lord hath left vs vnto him How say you M. Philpot to these articles M. IhonsoÌ„ I pray you write his answers Phil M. Chauncellor you haue no authoritie to enquire 〈◊〉 my beliefe in such articles as you goe about for that I am not of my Lord of Londons Dioces and to be brief with you I will make no further answere heerein then I haue already to the Bishop Chaunc Why then let vs go our waies and let his keper take him away Thus endeth the vij part of this Tragedie The summe of a priuate conference or talke betwene M. Philpot and the Bishop PHil. The next day in the morning betime the Byshop sent one of his meÌ„ vnto me to cal me vp into his chappell to heare Masse Bishops man Maister Philpot where be you Phil. Who is that calleth me Bishops man My Lords wil is you should rise and come to heare Masse wil you come or no Phil. My stomacke is not verye good this morning
them that will infourme me by Gods worde what I haue to doe I confesse I haue but little learning in respect of you that both of your yeares and great exercise to excell therin but fayth consisteth not onelye in learning but in simplicitye of beleuing that whiche Gods woorde teacheth Therefore I will bee gladde to heare both of your Lordshippe and of any other that God hath reuealed vnto by hys word the true doctrine therof and to thank you that it doth please you to take paynes herein Chich. You take the first alleged amisse as though all men should be taught by inspiratioÌ„ and not by learning How do we beleue the gospel but by the authority of the church and because the same hath allowed it Phil. S. Paule sayth He learned not the Gospell by men neyther of men but by the reuelatioÌ„ of Iesus Christ which is a sufficient proofe that the Gospell taketh not his authoritye of man but of God onely Chich. S. Paule speaketh but of his own knowledge how he came thereto Phil. Nay hee speaketh of the Gospell generally Whyche commeth not from man but from God and that the Churche must onely teach that which commeth from God and not mans preceptes Chich. Doth not Saynt Augustine say I would not beleue the Gospell if the authority of the Churche did not mooue me thereto Phil. I graunte that the authoritye of the Churche doeth moue the vnbeleeuers to beleeue but yet the Church geueth not the woorde his authority for the woorde hath his authority onely from God and not of man meÌ„ be but disposers thereof For firste the worde hath his beyng before the Churche and the woorde is the foundation of the church and first is the foundation sure before the building theron can be stedfast Chich. I perceiue you mistake me I speake of the knowledge of the Gospell and not of the authority for by the church we haue all knowledge of the Gospell Phil. I confesse that For fayth commeth by hearing and hearing by the worde And I acknowledge that God appoynteth an ordinarye meanes for men to come vnto the knowledge now and not myraculously as he hath done in times past yet we that be taught by men must take heede that we learne nothing els but that which was taught in the Primitiue church by reuelation Here came in the Byshop of Yorke and the Bishop of Bath and after they had saluted one another and commoned a while together the Archbishop of Yorke called me vnto them saying Yorke Syr wee hearing that you are out of the way are come of charity to enforme you to bring you into the true fayth and to the catholicke church againe willing you first to haue humility and to be humble willing to learne of your betters for els we can do no good with you And god sayth by his Prophet On whom shall I rest but on the humble meeke and such as tremble at my word Now if you will so be we will be glad to trauell with you Phil. I know that humility is the doore wherby we enter vnto Christ and I thanke his goodnes I haue entred in at the same vnto him with all humility heare whatsoeuer truth you shall speake vnto me Yorke What be the matters you stande on and require to be satisfied in Phil. My Lord it please your grace we were entred into a good matter before you came of the church and howe we should know the truth but by the church Yorke In deede that is the head we neede to begynne at For the church being truely knowne we shal sooner agree in the particular thinges Phil. If your Lordships can proue the church of Rome to be the true catholicke church it shall do much to persuade me toward that you would haue me encline vnto Yorke Why let vs go to the definition of the church What is it Phil. It is a Congregation of people dispersed throughe the worlde agreeing together in the woorde of GOD vsing the Sacramentes and al other thinges according to the same Yorke Your definition is of many wordes to no purpose Phil. I do not precisely define the church but declare vnto you what I thinke the church is Yorke Is the church visible or inuisible Phil. It is both visible and inuisible The inuisible church is of all the electes of God onely the visible consisteth of both good and bad vsing all thinges in fayth according to Gods word Yorke The church is an vniuersall congregation of fayth full people in Christ through the world which this worde Catholick doth well expresse for what is Catholicke els doth it not signify vniuersall Phil. The church is defined by S. Austine to be called Catholike in this wyse Ecclesia ideo dicitur Catholica quia vniuersaliter perfecta est in nullo claudicat The Church is called therefore Catholike because it is throughly perfect and halteth in nothyng Yorke Nay it is called Catholike because it is vniuersally receyued of all christian nations for the most part Phâ—lpot The Churche was Catholique in the Apostles tyme yet was it not vniuersally receyued of the worlde but because their Doctrine whiche they had receyued of Christ was perfect and appoynted to be preached and receyued of the whole world therfore it is called the Catholike fayth and all persons receiuyng the same to be counted the catholike church And S. Austine in another place writeth that the catholike church is that which beleeueth aright Yorke If you wyll learne I wyll shewe you by Saint Austine writing agaynst the Donatistes that he prooueth the catholick Church by two principall pointes which is vniuersality and succession of Bishops in one Apostolical Sea from time to time Now thus I will make myne argument The Church of Rome is vniuersal and hath her succession of bishops from time to time Ergo it is the Catholicke Church How answerâ— you to this argumeÌ„t Phil. I denye the antecedent that the Catholique Churche is onely knowne by vniuersality and succession of Byshops Yorke I will prooue it And with that he brought forth a booke which he had noted out of the Doctours and turned to his common places therin of the church and recited one or two out of S. Austine specially out of his Epistle written agaynst the Donatistes where S. Austine manifestly proueth that the Donatistes were not the catholick church because they had no successioÌ„ of bishops in their opinion neither vniuersality the same force hath S. Austines argument agaynst you Phil. My Lorde I haue weighed the force of that Argument before now I perceiue it maketh nothing agaynst me neither it commeth to your purpose For I will stand to the triall of S. Austine for the approbatioÌ„ of the catholick Church wherof I am For S. Austin speaketh of vniuersality ioyned with verity of faythfull successours of Peter before corruption came into the Church And
of Yorke was turning his booke for moe places to helpe forth his cause Yorke I haue found at length a very notable place which I haue looked for all this while of S. Austine De simplicitate credendi Chich. It is but folly my Lorde that your Grace doe read him any moe places for he esteemeth them not Phil. I esteeme them in as muche as they bee of force as your Lordship doth heare me deny no doctors you bring but onely require the true application of them according to the writers meaning as by his owne wordes may be proued Yorke I will reade him the place and so make an end After he had read the sentence he sayde that by foure speciall poynts here S. Austine proueth the catholick church The first is by the consent of all nations the secōd by the Apostolick Sea the third by vniuersalitie the fourth by this word Catholicke Chich. That is a notable place in deede and it please your Grace Phil. I pray you my Lord of what church doth S. Austine write the same of Rome or not Yorke Yea he writeth it of the Church of Rome Phil. I will lay with your Lordshippe as much as I can make it is not so and let the booke be sene Bath What art thou able to lay that hast nothing Yorke Doth he not make mention here of the Apostolicke sea whereby he meaneth Rome Phil. That is very straitly interpreted my lord as though the Apostolicke Sea had bene no where els but at Rome But let it be Rome and yet shall you neuer verify the same vnlesse all the other conditions do go therewith as S. Augustine doth proceed withal wherof none except the Apostolicke sea can now bee verified of the Churche of Rome For the fayth which that Sea now maynteineth hath not the consent of al nations neither hath had Besides that it cannot haue the name of Catholick because it differeth frō the Catholicke Churches which the Apostles planted almost in all thinges Yorke Nay he goeth about here to proue the Catholicke Church by vniuersality how can you shew your church to be vniuersall fifty or an hundreth yeares ago Phil. That is not materiall neither any thing agaynst S. Augustine For my church wherof I am were to be coūted vniuersal though it were but in x. persōs because it agreeth with the same that the Apostles vniuersally did plant Yorke I perceiue you are an obstinate man in your opinion will not be taught wherefore it is but lost labour to talke with you any lenger you are a member to be cut of Chichester I haue heard of you before how you troubled the good Bishop of Winchester and now I see in you that I haue heard Phil. I trust you see no euill in me by this I desire of you a sure ground to build my fayth on if you shew ne none I pray you speake not ill of him that meaneth well Chichester Thou art as impudent a felow as I haue cōmuned withall Phil. That is spoken vncharitably my Lord to blaspheme him whom you can not iustly reproue Chich. Why you are not God Blasphemy is counted a rebuke to Godward and not to man Phil. Yes it may be as well verified of an infamy layde to man speaking in Gods cause as you now do lay vnto me for speaking freely the truth afore GOD to maynteyne your vayne Religion You are voyd of all good ground I perceiue you are blind guides and leaders of the blinde therfore as I am bounde to tell you very hipocrites tyrannously persecuting the trueth which otherwise by iust order you are able to conuince by no meanes Your owne doctors and testimonies which you bring be euidently agaynst you and yet you will not see the truth Chichest Haue we this thanke for our good will comming to instruct thee Phil. My Lordes you must beare with me since I speake in Christes cause and because his glory is defaced and his people cruelly and wrongfully slayne by you because they will not consent to the dishonor of God and to hypocrisie with you If I told you not your fault it should be required at my hands in the day of iudgement Therfore know you ye hypocrites in deed that it is the spirit of God that telleth you your sinne not I. I passe not I thank God of al your cruelty God forgeue it you geue you grace to repent And so they departed ¶ An other talke the same day THe same day at night before supper the bishop sent for me into his chappell in the presence of the archdeacon Harpesfield Doctor Chadsey other his Chapleines and his seruauntes at what time he sayd Lond. Maister Philpot I haue by sundry meanes gone about to do you good and I maruell you do so litle consider it by my trueth I can not tell what to say to you Tell me directly whether you will be a conformable man or no wherupon you chiefly stand Phil. I haue tolde your Lordships oftentimes playne enough wheron I stand chiefly requiring a sure probation of the Church wherunto you call me Harps S. Austen writing agaynst the Donatistes declareth foure speciall notes to know the Church by the cōsent of many nations the fayth of the Sacramentes confirmed by antiquity succession of Bishops and vniuersality Lond. I pray you Mayster Archdeacon fette the booke hither it is a notable place let him see it And the booke was brought and the bishop read it demaunding how I could aunswere the same Phil. My Lorde I like S. Austens foure poyntes for the triall of the catholicke churche whereof I am for it can abide euery poynt therof together which yours can not do Harps Haue not we succession of Bishops in the Sea and church of Rome Wherfore then do you deny our Church to be the catholicke church Phil. D. Austine doth not put succession of Bishops onely to be sufficient but he addeth the vse of the Sacramentes according to antiquity and doctrine vniuersally taughte receiued of most nations from the beginning of the primatiue Church the whiche your Churche is farre from But my church can auouch all these better then yours therfore by S. Austins iudgement which you here bring mine is the catholicke church and not yours Harps Chad. It is but folly my Lord for you to reason with him for he is irrecuperable Phil. That is a good shift for you to runne vnto when you be confounded in your owne sayinges haue nothing else to say you are euidently deceiued and yet will not see it when it is layd to your face THus haue I at large set forth as many of the sayd Iohn Philpot his examinations priuy conferences as are yet come to light being faythfully written with his owne hand And although he was diuers other times after this examined both openly in the Consistory at Paules also secretly in the bishops house yet what was
deny the body and bloud of Christ to be in the sacrament of the aultar I cannot tell what aultar yee meane whether it be the aultar of the Crosse or the aultar of stone And if yee call it the Sacrament of the aultar in respect of the aultar of the stone then I defie your Christ for it is a rotten Christ. And as touching your transubstantiatiō I vtterly deny it for it was brought vp first by a Pope Now as concerning your offer made from the Synode whiche is gathered together in Antichristes name proue me that to be of the catholicke Church which ye shall neuer do I will follow you and do as you would haue me to do But yee are Idolaters and dayly do commit Idolatry Ye be also traytors for in your Pulpits you rayle vpon good kings as king Henry and king Edward his sonne which haue stand agaynst the vsurped power of the Bishop of Rome agaynst whome also I haue taken an othe which if ye can shew me by Gods law that I haue taken vniustly I will then yeld vnto you But I pray God turne the King and Queenes hartes from your Sinagogue and churche for you do abuse that good Queene Here the Bishop of Couentry and Lichfield began to shew where the true church was saying Couen The true catholicke church is set vpon an high hil Phil. Yea at Rome which is the Babylonicall church Couen No in our true Catholicke church are the Apostles Euangelistes and martyrs but before Martine Luther ther was no Apostle Euāgelist or martyr of your church Phil. Will ye know the cause why Christ did prophesie that in the latter dayes there should come false Prophetes and hipocrites as you be Couen Your Church of Geneua which ye call the Catholicke Church is that which Christ prophesied of Phil. I allow the church of Geneua and the doctrine of the same for it is vna Catholica Apostolica and doth follow the doctrine that the Apostles did preach and the doctrine taught and preached in king Edwardes dayes was also according to the same And are yee not ashamed to persecute me and others for your Churches sake which is Babilonicall and contrary to the true Catholicke Church And after this they had great conference togethers aswell out of the Scriptures as also out of the Doctours But whē Boner saw that by learning they were not able to conuince M. Phil. he thought then by his diffamations to bryng him out of credite and therefore turning himselfe vnto the Lord Mayor of London brought forth a knyfe and a bladder full of pouder and sayd London My Lorde this man had a rosted pigge brought vnto him and this knife was put secretly betweene the skin the flesh therof and so was it sent him being in prison And also this pouder was sent vnto him vnder pretence that it was good and comfortable for him to eate or drinke whiche pouder was onely to make inke to wryte withall For when his keeper did perceaue it he tooke it brought it vnto me Whiche when I did see I thought it had bene gunpouder and thereupon I put fire to it but it would not burne Then I tooke it for poyson and so gaue it to a dogge but it was not so Thou I tooke a little water and it made as fayre inke as euer I did write withall Therefore my Lord you may vnderstand what a naughty fellowe this is Phil. Ah my Lord haue ye nothing els to charge me withall but these trifles seeing I stande vppon lyfe and death Doth the knife in the pigge proue the churche of Rome to be a catholicke church c. Then the bishop brought forth a certayne instrument conteyning Articles and Questions agreed vpon both in Oxford and Cambridge whereof yee haue mention before pag. 1428. Also he did exhibite two Bookes in Print the one was the Catechisme made in king Edwards dayes An. 1552. the other concerning the true report of the disputation in the Conuocation house mention wherof is aboue expressed Moreouer hee did bring foorth and layde to Mayster Philpots charge two letters the one touching Barthelet Greene the other contayning godly exhortations comfortes which both were written vnto him by some of his godly friendes the tenour whereof wee thought here also to exhibite A letter exhibited by Boner written by some frend of M. Philpot and sent to him concerning the handling of Mayster Greene in Boners house at London YOu shal vnderstand that M. Greene came vnto the Bishop of London on Sonday last where he was curteously receaued for what policie the sequele declareth His entertaynment for one day or two was to dyne at my Lordes owne table or els to haue his meate from thence During those dayes hee lay in Doctor Chadseys chamber and was examined Albeit in very deede the Bishop earnestly and faythfully promised manye right worshipful men who were suters for him but to him vnknown that he in no case shoulde bee examined before which M. Fecknam would haue had him in his frendly custody if he would haue desired to haue conferred with him whiche he vtterly refused And in that the bish obiected agaynst him singularitie and obstinacie his answere thereunto was thus To auoyd al suspicion therof although I my self am yong vtterly vnlearned in respect of the learned and yet I vnderstand I thanke my Lord yet let me haue such books as I shal require and if I by Gods spirite do not therby answere all your books and obiections contrary therto I wil assent to you Wherunto the Bishop and his assented permitting him at the first to haue suche bookes Who at sondrye times haue reasoned with him and haue found him so stronge and rise in the scriptures and godly fathers that sithens they haue not onely taken from him such libertie of bookes but all other bookes not leauing him so much as the new Testament Since they haue bayted and vsed him most cruelly This mayster Fecknam reported saying farther that he neuer heard the like young man so perfect What shall become farther of him God knoweth but death I thinke for he remayneth more and more willing to dye as I vnderstand Concerning your bill I shal conferre with others therin knowyng that the same Courte is able to redresse the same And yet I thinke it will not be reformed for that I know fewe or none that dare or wil speake therein or preferre the same because it concerneth spirituall thinges Notwithstanding I will assertain you therof committing you to the holy Ghost who keepe you vs all as his Your owne c. The copy of an other letter written by the faythful and Christen harted Lady the Lady Vane to Mayster Philpot exhibited lykewise by Byshop Boner HArty thankes rendered vnto you my welbeloued in Christ for the booke ye sent me wherein I finde great consolations and according to the doctrine therof do prepare my cheekes to the
and the authoritie of the Church of Rome To the fift article they aunswered the same to be true accordyng to the contents thereof Tho. Whittle addyng moreouer that he had swarued gone away not in whole but in part not from the whole Catholike Church but frō the church of Rome in speakyng agaynst the masse the sacrifice thereof and the Sea of Rome Ioane Lashford aliâs Ioane Warne grauntyng with the other the sayd Article addeth moreouer that she neuer hitherto swarued or went awaye nor yet doth from any part of Christs catholike faith and religion but saith that from the tyme she was xj yeres of age shee hath misliked the sacrifice of the masse the sacrament of the altar and the authoritie of the See of Rome with the doctrine thereof because they be agaynst Christes catholike church and the right fayth of the same Bartlet Greene answering with the other to this Article addeth saith that he swarued not from the Catholike fayth but only from the church of Rome c. ¶ Concernyng the sixt article that they refuse to be reconciled to the vnitie of the sayd Church of Rome To the 6. article they aunswer and confesse the same to be true rendering the cause thereof because say they the same church and doctrine therein set forth and taught disagreeth from the vnitie of Christes word and the true catholike fayth c. Whereunto Bartlet Greene answered that he is contented to be reconciled to the vnitie of Christes Catholike church but not of the church of Rome In lyke maner added also Iohn Went. ¶ Concernyng the seuenth Article that they refuse to come to heare Masse and to receyue the sayde Sacrament callyng it an Idol c. To the seuenth Article they aunswer and confesse the contents thereof to be true geuyng withall the reason and cause of this their so doyng for that the masse with the sacrament thereof as it was then vsed and set foorth in the Church of England is dissonant to the word teachyng of the Gospell c. Iohn Went furthermore said as concerning the masse that he beleueth no lesse but the masse which he calleth the supper of the Lord as it is now vsed in the realm of England is naught full of Idolatry and against gods worde so farre as he seeth it howbeit he sayd that since the Queens coronation by chance he hath bene present where the Masse hath bene sayd whereof he is sory Isabel Foster also answering to the sayd articles with the other before confessed moreouer that since Queene Maries raigne she hath not heard Masse nor receiued the sacrament but hath refused to come in place where it was ministred for she knoweth no such sacrament to bee And beyng demanded of her beliefe in the same she sayth that there is but onely materiall bread and material wine and not the substance reall of the body of Christ in the same sacrament for so she hath bene taught to beleue by the preachers in the tyme of K. Edward whom she beleeueth to haue preached the truth in that behalfe ¶ Concerning the 8. Article that they were sent by the Commissioners to the B. to be examined and imprisoned To the 8. Article they grant the same and the contents thereof to be so Thom. Whittle addyng and affirmyng that the Lord Chancellor that then was sent hym vp to the Bish. there present Bartlet Greene added that he was sent vp to the sayd B. but for no offence herein articulate Iohn Went sayd that D. Story Quene Maries commissioner examined hym vpon the Sacrament because he denied the reall presence he presented this Examinate to the bishop Iohn Tudson likewise examined by M. Cholmly and D. Story vpon the same matters and for not commyng to the Church and accused by the same because he would not agree to them was sent to the B. Tho. Browne also sayde that he for not commyng to the church of S. Brides was brought by the Constable to the B. c. Ioane Warne confessed that she was sent by Doctour Story to the Bishoppe of London about twelue weekes agoe since which tyme shee hath continued with the sayd Bishop ¶ Concernyng the 9. Article To the 9. Article they confesse and say that as they beleeue the premisses before by them confessed to be true so they deny not the same to be manifest and that they bee of the iurisdiction of London And thus hauyng expressed their Articles with their answers iointly made vnto the same yet remayneth further more fully now to discourse the stories handlyng of all the 7. aforesayd Martyrs seuerally and particularly by themselues first beginning with Tho. Whittle ⧠The history of all these 7. Martyrs particularly described in order here followeth first of Tho. Whittle who first recanting then returning agayne with great constancy and fortitude stoode to the defence of Christes doctrine agaynst the Papists to the fire IN the story of M. Philpot mention was made before of a maried Priest whom he found in the Colehouse at hys first commyng thither in heauines of mynd and great sorow for recantyng the doctrine which hee had taught in K. Edwards dayes whose name was Thom. Whittle of Essex and thus lyeth his story This Tho. Whittle after he had bene expulsed from the place in Essex where he serued went abroad where he might now here and there as occasion was ministred preachyng and sowyng the Gospel of Christ. At length beyng apprehended by one Edmund Alabaster in hope of reward promotion whiche he miserably gaped after he was brought first as prisoner before the B. of Winchester who then was fallen lately sicke of his disease whereof not long after hee dyed most straungely But the apprehender for his profered seruice was highly checked rated of the B. askyng if there were no man vnto whome he might bring such Rascals but to him Hence quoth he out of my sight thou varlet what doest thou trouble me with such matters The gredy cormorant beyng thus defeated of his desired pray yet thinking to seek and to hunt further caried his prisoner to the B. of London with whom what an euill messe of hādling this Whittle had and how he was by the B. all to beaten buffeted about the face by this his owne narration in a letter sent vnto his friend manifestly may appeare Upon Thursday which was the x. of Ianuary the B. of London sent for me Thom. Whittle minister out of the porters lodge where I had bene all night lying vpon the earth vpō a pallet where I had as painful a night of sicknes as euer I had God be thanked And when I came before hym he talked with me many thyngs of the sacrament so grossely as is not worthy to be rehearsed And amongst other thynges he asked me if I would haue come to masse that mornyng if he had sent for me Whereunto I answered that I would haue come to
saying Ex fructibus eorum cognoscetis eos id est By theyr fruites yee shall knowe them Why what be theyr fruites Sayncte Paule declareth Post carnem in concupiscentia in munditia ambulant potestatem contemnunt c. i. After the fleshe they walke in concupiscence and vncleannesse they contemne Potestates I gayne In diebus nouissimis erunt periculosa tempora erunt se ipsos amantes cupidi elati immorigeri parentibus proditores c. In the latter dayes there shall bee perillous times Then shall there be men louing themselues couetous proud disobedient to parentes treason-workers Whether these be not the fruites of youre Gospell I referre me to thys worshipfull audience whether the sayde Gospell beganne not with periurye proceeded with adultery was mayntayned with heresie and ended in conspiracy Now sir two poyntes more I marked in youre raging discourse that you made here the one against the holy sacrament the other agaynst the Popes iurisdiction and the authoritie of the Sea Apostolicke Touching the first ye say you haue Gods word with you yea and all the Doctoures I woulde here aske but one question of you whether Gods word be contrarye to it selfe and whether the Doctours teache doctrine contrary to themselues or no For you mayster Cranmer haue taught in this high sacrament of the Aultar three contrary doctrines and yet you pretended in euerye one Verbum Domini Cran. Nay I taught but two contrary doctrines in the same Mart. What doctrine taught you when you condemned Lambert the sacramentary in the kinges presēce in Whitehall Cran. I mayntayned then the Papistes doctrine Mart. That is to say the Catholicke and vniuersall doctrine of Christes Church And how when kinge Henrye dyed did you not translate Iustas Ionas booke Cran. I did so Mart. Then there you defended an other doctrine touchyng the Sacramente by the same token that you sent to Lynne your Printer that where as in the first Printe there was an affirmatiue that is to say Christes body reallye in the sacramente you sent then to your Prynter to put in a not whereby it came miraculouslye to passe that Chrystes bodye was cleane conueyed out of the Sacrament Cranmer I remember there was two Prynters of my sayde booke but where the same not was put in I cannot tell Mart. Then from a Lutherane yee became a Swinglian which is the vilest heresie of all in the highe misterie of the sacrament and for the same heresie you did helpe to burne Lambert the Sacramentary which you now call the catholicke fayth and Gods word Cranmer I graunt that then I beleeued otherwise then I do nowe and so I did vntill my Lord of London D. Ridley did conferre with me and by sondry perswasions and authorities of Doctoures drewe mee quite from my opinion Mart. Now sir as touching the last parte of your Oration you denyed that the popes holinesse was Supreme head of the church of Christ. Cran. I did so Mart. Who say you then is supreme head Cran. Christ. Mart. But whome hath Christ left here in earth his Uicar and head of his Church Cran. No body Mart. Ah why told you not king Henry this when you made him supreme head and now no body is This is treason agaynst his owne person as you then made him Cran. I meane not but euery king in his owne realme and dominion is supreme head and so was hee supreme head of the Church of Christ in England Mart. Is this alwayes true and was it euer so in chrystes Churche Cran. It was so Mart. Then what say you by Nero he was the mightiest Prince of the earth after Christ was ascended was he head of Christes Churche Cran. Nero was Peters head Mart. I aske whether Nero was head of the Churche or no if he were not it is false that you sayd before that all Princes be and euer were heades of the Churche wythin their realmes Cran. Nay it is true for Nero was head of the church that is in worldly respecte of the Temporall bodies of men of whome the Church consisteth for so he beheaded Peter and the Apostles And the Turke too is head of the church in Turky Mart. Then he that beheaded the heades of the Church and crucified the Apostles was head of Chrystes Churche and he that was neuer member of the Churche is head of the church by your new founde vnderstanding of Gods worde ¶ It is not to be supposed contrarye but muche other matter passed in this communication betweene them especially on the Archbyshoppes behalfe Whose answeres I do not thinke to be so slender nor altogether in the same forme of wordes framed if the truthe as it was might be knowne but so it pleased the Notarye thereof being too muche parcially addicted to his mother Sea of Rome in fauour of his faction to diminishe and driue downe the other side either in not shewing all or in reporting the thing otherwise then it was as the common guise is of moste writers to what side their affection moste wayeth theyr Oration commonly inclineth But let vs proceede further in the story of this matter It followed then sayth this reporter when the Archbishop thus hadde aunswered and the standers by began to murmure agaynst him the Iudges not contentee with hys aunsweres willed hym to aunswere directly to the Interrogatoryes whiche Interrogatories articulated agaynst him in forme of lawe were these vnder following ¶ Interrogatories obiected to the Archbishop with his aunsweres annexed to the same 1. INterrog First was obiected that hee the foresayde Thom. Cranmer being yet free and before he entered into holy orders maryed one Ioane surnamed blacke or browne dwelling at the signe of the Dolphine in Cambridge Aunswere Whereunto he aunswered that whether shee was called blacke or browne he knewe not but that hee maryed there one Ioane that he graunted 2. Interrog That after the death of the foresayd wife he entered into holy orders and after that was made Archbyshop by the Pope Auns He receiued he sayd a certayne Bull of the Pope which hee deliuered vnto the king and was Archbyshop by him 3. Inter. Item that he being in holye orders maryed an other woman as his second wife named Anne and so was twise maryed Auns To this he graunted 4. Inter. Item in the time of king Henry the 8. he kept the sayd wife secretly and had children by her Auns Hereunto hee also graunted affirming that it was better for him to haue hys owne then to doe lyke other Priestes holding and keeping other mens wiues 5. Inter Item in the time of king Edward he brought out the sayde his wife openly affirming and professing publickely the same to be his wife Auns He denyed not but he so did and lawfully might doe the same for asmuch as the lawes of the realm did so permitte hym 6. Inter Item that hee shamed not openly to glorye hym selfe to haue had
lawes of appealing whych say A iudge that is refused ought not to proceede in the cause but to leaue off And when he had required of me answers to certaine articles I refused to make him any answeare I sayde I would yet gladly make answeare to the moste renoumed Kinges and Queenes deputies or Attourneis then present wyth this condition notwythstanding that mine answeare should be extraiudicial and that was permitted me And with thys my protestation made and admitted I made aunsweare but mine aunsweare was sodaine and vnprouided for and therefore I desired to haue a Copie of mine aunsweares that I myght putte too take awaye chaunge and amende them and thys was also permitted mee Neuerthelesse contrarye to hys promyse made vnto mee no respecte hadde to my protestation nor licence geuen to amende myne aunsweare the saide reuerende Father Bishop of Glocester as I heare commanded mine aunsweares to be enacted contrary to the equitie of the lawe In which thing againe I feele mee muche grieued 4 Furthermore I coulde not for many causes admit the bishop of Romes vsurped authority in this Realme nor consent to it first my solemne othe letting mee whyche I made in the time of most famous memorie of king Henry the eight according to the lawes of Englande Secondly because I knewe the authoritie of the Bishop of Rome whych he vsurpeth to be againste the crowne customes and lawes of this realme of Englād in so much that neither the king can be crowned in thys realme without the most grieuous crime of periurie nor may Bishops enioy their Bishoprickes nor iudgements be vsed accordyng to the lawes and customes of this Realme except by the byshop of Romes authoritie be accursed both the King and Queene the Iudges wryters and executors of the lawes and customes with all that consent to them Finally the whole Realme shal be accursed 5 Moreouer that heinous and vsurped authoritie of the bishop of Rome through reseruations of the Bishoprickes Prouisions Annuates Dispensations Pardones Appellations Bulles and other cursed Marchaundice of Rome was woont exceedingly to spoyle and consume the richesse and substaunce of this Realme which all thinges shoulde followe againe by recognising and receyuing of that vsurped authoritye vnto the vnmeasurable losse of thys Realme 6 Finally it is most euident by that vsurped authority not onely the Crowne of Englande to be vnder yoke the lawes and customes of this realme to be throwen downe and troden vnder foote but also the most holy Decrees of Councels together with the precepts both of the gospel and of God When in times past the sonne of righteousnesse being risen in the world Christian religion by the preaching of the Apostles began to be spred verye farre abroade and to floorish in so much that theyr sounde went out into all the worlde innumerable people which walked in darknesse saw a great light Gods glory euery where published did flourishe the onely carke and care of the Ministers of the church was purely sincerely to preache Christ the people to imbrace and followe Christes doctrine Then the church of Rome as it were Lady of the world both was also was coūted worthily the mother of other churches for as much as then she first begat to Christ nourished with the foode of pure doctrine did help them with their riches succoured the oppressed and was a sanctuarie for the miserable she reioyced with them that reioyced and wept with them that wept Then by the examples of the Bishops of Rome riches were despised worldly glory pompe was troden vnder foote pleasures and riot nothyng regarded Then this fraile vncertain life being ful of al miseries was laughed to scorne whiles thorow the example of Romish martyrs men did euery where presse foorth warde to the life to come But afterward the vngratiousnes of dānable ambition neuer satisfied auarice and the horrible enormitie of vices had corrupted taken the see of Rome there followed euery where almost the deformities of all churches growing out of kinde into the manners of the churche their mother leauing their former innocencie and puritie and slipping into foule and heinous vsages For the foresayde and many other griefes and abuses which I intend to prooue and doe profer my selfe in time conuenient to prooue heereafter since reformation of the aboue mentioned abuses is not to be looked for of the byshop of Rome neither can I hope by reason of hys wicked abuses and vsurped authority to haue hym an equall iudge in hys owne cause therefore I do chalenge and appeale in these wrytinges from the Pope hauing no good counsell and from the aboue named pretenses commissions and iudges from their citations processes and from all other things that haue or shal folow therupon from euery one of them and from all their sentences censures paines and punishmēts of cursing suspension and interdicting and from all others what soeuer theyr denouncinges and declarations as they pretende of schisme of heresie adulterie depriuation disgrading by them or by any of them in any manner wise attempted done and set forwarde to be attempted to be done and to be sette foorth hereafter sauing alwayes their honors and reuerences as vnequal and vnrighteous more tyrannicall violent and from euery griefe to come which shall happen to me as wel for my selfe as for al and euery one that cleaueth to me or will heereafter be on my side vnto a free generall councel that shal heereafter lawfully be in a sure place to the which place I or a Proctour deputed by mee maye freely and with safety come and to him or them to whom a man may by the lawe priuiledge custome or otherwyse challenge and appeale And I desire the first the seconde and the thirde time instantly more instantly and most instantly that I maye haue messengers if there be any man that wil can geue me them And I make open promise of prosecuting thys mine appellation by the way of disanulling abuse inequalitie and vnrighteousnes or otherwise as I shal be better able choise and liberty reserued to me to put too diminish chaunge correcte and interpretate my sayings and to reforme all thinges after a better fashion sauing alwaies to me euery other benefit of the law and to them that either be or will be on my parte And touching my doctrine of the sacrament and other my doctrine of what kinde soeuer it be I protest that it was neuer my minde to wryte speake or vnderstand any thing contrary to the moste holy woorde of God or else against the holy catholicke church of Christ but purely and simply to imitate and teach those things onely whyche I had learned of the sacred scripture and of the holy catholicke church of Christe from the beginning and also according to the exposition of the moste holye and learned Fathers and Martyrs of the Church And if any thing hath peraduenture chaunced otherwise then I thought I may erre but hereticke I can not be for as much as I am ready in all things to followe the iudgement of the most sacred worde of God and of the holy catholicke church desiring
none other thing then mekely and gently to be taughte it any where which God forbid I haue swarued from the truth And I protest and openly confesse that in all my doctrine and preaching both of the Sacrament of other my doctrine what soeuer it be not onely I meane and iudge those things as the catholicke churche and the moste holy fathers of olde with one accorde haue meant and iudged but also I would gladly vse the same wordes that they vsed and not vse any other woordes but to set my hande to all and singulare their speaches phrases wayes formes of speache which they doe vse in theyr treatises vppon the Sacrament and to keepe still their interpretation But in thys thing I onely am accused for an hereticke because I allowe not the doctrine lately broughte in of the Sacrament and because I consent not to woordes not accustomed in scripture and vnknowen to the ancient Fathers but newly inuented and broughte in by men and belonging to the destruction of soules and ouerthrowing of the pure and olde religion Yeuen c. This appeale being put vp to the B. of Ely he sayde My Lorde our Commission is to proceede agaynste you Omni appellatione remota and therefore we cānot admit it Why quoth he then you doe mee the more wrong for my case is not as euery priuate mans case The matter is betweene the Pope and mee immediatè and none otherwise and I thincke no man oughte to be a Iudge in hys owne cause Well quoth Ely if it may be admitted it shall and so receiued it of hym And then beganne he to perswade earnestly with the Archbyshop to consider hys state and to weigh it wel while there was time to doe hym good promising to become a suter to the K. and Queene for hym and so protested his great loue frendship that had beene betweene them hartily weeping so that for a time he coulde not go on with his tale After going forward he earnestly affirmed that if it hadde not bene the King and Queenes cōmandement whome he could not deny els no worldly cōmoditye should haue made him to haue done it concluding that to be one of the sorowfulst things that euer hapned vnto him The Archb. gently seeming to cōfort him sayd he was very well content withall and so proceeded they to his degradation the perfect forme wherof withal the rites ceremonies therto appertaining taken out of the popes Pontifical because it is already described at full in our first booke of Monuments I shall refer the reader to the same which he shall finde pag. 1493. Heere then to be short when they came to take of hys Pall which is a solemne vesture of an Archb. then sayde he Which of you hathe a Pall to take off my Pall Whych imported as much as they being his inferiors coulde not disgrade him Whereunto one of them said in y◠they were but Bishops they were his inferiors and not competent iudges but being the popes Delegates they myght take his Pal so they did and so proceeding tooke euery thing in order from him as it was put on Then a Barbar clipped his heare round about and the Bish. scraped the tops of hys fingers where he had bene annoynted wherein B. Boner behaued him selfe as roughly and vnmanerly as the other Bishop was to him soft and gentle Whiles they were thus doing All this quoth the Archbishop needed not I had my selfe done wyth this geare long ago Last of all they stripped him out of his gown into his iacket and put vpon him a pore yeoman Bedles gowne ful bare and nearely worne and as euil fauouredly made as one might lightly see and a townes mans cap on hys head and so deliuered him to the secular power After this pageant of degradation all was finished then spake Lord Boner saying to him Nowe are you no Lord any more and so when soeuer he spake to the people of him as hee was continually barking against him euer he vsed this terme This Gentleman heere c. And thus with great compassion and pitie of euery man in this euil fauored gown was he caried to prison Whom there followed a gentleman of Glocestershire with the archbishops owne gowne who standing by being thought to be toward one of the Bishops had it deliuered to him who by the way talking with him said the B. of Ely protested his frendship with teares Yea sayde he he myght haue vsed a great deale more frendship towarde me neuer haue bene the worse thought on for I haue wel deserued it and going into the prison vp wyth him asked hym i◠he would drinke Who answeared him saying if he had a peece of saltfish that he had better wil to eate for he had beene that day somewhat troubled with this matter and had eaten little but now that it is past my heart sayd he is wel quieted Whereupon the gentleman sayd he would giue him mony withal his heart for he was able to do it But he being one toward the lawe and fearing M. Farmers case durst therfore geue him nothing but gaue mony to the bailifs that stood by said that if they were good men they would bestowe it on hym for my L. of Cant. had not one peny in his purse to help him and so left him my Lord bidding him earnestly farewell cōmending him selfe to his praiers and all his friendes That nyght thys gentleman was staide by Boner and Ely for geuing him this mony and but by the help of friends he had bene sent vp to the counsaile Such was the cruelty and iniquity of the time that men could not do good without punishmēt Here foloweth the recantation of the Archbishop wyth his repentance of the same IN this meane time while the Archbishoppe was thus remaining in durance whom they had kept now in prison almost the space of 3. yeares the doctours and diuines of Oxford busied thēselues all that euer they could about M. Cranmer to haue him recante assaying by all craftye practises and alluremēts they might deuise how to bring theyr purpose to passe And to the intent they myghte win him easily they had him to the Deanes house of Christes church in the said Uniuersity where he lacked no delicate fare plaied at the bowles had his pleasure for walking all other things that might bring him from Christ. Ouer and besides all thys secretely and sleightly they suborned certaine men which when they could not expugne him by arguments and disputation should by entreaty and faire promises or any other meanes allure him to recantation perceiuing otherwise what a great wounde they shoulde receiue if the Archb. had stoode stedfast in his sentence and
againe on the other side how great profit they should get if hee as the principall standerde bearer shoulde bee ouerthrowen By reason whereof the wily papistes flocked about hym wyth threatning flattering entreating promising and al other meanes especially Henry Sydal and frier Iohn a Spanyarde De Villa Garcina to the ende to driue him to the vttermoste of their possibilitye from hys former sentence to recantation First they set foorth how acceptable it would be bothe to the King and Queene and especially howe gainfull to hym and for his soules health the same shoulde be They added moreouer howe the Counsaile and the Noble men bare him good wil. They put him in hope that he shoulde not onely haue hys life but also be restored to hys ancient dignity saying it was but a small matter and so easie that they required him to do only that he would subscribe to a few woordes wyth his owne hande which if he dyd there should be nothing in the realme that the Queene woulde not easily graunt hym whether he would haue richesse or dignitye or els if hee had rather liue a priuate life in quyet rest in what soeuer place he listed wythoute all publicke ministery only that he would set hys name in two words to a litle leaf of paper but if he refused there was no hope of health and pardone for the Queene was so purposed that shee woulde haue Cranmer a Catholicke or els no Cranmer at all Therefore hee shoulde chuse whether hee thought it better to ende his life shortly in the flames and firebrands now ready to be kindled then wyth much honour to prolong hys life vntil the course of nature did cal him for there was no middle way Moreouer they exhorted hym that he woulde looke to his wealth his estimation and quietnesse saying that hee was not so olde but that many yeres yet remained in this his so lusty age and if he would not doe it in respect of the Queene yet he should do it for respecte of hys life and not suffer that other men shuld be more careful for his health then he was him self saying that this was agreeable to hys notable learning vertues which being adioyned wyth his life would be profitable both to himselfe and to many other but being extinct by death shoulde be frutefull to no man that hee shoulde take good heede that he went not too farre yet there was time enoughe to restore all thing safe and nothing wâ—nted if he wanted not to himself Therefore they would him to lay holde vpon the occasion of hys health while it was offered least if he woulde nowe refuse it while it was offered he mighte heereafter seeke it when he could not haue it Finally if the desire of life did nothing mooue him yet he should remember that to die is grieuous in all ages and especially in these his yeres and flower of dignitie it were more greuous but to die in the fire such torments as is most grieuous of all With these like prouocations these fair flatterers ceased not to solicite and vrge hym vsing all meanes they could to drawe him to their side whose force his manly constancie did a greate while resist But at last when they made no ende of calling and crying vpon him the Archb. being ouercome whether thorow their importunity or by his owne imbecillity or of what mind I can not tell but at length gaue hys hand It might be supposed that it was done for the hope of life and better dayes to come But as we maye since perceiue by a letter of hys sente to a Lawyer the moste cause why he desired his time to be delaied was that he woulde make an ende of Marcus Antonius which hee had alreadye begunne but howe soeuer it was playne it was to be against his conscience The fourme of whiche recantation made by the Friers and Doctours whereunto he subscribed was thys The copie and woordes of Cranmers recantation I Thomas Cranmer late Archbish. of Canterburie doe renounce abhorre and detest all maner of heresies and errors of Luther and Zwinglius and all other teachings which be contrarye to sounde and true doctrines And I beleeue most constantly in my heart and wyth my mouth I confesse one holy and Catholicke Church visible wythout the which there is no saluation and thereof I knowledge the Bishop of Rome to be supreame heade in earth whom I knowledge to be the highest Byshop and Pope Christes vicare vnto whome all Christen people ought to be subiect And as concerning the Sacramentes I beleeue and worship in the Sacrament of the altar the very body and bloude of Christe being contained most truely vnder the formes of bread and wine the bread through the mightye power of God being turned into the body of our sauioure Iesus Christ and the wine into his bloud And in the other 6. sacraments also like as in thys I beleeue and hold as the vniuersal church holdeth and the church of Rome iudgeth and determineth Furthermore I beleeue that there is a place of purgatorie where Soules departed be punished for a tyme for whome the church doth godly and wholsomely pray lyke as it doth honor Saints and make praiers to them Finally in all things I professe that I doe not otherwise beleeue then the catholicke Church the church of Rome holdeth teacheth I am sory that euer I held or thought otherwise And I beseech almighty God that of hys mercy he wil vouchsafe to forgeue me whatsoeuer I haue offended against God or his church and also I desire beseeche all Christian people to pray for me And all such as haue bene deceiued either by myne example or doctrine I require them by the bloude of Iesus Christ that they will returne to the vnitie of the churche that we may be all of one mind without schisme or diuision And to conclude I submit my selfe to the Catholicke church of Christ and to the supreme head therof so I submit my selfe vnto the moste excellent maiesties of Phillip and Mary King Queene of this Realme of England c. and to all their lawes and ordinances being ready alwaies as a faithfull subiecte euer to obey them And God is my witnes that I haue not done this for fauor or feare of any person but willingly and of mine owne minde as well to the discharge of mine owne conscience as to the struction of other This recantation of the Archb. was not so soone conceiued but the Doctors Prelates wythout delay caused the same to be imprinted and set abroad in all meÌ„s hands Whereunto for better credite first was added the name of Thom. Cranmer with a solemne subscription then folowed the witnesses of this recantation Henry Sydal and Frier Iohn De Villa Garcina All this while Cran. was in no certaine assuraunce of his life although the same was faithfully promised to him by the doctours but after that they had their
God and with the infallible testimonies of holy scripture For although Gods mercy is ouer all his woorkes yet it doth not extende but onely to them that holde fast the confidence and reioysing of hope vnto the ende not being weary in well doing but rather waxing euery day stronger and stronger in the inward man Therfore in the Reuelation of S. Iohn wher it is entreated of the Beast and his image it is also sayde Heere is the sufferance of Saintes and heere are they that keepe the commaundements and the faith of Iesus Christ. Where by almighty God doth shewe plainely that he doth vse those wicked men as instruments for a time to try the pacience and faith of his peculiar people wythout the performance whereof we can haue no part among the liuing but as it is sayd in the same Reuelation The fearfull shall haue theyr parte in the lake that burneth with fire and brimstone whyche is the second death But peraduenture ye will obiect say vnto me what shall we do Shal we cast our selues headlong to death I say not so But thys I say that we are all bounde if euer we looke to receiue saluation at Gods hande in thys case wholy to be obedient to hys determinate counsell foreknowledge expressed by the gift of the spirit in holy scripture and then to cast all our care vpon him who worketh all in all for the best vnto them that loue him and thus he geueth commaundement saying Come awaye from her my people that ye be not partakers of her sinnes and that ye receue not of her plagues Nowe who hearing this terrible voyce of God which must needes be fulfilled will not wyth all speede and diligence applye him selfe to doe thereafter except such as will presumptuously tempt him And as touching such the Wise man sayeth Hee that loueth pearill and daunger shall pearish therein But they that be of the Faith of Abraham euen as he did so will they in all assayes and trials be obedient to the heauenly voyce how soeuer it semeth contrary to their owne naturall wil and carnal reason according to the sure worde of faith which saith Hope thou in the Lorde and keepe his way holde thee stil in the Lord and abide patiently vpon him Let not thy ielousie moue thee also to doe euill Come out from among them and ioyne not your selues to your vnlawfull assemblies yea do not once shew your selues with the least part of your body to fauour theyr wicked doinges but glorifye God as moste right is so well in your whole bodye outwardlye as inwardly in your spirite or els you can doe neither of both well for your body doth belong to God so well as youre spirite At the dreadfull day of iudgement we shall all receiue the workes of our bodies according to that we haue done whether it be good or bad Therefore what soeuer we doe we may not bryng the spirite in bondage to the body but contrariwise we must subdue the body and the will of the flesh to the spirit that the spirite maye freely accomplishe the will of God in all things for otherwise we shall neuer be partakers of hys promise with the true childrē of Abraham For as s. Paul sayeth They which are the children of the flesh are not the children of God If we shall liue according to the flesh we shall dye For to be carnally mineded is death but to be spiritually mineded is life and peace because that the fleshly mineded is enmitie to God for it is not obedient to the lawe of God neyther canne be So then they that are in the flesh can not please God Nowe chuse you which way you will take either the narow way that leadeth vnto life which Christ hymself and hys faithfull followers haue gone throughe before or else the broad path way that leadeth to destruction which the wicked worldlinges take theyr pleasure in for a while I for my part haue now wryttē thys short admonition vnto you of good will as God be my witnesse to exhort you to that way which at length you your selues shuld prooue and finde to be best yea and reioyce thereof And I do not onely wryte thys but I will also wyth the assistaunce of Gods grace ratifie and confirme and Seale the same wyth the effusion of my bloude when the full tyme shall be expired that hee hath appoynted whych so farre soorth as I maye iudge must needes be within these few daies Therefore I nowe bidde you all moste heartely farewell in the Lorde whose grace bee wyth youre spirite Amen Watch and pray watch and pray pray pray So be it Iohn Hullier Besides these letters the said Iohn Hullier leaft also a godly prayer whiche if any be disposed to peruse it is extant in the old booke of Acts to be found pag. 1515. The death and Martyrdome of sixe constant professours of Christ burned at Colchester for the testimonie of the Gospell the 28. day of Aprill NOt long after the death of Robert Drakes William Tymmes and the other Essex Martyrs executed in Smithfielde as is aboue specified followed in the same order likewise of martyrdome at one like fire in the town of Colchester where the most parte of them did inhabite sixe other blessed Martyrs whose names be these Christopher Lyster of Dagneham Husbandman Iohn Mace of Colchester Apothecarie Iohn Spenser of Colchester Weauer Symon Ioyne Sawyer Richard Nichols of Colchester Weauer Iohn Hamond of Colchester Tanner With these sixe was also ioyned an other whose name was Roger Grasbroke but he afterwarde submitted him selfe These aboue named the Byshoppe because he as it semeth by the short processe recorded by his register waxed now weary made a very quicke dispatche For soone after that they were deliuered vnto one Iohn Kingstone Bacheler of Ciuil law and then Commissarye to the Bishop by the Earle of Oxford other Commissioners as appeareth by a bil endented made betwene the Commissioners and the said Commissary for the receit of the sayd prisoners dated the 28. day of Marche Anno regni regis Reginae Philippi Mariae secundo tertio which is the yere of our Lord 1556. and by him sent vp vnto hys Lord and Maister the Bishop caused them to be broughte vnto hys house at Fulham Where in the open Churche iudicially were ministred vnto them the same Articles that were propounded vnto Bartlet Grene and others mentioned before To the whych they made their seuerall answeres agreeing altogether in one truthe as by the summe and effect thereof heere ensuing more plainly appeareth 1 To the first article they al consented and agreed Iohn Spenser adding further thereto that the churche malignant which is the Church of Rome is no parte of Christes Catholike church and that he neither hath nor dothe beleeue the doctrine and religion taughte and set foorth in the sayd Romish and malignant church
idolatrye and superstition whiche then was vsed as also that he had by preaching entised oothers to do the like Being then hereupon examined he confessed that hee comming into hys parishe Churche of Bentley and seing the people sitting there either gasing about or els talking together exhorted them that they would fall vnto prayer and meditation of Gods most holy worde and not â—it styll idlely Whereunto they willingly consented Then after prayer ended he read vnto them a chapiter of the New testament and so departed In which exercise he continued vntill Candlemas then being enformed that he might not so doe by the lawe for that he was no priest or minister he lefte of and kepte himselfe close in his house vntill Easter then nexte after At what time certayne sworne men for the inquiry of such matters came vnto hys house and attached him for reading in the Parish of Welley But when they vnderstood that he had red but once that it was of obedience whereunto hee earnestly moued the people they let hym for that tyme depart Notwythstanding for feare of their cruelty hee was not longe after constrayned to forsake his owne house and keepe himselfe in woodes barnes and other solitary places vntill the time of his apprehension After this examination the Lord Darcy sent him vp to the Counsell but they not minding to trouble them selues with him sent him vnto Boner Who by threateninges and other subtill meanes so abused the simple and fearfull hart of thys man as yet not throughly stayed vpon the ayd and helpe of God that within shorte tyme hee won him vnto his most wicked will and made him opeÌ„ly at Paules crosse to reuoke and recante his former profession and thereupon set him at libertie of body Whiche yet brought such a bondage and terrour of soule and conscience and so cast him downe that except the Lord whose mercies are immeasurable had supported and lifted hym vp agayne he had perished for euer But the Lord who neuer suffereth his elect Children vtterly to fall castinge his pittifull eyes vppon this loste sheepe with his mercifull and fatherly chastisment dyd with Peter rayse hym vp agayne geuing vnto him not only harty and vnfayned repentaunce but also a moste constant boldnes to professe agayne euen vnto the death hys most holy name and glorious gospel Wherefore at the procurement of one Thomas Tie priest sometime an earnest professor of Christ but now a fierce persecutour of the same as appeareth more at large before in the history of William Munt and his wife page 1979 he was againe apprehended and sent vp againe vnto Boner before whome he was the 8. day of Aprill and sondry other times else examined The report of which examination wrytten by his owne hand with bloud for lacke of other incke heereafter followeth The examination of Rafe Allerton at his seconde apprehension appearing before the Bishop of London at Fulham the 8. day of Aprill An. 1557. wrytten by him selfe wyth his owne bloud BOner Ah syrrha howe chaunceth it that you are come hether againe on this fashion I dare say thou art accused wrongfully Rafe Yea my Lord so I am For if I were guilty of such things as I am accused off then I would be very sorie Boner By sainct Marie that is noâ— wel done But let me heare Art thou an honest man for if I can proue no heresie by thee then shall thine accusers doe thee no harme at all Goe too lette me heare thee For I did not beleeue the tale to be true Rafe My Lorde who doeth accuse me I pray you let me know and what is mine accusation that I may answere thereunto Boner Ah wilt thou so Before God if thou hast not dissembled then thou needest not to be afraide nor ashamed to aunswer for thy selfe But tell me in faith hast thou not dissembled Rafe If I cannot haue mine accusers to accuse me before you my conscience doth constrain me to accuse my self before you For I confesse that I haue grieuously offended God in my dissimulatioÌ„ at my last being before your lordship for the which I am right sorrie as God knoweth Boner Wherein I pray thee diddest thou dissemble when thou wast before me Rafe Forsooth my Lord if your lordsh remeÌ„ber I did set my hand vnto a certain writing the contents wherof as I remember were that I did beleue in all things as the catholike churche teacheth c. In the which I did not disclose my minde but shamefully dissembled because I made no difference betwene the true church and the vntrue church Bon. Nay but I pray thee let me heare more of this gear For I fear me thou wilt smel of an hereticke anone Which is the true church as thou saiest Dost thou not call the heretikes church the true church or the catholike church of Christ Now which of these 2. are the true church saiest thou Go too for in faith I will know of thee ere I leaue thee Rafe As concerning the church of heretikes I vtterly abhorre the same as detestable and abhominable before God with all their enormities and heresies and the church catholicke is it that I onely embrace whose doctrine is sincere pure and true Boner By s. Augustine but that is wel said of thee For by God almighty if thou haddest allowed the church of heretikes I would haue burned thee with fire for thy labour Morton Then said one Morton a Priest My Lorde you know not yet what church it is that he calleth catholicke I warrant you he meaneth naughtely enough Boner Thinke you so Now by our blessed Lady if it be so he might haue deceiued me How say you syrrha which is the catholicke church Rafe Euen that which hath receiued the wholsome sound spoken of Esay Dauid Malachie and Paule with many other moe The which sounde as it is wrytten hath gone throughout all the earthe in euery place vnto the endes of the worlde Boner Yea thou sayest true before God For this is the sound that hath gone throughout all Christendom and he that beleeueth not the sound of the holy church as S. Cyprian saith doth erre For he saieth that whosoeuer is out of the Churche is like vnto them that were out of Noes ship when the flud came vpon al the whole world so that the Arke of Noe is likened vnto the church and therefore thou hast wel said in thy confession For the churche is not alone in Germanie nor was here in England in the time of the late schismes as the heretikes doe affirme For if the church should be there alone then were Christe a lier For he promised that the holy Ghost should come to vs leade vs into all truth yea and remaine with vs vnto the ende of the world So now if we wil take Christ for a true sayer then must we needes affirme that the waye whyche is taught in Fraunce Spaine Italie Flanders Denmark Scotland and all Christendome ouer must
of the matters All this was fully agreed vpon with the Archb. of Yorke and so also signified to both parties And immediately hereupon diuers of the Nobilitie and states of the realme vnderstanding that such a meting and conference shoulde bee and that in certaine matters whereupon the Courte of Parliament consequently followyng some lawes might be grounded They made ernest meanes to her Maiestie that the parties of this conference might put and read their assertions in the English tongue and that in the presence of them of the Nobilitie and others of her Parliament house for the better satisfaction and enabling of their owne iudgements to treat and conclude of such lawes as might depend hereupon This also beyng thought very reasonable was signified to both parties and so â—ully agreed vpon and the daye appoynted for the first meetyng to bee the Friday in the forenoone beyng the last of March at Westminster church At which foresayd day and place both for good order for honour of the conference by the Queenes maiesties commandement the Lordes and others of the priuy counsaile were present and a great parte of the nobilitie also And notwithstanding this former order appoynted and consented vnto by both partes yet the Bishop of Winchester his Colleagues alledging they had mistaken that their assertions and reasons should be written and so onely recited out of the booke sayd their booke was not ready theâ—â— written but they were ready to argue and dispute and therefore they would for that tyme repeate in speache that which they had to say to the first probation This variation from the former order and specially from that which themselues had by the sayde Archbishop in writyng before required adding thereto the reason of the Apostle that to contend with wordes is profitable to nothyng but to subuersion of the hearer seemed to the Queenes maiesties counsaile somewhat strange and yet was it permitted without any great reprehension because they excused themselues with mistakyng the order and agreed that they would not faile but put it in writing and accordyng to the former order deliuer it to the other part and so the sayd Bishop of Winchester and hys Colleagues appoynted Doctour Cole Deane of Paules to be the vtterer of their myndes woo partly by speech onely and partly by readyng of authorities written and at certaine tymes beyng enformed of his Colleagues what to say made a declaration of their meanynges and their reasons to their first proposition which being ended they were asked by the priuy Counsaile if any of them had any more to be sayd and they sayd no. So as the other parâ—e was licenced to shewe their myndes which they dyd accordyng to the first order exhibityng all that whiche they ment to be propounded in a booke written which after a prayer and inuocation made most humbly to almightye God for the enduyng of them with his holy spirite and a protestation also to stand to the doctrine of the Catholike Church builded vpon the Scriptures and the doctrine of the Prophets and the Apostles was distinctly red by one Robert Horne Bacheler in Diuinitie late Deane of Duresme and after Bishoppe of Winchester The Copye of which their Protestation here followeth accordyng as it was by him penned and exhibited with their preface also before the same as is here expressed FOrasmuch as it is thought good vnto the Queenes most excellent Maiesty vnto whom in the Lord all obedience is due that we should declare our iudgement in writyng vpon certaine propositions we as becommeth vs to doe herein most gladly obey Seeâ—ng that Christ is our onely maister whome the father hath commaunded vs to heare and seyng also hys worde is the truth from the which it is not lawfull for vs to depart not one haire bredth and against the which as the Apostle saith we can do nothing we doe in all thinges submitte our selues vnto this truth and doe protest that we will affirme nothyng agaynst the same And forasmuch as we haue for our mother the true and catholike Church of Christ which is grounded vpon the doctrine of the Apostles and Prophetes and is of Christ the head in all things gouerned we do reuerence her iudgement we obey her authoritie as becommeth children and we do deuoutly professe and in all points follow the faith which is conteined in the three Creedes that is to say of the Apostles of the Councell of Nice and of Athanasius And seyng that we neuer departed neither froÌ„ the doctrine of God which is contained in the holy Canonicall Scriptures nor yet from the fayth of the true and catholike church of Christ but haue preached truely the worde of God and haue sincerely ministred the sacraments accordyng to the institution of Christ vnto the which our doctrine and fayth the most part also of our aduersaries did subscribe not many yeares past although now as vnnaturall they are reuolted from the same wee desire that they render accompt of their backsliding and shewe some cause wherefore they do not only resist that doctrine which they haue before professed but also persecute the same by all meanes they can We do not doubt but through the equitie of the Queenes most excellent maiesty we shall in these disputations be entreated more gently then in yeres late past when we were handled most vniustly scantly after the common maner of men As for the iudgement of the whole controuersie we referre vnto the most holy scriptures and the catholike church of Christ whose iudgement vnto vs ought to be most sacred notwithstanding by the catholike church we vnsterstand not the Romish church whereunto our aduersaries attribute suche reuerence but that which S. Augustine other fathers affirme ought to be sought in the holy scriptures and which is gouerned and led by the spirite of Christ. It is against the worde of God and the custome of the Primitiue Church to vse a tong vnknowen to the people in common praiers administration of the sacraments By these words the word of God we meane only the written word of God or canonicall scriptures And by the custome of the primitiue church we meane the order most generally vsed in the church for the space of 500. yeres after Christ in which times liued the most notable fathers as Iustine Ireneus Tertullian Cyprian Basill Chrysostome Hierome Ambrose Austine c. This assertion aboue written hath two partes Fyrst that the vse of the tongue not vnderstanded of the people in common prayers of the Church or in the administration of the Sacramentes is agaynst Gods worde The second that the same is agaynst the vse of the primatiue Church The first parte is most manifestly prooued by the 14. chapiter of the Epistle to the Corinthians almost thorow out the whole chapter In the whiche chapter Saynt Paule intreateth of this matter ex professo purposely And although some do cauel that Saint Paule speaketh not in that chapter of praying but
and thing sigâ—â—â—fied Both the sigâ—â— and the thing signified in 〈◊〉 respectes 〈◊〉 the Sacrament Ye say ye seekâ— not his lyfe and yet ye 〈◊〉 to aunswere 〈◊〉 that ye aske 〈◊〉 be his death The protestatioÌ„ of Iohn Philpot before the Lordes Two thinge wherein the Clergy deceâ—ueth the whole realme The Papistes haue neytherâ— the Sacrament of the Lordes body nor the true Church Papistes vnto 〈◊〉 vsurpe the name of the Church M. Philpot offereth himselfe to stand against 10. of the best learned in the realme in proofe of his cause The Popes Catholickes when they haue no iust reason wherewith to perswade they fall to rating to charge men with stubbernes Psalme 8. Scriptures alledged How the letter killeth and whom 2. Cor 3. Iohn 6. 1. Cor. 6. 1. Cor. 2. M. Philpots request to the Lordes Iohn Philpot wil not be iudged by his aduersaryes but by the hearers so far as they shall iudge by Gods worde The true order of iudgement vsed in the primatiue Church B. Boner bewrayeth his owne ignoraunce B. Boner dare not fetch out his booke â— Boner â—â—â—â—pheth 〈◊〉 the 〈◊〉 〈◊〉 a Iudge 〈…〉 law 〈…〉 the â—earing of 〈◊〉 oâ—â—â—â—wise 〈◊〉 â—greeâ—â—â—â— to the wordâ—s so 〈◊〉 the 〈◊〉 no power to â—dge the â—â—aning of Gods word â—â—â—trary to ◠〈◊〉 â—â—â—ection of the Lord 〈◊〉 why the wordes 〈◊〉 the scripâ—â—â— aâ—e not 〈◊〉 be taken â—his is my body Aunswere to B. Boners â—â—iâ—ction The place 〈…〉 â—he bread 〈◊〉 I will true is my 〈◊〉 c Aâ—nswere 〈◊〉 the Lord â—iches obâ—â—ction Papistes â—ater cosins â—â— the Capemaiâ—es 〈◊〉 hath neyther 〈…〉 150. B. Bonerâ— vnâ—euerent and blasphemous speaking of God The omnipotâ—â—cye pretended in vayne Christ in the Sacrament really present to the receauer What he calleth really B. Boner to weake for Iohn Philpot. The Lordes fall to drinking Lord Rich biddeth M. Philpot drinke Chadsey beginneth to dispute with M. Philpot. * 1. Vntruth * 2. Vntrth. 4. Vntruthes of Chadsey at onâ— clappe * 3. Vntruth * 4. Vntruth M. Philpot answereth D. Chadsey Iohn Philpot interrupted in his aunswere Prayse be to the Lord for so he hath Chadsey proueth the Sacrament by the 6. of Iohn * So is there twise Ego too and yet but one naturall body Iohn Philpot aunswereth with protestation A question of Iohn Philpot. Blasphemy to say that these wordes onely this is my body make a reall presence Cypri lib. â— Epistol 3. These wordes blesse take and eate be as substanciall pointes of the Sacrament as this is my body Hereof reade more in the examinations of M. Bradford M. Doctor taken with the maner The wâ—rds of Chrâ—â—â— this is 〈◊〉 body â—â—â—cept a 〈◊〉 speake 〈…〉 body Sacraments without their vse be no Sacramentes The Sacrament of the Lords body without receauing is no Sacrament As Baptisme â—â— no baptisme but to the child 〈◊〉 is 〈◊〉 and not 〈◊〉 the 〈◊〉 by so 〈◊〉 Sacrament of the body is no Sacrament but to them that worthely receaue My Lor◠〈◊〉 better 〈…〉 Capon 〈◊〉 in 〈◊〉 Sacraâ—â—â—â— M. Philpot standeth vpon his conscience the feare of God B. Boner proceedeth Ex officio with Maister Philpot. 2. Vntruthes in the Bishops articles Iohn Philpot chalengeth the priuiledge of his ordinary ryght Spiritual things are not subiect to temporall powers and therefore the temporall commissioners had no power to remoue him into an other mans dioces A man is not baptised into his godfathers fayth nor his godmothers fayth but into the fayth of Christes church Iohn Philpot proueth his church to be from Christ. No rule better then Antiquity Vniuersalitie Vnitie to proue the true fayth Church of the Protestantes Because you dare not S. Cyprian meaneth euery church to haue his owne gouernour not all churches to be vnder one Cypri lib. 1. Epist. 3. The place of S. Ciprian explaned The Bishop of Rome no more head of the Church then the B. of LondoÌ„ Peter had no more authoritye ouer the church then euery one of the Apostles Peter beareth but a figure of the Church B. Boners diuinity lieth much in the ciuill lawe Cyprian The place of Cyprian expounded B. Boner goeth to the Parlament M. D. 〈◊〉 The 〈◊〉 of 〈◊〉 Peter 〈◊〉 my 〈◊〉 In Nice counsell 〈◊〉 B. o◠〈◊〉 was no 〈…〉 The scholer of Oxford shrinketh away The 〈◊〉 side notable to proue the Church to be the holy catholick church 3. Blind coniectâ—â—â— out of 〈◊〉 epistle of Austen to 〈◊〉 prouing the Sea of Rome to be supreaâ—e head The 〈…〉 Bishop from 〈…〉 tyme. The 〈…〉 may be cal The â—cope of S. Augustines argument is 〈…〉 the Church of Rome therfore 〈…〉 in the doctrine because it hath 〈…〉 Bishops from the Apostles but 〈…〉 Donatistes to be schismatickes 〈…〉 Churche of Rome continuing 〈…〉 the doctrine of the Apostles 〈◊〉 still succession of 〈◊〉 the Apostles tyme yet they 〈…〉 the vnitye of that Churche 〈…〉 other Churche of their owne The Argument is this 〈…〉 from that Churche which 〈◊〉 succession of Bishops 〈…〉 Apostles and keepeth the 〈◊〉 still in fayth and doctrine is 〈◊〉 the vnitye of the Churche and to 〈…〉 The Donatistes doe so from the Church 〈◊〉 hauing no iust cause of doctrine 〈◊〉 to doe 〈◊〉 the 〈…〉 〈…〉 to their dinner afterward as they haue as iâ— they had eaten neuer a bit of meate before Iohn Philpot refuâ—eth to aunswerâ— but in open iudgement Iohn Philpot commaunâ—ed to be set in the stockes in the Colehouâ—e An other dayes talke of the Bishop with Iohn Philpot and other prisoners Iohn Philpot denyeth to come before the Bishop for feare of some priuy practise Iohn Philpot brought to the Bishop by violence Note here the iust dealinges of these Bishops This Bishop of Lincolne was D. White Iohn Philpot being Archdeacon excommunicated B. White for preaching falâ—ed doctrine Matter made of a knife sent to Iohn Philpot in a Pigs belly Articles agayne put to Iohn Philpot. B. Boner of mere power and authoritye pronounceth himselfe to be Philpots Ordinary False articles fayned aâ—aynst Iohn Philpot. B. Boner taken with an vntruth Other prisoners called in to beare witnes agaynst Iohn Philpot. The prisoners refuse to be sworne agaynst M. Philpot. B Boner agayne doth agaynst the lawe Note how the Bishops make Anabaptistes B. 〈◊〉 seeketh 〈◊〉 An other priuate talke or coÌ„ference betweene him and the Bishop B. Boner vewing his Colehouse He meaneth SteueÌ„ Gardiner Bishop of Winchester Good couÌ„sell geuen to B. Boner Iohn 〈…〉 a cloâ—e tower ioyning to Paules Church The 8. 〈◊〉 of â— Philpot. Articles 〈◊〉 Philpot 〈…〉 M. Philpot. B. Boner doth without order oâ— lawe The 9. examination of Iohn Philpot before the Bishop and his Chapleyns Iohn Philpot still standeth to his former plea to aunswere before his owne Ordinary Iohn Philpot will not heare his articles read Talke of the Sacrament This argument in the 2 figure concluding affâ—â—matiuely doth not holde by Logyke The Bishop being brought to a narrow straite
church This article of the K. Quâ—â—e is no 〈…〉 his Catholicke Creede And yet he sayd before that he went not aboute to seeke his bloud Iudgement without truth Mathew Plaise confesseth his minde of the Sacrament Capernaicall doctrine Christ called it his body Ergo he made it his body It followeth not For a thing may be called yet no nature chaunged Anno 1556. Iune False alleaging the Scriptures They sayd that Christ called it his body but they sayd not that it was his body Comparison betweene turning Moyses rod and the bread into Christes body not lyke The opinion of the Papistes much lyke to the Capernaits Iune 22. 10. Godly Martyrs The lyfe story of Richard Woodman Anno â—557 〈◊〉 Râ—â—hard â—oâ—dman 〈…〉 of his 〈◊〉 trouble Râ—chard Woodman agâ—yne apprehended 〈…〉 of Richard Woodman The first appreâ—ension 〈◊〉 Richard Woodman Woodmen purgeth himselfe of false sclander False surmises agaynst Richard Woodman Woodman complayned of to Syr Iohn Gâ—ge Lord Chamberlayne Warrantes sent out to attach Woodman L. Chamberlayne sendeth to take Woodman at his plough Woodman arested Feare comming vpon WoodmaÌ„ at his first taking Woodman comforted in his spirite after his feare Woodman asketh for their Warrant How God worketh for his seruauntes The vnorderly doinges of the Papiâ—tes in attaching men without any warrant Woodman refusâ—th to goe with them vnlesse they shewe their warrant Gods great worke how the persecutors which came to take Woodman went away without him Woodman escapeth the handes of his takers Woodmans house agayne searched for him Woodman lodged sixe weeâ—es in a woode All the countâ—y and Sea coastes lâ—yd for woodman Woodman deliuered by his owne brother into his enenemyes handes Auri sacra fames quid non Mortalia cogis pectora Virgil. Brother bewrayeth the brother Woodmans house agayne beset and searched Woodman put to his shiftes The part of a trusty wife to her husband This belyke was his brother Woodman at length after long seeking found out George 〈…〉 in 〈…〉 Woodman A Pewterer of 〈◊〉 a 〈◊〉 coate â—oodman 〈◊〉 to 〈◊〉 â—ounde 〈…〉 of 〈◊〉 Woodman 〈◊〉 his 〈◊〉 of his â—â—fe and 〈◊〉 The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle Richard Woodman brought before the B. of Chichester D. Story and D. Cooke Richard Woodman preferreth the kingdome of Christ before lyfe or wyfe all worldly respectes Woodman appealed to his Ordynary D. Story a great spiller of bloud by his owne confession The Papistes in doubte whether they haue the spirite of God D. Story in a fury He is no true Christian that hath not the spirite of God Anno 1556. Iune 1. Cor. 7. Whether Paule was sure to receâ—ue the spirite of Christ. 1. Cor. 7. Rom. 8. Rom. 8. Gâ—l â— 2. Tim. 8. The Papistes bewray their owne blyndnes Richard Woodman glad to goe to the Marshalsâ—â— The liuing God is a pâ—â—ne of heresie among the Catholickes Story scorneth at the holy Bible Barne 6. D. Story set to schoole in the Scriptures Psal. â—4 If the liuing God in heauen doe make an heretick 〈◊〉 maketh 〈◊〉 the dead God on the Aultar Storyes rule to know an hereticke that is a true Christian When D. Story cannot confute them by learning he confuteth them by imprisonment No but if he should say the Sacrament of the aultar worshipped might he be then he were a perfect Catholicke The Lord hereticall our Lord Catholicke with the Papistes Fallacia equiuoci He that erreth from the church which church erreth not in in the right fayth his fayth cannot be good in deede Woodman charged with his owne writinges Richard Woodman 5. tymes before the Commissioners Anno 1557. 〈◊〉 â—oodman 〈…〉 church A man may 〈…〉 the 〈◊〉 preaâ—â—â— â—eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉 〈◊〉 and â—â—â—under Woodman 〈…〉 the 〈◊〉 Church The Bishop 〈…〉 The Bishop biddeth Woodman to dinner Talke betweene Richard Woodman and the Bishop about Priestes mariage Paule if he were not maryed yet he had power to marry as well as the other had 1. Cor. 9. 1. Cor. 7 Priestes ought to haue wyues rather then to burne by Sainct Paules doctrine Gene 2. 1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes â—olde that Byshops Deacons hauing wiâ—es before might keepe them still but not hauing before might not afterward mary Paul confesseth himselfe after his Apostleship to haue power to maâ—y The Bishops fayâ—e wordes to Richard Woodman Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion A Byshoplyke diâ—ner without any talke of Scriptures D. story a man without reason 7. Sacramentes denyed Two onely Sacramentes Richard Woodman caryed to the Marshalsey Luke 22. The deuills members persecutors of the Christians Iob. Psal. 1â— Rom 14. Richard Wooâ—mâ—â— to the faythfull brethren Psal. 103. Those that feare God hang not or man The inseparable knot of loue betweene Christ and his members Christians ought to geue there liues for defence of the Gospell if they be thereto called The second examination of Rich. Woodman before D Christopherson Bishop of Chichester Doct. Story c. Prouing of 7. Sacramentes Christopherson not yet consecrated 〈◊〉 to 〈◊〉 the examination 〈…〉 â—â—ether â—â—trimony 〈◊〉 Sacrament Ephe. 5. S. Paules words be these â—his misteâ—y is greatâ— c. In the Greeke text S. Paule calleth it misterium What is a mistery and what difference there is betweene a mistery and a Sacrament Argument A thing signified a thing signifying can not bee at one tyme in respecte of it selfe in one subiecte Matrimony is a holy thing it selfe signified Ergo Matrimony cannot be a Sacrament signifying a holy thing The hose in a hosiers stalle may be a signâ— signifying moe hose to be within but it is noe signifying signe of it selfe Neyther againe is euery signe of an other thing to be called a Sacrament Chichester proueth Matrimony to be a SacrameÌ„t by a payre of hose Letters written in the booke speaking properly be one thing the testament worde of God is an other thing And yet by vse of speach the booke of the testament is called the testament as bread and wine be called the body bloud of the Lord. Heb. 13. The Bishop of Chichesteâ— rightly aunswered of his man according to his queston Aiâ— Aio Sacrament of the Aultar The aultar how it is to be taken and where it is Math. 18. Math. 5. Christ the true and onely Aultar The place of Math. â— expoundâ— Heb. 13. The Catholickes will not haue the worde to iudge Woodman referreth himselfe to the true Church Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God The Catholickes make themselues Priestes not after the order of Aaron but of Melchisedech The Catholickes 〈◊〉 the Sacrament doth a â—â—gne signiâ—â—â—â—g and the thing it 〈◊〉 signiâ—ied Another 〈◊〉 wordes 〈◊〉 make 〈◊〉 Sacrament of Baptisme 〈…〉 childe 〈◊〉 to be â—â—ptised The word water and
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
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
Whome after that he hadde praised in the beginning of hys sermon for their perseueraunce in the true woorshipping of God he then deuided his whole sermon into 3. partes according to the solemne custome of the Schooles entending to speake firste of the mercy of God secondly of his Iustice to be shewed and last of all howe the Princes secretes are not to be opened And proceeding a little from the beginning he tooke occasion by and by to tourne his tale to Cranmer and wyth many hote woordes reprooued him that once he being endued with the fauour and feeling of wholesome and Catholicke doctrine fell into the contrary opinion of pernicious error which he had not only defended by wrytings and all hys power but also allured other men to doe the like wyth great liberalitye of giftes as it were appoynting rewardes for errour and after hee had allured them by all meanes did chearish them It were too long to repeat all things that in long order were there pronounced The summe of this tripartâ—â—e declamation was that he saide Gods mercy was so tempered with his iustice that he did not altogether require punishment according to the merites of offenders nor yet sometimes suffered the same altogither to go vnpunished yea though they had repented As in Dauid who wheÌ„ he was bidden chuse of 3. kindes of punishments which hee would and he had chosen pestilence for 3. dayes the Lord forgaue him halfe the tyme but did not release all And that the same thing came to passe in him also to whom although pardon reconciliation was due according to the Canons seeing hee repented from his errours yet there were causes why the Queene and the CouÌ„cel at this time iudged hym to death of which least he should maruell too much he should heare some First that being a traytor he had dissolued the lawfull matrimonie betweene the Kinge her father and mother besides the driuing oute of the Popes authoritye while he was Metropolitane Secondly that he had ben an heretike from whom as from an author and onely fountaine all heretical doctrine schismaticall opinions that so many yeres haue preuailed in Englande did first rise and spring of which hee had not bene a secrete fauorer only but also a most earnest defender euen to the ende of his life sowing them abroad by wrytings and argumeÌ„ts priuately and openly notwithout great ruine and decay of the catholicke church And further it seemed meete according to the lawe of equalitie that as the death of the Duke of Northumb. of late made euen wyth Thomas More Chauncellour that dyed for the Churche so there shoulde be one that shoulde make euen with Fisher of Rochester and because that Ridley Hooper Ferrar were not able to make eueÌ„ wyth that man it seemed meete that Cranmer shoulde be ioyned to them to fill vp this part of equalitie Besides these there were other iust and weighty causes which seemed to the Queene and the Councel whych was not meete at that time to bee opened to the common people After this turning his tale to the hearers he bad al men beware by this maÌ„s example that amoÌ„g men nothing is so high that can promise it selfe safetie on the earth and that Gods vengeance is equally stretched against al men and spareth none therfore they should beware learne to fear their Prince And seeing the Queenes maiestie woulde not spare so notable a man as this much lesse in the like cause she would spare other men that no man should thinke to make thereby anye defence of his errour either in richesse or any kinde of authoritie They had nowe an example to teache them all by whose calamity euery man might consider hys owne fortune who from the toppe of dignitie none being more honorable then he in the whole realme and next the King was faln into so great miserie as they myght nowe see being a man of so high degree sometime one of the chiefest Prelates in the Church and an Archbishop the chiefe of the Counsell the seconde persone in the Realme of long time a man thought in greatest assuraÌ„ce hauing a King on his side notwythstanding all hys authority and defence to be debaced froÌ„ high estate to a lowe degree of a Counsellour to become a caitiffe and to be set in so wretched a state that the poorest wretche woulde not chaunge condition with hym briefly so heaped wyth misery on all sides that neyther was left in hym any hope of better fortune nor place for worse The latter parte of hys Sermone he conuerted to the Archbishoppe whome hee comforted and encouraged to take hys death wel by many places of Scripture as with these and suche like bidding hym not mistruste but hee shoulde incontinently receyue that the theâ—e did to whom Christe sayde Hodie mecum eris in Paradiso That is Thys day thou shalt be wyth mee in Paradise And out of S. Paule hee aâ—â—ued hym against the terrour of the fire by this Dominus fidelis est non sinet vos tentari vltra quà m ferre potestis That is The Lorde is faithfull which will not suffer you to be tempted aboue youre strengthe by the example of the three children to whome God made the flame to seeme lyke a pleasaunt dewe adding also the reioysing of S. Andrewe in hys crosse the pacience of S. Laurence on the fire assuring hym that God if he called on hym and to such as die in hys faith eyther woulde abate the furie of the flame or geue hym strength to abide it Hee glorifyed God muche in hys conuersion because it appeared to be onely his woorke declaring what trauell and conference had beene with hym to conuert hym and all preuailed not till that it pleased God of hys mercye to reclaime hym and call hym home In discourâ—ynge of whych place he muche commended Cranmer and qualified hys former doynges thus tempering his iudgement and talke of hym that while the time sayde he he slowed in richesse and honour he was vnwoorthy of his life and nowe that he myght not liue he was vnwoorthy of death But least he shoulde carie with him no comfort he would diligently labour he sayde and also he did promise in the name of all the Priests that were present that immediately after hys death there shoulde be Diriges Masses and funerals executed for hym in all the Churches of Oxforde for the succour of hys soule Cranmer in all thys meane tyme wyth what greate griefe of minde hee stoode hearing thys Sermon the outwarde shewes of hys bodye and countenaunce did better expresse then any man can declare one while lifting vppe hys handes and eyes vnto heauen and then agayne for shame letting them downe to the earth A manne myghte haue seene the verye image and shape of perfecte sorrowe liuely in hym expressed More then twentie seuerall times the teares gushed out aboundantly dropped downe marueilously from hys Fatherly face They whych were
heretofore with the receiuing of Christes worde and peaceable Gospell we had great benedictions of God especially this Christian concorde and holy peace so that all were at a full and perfect stay in Religion no man offended with an other but as the sonnes of peace eche of vs with Christian charitie embraced other now alas for pitie the deuill ridyng vpon the red horse shewed vnto S. Iohn in the Reuelation is come forth and power is geuen him to take peace from the earth For now a man can goe to no place but malicious busie bodies curiously search out his deedes marke his wordes and if he agree not with them in despisyng Gods worde then will they spitefully hatefully rayle against him and it calling it error heresie and the professors therof heretickes and schismatikes with other odious and despiteful names as traytours and not the Queenes frends not fauourers of the Queenes proceedinges as if to loue Gods word wer heresie and as though to talke of Christ were to bee schismatikes as though none could be true to the Queene that were not false to God as though none were the queenes frendes but suche as despitefully rayle on her graces Father and brother and on Gods word that they set foorth as though none fauoured the Queenes maiestie but suche as hate all godly knowledge And in very deede these thinges that all this turmoile is made for are meere inuentions of popes brought into the church of theyr owne imaginations without cōmandement or ensample either of Christ or of his Apostles and there is not one word in the Bible that being truely alledged mayntayneth them nor any Doctor of Antiquitie before S. Austens dayes as it hath bene diuers times sufficiently proued before all the whole Parliament and Conuocation of this Realme Yet these being mere traditiōs of Bishops are set out for Gods commaundementes and the Queenes authoritie geuen to her of God to mayntayne his word must be abused to put downe Gods word And your right honourable Iustices keepers of lawes and righteousnes are also abused and made the Bishops apparatours to set forth such romishe trash as is to christes dishonour and agaynst the supreme authoritie of the regall estate of this realme And wee poore subiectes for speaking of that whiche is trueth and our bounden allegeance are dayly punished rayled vpon and noted for seditions and not the Queenes frendes But God who is blessed for euer knoweth that they sclaunder vs and pull the thorn out of their owne foot and put it in ours for the searcher of harts knoweth that we beare a faythful and true hart vnto her grace vnto al her proceedinges that are not agaynst God and his holy worde And we dayly pray vnto the heauēly father to lighten her graces royall hart with the glorious light of his Gospell that she may establishe and confirme that Religion that her graces brother our most deare king did set out amongest vs and so gouerning ruling this her realme in the feare and true way of God shee may long liue and wyth prosperitie peace and honor raigne ouer vs. But we cannot thinke that those men do seek eyther Gods honour or her Graces prosperitie or wealth of the realme that take from her Graces faythfull subiectes Gods word which onely is the roote of all loue and faythfull obedience vnder her grace and of all honestie good life and vertuous concord amonge her Commons And this wee feare least the roote being taken away the braunches wil sooone wither and be fruitles And when the Philistines haue stopped vp the welspring the fayre streames that shuld flow shall soone be dryed vp All our watchmen our true preachers haue taught vs that as longe as wee retayned Gods word we should haue God our gracious mercifull father but if we refused and cast of the Lordes yoke of hys doctrine then shall we looke for the Lordes wrath and seuere visitation to plague vs as hee did the Iewes for the like offences And Paule sayth God gaue to them the spirite of vnquietnes and vprore eyes wherwith they should not see eares wherewith they should not heare vntill this day And as Dauid sayd Let theyr table be made a snare to take themselues withall a trap to catche them and a stumbling blocke to fall at Let theyr eyes be blinded that they see not bow thou downe their backes alwayes O mercifull God all this is now come vpon vs and daily more more encreased and we feare at last it will so bow down our backes that we shall vtterly be destroyed the troublesome spirite of vprores vnquietnesr dayly troubleth mēs harts worketh such vnquietnes in al places that no man that loueth quietnes can tell where to place hymselfe Men haue eyes see not how greeuous offence it is to cast of the yoke of Gods doctrine to beare the heauye burden that vnfaythfull hipocrites lay vpon vs. We haue eares and heare not the warning of Gods worde calling vs to true repentance nor his threates agaynst our impietie Our most sweet table of Christes word and most holy Communion is taken away and turned to a moste perillous snare through the brawling disputations of men And as the Idoll of abomination betokeneth finall subuersion vnto the Iewish nation so wee feare this settyng aside of the Gospell and holy Communion of Christe and the placing it of Romish religion betokeneth desolation to be at hand of this noble realme of England For the plagues of hunger pestilence and sworde can not long tary but except we repent and turne agayne to the Lord our backes shall be so bowed that the like horrible plagues were neuer seene And no maruell for the like offence was neuer committed as to reiect and cast of Christ and his word and in playne English to say Wee will not haue him to raigne ouer vs. O Lorde howe terrible is it that followeth in the Gospell Those mine enemies that would not haue me to raygne ouer them bring them hither and slaye them before me God be mercifull vnto vs and moue the Queens maiesties hart and the hartes of her honorable counsayle and youre hartes right honourable Commissioners to weigh these dangers in due time to call Gods word into your Counsayle then you shall see how it agreeth with this Bishoplike commaundement to be as ware to auoyd the contempt of the eternall God and daungers of the same as you are prudent and wise in matters of thys world least if the almighty be contemned hee stretch forth his arme which no man can turne and kindle his wrath that no man can quench We haue humblye opened vnto you oure consciences doubtlesse sore wounded and greeued by this commaundement and wee meekely pray and beseeche the Queenes maiestie for the precious death bloudshedding of Iesus Christ our Sauiour to haue mercy and pitty vpon vs her Graces poore
hee was a man altogether cast away in this worlde if hee did not looke wisely to himselfe And yet though his cause were neuer so daungerous he might somewhat in relenting to aucthoritie and so to geue place for a time helpe both hym selfe out of trouble and when oportunitie and occasion should serue preferre his cause which he then went about to defend declaring farther that he had many welwillers and friendes whiche woulde stande on his side so farre forth as possible then were able and durst do adding hereunto that it were great pitty that he being of such singuler knowledge both in the Latine Greeke both ready and rype in all kind of learning and that namely aswell in the Scriptures as in the auncient Doctours should now sodeinly suffer all those singuler giftes to perishe with him without little commoditie or profite to the world and lesse comfort to his wife and children and other his kinsfolkes friendes And as for the veritie of your opinion in the sacrament of the body and bloud of our sauiour Christ It is so vntimely opened here among vs in England that you shall rather do harme then good wherefore be wyse and be ruled by good counsell vntill a better oportunitie may serue This I am sure of quoth the gentleman that my Lord Cromwell and my Lorde of Caunterbury much fauouring you and knowyng you to bee an eloquent learned young man and nowe towardes the felicitie of your lyfe young in yeares olde in knowledge and of great forwardnes and likelihoode to be a most profitable member for this Realme will neuer permitte you to susteyne any open shame if you will somewhat bee aduised by theyr Counsayle on the other side if you stand stiffe to your opinion it is not possible to saue your lyfe For like as you haue good friendes so haue you mortall foes and enemies I most hartily thanke you quoth Mayster Frith vnto the generall both for your good will and for your counsayle by the which I well perceaue that you minde well vnto me howbeit my cause and conscience is suche that in no wise I may not nor cannot for no worldly respect without daunger of damnation starte aside and flye from the true knowledge and doctrine whiche I haue conceyued of the supper of the Lorde or the Communion otherwise called the sacrament of the aultar for if it be my chance to be demaunded what I thinke in that behalfe I must needes saue my knowledge and my conscience as partly I haue written therein already though I should presently lose xx lyues if I had so many And this you shall well vnderstand that I am not so furnished eyther of Scriptures or auncient Doctors Scholemen or other for my defence so that if I may be indifferently heard I am sure that mine aduersaryes cannot iustly cōdemne me or mine assertion but that they shall condemne with me both S. Augustine and the most parte of the olde writers yea the very Byshoppes of Rome of the oldest sorte shall also say for me defend my cause Yea mary quoth the gentleman you say well if you might be indifferently heard But I muche doubt thereof for that our Mayster Christ was not indifferently hearde nor shoulde bee as I thinke if he were nowe present agayne in the worlde specially in this your opinion the same beeing so odious vnto the worlde and wee so farre off from the true knowledge thereof Well well quoth Fryth then vnto the Gentleman I know very wel that this doctrine of the Sacrament of the Aultar which I holde and haue opened contrarye to the opinion of this Realme is very hard meate to be digested both of the Cleargye and Layety thereof But this I will say to you taking the gentleman by the hand that if you liue but twenty yeares more whatsoeuer become of me you shall see this whole Realme of mine opinion concerning this Sacrament of the Aulter namely the whole estate of the same though some sort of men perticularly shall not be fully perswaded therein And if it come not so to passe then account me the vaynest man that euer you heard speake with tongue Besides this you saye that my death woulde bee sorrowfull and vncomfortable vnto my frendes I graunt quoth he that for a small tyme it would so be But if I should so mollify qualifye and temper my cause in such sort as to deserue onely to be kept in prison that would not onely be a much long griefe vnto me but also to my friendes woulde breede no small disquietnesse both of body and of minde And therfore all thinges well and rightly pondered my deathe in this cause shall bee better vnto me and all mine then life in continuall bondage and penuryes And almightye GOD knoweth what he hath to doe with his poore seruaunt whose cause I now defend and not mine owne from the which I assuredly doe entend GOD willing neuer to start or otherwise to geue place so long as God will geue me life This communication or like in effecte my Lorde of Caunterburyes Gentleman and Fryth had comming in a Whery vpon the Thames frō the Tower to Lambeth Now when they were landed after some repast by them taken at Lambeth the Gentleman the Porter and Fryth went forward towardes Croydon on foote This Gentleman still lamenting with himselfe the harde and cruell destiny towardes the sayde Fryth namely if hee once came amongst the bishops nowe also perceiuing the exciding constancye of Fryth deuised with himselfe some waye or meanes to conuey him cleane out of theyr handes and thereupon considering that there was no mo persons there to conuey the Prisoner but the Porter and himselfe he tooke in hand to winne the Porter to his purpose Quoth the Gentleman vnto Perlebeane the Porter they twayne priuately walking by themseues wythout the hearing of Fryth you haue heard this man I am sure and noted hys talke since he came from the Tower Yea that I haue righte well marked him quoth the Porter and I neuer hard so constant a man nor so eloquent a person You haue heard nothing quoth the gentleman in respecte of his both knowledge and eloquence if he might liberally either in Uniuersity or pulpit declare his learning you woulde then much more maruell at his knowledge I take him to be suche a one of his age in all kind of learning and knowledge of tonges as this Realme neuer yet in mine opinion brought forth yet those singuler giftes in him are no more considered of our Byshops then if he were a very Dolte or an Idiot yea they abhorre him as a deuill therfore couet vtterly to extinguish him as a member of the Deuill without any consideration of gods speciall gifts Mary quoth the Porter if there were nothing els in him but the consideratiō of his personage both comly and amiable of naturall disposition gentle meek and humble it were pity that he should be cast away Cast away quoth the
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
childe 〈◊〉 Baptiâ—me So the word bread and the receauer 〈◊〉 the Sacrament of the Lordes body The fayth of the receiuer maketh it the body If Iudas did eate the body of Christ theÌ„ must he be saued Whether bread remayne in the Sacrament The true confession of Richard Woodman touching the Sacrament Sap. â— The zeale of Gods spirite in Richard Woodman D. Story commeth in D. Story commaundeth Richard WoodmaÌ„ agayn to the Marshalsey The third examination of Richard Woodman before D. Langdale and M. Iames Gage May. 12. False lyes and lewde reportes Woodman warned to appeare Woodman taketh his leaue of his fellowes Woodman deliuered to one of the Lord Mountagues men Religion esteemed by auncitors Grandfathers and by place Multitude not to be followed in doing euill To doe as most men doe and to doe as a man ought to doe are two things Hard trusting any man in thiâ— world Woodmanâ— blamed foâ— aunswerinâ— with Scriptures D. Langdales talke with Richard Woodman vpon what occasion by whose procurement Woodman charged with his owne hand writing Richard Woodmans writing â—et vpon the the Church dore vpon what occasion Woodman required of M. Sheriffe and other his frendes to talke with D. Langdale D Langdale Paâ—â—on of Buxsteede where Woodmanâ— father dwelt Woodmans friendes desirous to heare him and D. Langdale talke together 〈◊〉 Byâ—hop was 〈◊〉 Christoâ—â—erson Wâ—odman 〈…〉 D. Langdale to 〈…〉 â—â—odman 〈◊〉 without 〈◊〉 cause 〈◊〉 childreÌ„ 〈◊〉 â—â—mned 〈◊〉 Doctour â—â—â—â—dale 〈…〉 â—â—ptisme 〈◊〉 childreÌ„ 〈…〉 by D. Langdale 〈◊〉 be 〈◊〉 Richard Wood-mad chargeth D. Langdale with ignorance in the scriptures Fayth not Baptisme saueth Not lacke of Baptisme but lacke of fayth condemneth Baptising of water is not the cause of fayth The Catholicks do hold the contrary A Catholicke paradoxe The purpose of Gods election standeth by grace and not by reason of workes Doctor Langdales ArgumeÌ„t Children dying without Baptisme may be saued Ergo children haue no originall sinne Absurde doctrine Aunswere This righteousnes by Iesus Christ commeth vpon all men not in taking away imperfections of nature but in not imputing the imperfections of man to damnation We are made free by the death of Christ not from falling but from damnation due by the lawe for our falling Originall sinne Iohn 3. Psal. 23. Perfect doctrine Iames. 1. Iohn 3. Phil. 2. Adams free will nothing Fayth was before baptisme D. Langdale seemeth to be put to silence Children dying without baptisme are not therefore damned speaking absolutely Children beare not the offences of their fathers 1. Pet. 3. Gene. 6 * Nay rather in the fayth of their Parentes Neyther is it the fayth of the Godfathers and Godmothers that sanctyfieth the child but their dilligence may helpe him in seeing him catechised False doctrine of D. Langdale Fyrste where he sayth the keeping of the law is altogether Secondly that the keping of the lawe standeth in the outward signes Thirdly that children dying before Baptisme are damned Fourthly that childreÌ„ be baptised in the fayth of their Godfathers and Godmothers c. Many called but fewe chosen Luke 12. Gods elecâ—â—on stanâ—eth not by 〈◊〉 most 〈◊〉 but by the fewest â—ath 7. Luke 12. 〈◊〉 3. Math. 2. 〈◊〉 Argumentes 〈…〉 to be 〈…〉 taketh 〈◊〉 agaynst â—â—odman 〈…〉 〈◊〉 Iames 〈…〉 talke with Woodâ—â—n D. Langâ—â—le comâ—â—â—ayneth to 〈◊〉 Gage of Woodman causeles Woodman falsely beâ—â—ed D. Langdale denieth originall sinne yet accuseth Woodman for the which he is culpable himselfe Woodman knoweth no Sacrament of the Aultar vnlesse they take Christ to be the Aultar Woodmans iudgement of the Sacrament D. Langdale seeketh a knot in a rushe Whether the Sacrament be be the body of Christ before it be receaued Luke â—2 Eating goeth before the wordes of consecrating D. Langdale driuen to his shiftes D. Langdale afrayd to aunswere to Richard Woodman The Catholicks hold that Iudas did eate the body of Christ. Argument Who so euer eateth the fleshe of Christ hath euerlasting lyfe Iohn 6. Iudas did eate the fleshe of Christ Ergo Iudas hath euerlasting lyfe S. Paules words misalleaged by D. Langdale 1. Cor. 11. Making no difference of the Lordes body expounded * Christ speaketh of eating his fleshe simply without any determination of vnworthynes that is simply who soeuer beleueth in Christ he shal be saued neyther is any vnworthines in beleeuing in Christ. Note well the working of this mans charitye to doe for a man more at request then for any compassion of the partye Lewde tales and false lyes raysed vpon Woodman The 4. examination of Richard Woodman before the Byshop of Winchester c. This olde Byshop of Chichester was Doct. Daye Vntrue For B. Boner deliuered him of his owne accorde at the burning of Philpot vpon other causes False and vntrue Syr Edward Gage Shrieffe of Sussex Woodman charged with false matter Winchester 〈◊〉 in iâ—dging Richard Woodman cleareth himselfe of recantation The honest dealing of B Boner with Woodman herein This was Doct. Day The cause and maner how Woodman was â—eliuered by B. Boner Wherefore Woodman appealed to his Ordinary The cause why Woodman was first apprehended Rich. Woodman and his fellowe prisoners falsely accused and belied of the B. of Winchester in the pulpit Speaking to the curate in the pulpit made heresie Woodman cleareth himselfe from breach of the Statute Note the prety shift of this Catholick Prelate WoodmaÌ„ falsly taken to speaâ—e agaynst Priestes mariage A Priest keping his wyfe yet would needes hold agayne with Papistry A Priest keping his wyfe yet would needes hold agayne with Papistry Richard Woodman sauing him selfe from his enemyes by theyr owne lawe The fift examination of Richard WoodmaÌ„ before the B. of Winchester and diuers other Iune 15. Anno. 1557. The wordes of the statute No breach of this Statute why The Priest scannetâ— vpon the meaning of Woodman See how neerly these men seeke matter agaynst him whereby to trap him Luke â—â— Wâ—odman charged with his aunsweres before the Commissioners at his last examination D. White B of Winchester bent to haue the bloud of Woodman Richard Woodman appealeth from the B. of Winchester to his owne Ordâ—nary Woodman refuseth to sweare or aunswere before Winchester being not his Ordinary * The Bishops Argument The deuill is maister in helâ— Woodman felt a burning hell in his 〈◊〉 Ergo the deuill was Woodâ—â—â— Maister * Aunswere Hell is takeÌ„ in Scripture two wayes 〈◊〉 for the place where damned spiâ—â—â— and soules be tormented for euer 〈…〉 this lyfe or els for Gods correcâ—â—â— and anguish of the soule in this life 〈◊〉 somtime is felt so sharpe that it â—â—â—embled to hell it selfe As where 〈◊〉 The Lord bringeth to hell and 〈◊〉 out agayne c. Tob. 13. The 〈◊〉 of hell haue found me c. Psal. â—â— 1. Cor. â— Rich. Woodman agayne refuseth to sweare or aunswere before the Bishop being not his Ordinary A charitable commaundemeÌ„t of a Catholicke Prelate vnder paine of excommunication no man to say God strengthen him The
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
vnderstandyng in the contentes of the same article 4. To the fourth he aunswered that hee did well like the Communion vsed in Kyng Edwardes dayes but sayde that he had not ministred or receyued the same here in England since the Queenes reygne neyther yet knewe any that had the bookes thereof But on the other side he knew many that had those bookes and that there also hee hadde receiued the Communion in sundrye places 5. The contentes of the fift he graunted to be true 6. To the sixt he confessed that he had bene familiar with diuers Englishe menne and women being in Friseland and agreed with them in opinion as Maister Scory Thomas Young George Roo and others to the number of one hundreth persons whiche fled thither for Religion vsing there the order set forth in the reigne of king Edward and otherwise he denyeth the contentes of thys Article 7. The contentes of the seuenth hee graunted in euery poynt to be true 8. To the eight he aunswered and confessed that sithens his last comming into England which was aboue the x. day of Nouember he had in sundry places in the suburbes of London prayed and read such prayers and seruice as is appoynted in the booke of the communion and hadde willed others to doe the like both men and women which he did know by sight but not by name Howbeit he didde neyther cause any to withdrawe themselues from the Latine seruice but he sayed that it were better to pray in a tongue that they didde vnderstande then in an vnknowne tongue 9. To the ninth he confessed that the time and place articulate he was present to heare and see a playe and there was apprehended by the Queenes Maiesties Vicechamberleyne with one Cutbert a taylour and one Hugh a hosier and diuers other both men and women whose names he knewe not and by him was brought before the Counsell who sent him vnto Newgate and from thence he was brought to the bishop And othewise he denieth the contentes of this Article Upon these answeres he was dismissed and the nexte day being the xix of December he was agayne brought before the sayd Byshop and others Who when they perceiued his constantnesse determined the nexte day after to bring him openly into the Consistory there to adiudge condemne him as an hereticke Whiche purpose they accomplished For the xx day at afternoone in the presence of the Byshops of London and S. Dauides with Fecknam Abbot of Westminster and others he was there produced Where after muche and many fayre perswasions Boner read vnto him the articles and aunsweres before mentioned in the which they charged him to haue receyued the orders of the church and therefore might not mary and that he had refused to consent vnto the Latine seruice then vsed in the Church Whereunto he then aunswered and sayde that theyr orders were no thing at all and that he being a Prieste might lawfully mary and that hys children whiche he had by his wife were lawfull And as touching the seruice then vsed he vtterly detested it saying that if he should liue as long as did Methusalach yet he would neuer come to the Church to heare the abhominable Masse and other seruice being as it was then Upō which wordes the Bishop proceeded to the actuall degradation of the sayde Rough exempting him from all the benefites and priuiledges of theyr Church and after condemning him as an hereticke committed his body to the secular power who taking him into their charge and custody caried him vnto Newgate Moreouer as touching the sayde M. Rough this is further to be noted that he being in the North country in the dayes of king Edward the sixt was the meane to saue Doctor Watsons life who in queene Maryes tyme was Byshop of Lincolne for a Sermon that hee made there The sayd Watson after that in the sayde dayes of Queene Marye being with Boner at the examination of the sayde M. Rough to requite the good turne in sauing his life de tected him there to be a pernicious hereticke who did more hurt in the North partes then an hundreth besides of hys opinions Unto whom M. Rough sayd agayne Why sir is this the rewarde I haue for sauing your life when you preached erroneous doctrine in the dayes of king Edward the sixt This M. Rough sayd he had liued thirty yeares and yet had neuer bowed his knee to Baall and being before Boner among other talke he affirmed that he hadde bene twise at Rome and there had sene playnely with his eyes whiche he had manye times heard of before namelye that the pope was the very Antichrist for there he saw him caried on mens shoulders and the false named sacrament borne before him Yet was there more reuerence geuen to him then to that which they counted to be theyr GOD. Whē Boner heard this rising vp and making as though he would haue torne his garmentes hast thou sayd hee bene at Rome and sene our holy father the Pope doest thou blaspheme him after this sort and with that flying vpon him he plucked of a piece of his beard and after making speedy haste to his death he burnt him half an houre before sixe of the clocke in the morning because the day belike shoulde not be farre spent before he had done a mischieuous deed Furthermore note that this Mayster Rough being at the burning of Austoo in Smithfield and returning home ward agayne met with one Mayster Farrar a Marchant of Hallifaxe who asked him where hee had beene Unto whō he aunswered I haue bene saith he where I would not for one of mine eyes but I had bene Where haue you bene sayd M. Farrar Forsoothe sayth hee to learne the way And so he tolde hym hee had bene at the burning of Austoo where shortly after he was burned hymselfe ¶ A letter written by Iohn Rough vnto certeine of his godly frendes confirming and strengthning them in the truth which he had before taught THe comfort of the holy Ghost make you able to geue consolation to others in these daungerous dayes when Sathan is let lose but to the triall onely of the chosen when it pleaseth our God to sift his wheat from the Chaffe I haue not leysure tyme to write the great tēptations I haue bene vnder I speak to Gods glory my care was to haue the senses of my soule open to perceiue the voyce of God saying Who so euer denyeth me before men him will I deny before my father and his aungels And to saue the life corporall is to lose the life eternall And he that will not suffer with Christ shall not reigne with him Therefore most tender ones I haue by Gods spirite geuen ouer the flesh with the fight of my soule and the spirite hath the victory The fleshe shall now ere it be long leaue of to sinne the spirite shall reigne eternally I haue chosē the death to confirme the truth by me