into the Ministerye when I had a Prebend geuen me and when I was sworne to serue the king a litle before his death Chaunc Tush Herodes oth quoth Winchester Herodes othes a man should make no coÌ„science at Brad. But my Lord these were no Herodes othes no vnlawfull othes but othes according to Gods word as you your selfe haue well affirmed in your booke De vera obedientia Winchest De vera obedientia M. Roch. My Lordes quoth an other of the Counsell that stoode by the table M. Rochester speaketh Mayster Rochester I weene I neuer knew wherfore this man was in prison before now but I see well that it had not bene good that this man had bene abroad What the cause was that he was put in prison I know not but I now wel know that not without a cause he was and is to be kept in prison Bourne Yea it was reported this Parliament time by the Earle of Darbye that he hath done more hurt by Letters The Earle of Darbyeâ— complaynt agaynst Bradford and exhorting those that haue come to him in Religion then euer he did wheÌ„ he was abroad by preaching In his letters he curseth all that teach any false doctrine for so he calleth that whiche is not according to that he taught and most hartily exhorteth them to whom he writeth to continue styll in that they haue receyued by hym This letter was written to his mother brethreÌ„ and sisters and followeth hereafter M Bradford falsely charged with sedition and suche lyke as he is All which wordes diuers of the CouÌ„sell affirmed Wherunto the sayde M. Bourne added saying how saye you sir haue you not thus seditiously writteÌ„ and exhorted the people Brad. I haue not written nor spoken any thing seditiously neither I thanke God therfore haue I admitted any sedious cogitation nor I trust neuer shall do Bourne Yea but thou hast written letters Chaunc Why speakest thou not Hast thou not written as he sayth Brad. That I haue written I haue written South Lord God Syr Richard Southwell speaketh what an arrogant and stubborne boy is this that thus stoutly and dallyingly behaueth himselfe before the Queenes Counsel Wherat one looked vpon an other with disdaynfull countenaunces Brad. My Lordes and Maysters the Lord God which is and will be iudge to vs all knoweth that as I am certain I stand now before his maiesty so with reuerence in hys sight I stand before you vnto you accordingly in words and gesture I desire to behaue my selfe Yf you otherwyse take it I doubt not but God in his time wil reueale it In the meane season I shall suffer with all due obedieÌ„ce your sayinges and doynges too I hope Chaunc These be gay glorious woordes of reuerence but as in all other thinges All is lyes that pleaseth not Winchester so herein also thou doest nothyng but lye Brad. Well I would God the author of truth and abhorrer of lyes would pull my tong out of my head before you all and shew a terrible iudgement on me here present if I haue purposed or do purpose to lie before you whatsoeuer you shall aske me Chaunc Why theÌ„ doest thou not answere Hast thou written such letters as here is obiected agaynst thee Brad. As I sayde my Lorde that I haue written I haue written I stand now before you which eyther can lay my Letters to my charge or no Winchester holden at a bay if you laye anye thing to my charge that I haue written if I deny it I am then a lyer Chaunc We shall neuer haue done with thee I perceiue now be short be short wilt thou haue mercy Brad. I pray God geue me his mercy and if therwith you will extende yours I will not refuse it but otherwise I will none Here now was much adoe one speaking this and an other that of his arrogancy in refusing the Queenes pardon whiche shee so louingly did offer vnto him whereto Bradford answered thus Brad. My Lordes if I may liue as a quiet Subiect without clog of conscience M. Bradford desireth to liue that he may haue lyfe without clogge of conscience I shall hartily thanke you for your pardon if otherwise I behaue my selfe then I am in danger of the law in the meane season I aske no more but the benefite of a Subiect till I be conuinced of transgression Iâ— I can not haue this as hitherto I haue not had Gods good will be done Chaunc Uppon these wordes my Lorde Chauncelloure beganne a long processe of the false doctrine wherwith the people were deceiued in the dayes of Kyng Edwarde Winchester speaketh agaynst the doctrine taught in K. Edwaâ—des tyme. and so turned the ende of his talke to Bradford saying Howe sayest thou Brad. My Lorde the doctrine taught in king Edwardes dayes was Gods pure Religion the which as I then beleued so do I now more beleue it then euer I did therin I am more confirmed and readye to declare it by Gods grace M. Bradford standeth in defence of the doctrine taught in K. Edwardes tyme. euen as he will to the worlde then I was when I first came into prison Dures What religion meane you in king Edwards daies What yeare of his raigne Brad. Forsooth euen the same yeare my Lord that the king dyed I was a Preacher Here wrote Secretary Bourne I wote not what Chaunc Nowe after a litle pausing my Lorde Chauncellour beginneth agayne to declare The reason of Winchester wherâ— with he disproueth the doctrine of K. Edwardes dayes that the doctrine taught in king Edwardes dayes was heresy vsing for probation demonstration thereof no scripture nor reason but this that it ended with treason and rebellion so that quoth he the very end were enough to improue that doctrine to bee nought Brad. Ah my Lord that you could enter into Gods Sanctuary and marke the end of this preseÌ„t doctrine that you now so magnify Chaunc What meanest thou by that I weene wee shall haue a snatch of rebellion euen now Brad. My Lord. I meane no such ende as you woulde gather I meane an end which no man seeth but such as enter into Gods Sanctuary If a man looke on present thinges he will soone deceiue himselfe The Queenes mercy agayne offered to M. Bradford Here nowe did my Lorde Chauncellour offer agayne mercy and Bradforde aunswered as before Mercy wyth Gods mercy should be welcome but otherwise he woulde none Whereupon the Lord Chauncellour did ryng a litle bell belike to call in some body for there was present none in maner but onely those before named and the Byshoppe of Worcester Nowe when one was come in it is best quoth Mayster Secretary Bourne that you geue the keper a charge of this fellowe So was the vnder Marshall called in Chaunc M. Bradford returned agayne into prison Ye shall take this man to you and keep him close without confereÌ„ce with
God seing it determineth one thing and Gods word an other Iohn Baker did detect Robert Pope Richard Nobbis Iohn Edmundes For speaking againste going on pilgrimage and Image worship Iohn a Lee denounced Iohn a Weedon When this Iohn a Lee had tolde the sayd Weedon how the B. had said in his sermon these woordes That all whiche were of the sect of heretickes beleued that God was in heauen but they beleued not that the bodye of Christ on the aulter was God to this hee aunswearing agayne sayd ye be bold vpon that worde deryding the B. in so saying  W. Dorset of kinges Langley For saying that images stoode for nothing and that Pilgrimage serued to spend folkes mony nothing els Ioane Steuenton denounced Alice Colyns Iohn Harrys For teaching the sayd Ioane Steuenton in Lent y t x. Commaundements thus beginning I am thy Lord God that led thee out of the Land of Egypt and brought thee oute of y e house of thraldom Thou shalt not haue no alyen Gods before me neither make to thee any image grauē w t mans hādes that is in heauen aboue neyther in the earthe beneath c. Itē for teaching her y e first chapter of S. Iohns Gospell In the beginning was the word c. For teaching her the 1. chapter of Peter Sir Iohn a Priest and also Rob. Robinson detected M. Cotismore of Brightwell Also Maistres Cotismore otherwise called Maistres Doly For speaking these woordes to one Iohn Baynton her seruant that if shee went to her chamber prayd there shee shoulde haue as much merit as though she went to Walsingham on pilgrimage Item when the sayd Sir Iohn came to her after the death of M. Cotismore hys Mayster requyryng her to sende one Iohn Stayner her seruant to our Lady of Walsingham for Maister Cotismore which in his lyfe time being sicke promised in his owne person to visite that place shee would not consēt therto nor let her seruaunt go Item for saying y t when women go to offer to Images or saints they did it to shewe theyr newe gay geare that images were but carpenters chips Carpenters chyppes and that folkes go on pilgrimage more for the grene way then for deuotion Iohn Hakker did detect Tho. Vincent of London To Tho. Uincent it was obiected for geuinge this Hakker a book of S. Mathew in English Maistres Cotismore otherwise Doly  Rich. Colyns For receiuing of the said Hakker a booke of the 10. Commaundementes in English  Goodwife Bristow of Woostreete in London  William Gunne For receiuing of Hakker a booke of the x. plagues sent of God to Pharao The foresayd Iohn Hakker did detect The Wyfe of Tho. Wydmore of Chychenden Elizab. the daughter of this Hakker and Rob. her husband other Wise called Fitton of Newbery William Stokeley of Henley Iohn Symondes and his wife of great Marlow Iohn Austy of Henley Thomas Austy of Henley Grinder of Cookham  Iohn Heron. For hauing a booke of the exposition of the Gospels fayre written in English Tho. Groue end also Io. of Reding put to theyr othe did detect Richard Grace For speaking these words falowing that our blessed Lady was the Godmother to S. Katherine The Legend of S. Katherine proued false therefore the Legend is not true in saying that Christe did mary with S. Katherine and bad Adrian put on his vestmēt and saye the seruice of Matrimonye For so Christ should liue in adulterye for mariyng wyth hys Godsyster which thing if he shold do he shold be thought not to do well Item for saying by the picture of S. Nicholas being newly paynted that he was not worthy to stand in y e Roode loft but that it better beseemed hym to stand in the Belfray c. In this Table aboue prefixed thou hast gentle reader to se and vnderstand First the number and names of these good men and women troubled and molested by the church of Rome and all in one yeare of whom few or none were learned being simple laborers and artificers but as it pleased the Lord to worke in them knowledge and vnderstanding by reading a few English bookes such as they could get in corners Secōdly what were theyr opiniōs we haue also described And thirdly herein is to be noted moreouer the blind ignorance vncourteous dealing of the bishops agaynst them not onely in that they by theyr violent othe and captious interrogatoryes constrayned the children to accuse theyr parentes and parents the childrē the husband the wife the wife the husband c. but especially in y e most wrongfully they so afflicted them without all good reason or cause onely for the sincere verity of Gods worde reading of holy Scriptures Now it remaineth that as you haue heard the opiniōs which principally in number were 4. so also we declare their reasons scriptures wherupon they grounded The reasons and probations of their doctrine after that consequently the order maner of penance to them inioyned by the Byshop And first agaynst pilgrimage and agaynst worshipping of Images they vsed this text of the Apoc. 9. I saw horses in a vision and the heads of thē as the heads of Lions smoke fire and brimstone came out of theyr mouthes with these 3. plages the third part of men were slayne of the smoke and of the fire and of the brimstone that came out of the mouthes of them They that were not slayn of these 3. plagues were such as worshipped not deuils and images of gold and siluer of brasse of tree and of stone c. Ex Regist. Longland Fol. 72. Also they vsed alledged the first commaundement that there is but one God y t they ought not to worship mo Gods then one c And as touching the Sacrament and the right doctrine therof Wickliffe◠Wicket The Shepherdes Calender they had theyr instruction partely out of Wickliffes wicket partly out of the Shepheardes Calender where they read That the sacrament was made in remembraūce of Christ and ought to be receiued in remembraunce of his body c. Moreouer they alledged and folowed the wordes of Christ spokē at the supper at what time he sitting with his Disciples and making with them his Maundy tooke bread and blessed and brake and gaue to his disciples And sayd eat ye this reaching forth his arme Ex Regist. Io. Longland Fol. 102. and shewing the bread in his hand and then noting his owne naturall body and touching the same and not the bread consecrate is my body which shall be betrayed for you doe this in remembraunce of me And likewise tooke the wine and had them drinke saying this is my bloud which is of the newe Testament c. Item Fol. 42. that Christ our Sauior sitteth on the right hand of the father and there shal be vnto the day of dome Wherfore they beleued that in the Sacrament of the aultar was not the very body of Christ. Item
that will saye the contrary that all that is contained in the holy Communion set out by the most innocent and godly Prince king Edward the 6. in his high court of Parliament is conformable to that order which our Sauiour Christ did both obserue and commaund to be obserued which his Apostles primatiue church vsed many yeares whereas the Masse in many things not onely hath no foundation of Christe his Apostles nor the primatiue Church but is manifestly contrary to the same and coÌ„taineth many horrible abuses in it And although many either vnlearned or malitious do report that M. Peter Martyr is vnlearned yet if the Queeneâ— highnes wil graunt thereunto I with the sayde M. Peter Martyr and other 4. or 5. whiche I shall chuse will by Gods grace take vppon vs to defende not onely the common praiers of the Church the ministration of the Sacraments and other rites ceremonies but also al the doctrine and religion set out by our said soueraigne Lord king Edward the 6. to be more pure and according to Gods worde then any other that hath bene vsed in England these 1000. yeares so that Gods word may be iudge that the reasons and proufes of both parties may be sette out in wryting to the intent as well that all the worlde maye examine and iudge thereon as that no man shall start backe from his wrytinge And where they boast of the faith that hath bene in the Churche these 1500. yeres we will ioyne with them in this poynt and that the same doctrine and vsage is to be followed whiche was in the Church .1500 yeres past and we shall prooue that the order of the Churche let out at this present in this Realme by Acte of Parlament is the same that was vsed in the Church .1500 yeres past so shall they be neuer able to prooue theirs The same Thursday beinge the 7. of Septemb. Lorde Mountacute chiefe Iustice and Lorde chiefe Baron were deliuered out of the Tower The 13. of September the reuerende father M. Hughe Latimer was committed to the Tower The 14. of Septemb. the bishop of Caunterburye was committed to the Tower The 26. of September one Maister Graye of Cambridge called before hym one M. Garth for that he would not suffer a boy of Peter house to helpe hym saye Masse in Penbroke hal which was before any law was established for that behalfe The Queene came to the Tower of London vpon the Thursday being the 28. of September Amongest these Pageantes stood a certaine man vpon the top of the Eagle vpon Paules steeple with a flagge in his hand and vpon the Saterday following shee rode from the Tower thorough the Citie of London where were made many Pageants to receiue her and so was triumphantly brought to Westminster to White hall Uppon the Sonday being the first day of October the Queenes highnesse went from White hall to Westminster Abbey accompanied wyth the most part of the Nobility of this Realme namelye these The Duke of Norfolke the Earle of Arundell the Earle of Shrewsburie the Marques of Winchester the Earls of Darby Bedford Worcester Cumberland Westmerland Oxford Sussex Deuonshire Penbroke the Lord Dacres of the North Lord Ferris Lorde Cobham Lord Aburgeiny Lord Wentwoorth Lord Scroupe Lord Rich Lord Uaus Lorde Hawarde Lord Conias Lord Morley Lorde Paget and the Lorde Willowbye with many other Nobles and all the Embassadours of diuers countreys the Maior of London wyth all the Aldermen Also out of the Abbey to receiue her comming came three siluer Crosses and to the number of four score or neare vppon Q. Mary crowned Doctor sayes Sermon Generall pardon at the Queens CoronatioÌ„ â—xempted 〈◊〉 of the Pardon of singing men all in very rich gorgeous coapes Amongest whom were the Deane of Westminster and diuers of her Chaplaines which bare euerye one some ensigne in their handes and after them followed 10. Byshops mytred all and their Croyser staues in theyr handes and rich Copes vpon them euery one And in this order they returned froÌ„ Westminster hal before the Quene to the Abbey where she was crowned by Steuen Gardiner Bishop of Winchester and Lorde Chancellor of England At the time of the Coronation Doctour Day Bishop of Chichester made a sermon to the Queenes maiestie and to the rest of the nobilitie Also there was a generall Pardon proclaimed wythin the Abbey at the sayd time of her Coronation out of which Proclamation all the prisonners of the Tower and of the Flete were excepted and 62. more Wherof M. Whitchurch and M. Grafton were two The thirde of October the Uicechauncellour of Cambridge did chalenge one M. Pierson for that hee ministred still the Communion in his owne Parish and did receyue straungers of other Parishes to the same and woulde not say masse Whereupon within 2. dayes after he was cleane discharged from farther ministring in his Cure Uppon the Wedensday following Q. Mary rideth to the Parliament house Sergeant Pollard speaker in the Parliament The Earle of Huntington deliuered out of the Tower M. Saunders for preaching agaynst the Masse committed to the Marshalsey the Archb. of Yorke was committed to the Tower Uppon Thursdaye being the 5. of October 1553. the Queene road to the Parliament in her roabes and all the nobilitie with her and when they were set in the Parliament house the Bishop of Winchester made to them a solemne Oration and Sergeant Pollarde was chosen speaker of the Parliament The same day the Bishops of Lincolne Harford and Westchester were discharged from the Parliament and Conuocation Also the 10. daye of October the Earle of Huntington was deliuered out of the Tower Upon the Sonday after being the 15. of Oct. M. Laurence Saunders preached at Alhallowes in Breadstreete in y e morning where he declared the abhomination of the masse with diuers other matters very notably and godly Wherof more shal be heard by the Lordes leaue heereafter when we come to his story In which his doing as he shewed himselfe to be Gods faithful minister so is he sure not to be defrauded of gods faithful promise who sayth Omnis qui confitebitur me coram hominibus confitebor ego illum coram patre meo qui est in coelis Math. 10. But about noone of the same day he was sent for by the bishop of London and from thence committed to the Marshalsee Upon the Sonday folowing being the 20. of October Doctor Weston preached at Paules Crosse. D. Westons popish Sermon at Paules Who in the beginning of his Sermone willed the people to praye for the soules departed on this wise You shall pray for all them y t be departed that be neither in heaueÌ„ nor hell but in a place not yet sufficiently purged to come to heaueÌ„ that they may be releued by your deuout prayers He named the Lordes table an oyster board He saide that the Catechisme in Latin lately sette out was abhominable heresie likened the setters
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
nobles in Saxonie because of the Emperours Edict aboue mentioned In the meane time while Luther had thus absented hymselfe out of Wyttenberge Carolostadius casteth downe Images in Wittēberg Andraeas Carolostadius proceding more roughly and egerly in causes of Religion had stirred vp the people to throw downe Images in the temples beside other thinges moe For the which cause Luther returning again into the city greatly misliked the order of their doings and reprooued the rashnesse of Carolostadius declaring Luther misliketh casting out of Images by strong hand that theyr proceedynges herein were not orderly but that pictures images ought first to be throwen out of the harts and consciences of men that the people ought first to be taught that we are saued before God and please him onely by faith and that Images serue to no purpose this done and the people well instructed there was no danger in Images but they would fall of their owne accord Not that he repugned to the contrary he saide as though he would mainteine Images to stand or to be suffered but that this ought to be done by the magistrate and not by force vppon euery priuate mannes head without order and authority Ex Ioan. Sled lib. 3. Furthermore Luther wryting of Carolostadius Ex Ioan. Sled lib. 3. affirmeth that he also ioyned with the sentēce of them which began then to spread about certaine parts of Saxony saying that they were taught of God that al wickednes being vtterlye suppressed and all the wicked doers slaine a newe full perfection of all thyngs must be sette vp and the innocent onely to enioy all things c. The cause why Luther so stoode against that violente throwing downe of Images and against Carolostadius seemeth partly to rise of this by reason that Pope Adrian in his letters sent to the Princes and states of Germany doth greeuously complaine and charge the sect of Luther for sedition and tumultes and rebellion against Magistrates as subuerters and destroyers of all order and obedience as appeareth by the words of the Popes letter before expressed pag. 854. therefore M. Luther to stoppe the mouth of such slanderers and to preuent such sinister suspitions was enforced to take this way as he did that is to proceede as much as he might by order and authoritie ¶ Wherein are to be noted by y e way two speciall points touching the doctrine and doings of M. Luther especially for all such who in these our dayes now abusing the name authoritie of Luther thinke themselues to be good Lutherians The causes discussed why Luther permitted Images to stand Two things to be noted in Luther for bearing with Images if they suffer Images stil to remaine in temples and admit such things in the Church which themselues do wish to be away The first is the maner how and after what sort Luther did suffer such Images to stand For although he assented not that the vulgare and priuate multitude tumultuously by violēce should rap them downe yet that is no argument now for the Magistrate to let them stand And though he allowed not the Ministers to stirre vp the people by forceable meanes to promote Religion yet that argueth not those magistrates to be good Lutherians which may and should remoue them and will not The second point to be noted is to consider the cause why that Luther did so stand with standing of Images which cause was time and not his owne iudgement For albeit in iudgement he wished them away yet time so serued not therunto then as it serueth now For then the doctrine of Luther first beginning to spring and being but in the blade was not yet knowne whereto it tended nor to what it would grow but rather was suspected to tend to disobedience sedition and therefore the Pope hearing of the doings of Carolostadius in Wittenberge and of other like tooke his ground thereby to charge the sect of Luther with sedition vprores and dissolute libertie of life And this was the cause why Luther cōpelled then by necessitie of time to saue hys doctrine from sclaunder of sedition and tumulte beyng layd to hym by the Pope as ye haue heard was so much offended with Carolostadius and other for their violence vsed against Images For otherwise had it not bene for the Popes accusations there is no doubt but Luther would haue bin as well cōtented with abolishing of Images and other monuments of Popery as he was at the same time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contented to write to the Friers Augustines for abrogating of priuate Masses And therefore as Luther in this doing is to be excused Lutherians of this age the circumstances considered so the like excuse perhaps will not serue the ouermuch curious imitation of certeine Lutherians in this present age now which considering only the fact of Luther do not marke the purpose of Luther neyther do expend the circumstances and time of his doings being not much vnlike to the ridiculous imitatours of King Alexander the great which thought it not sufficient to follow him in his vertues but they woulde also counterfeite him in his stouping and all other gestures besides How Luther is to be folowed but to these liuing now in the Church in another age then Luther did it may seeme after my minde sufficient to follow the same way after Luther or to walke with Luther to the kingdome of Christ though they iumpe not also in euery foote steppe of his and keepe euen the same pase and turnings in all points as he did And contrarywise of the other sorte much lesse are they to be commended Luther not to be contēned for one little blemish which running as much on the contrary string are so precise that because of one small blemish or for a little stouping of Luther in the Sacrament therefore they giue cleane ouer the reading of Luther and fall almost in vtter contempt of his bookes Whereby is declared not so much the nicenes and curiousnes of these our daies Commendation of Martin Luthers doctrine Cyprian so much delited in reading of Tertulian that whensoeuer he called for his booke he badde reach him his maister as y e hinderance that cōmeth thereby to the Church is greatly to be lamented For albeit the Church of Christ praised be the Lord is not vnprouided of sufficient plenty of worthy and learned writers able to instruct in matters of doctrine yet in the chiefe points of our cōsolation where the glory of Christ and the power of his passion strength of faith is to be opened to our conscience where the soule wrasteling for death and life standeth in neede of serious consolation the same may be sayd of Martin Luther amongst all this other varietie of writers that S. Cyprian was wont to say of Tertulian Da magistrum geue me my maister And albeit that Luther went a little awry and dissented frō Zuinglius in this one matter of
the Sacrament yet in all other states of doctrine they did accord as appeared in the Synode holdeÌ„ at Marpurge by prince Philip Lautgraue of Hesse which was in the yeare of our Lord. 1529. where both Luther and Zuinglius were present and conferryng together agreed in these Articles 1. On the vnitie and Trinitie of God The consent betweene Luther and Zuinglius in cases of doctrine 2. In the Incarnation of the word 3. In the passioÌ„ and resurrection of Christ. 4. In the Article of Originall sinne 5. In the Article of Fayth in Christ Iesu. 6 That this fayth commeth not of merites but by the gift of Cod 7. That this fayth is our righteousnesse 8. Touchyng the extreme word 9. Likewise they agreed in the Arricles of Baptisme 10. Of good workes 11. Of coÌ„fession 12 Of Magistrates 13. Of mens traditioÌ„s 14. Of Baptisme of infantes 15. Lastly concernyng the doctrine of the Lordes Supper this they did beleue and hold first that both the kyndes therof are to be ministred to the people accordyng to Christes institution and that the Masse is no such worke for the which a maÌ„ may obteine grace both for the quick and the dead Item that the Sacrament which they call of the altar is a true Sacrament of the body and bloud of the Lord. Item that the spirituall manducation of his body and bloud is necessary for euery Christen man And furthermore that the vse of the Sacrament tendeth to the same effect as doth the word geueÌ„ and ordeyned of the almightie God that thereby infirme consciences may be stirred to belefe by the holy Ghost c. Ex Paral. Abbat Vrsp. In all these summes of doctrine aboue recited Luther and Zuinglius did consent and agree Neither were their opinions so differeÌ„t in the matter of the Lordes Supper but that in the principall pointes they accorded For if the question be asked of them both what is the materiall substaunce of the Sacrament which our outward senses doe behold and feele they will both confesse bread and not the accidents onely of bread Further if the question be asked whether Christ be there present Luther Zuinglius agree in the presence only in the maner of the presence they diffâ—â— they will both confesse his true presence to be there onely in the manner of presence they differre Agayn aske whether the materiall substauÌ„ce layd before our eyes in the Sacrament is to be worshypped they will both deny it and iudge it Idolatry And likewise for transubstantiation and for the sacrifice of the Masse they both do abhorre and do deny the same As also the CommunioÌ„ to be in both kyndes administred they do both assent and graunt Onely their difference is in this concernyng the sense and meanyng of the wordes of Christ How wherein Luther and Zuinglius dissent in doctrine of the Lordes supper Luthers opinion in the SacrameÌ„t Zuinglius opinion in the Sacrament Hoc est corpus meum This is my body c. Which wordes Luther expoundeth to be taken nakedly and simply as the letter staÌ„deth without trope or figure and therfore holdeth the body and bloud of Christ truely to be in the bread and wine and so also to be receaued with the mouth Uldricus Zuinglius with Ioannes Oecolampadius and other moe do interprete these wordes otherwise as to be taken not litterally but to haue a spirituall meanyng to be expounded by a trope or figure so that the sense of these wordes This is my body is thus to be expouÌ„ded this signifieth my body and bloud Ex Ioan. Sled Lib. 5. With Luther coÌ„sented the SaxoÌ„s Ex Ioan. Sled lib. 5. With the other side of Zuinglius went the Heluetians And as tyme did grow so the diuision of these opinions increased in sides spread in farther Realmes and countreys the one part beyng called of Luther LutheriaÌ„s Lutherians Sacramentariâ—â— the other hauyng y e name of Sacramentaries NotwithstaÌ„dyng in this one vnitie of opinion both the Lutherians Sacramentaries do accorde agree Ex Paralip Abb. Vrsp. that the bread wine there present is not traÌ„substantiate into the body bloud of Christ as is sayd but is a true Sacrament of the body bloud But hereof sufficient touchyng this diuision betwene the Lutherans and Zuinglians In which diuisioÌ„ if there haue bene any defect in Martin Luther yet is that no cause why either the Papistes may greatly triuÌ„ph or why the Protestantes should despise Luther For neither is the doctrine of Luther touchyng the SacrameÌ„t so grosse that it maketh much with the Papistes nor yet so discrepaunt froÌ„ vs that therfore he ought to be exploded And though a full reconciliation of this difference caÌ„ not well be made as some haue gone about to do yet let vs geue to Luther a moderate interpretation if we will not make thinges better yet let vs not make them worse theÌ„ they be Lutherians and Zuinglians differ more in charitie then in doctrine let vs beare if not with the maner yet at least with the tyme of his teachyng and finally let it not be noted in vs that we should seeme to differre in Charitie more as Bucer sayd then we do in doctrine But of this hereafter more Christ willyng when we come to the history of Iohn Frith They which write the lyfe of Saintes vse to describe and to extoll their holy lyfe godly vertues and also to set forth such miracles as be wrought in them by God Wherof there lacketh no plenty in Martin Luther but rather time lacketh to vs and oportunitie to tary vpon them hauyng such hast to other things Otherwise what a miracle might this seeme to be for one man a poore Frier creepyng out of a blynd cloyster to be set vp agaynst the Pope the vniuersall Bishop and Gods mighty Uicare in earth to withstand all his Cardinals yea and to susteine the malice and hatred almost of the whole worlde being set against him and to worke that against the said Pope Cardinals and Church of Rome A notable miracle of God to ouerthrow the Pope by a poore Fryer which no King nor Emperour could euer do yea durst neuer attempt nor all the learned men before him could euer compasse Which miraculous worke of God I recount nothing inferiour to the miracle of Dauid ouerthrowing great Goliath Wherfore if miracles do make a Sainct after the Popes definition what lacketh in Martin Luther but age and tyme only to make him a Sainct who standing openly against the Pope Cardinals and prelates of the Church in number so many in power so terrible in practise so craftie hauing Emperours and all the Kings of the earth against him who teaching and preaching Christ the space of nine and twenty yeares could without touch of all his enemies so quietly in his owne countrey where he was borne die and sleepe in peace Three miracles noted in M. Luther In
and Leo Iuda were preachers at this time in Zuricke after their owne interpretation opening thereby whole dores and windowes to discord and dissention Albeit of their doctrine they were not certaine what they did teach yet what inconuenience folowed vpon their doctrine they had to much experiēced For now all fasting was layd downe and all daies were alike to eate both flesh egges as well one as an other Priests religious persons both mē women brake their vowes ranne out of their order and fell to marying Gods seruice was decayed singing in the church left and prayer ceased Priests grewe in contēpt Religious men were thrust out of their cloisters Confession and penance was neglected so that men woulde not sticke to presume to receaue at the holy aultar without any confession made to the Priest before The holy masse was dirided and scorned Our blessed Lady and other saintes blasphemed Images pluckte downe broken in peeces neither was there any honour geuen to the Sacraments To make short men now were growen vnto such a licence and liberty that vnneth the holy host could be safe within the Priests hands c. The disorder of all which thinges as it is of no small importaunce so it was sayd they to them so greuous and lamētable that they thought it their part to suffer the same no lōger Neither was this the first time they said of thys their complaining when in their former assemble they sent vnto them before the like admonition wryting to them by certaine of the Clergye and crauing their aide in the same Which seing it is so they did now againe earnestly cal vpō them touching the premisses desiring them to surcease frō such doings and to take a better way cōtinuing in the religion of their old aunceters which were before them And if there were any such thing wherein they were greeued offended against the Bishop of Rome the Cardinals Bishops or other Prelates either for their ambition in heaping exchanging and selling the dignities of the Church or for their oppressiō in pilling mens purses with their indulgences or els for their vsurped iurisdiction and power which they extend too farre corruptly apply it to matters externe politicall which onely ought to serue in such cases as be spirituall if these and such other abuses were the causes wherewith they were so greeuously offended they promised that for the correction reformation therof they would also themselues ioyne their diligence and good will thereto for somuch as themselues also did not a litle mislike therewith therfore would conferre their counsailes together with them how by which way such greuaunces might best be remoued To this effect were the letters of the Heluetiās written to the Senate Citizens of Zuricke Whereunto the Tigurines made their aunswere agayne the xxi day of March the same yeare in maner as here foloweth ¶ An answere agayne of the Tygurines to the Letter aforesayd FIrst * The letter of the Tigurines aunswering againe the letter of the Heluetiās declaring how their Ministers had laboured and trauailed amongest them teachyng and preachyng the word of God vnto thē the space now of v. yeares Whose doctrine at the first seemed to them very straunge and nouelle because they neuer heard the same before But after that they vnderstoode and perceiued the * If the scope of doctrine be well marked betwene the Papistes and the Protestātes ' it will not be hard for any mā to iudge which is the truer doctrine For the whole ende and scope of the Popes doctrine tendeth to set vp the honour and wealth of man as may appeare by the doctrine of supremacy of confession of the masse of the Sacramēt of the aultar c. all which do tend to the magnyfiyng of the Priests like as Purgatory obsequies pardons and such other serue for their profite Contrarywise the teaching of the Protestantes as well touching iustification originall sinne as also the Sacramentes and inuocation and all other such like tende onely to the setting vp of Christ alone and casting downe of man No iniurye to Saints if Christ onely be worshipped scope of that doctrine onely to tende to this to set forth Christ Iesus vnto vs to be the pillar and refuge of all our saluation whiche gaue his life and bloud for our redemption and which onely deliuered vs also sinnefull misers from eternall death and is the onely Aduocate of mankynde before God they could no otherwise do but with ardent affection receaue so wholesome and ioyfull message The holy Apostles and faythfull Christiās after they had receaued the Gospell of Christ did not fall out by and by in debate and variunce but louyngly agreed and consented together and so they trusted sayd they that they should doe if they would likewise receaue the worde of God settyng aside mens doctrines and traditions dissonant from the same Whatsoeuer Luther or any other mā doth teach whether it be right or wrong it is not for the names of the persons why the doctrine whiche they teach should be either euill or well iudged vpon but onely for that it agreeth or disagreeth from the rule of Gods word for that were but to goe by affection and were preiudiciall to the authoritie of the word of God which ought to rule man and not to be measured by man And if Christ onely be worshipped and mē taught soly to repose their confidence in him yet neither doth the blessed Uirgine nor any Saint elles receaue any iniurie thereby who beyng here in earth receiued their saluation onely by the name of hym And where as they charge their Ministers with wrastyng the Scripture after their owne interpretation God had styrred vp such light now in the hartes of mē that the most part of their Citie haue the Bible in their hand and diligently peruse the same so that their Preachers cā not so winde the Scriptures awry but they shall quickly be perceaued Who be they that wraste the scripture Wherefore there is no danger why they should feare any sectes or factions in them but rather such sectes are to be obiected to those who for their gaine and dignitie wrast the word of God after their owne affections and appetites And where as they and other haue accused them of errour Errour many times obiected where none can be proued yet was there neuer man that could proue any errour in them Although diuers Byshops of Constance of Basill of Curiake with diuers Uniuersities besides also they themselues haue bene sundry times desired so to do yet to this present day neither they nor euer any other so did neither were they nor any of all the foresayd Bishops at their last assemble being requested to come so gentle to repaire vnto them saue only the Schashusians and Sangallians In the which foresayd assemble of theirs all such as were then present considering throughly the whole case of the matter condescended together with
together as they did But thus almightie God of his secret wisdome disposeth times occasions to serue his wil purpose in al things All be it Ferdinandus the Emperours brother deputie in Germanie remitted no time nor diligence to do what he could in resisting the procedings of the protestants as appeared both by the decree set foorth at Ratisâ—one and also at Spires In the whych Councel of Spires Ferdinandus at the same time whych was the yeare of our Lorde 1529. had decreed agaynste the protestants in effect as followeth The decree made at Spyres by Ferdinandus First that the edict of the Emperour made at Wormes should stand in force through all Germanie till the time of the general councel which should shortly folow Also that they whiche alredy had altered their religion now could not reuoke the same again for feare of sedition should stay themselues and attempt no more innouations heereafter till time of the generall Councell Item that the doctrine of them which hold the Lordes Supper otherwise then the Church doth teach should not be receiued nor the masse shuld be altered and there where as the doctrine of religion was altered shuld be no impediment to the contrary but that they which were disposed to come to Masse might safely therein vse their deuotion against Anabaptists likewise and that all ministers of the Church should be enioyned to vse no other interpretation of holy Scripture but accordyng to the exposition of the Church doctors other matters that were disputable not to be touched Moreouer that all persons and states shuld keepe peace so that for Religion neither the one part shuld inferre molestation to the other nor receiue anye confederates vnder theyr protection and safegarde All whych decrees they which shoulde transgresse to be outlawed and exiled Unto this sitting at Spires first the Ambassadours of Strausburgh were not admitted but repelled by Ferdinandus because they had reiected the masse and therefore the sayd citie of Strausburgh denied to pay any contribution against the Turk except they wyth other Germanes might be likewise admitted into their counsels The other princes which were receiued and not repelled The decree of Spires resisted by the Protestantes as the duke of Saxonie George of Brandeburgh Ernestus Franciscus Earles of Luneburgh Lantgraue Anhaldius did vtterly gainstand the decre shewed their cause in a large protestation written why they so did which done all such cities which subscribed and consented to the sayd protestation of the princes eftsones conioyned them selues in a coÌ„mon league with them whereuppon they had their name called thereof Protestants The names of the Cities were these The name of Protestantes how it first beganne Sancto gallum Argentina or Strausburgh Noriberge Vlmes Constance Rutelinge Winssemium Meminge Lindauia Campodunum Hailbrunum Isna Wisseburgum Norlinge Sangallum Furthermore as touching the Heluetians from wheÌ„ce we haue somewhat digressed howe the Citie of Berne and Zurick had consented and ioyned together in reformation of true religion ye hard before Wherfore the other Pages in Heluetia Quinque pag. The popish Pages in Heluetia coÌ„federate with Ferdinandus which were of contrary profession in like maner confederated them selues in league with FerdinaÌ„dus the number and names of which Pages especially were 5. to witte Lucernates Vraui Suitenses Vnterualdij and Tugiani whych was in the yeare aboue sayd to the intent that they conioyning their power together might ouerrunne the religion of Christ and the professours of the same Who also for hatred despite hanged vp the Armes of the foresaide cities of Zuricke and of Berne vppon the gallowes beside many other iniuries and greeuaunces whych they wrought against them For the which cause the said Cities of Berne and Zuricke raised their power intending to set vpon the foresaid Suitzers as vpoÌ„ their capital enemies But as they were in the field ready to encouÌ„ter one army against y e other through the meanes of the citie of Strausburgh and other intercessours they were parted for that time and so returned As touching the Councell of Auspurge The Couâ—â—cell of Aâ—â—â—purge The confessioÌ„ of 〈◊〉 Protestaâ—â— at Auspuâ—â—â— which followed the next yeare after the assemble of Spires An. 1530. howe the Princes and Protestantes of Germanie in the same Councell exhibited their confession and what labour was sought to confute it and how constantly Duke Fridericke persisted in defence of his conscience against the threatning woordes and replications of the Emperour also in what danger the said princes had ben in had not the Lantgraue priuily by night slipt out of the citie parteineth not to thys place presently to discourse To returne therefore vnto Zuinglius and the Heluetians of whome we haue heere presently to intreate you heard before howe the tumulte and commotion betweene the two Cities of Zuricke and Berne and the other v. Cities of the Cantons was pacified by the meanes of intercession which peace so continued the space of two yeares After that the olde wound waxing rawe againe began to burst out gather to an head which was by reason of certaine iniuries and opprobrious words and contumelies which the reformed cities had receiued of the other wherfore the Tigurines and the Bernates stopping al passages and streits would permit no corne nor victual to passe vnto them This was in the yeare of our Lord. 1531 And when great trouble was like to kindle therby the Frenche king with certaine other towneships of Suitzerland as the Glarians Friburgians Soloturnians Warres betweene the Gospelleâ—â— and the 〈◊〉 Popishe townes of SuitzerlaÌ„d and other comming betweene them laboured to set them at agrement drawing out certain coÌ„ditions of peace betwene them Whyche conditions were these that all contumelies iniuries past should be forgotten That hereafter neither parte shoulde molest the other That they which were banished for religion should againe be restored That the v. Pages might remaine without disturbaunce in their religion so that none should be restrained amongst them from the reading of the olde and new Testament Condition of peace drawen 〈◊〉 not kepte That no kind of disquietnesse should be procured against them of Berne and Zuricke and that either part should conferre mutuall helpes together one to succour the other as in times past But the fiue Pagemen wold not obserue those couenants made The Tygurines prouoked and â—â—pelled to warre against their enemies neither would their malicious hearts be brought to any conformitie Wherfore the Bernates and Tigurines shewing declaring first theyr cause in publicke wryting to purge and excuse the necessity of their warre being pressed wyth so many wrongs and in manner constrained to take the sword in hande did as before beset the hye wayes and passages that no furniture of victuall or other forage could come to the other Pages By reason whereof when they of the fiue towns began to be pinched with want and penurie they armed themselues secretly and set forewarde
where he shoulde take horse where was a certayne Gentleman a straunger who drinkyng to him in a cup of wine desired hym to haue pity vpon him selfe and if he would not fauour his life yet that he would fauour his owne soule To whome sayd Austen after he had thanked hym for his good will what care I haue sayd he of my soule you may see by this that I had rather geue my body to be burned then to do that thing that were agaynst my conscience WheÌ„ he was come to the towne of Bellimont where he should be burned the same day there was a great buriall of the Duke Ariscotus his sonne which was slayne a litle before as is before touched by the occasion whereof many nobles and gentlemen were there present The death and martyrdome of Austen which hearing of this Austen came to him and talked with him When the day came of hys martyrdome the people being offended at his coÌ„stancy cryed out to haue him drawne at an horse tayle to the place of burning but the Lord would not suffer that In fine being tyed to the stake and fire set vnto him hartely he prayed to the Lord so in the fire paciently departed Ex Crisp. alijs The names of the persecutours be not expressed in the story Ex Ioan Sled lib. â—2 A certayne woman of Auspurge At Auspurge An. 1550. At Auspurge a certayne woman there dwelling seeing a priest to cary the hoste to a sicke person wyth Taper lyght as the maner is asked hym what he meant so to goe with candle lyght at noone daye For thys shee was apprehended and in great daunger had it not bene for the earnest sute and prayer of the women of that City and at the intercession of Mary the Emperours sister Ex Ioan Sled lib. 22.  Two Virgins In the Dioces of Bamberge An. 1551. In the Dyoces of Bamberge 2. maydes were ledde out to slaughter Two Virgins Martyrs whych they susteyned wyth patient hartes and cheereful couÌ„tenauÌ„ces They had garlands of straw putte on theyr heades Whereupon one comforting the other going to theyr martyrdome seing Christ sayd she for vs bare a Crowne of thorne why shoulde wee sticke to beare a Crowne of straw No doubt but the lorde wil render to vs agayne better then Crownes of golde some sayd that they were Anabaptistes And it might be sayd Melanct that they had some fond opinion admixed withal yet they did hold sayth he the foundation of the Articles of our fayth and they dyed blessedly in a good conscience and knowledge of the sonne of God Fewe doe liue without errors Flatter not your selues thinking your selues so cleere that you can not erre Haec Philip. Melancth The names of the persecutors appeare not in the story The Christian City of Magdeburge An. 1551. When Charles the emperour had almost gotte all his purpose in Germany Constancie to be noted in the citie of Magdeburge in obtruding hys Religion of Interim into all places which was receiued of the most part of all the chiefe Princes and Cittyes onely the Citty of Magdeburge continuing in the constancy of their doctrine reformed refused to admit the same Wherefore warre was raysed agaynst them theyr City besieged and great violence vsed so that many honest and religious Citizens for the Gospels cause susteyned great perils and daunger of death At last when they had manfully and constantly endured such great distresse and calamity the space of a whole yere thorow the blessed prouideÌ„ce of almighty God who about the same time sent warre betwene the French king and the Emperour honest reconciliation was made betwene them and the Emperor whereby they were receiued into fauor and suffered to enioy theyr former religion quietly Ex Ioan. Sled lib. 23. Iames Hesselius ChaÌ„berlayne of Gaunt and the Friers there Hostius other wise called George At Gaunt An. 1555. This Hostius borne at Gaunt Hostius martyr was cunning in grauing in armour and in steele He first was in the French Church here in England during the reigne of King Edward After the comminge of Queene Mary he weÌ„t to Norden in Friseland wyth hys Wyfe and Children From thence hauing businesse hee came to Gaunt where after a certayne space that hee hadde there continued instructing diuers of hys friendes he heard that there was a blacke Fryer which vsed to preach good doctrine to the people Wherefore he being desirous to heare came to hys Sermon where the Frier contrarye to his expectation preached in defence of transubstantiation At the hearing whereof his hart was so full that he had muche a doe to refrayne while the Sermon was finished As soone as the Frier was come downe he braste out and charged him with false doctrine persuadyng the people as well as he could be heard by the scriptures that the bread was but a Sacrament onelye of the Lordes body The Fryer not willing to heare him made signes vnto him to depart Also the throÌ„g of the people was such that it caryed hym out of the dores He had not gone far but Hesselius the Chamberlaine ouertooke him caried him to prison Then were Doctours and other Friers as Pistorius and Bunderius brought to reason with him of the Sacrament of Inuocation of Saintes and Purgatory He euer stood to the triall onely of the scripture whiche they refused Then was it agreed that he shoulde declare his mind in writing which he did He wrote also to his wyfe at Emden comforting her and requiring her to take care for Samuel and Sara hys children When he was condemned he was coÌ„mauÌ„ded not to speake to the people Hesselius the Officer made great hast to haue him dispatched Wherfore he myldely like a lambe praying for his enemyes gaue him selfe to bee bounde paciently taking that they would doe agaynst him whom first they strangled then consumed his body being dead wyth fire And this was the Martyrdome of Hostius Ex Lud. Rabo lib. 6.  Iohn Frisius Abbot Ioan. Frisius Abbot In Bauaria An. 1554. Ioanne Sled Lib. 25. maketh recorde of one Ioan. Frisius Abbotte of Newstat within the Dioces of the B. Herbipolensis in Bauaria who being suspected of Lutheranisme was called to accompt of his fayth and stroÌ„gly persisting in his assertions and defeÌ„ding the same by the scriptures he was therefore displaced and remooued from all hys iurisdictions .25 of Iune an 1554. Ex Sled The Bayliffe of Hennegow The pittious martirdome of Bertrand le Blas gouernour of the towne and Castle of Dornic Peter De uentiere LieuetenauÌ„t to the sayd Bayliffe Philip de Cordis chiefe couÌ„sellour in criminall causes Nic. Chambree Pet. Rachelier Iames de Clerke Nicholas of Fernague M. Hermes of Wingles one of the counsell for the sayd Baliwicke Bertrand le Blas At Dornic An. 1555. The Story of Bertrand is lamentable his tormentes vncredible the tyrannye shewed vnto him horrible the constancye of the Martyr admyrable This Bertrand beyng a Sylkeweauer
can say of this iustice Nowe it is aboute two of the clocke in the afternoone Shortly we shall heare what some of them sayde when they went to execution There be certaine of them so obstinate that they will not looke vppon the crucifixe nor be confessed to the priest and they shall be burned aliue The heretickes that be apprehended and condemned are to the number of 1600· but as yet no more but these foresayd 88. are already executed This people haue theyr originall of the valley named Angronia neare to Subaudia and in Calabria are called Vltramontani In the kingdome of Neaples there are 4. other places of the same people of whome whether they liue well or no as yet wee knowe not For they are but simple people ignoraunt wythout learning woode gatherers and husbandmen but as I heare much deuout and religious geuing themselues to die for religions sake From Montealto the 11. of Iune And thus much wryteth this Romanist ☞ Here moreouer is to be noted that the foresaid Marques Buccianus aboue specified hadde a sonne or brother vnto whome the sayde new Pope Pius the fourth belike is reported to haue promised a Cardinalshippe at Rome if all the Lutherans were extirped and roted out in that prouince And like inough that the same was the cause of thys butcherly persecution and effusion of Christen bloud in the said countrey of Calabria beyond Neaples in Italy Besides these godly Italian Martyrs in thys Table aboue contained many other also haue suffred in the same countrey of Italie of whome some before haue bene specified some peraduenture omitted But many moe there be whose names we know not wherof assoone as knowledge may be geueÌ„ vnto vs we purpose God willing to impart the same louing reader vnto thee ☞ Now in the meane time it foloweth according to my promise made before next after this lameÌ„table slaughter of Calabria here to insert also the tragical persecution horrible murder of the faithfull flocke of Christe inhabiting in Merindole in Fraunce and in other townes adiaceÌ„t neere vnto the same in the time of Franciscus .1 the french king The furious crueltie of whiche miserable persecution although it can not be set foorth too muth at large yet because we wil not weary too much the reader with the ful length therof we haue so contracted the same especially the principal effect therof we haue comprehended in such sorte that as we on the one part haue auoided prolixitie so on the other we haue omitted nothing which might seme vnworthy to be forgotten The story here foloweth A notable historie of the persecution and destruction of the people of Merindol and Cabriers the countrey of Prouince where not a fewe persons but whole Villages and Towneships with the most part of all the foresayde countrey both men women and children were put to all kind of cruelty suffered martyrdome for the profession of the gospell THey that write of the beginning of this people say that about CC. yeres ago The lamentable story of Merindoll· they came out of the Country of Piedmont to inhabite in Prouince in certaine Uillages destroyed by warres and other desert places Wherin they vsed such labour and diligence that they had abundance of corne wine oyles hony almons with other fruits commodities of the earth and muche cattell Before they came thether Merindol was a barren desert and not inhabited But these good people in whome God alwaies had reserued some litle seede of pietie being dispersed and separated from the societie of men were compelled to dwell with beasts in that waste and wilde desert which notwithstanding through the blessing of God and their great laboure and trauel became exceeding frutefull Notwithstanding the world in the meane time so detested abhorred them and with all shamefull rebukes and contumelies railed against them in such despiteful maner y t it semed they were not worthy that the earth should beare them For they of a long continuance and custome had refused the Byshop of Romes authoritie and obserued euer a more perfect kinde of doctrine then others deliuered to them from the father to the sonne euer since the yere of our Lord. 1200. For this cause they were often accused complained of to the king as contemners despisers of the magistrates and rebels Wherefore they were called by diuers names according to the countreis and places where they dwelte For in the country about Lyons they were called the pore people of Lyons Paupeâ—es de Lugduno WaldeÌ„sâ—â— Tuâ—â—elupini Chagnardi In the borders of Sarmatia Liuonia and other countreis towards the North they were called Lolards In Flanders and Artoys Turrelupius of a desert where wolues did haunte In Dolphine with great despite they were named Chagnardes because they liued in places open to the Sunne and without house or harborough But most commonly they were called Waldoys of Waldo Of Waldo read before pag. 230. who first instructed them in y e word of God which name continued vntill the name of Lutheranes came vp which aboue all other was most hated and abhorred Notwithstanding in all these most spitefull contumelies ond sclaunders the people dwelling at the foote of the Alpes and also in Merindol Cabriers and the quarters thereabout alwaies liued so godly so vprightly and iustly y t in al their life conuersation there appeared to be in theÌ„ a great feare of God That little light of true knowledge whiche God had giuen them they laboured by al meanes to kindle encrease daily more more sparing no charges whether it were to procure bookes of the holy Scripture or to instructe such as were of the best and moste towardly wits in learning godlinesse or els to send theÌ„ into other countreis yea euen to y e farthest partes of the earth where they had heard that any light of the gospel began to shine For in the yere 1530. vnderstanding that the gospel was preached in certaine townes of Germany Switzerland they sent thether 2. learned men that is Georgius Maurellus borne in Dolphine a godly preacher of their owne and whome they had of their owne charges brought vp in learning Petrus Latomus a Burgundian to conferre with the wise learned ministers of the Churches there in the doctrine of the gospel and to know the whole forme and manner which those Churches vsed in the seruice and worshipping of God and particularly to haue their aduise also vppon certaine poynts which they were not resolued in These 2. after great conference had w t the chiefest in the Churche of God namely with Oecolampadius at Basill at Strausburgh with Bucer and Capito and at Berne w t Bartholdus Hallerus as they were returning thorow Burgundie homewarde Petrus Latomus was taken at Dyion and caste into prison Maurellus escaped returned alone to Merindol with the bookes and letters whych he brought with him from the churches of Germanie and declared
Pantal alijs Notes vppon the storie of Merindoll aboue recited THus hast thou heard louing Reader the terrible troubles slaughters committed by the Bishops and Cardinals againste these faithfull men of Merindol whiche for the hainous tirannie and example of the facte moste vnmercifull maye be comparable with any of the first persecutions in the primitiue Churche done either by Decius or Dioclesianus Nowe touching the sayd storie and people of Merindol briefly by the way is to be noted The Gospellers of Merindoll came first of the Waldenses that this was not the firste time that these men of this countrey were vexed neither was it of late yeres that the doctrine and profession of them began For as by the course of time and by auncient Recordes it maye appeare these inhabitaunts of Prouince and other coastes bordering about the confines of Fraunce and Piemont had their continuance of auncient time and receiued their doctrine first from the Waldenses or Albigenses which were as some say about the yeare of oure Lord 1170. or as other doe recken about the yeare of our Lorde 1216. whereof thou haste gentle reader sufficiently to vnderstaÌ„d Vid. supra pag. 230. c. reading before pag. 230. Item pag. 260 Item pag. 267. c. These Waldenses otherwise called Pauperes de Lugduno beginning of one Petrus Waldus Citizen of Lyons as is before shewed Vid. supra pag. 231. pag. 231. by violence of persecution being driuen oute of Lions were disparcled abroad in diuers countreis of whom some fled to Massilia some to Germanie some to Sarmatia Liuonia Bohemia Calabria and Apulia diuers strayed to the Countreis of France especially about Prouince and Piemont of whoÌ„e came these Merindolians aboue mentioned and the Angrognians with others of whom now it foloweth likewise God willing to discourse Waldenses how and of whom they first began They which were in the countrey of Tolouse of the place where they frequented were called Albij or Albigenses Against the which Albigenses Frier Dominicus was a great doer labouring and preaching against them 10. yeres together and caused many of them to be burned for the which he was highly accepted and rewarded in the Apostolicall Court and at lengthe by Pope Honorius the 3. was made Patriarch of the blacke gard of the Dominicke Friers Dominicus Patriarch of the blacke Fryers enemie to the Waldenses Ex Antonino part 3. tit 19. cap. 1. These Albigenses against the Pope of Rome had set vppe to them selues a Bishop of their owne named Bartholomaeus remaining about the coastes of Croatia and Dalmatia as appeareth by a letter of one of the Popes Cardinals aboue specified pag 261. For the which cause the Sea of Rome tooke great indignation against the sayde Albygenses Vid. sâ—pra pag. 261. and caused all their faithfull Catholickes and obedienciaries to their Churche to rise vp in armour and to take the signe of the holy crosse vpon them to fight against them An. 1206 by reason wherof great multitudes of them were pitifully murdered not onely of them about Tolouse Auinion in France as is afore to be seene pag. 273. but also in al quarters miserable slaughters and burnings of them long continued from the raigne of Fridericke 2. Emperour almost to this present time through the instigation of the Romane Popes Paulus Aemylius the French Chronicler in his 6. booke wryting of these Pauperes de Lugduno Ex Paul Aemylio lib. 6 and Humiliati and deuiding these two orders from Albigenses reporteth that the two former orders were reiected of Pope Lucius 3. And in their place other two orders were approued to witte the order of the Dominicke Friers and of the Franciscanes Which seemeth not to be true for somuch as this Pope Lucius was 20. yeres before Innocent 3. and yet neither in the time of Pope Innocent the order of the Dominicke Friers was approued but in the time of Pope Honorius the 3. who was 40. yeres after Pope Lucius Again Bernardus Lutzenbergensis in Catal. haeret affirmeth that these Pauperes de Lugduno Ex Bernard Lutzenberg or Waldenses began first an 1218. Which if it be true then must the other report of Aemylius be fals wryting of the sect of Pauperes Lugdunenses to be refused by Pope Lucius the 3. who was long before this in the yeare of our Lord. 1181. Among other authours which wryte of these Waldenses Ioan Sleidan Lib. 16. intreating of their continuance and doctrine See the story of Sleidan thus wryteth of them There be sayeth he in the French Prouince a people called Waldoys These of an auncient trade and custome among them doe not acknowledge the Bishop of Rome and euer haue vsed a manner of doctrine somewhat more pure then the rest but especially since the comming of Luther they haue encresed in more knowledge and perfection of iudgement Wherefore they haue beene oftentimes complained vppon to the kinge as though they contemned the Magistrate and would moue rebellion with other suche matter falsely surmised against them more of despite and malice then of any iust cause of truthe There be of them certaine Townes and Villages among which Merindoll is one Against these Merindolians sentence was geuen fiue yeares past at Aix being the high tribunall seate or iudgement place of Prouince that all should be destroied without respecte of age or persone in such sort as that the houses being pluckt downe the Village shoulde be made plaine euen with the grounde the trees also should be cut downe and the place altogether made desolate and desert All beit though it were thus pronounced yet was it not then put in execution by the meanes of certaine that perswaded the king to the coÌ„trary namely one William Bellay who was at the same time the kings Lieutenaunt in Piedmont But at the last the 12. day of April an 1545. Iohn Minerius President of the Counsell of Aix calling the Senate reade the kings letters commaunding them to execute the sentence giuen c. This confession worthy of perpetual memory you shall see more largely set out in Henr. Pantaleon wryting of the destruction of Cabriers and Merindoll and also in the French storye Moreouer concerning the confession and the doctrine of the sayde Merindolians receiued of auncient time from their forefathers the Waldenses thus it followeth in the sayd boke and place of Iohn Sleidan At last sayeth Sleidan after he had described what great crueltie was shewed against them when the reporte hereof was bruted in Germanie it offended the mindes of many and in deede the Suitzers who were then of a contrary Religion to the Pope entreated the King that he woulde shewe mercy to suche as were fled Whereunto the saide king Fraunces made aunswere in thys wise pretending that he had iust cause to doe as he did inferring moreouer that they ought not to be carefull what he did within his dominions or how he punished his offendours more then he was
that people and are confounded and their Religion brought in disdayne Thus God beateth down those which exalte themselues aboue measure and maketh his aduersaries to fall into the pits whiche they themselues haue made Let vs pray vnto him therefore that it would please him likewise to stretch out his puissaunt arme at this day to maintayne his poore Church now afflicted and to confound all the deuises of Sathan and his members to the aduauncement of his glory and kyngdome ¶ The conclusion of the story And thus hast thou Christiā reader for thy erudition and comfort the story and doyngs The conclusiō of the story of Merindoll Angrongne Merindoll and Cabriers in Prouince vnder the Frēche king discoursed concernyng these two countreys both of Prouince also of Piemont the one beyng subiect vnder the dominion of Fraunce the other belōgyng to the Duke of Sauoy In the which two foresayd regions and countreys how long the Gospell of Christ hath continued euē from the tyme of the first Waldenses the history it selfe declareth Furthermore what iniuries and wronges haue bene done agaynst them for the Gospels sake Angrongne and others in Piemont vnder the Duke of Sauoy The cruelty of the aduersaryes The patience of the Martyrs what rigour and cruelty hath bene shewed of the aduersary part agayn for their part what pacience in their sufferyng what constancie in their doctrine what truth in their wordes and simplicitie in their deedes what obedience toward their Magistrates and fayth toward God they haue vsed finally how miraculously and mightily God hath fought for his people and confounded the enemyes the sayd history may geue thee full knowledge and experience Wherein this thou hast moreouer for thy more learnyng to note and to consider with thy selfe besides many other memorable thinges in this story conteined how vnwillyng this people were at first what remorse of conscience they had for their obedience toward their Magistrates to lift vp any hād or finger for their owne defence And therfore many of them beyng slayne cruelly murthered as willingly offeryng their throates without any resistaunce to the cruell handes of their enemyes the rest were cōpelled to flye into the mountaines beyng spoyled of house vittaile weapon onely to saue their poore liues with flying Thē they which are in Iewry let thē flye into the Mountaines Luke 21. whiche otherwise they would not with resisting in rockes caues thinking there rather to perish by famine then to vse that defence for thēselues which nature geueth to euery brute beast to helpe it selfe as it may agaynst violēce iniury Yet these poore Waldoys refusing all resistaunce laying downe their own weapon for obedience sake yea not liftyng vp their own handes to defend their owne heades onely vsed the poore shift of flying frō their enemies till at lēgth the rage of those bloudy persecutours satisfied with no bloud nor contented with any reason ceased not still most furiously to infest them yea to take also the mountaines frō them which had taken from them their houses before neither yet permittyng them to liue with the wild beastes in the desert whiche could not liue in their townes at home till at length by extreme necessitie the prouidēce of God so workyng with them The Waldois compelled to defēd thēselues they were cōpelled to turne their faces to take those weapōs which the grounde gaue to their handes And with those stones so marueilously the God of hostes wrought for his people that they beat vāquished ouerthrew their aduersaries they cōfoūded their pride they abated their malice at last stayd the intollerable rage of their persecutiō So mercyfully and victoriously the Lorde God omnipotent fought with his people Note how the Lord blessed the Waldois standing to their owne defence or rather for his people they but turning almost their faces vnto their enemies no otherwise then he fought in times before with Iosue agaynst the heathen with the Israelites against the Phelistians with the Macabees against Antiochus and the Sirians This hystorie caryeng with it a true narration of things done in the sayd country of Piemont and written as it semeth by certayne of the Ministers whiche were at the doyng thereof with the like faith and simplicitie we haue collected partly out of the Italian partly out of the French tongue for in both the languages it is written although in the French tongue Ex Histor. Gallica Italica it is much more largely discoursed which booke most principally heerein we haue followed The title whereof thus beginneth Histoire des persecutions Guerres faites contre le peuple appellé Vaudois c. Now that we haue finished these forreine Histories concerning suche matters as haue bene passed in other Realmes and nations of Germanie Italie Spaine Fraunce and Sauoy consequently it remayneth after this degresse to returne and reduce our story againe to our owne countrey matters heere done and passed at home after that first we shall haue added one forreine storie more concerning y e Martyrdome of a Christian Iewe which suffered about these yeares in Constantinople among the Turkes in this wise as foloweth ¶ The story of a christian Iew in Constantinople martyred by the Turkes A Christian Iewe Martyr Persecutors Martyrs The causes The Turkes of Constātinople A Iew christened and Martyred At Constantinople An. 1528. TO these forreyne Martyrs aforesayd we wil also adioine the Hystorie of a certayne Iew who in the yeare of oure Lorde 1528. dwelling in the Citie of Constātinople and there receyuing the sacrament of Baptisme was conuerted and became a good Christian When the Turkes vnderstoode heereof Anno. 1528. they were vehemently exasperated agaynste hym that he forsaking his Iewishnes should bee regenerate to the faith of Christ and fearing least his conuersion shoulde be a detrimente to theyr Mahometicall lawe they sought meanes howe to put hym to deathe whiche in shorte tyme after they accomplished And for the greater infamie to be done vnto the man they cast his dead corps into the streetes commanding that no man should be so hardy as to bury the same The Martyrdome of a Christian Iewe. HAuing thus comprehended the troubles and persecutions of such godly Saintes and blessed Martyrs which haue suffered in other foreine nations aboue mentioned heere now endyng with them and beginning the eyght booke we haue God willing to returne agayne to our owne matters The contents of the booke folowing and to prosecute such Actes and recordes as to our owne countrey of England do appertayne In the proees whereof among many other thyngs may appeare the maruelous worke of Gods power and mercy in suppressing and banishing out of thys Realme the long vsurped supremacie of the Pope also in subuerting and ouerthrowing the houses of Monkes and Friers with diuers other matters perteyning to the reformation of Christes true Church and Religion All which things as they haue bene long
that he indicted it and also the place where he appointed it to be might assure him of this But whether wandereth not these Popishe Bulles whether go they not astray what King is not cited and summoned by a proud Minister and seruant of Kings to come to bolster vp errours fraudes deceites and vntruthes and to set foorth this feined generall Councell For who will not thinke that Paule the Byshop of Rome goeth sooner about to make men beleeue that he intendeth a generall Councell then that he desireth one in deede No who can lesse desire it theÌ„ they that do despaire of their cause except they be iudges and giue sentence themselues against their aduersaries We which very sore against our will at any time leaue off the procurement of the Realme and coÌ„mon weale neede neither to come our selues The king not bound to come at the Popes call nor yet to sende our procuratours thether no nor yet to make our excuse for either of both For who can accuse vs that we come not at his call which hath no authoritie to call vs But for a season let vs as a sorte of blyndlynges doe graunt that he may call vs Who be they that haue place in the Popes Councell and that he hath authority so to do yet we pray you may not all men see what auaileth it to come to this Councell where ye shall haue no place except ye be knowen both willing to oppresse trueth and also ready to confirme and stablish errours Do not all meÌ„ perceiue as well as we with what integritie fidelitie and Religion these men go about to discusse matters in controuersie that take them in hand in so troublesome a time as this is Is it not plaine what fruite the common weale of Christendome may looke for there The place of the Councell not indifferent where as Mantua is chosen the place to keepe this Councell at Is there any Prince not beeing of Italy yea is there any of Italy Prince or other dissenting froÌ„ the Pope that dareth come to this assemble and to this place If there come none that dare speake for troden truth No reason that the pope should be iudge in his owne cause none that will venture hys life is it meruayle if the Bishop of Rome being iudge no man repining no man gainesaieng the defenders of the Papacie obteine that Popish authority now quayling and almost fallen be set vp againe Is this the way to helpe things afflict The Byshop of Rome in learning and lyfe farre vnder other Byshops to redresse troubled Religion to lift vp oppressed truth Shall men thys way know whether the Romane Bishops which in very deede are if yee looke either vpon their doctrine or life far vnder other Bishops ought to be made like theyr felowes that is to be pastours in their own Dioces and so to vse no further power or else whether they may make lawes not only vnto other Bishops but also to Kings Emperours O boldnesse meete to be beaten downe with force and not to be conuinced with arguments Can either Paule that now Lordeth or any of his earnestly go about if they alone or at y e least without any aduersary be thus in a corner assembled together to heale the sickenesses to take away the errours to plucke downe the abuses that now are crept into the Church and there be bolstered vp by such Councels as now is like to be at Mantua It is very like that these whiche prole for nothing but profit will right gladly pul down all such things as their forefathers made onely for y e increase of money Paule the Pope proleth for his owne profite Where as their forefathers wheÌ„ their honour power primacy was called into question woulde either in spite of Gods law mainteine their dignity or to say better their intollerable pride is it like that these will not trede in their steps and make naughty new Canons wherby they may defend old euil decrees Howbeit what need we to care either what they haue done or what they intend to do hereafter for as much as EnglaÌ„d hath taken her leaue of Popish crafts for euer neuer to be deluded w t them hereafter England taketh her leaue of the Pope for euer Romaine Bishops haue nothing to do with Englishe people the one doth not trafike with the other at y e least though they wil haue to do with vs yet we wil none of their marchandise none of their stuffe We will receiue them of our Councell no more We haue sought our hurt and bought our losse a great while too loÌ„g Surely their Decrees either touchyng things set vp or put downe shall haue none other place w t vs then al Bishops Decrees haue that is if we like them we admit them if we do not we refuse them But lest peraduenture meÌ„ shal think vs to folow our senses too much EnglaÌ„d refuseth the Popes marchandise that we moued by small or no iust causes forsake the authority censures Decrees and Popishe Councelles wee thought it best heere to shew our mind to the whole world Wherefore we protest before God and all men that we down of his vsurped power and proud primacy for expelling of hys vsurped iurisdiction and for deliuering of oure realme from his greeuous boÌ„dage and pollage Who seeth not him euen inflamed w t hatred againste vs and y e flames to be much greater 〈◊〉 hatred 〈◊〉 the Pope 〈…〉 then he can nowe keepe them in He is an open ennemie he dissembleth no longer prouoking all men by all the meanes that hee can to endammage vs and our countrey These 3. yeares he hath bene occupied in no one thing so much as how he might stirre vp the commoÌ„s of England now corrupting some with mony some wyth dignities Wee lette passe what letters hee hath wrytten to Christen Princes with howe great feruent study he hath exhorted men to set vpon vs. The good Uicare of Christe by his doing sheweth how he vnderstandeth the words of Christ. The Pope 〈…〉 put the â—orde to the earth otherwise â—hen Christ did Hee thinketh he playeth Christes part well when he may say as Christ did Non veni pacem mittere in terram sed gladium I come not to make peace in earth but to sende swordes about and not such swordes as Christ would his to be armed with all but such as cruell manquellers abuse in the slaughter of theyr neighbours Wee meruaile little though they vexe other Princes oft seing they recompence our fauour shewed to them wyth contumelies our benefites with iniuries We will not rehearse here how many our benefites bestowed vpon Romaine bishops be lost God be with such vngrate earles Benefâ—tes â—ast away vpon the Pope vnworthy to be nombred amongest men Cerâ—es suche that a man may well doubt whether God or man hath better cause to hate them But y t we haue learned to owe good wil eueÌ„ to
and bringer vp of the Secte of the Nazarens which was also minded to haue polluted our temple c. Truth taken for falshode Christ taken for a seducer In what causes men forbidden ought not to cease from preaching This is to call by peruerse iudgement trueth falsehoode And thus did theyr predecessours speake of the Prophets yea and of Christ himselfe calling him a seducer and preacher of heresy which is written for our instruction And men thus being suspected as I woulde none were ought in no wise therefore to cease neither from preaching ne teaching Ensample of this we haue in the Actes of the apostles where is shewed that whē Peter Iohn had done a myracle vpon a man that had bene lame frō his natiuity whō by the power of Christ they healed Act. 4.5.6 caused to go where he pleased the people hearing of this came running about Peter Iohn Peter seeing this did exhort the people in a sermon that they should not thinke him his felow S. Iohn to haue done this wōderfull thing by their own power or holynes but by the vertue of Christ whom they theyr head rulers had slayne While they were thus speaking with the people there came vpō them the priestes officers of the temple accompanyed with the Saduces being sore displeased that they should enterprise to teach the people and preace that men should arise from death by the name of Christ whom they had caused to be crucified and therewith they layd handes vpon them and put them in warde vntill next day The next day they sent for the Apostles before them demaunding by what power and in whose name they did this myracle Peter made aunswere Act. 4. If you quoth he that are head rulers ouer the people lust by examination to knowe by what meanes we did it we woulde you should all know that we did it throvgh the name of Christ Iesu of Nazareth whom you did crucify but God did cause him to arise agayne In the vertue of hys name doth this man that afore was lame now stand before you here both whole and found For Christ is that high corner stone whō you cast away which should haue builded the peoples fayth vpon him neither is there any saluation without him These great men seing that Peter spake so freely and that he with his felow Iohn were simple men without any pompous apparel or great garde of seruaunts being like ideots and men vnlearned wondred therat At the last they did commaunde them to depart out of theyr Councell house whiles they should cōmon more largely of y e matter Peter and the Apostles prohibited by the Phariseis to preach Christ. Afterward they called y e Apostles afore them agayde commaunding them that they should no more preach ne teache in the name of Iesus But the Apostles aunswered saying I beseeche you iudge better ought we to obey you more then God or no For certaynely we must needes testify of those thinges which we haue both heard and seene Then the head Priestes threatning them sore did geue them strait charge Act. 4. not to breake theyr precept and so did let them goe not knowing any cause why they might punish them for they feared least the people would haue taken part with the Apostles for the people gaue glory to God for the myracle shewed by them Notwithstāding al these great threats Peter wrought miracles still amongst the people Peter disobeyed the precepte of the Phariseis doing thē to know that glory therfore ought to be geuē to Iesus by whose power and name they were done Wherwith the harts of the people melted for ioy so that they folowed after the Apostles whyther soeuer they went The primate of the priestes hearing of this and all that were about him repleate with indignation layd handes vpon the Apostles putting them in the common Prison But the Aungell of God in the night opened the Prison dores and brought them out saying Peter deliuered out of prison Goe you into the Temple and stand there preaching vnto the people all the wordes of life That is to say Christes doctrine and so they did earely in the morning Then came foorth the chiefe Priest and they whom he vsed to haue about him and called a Councell in which were all the Priestes of Israel or auncientes of Israel So they sent vnto the prison house for to haue the apostles brought forth before them When theyr seruaunts came to the prison house found the apostles gone thence they returned to theyr maisters saying we found the prison fast shut round about in euery part the keepers watching at the dores without full diligently But when we had opened the prison we could find no body within Then as the high priestes officers of the temple heard this they were in a great perplexity doubting what wold therof come Act. 5. Then came one vnto them shewed thē saying Behold the men that ye put in prison are standing in the temple preaching vnto the people Then wēt they thither and brought the apostles with thē without any violence but they were afrayd lest the people would haue beaten them downe with stones Then they caused the apostles to be brought into their Councell house the high priest beginning his proposition agaynst the apostles in this forme Haue we not straytly commaunded you sayd he that you should not preach in the name of Christ And see you haue filled all Hierusalem with your doctrine Will you bring this mans bloud vpō vs God to be obeyed more then men Act. 5. that we should vnrighteously haue caused him to suffer death Then aunswered Peter and the other Apostles saying We ought to obey God more then any man The God of our fathers hath raysed Iesu from death whom you did slay hanging him vpon a tree Him notwithstanding hath GOD raysed and by his power aduaunced to be our king and Sauiour by whom shal be geuen to all Israel that will take repentaunce forgeuenes of sinne These great rulers hearing this their harts were therwith clouen a sunder and they coūselled together for to slay the apostles But one good man amōg theyr multitude aduised them otherwise whose aduise they did approue Thē they called the apostles againe afore them causing them to be scourged charged them no more to preach in the name of Iesu and so did let them depart Then went they away out of the Councell reioycing that God had made thē worthye to suffer such rebukes for his name sake The counsell of Gamaliell But yet they neuer ceased to teach preach of Iesus Christ euery day in the temple and in all houses that they came into This is written in the 4.5 and 6. of the Actes of the apostles for our instruction doubt you not for such practise is shewed in all ages So that hereby you may set Act. 4.5.6 when men be wrongfully suspect or infamed
well geuyng drinke as bread c. And thirdly howsoeuer those places De fractione panis be taken yet it maketh little for them but rather against them For if the Sacrament were administred amongst them in fractione panis i. in breakinge of breade then must they nedes grauÌ„t that if bread was there broken Ergo there was breade Exod. 12. forasmuche as neither the accidences of bread without breade can be broken neither can the naturall body of Christ be subiect to any fraction or breakyng by the Scripture which sayeth The natural body of Chryst may not be broken Accidences no man can breake No bread is there to be brokeÌ„ Ergo there is nothing in the Sacrament broken And yee shall breake no bone of him c. Wherfore take away the substance of breade and there can be no fraction And take away fraction how then do they make a Sacrament of this breaking whereas neither the substance of Christes body neither yet the accidences wythout their substance can be broken neither agayne will they admit any bread there remaining to be broken And what then was it in thys their Fractione panis that they did breake if it were not Panis that is Substantia panis quae frangebatur To conclude if they say that this fraction of bread was a Sacramentall breaking of Christes bodye so by the like figure let them saye that the being of Christes naturall body in the Sacrament is a Sacramental being and we are agreed Item they obiecte further and say An other obiection agaynst both kindes that the churche vpon due consideration may alter as they see cause in rites ceremonies and Sacraments Aunswer The institution of this sacrament standeth vpon the order example commandement of Christ. Aunswere This order he tooke First he deuided the breade seuerally froÌ„ the cuppe and afterward the cuppe seuerally from the breade 1. Order 2. Example 3. commauÌ„dement Secondly this he did not for any neede on his behalfe but onely to geue vs example how to do the same after him in remembraunce of his death to the worldes ende Thirdly beside this order taken and example left hee added also an expresse commaundement Hoc facite Doe thys Bibite ex hoc omnes Drinke ye all of this c. Against this order example and commaundement of the Gospel no Church nor councell of men nor aungell in heauen hath any power or authoritie to change or alter according as we are warned If any bring to you any other Gospell beside that ye haue receiued holde him accursed c. Item an other Obiection Galat. â— An other obiection agaynst both kindes Act. â— And why maye not the Churche say they as well alter the fourme of thys Sacramente as the Apostles did the fourme of Baptisme where in the Actes S. Peter sayth Let euery one be baptised in the name of Iesu Christ. c. Aunswere Thys text sayeth not that the Apostles vsed thys fourme of baptising I baptise thee in the name of Christ. Aunswere c. but they vsed many times this manner of speache to be baptised in the name of Christe not as expressing thereby the formable words of baptising but as meaning this that they would haue them to become members of Christe The Apostles changeâ—â— the 〈◊〉 Baptiâ—â—â— and to be baptised as Christians entring into his baptism and not only to the Baptisme of Iohn and therfore althoughe the apostles thus spake to the people yet notwithstanding when they baptised any themselues they vsed no doubte the forme of Christ prescribed and no other Item among many other obiections they alledge certaine perils and causes of waight and importance as spilling sheding or shaking the bloud out of the cuppe or souring or els sticking vpon mens beardes c. for the which they say it is wel prouided the halfe communion to suffice Wherunto it is soone aunswered that as these causes were no let to Christ to the Apostles to the Corinthians and to the brethren of the Primitiue Churche but that in theyr publike assemblies they receiued al the whole Communion as well in the one part as in the other Mans 〈◊〉 sin in 〈…〉 owne 〈…〉 God so neither be the sayd causes so important nowe to adnull and euacuate the necessarye commaundement of the Gospell if we were as carefull to obey the Lorde as wee are curious to magnifie oure owne deuises to strayne gnattes to stumble at strawes and to seeke knottes in rushes whych rather are in oure owne phantasies growing then there where they are sought 〈…〉 Eccle. 〈…〉 Cap. 5. In summa diuers other obiections and cauillations are in Popish bookes to be found as in Gabriell the difference made betwene the laitie and Priests also the distinction vsed to be made betweene the Priestes communion and the laicall communion Where is to be vnderstand that when Priests were bidde to vse the laicall communion thereby was ment not receauing vnder one kinde as lay men doe nowe but to absteyne from consecrating and onely to receaue as the lay men then did Some also alledge certeyne speciall or particular examples as of the cuppe onely seruing for the bread or of the bread only sent to certeine sicke folke for the cuppe And heere they inferre the story of Sozomenus touching the woman in whose mouth the Sacrament of bread whiche she onely receaued without the cuppe was turned to a stone c. other alledge other priuate examples likewise of infants aged meÌ„ sicke persons men excommunicate phrentickes and madde men or men dwelling farre off from Churches All respects 〈◊〉 geue 〈◊〉 to the â—â—â—dience of the worde in mountaynes or wildernes c. All which priuate examples neither make any instance against the auncient custome of publicke congregations frequented from the Apostles time and much lesse ought they to derogate from the expresse and necessarye precept of the Gospell which saith to all men without exception Hoc facite c. Bibite ex hoc omnes c. The third Article Priuate Masses trentall Masses and dirige Masses as they were neuer vsed before the time of Gregory The 3. article vi C. yeares after Christ so the same do fight directly agaynste our christian doctrine as by the definition therof may wel appeare The Masse is a worke or action of the priest applied vnto men for meriting of grace Ex opere operato in the which Action the Sacrament is first worshipped Definition of the Masse and then offered vp for a sacrifice for remission of sinnes à poena culpa for the quicke and the dead Of this definition as there is no part but it agreeth with their owne teaching so there is no part thereof which disagreeth not from the rules of christian doctrine especially these as follow The first rule of Christian doctrine 1. The first rule is Sacramentes be instituted for some principall end and vse out of the which vse they are no sacraments
be all these fantasies for if you perseuer in these erroneous opinions ye wil repent it when you may not mende it Thomas saide I trust my cause be iust in the presence of God Thomas Forret Fryer Iohn Kelow fryer Benerage Dunkane Simpson Priest Rob. Foster gentleman with 3. or 4. other of Striueling Martyrs and therefore I passe not muche what doe followe thereupon and so my Lorde and he departed at that tyme. And soone after a Summons was directed from the Cardinall of S. Andrewes and the sayde Bishop of Dunkelden vpon the saide Deane Thomas Forret vpon 2. blacke Friers called frier Iohn Kelowe and an other called Benarage and vpon one priest of Striueling called Duncane Sympson and one Gentleman called Robert Foster in Striuelyng with other three or foure wyth them of the towne of Striuelyng who at the day of their appearaunce after their summoning were coÌ„demned to the death without any place of recantation because as was alleged they were heresiarkes or chiefe heretikes and teachers of heresies and especially because manye of them were at the bridall and marriage of a Priest who was vicar of Twybodye beside Striuelynge and did eate fleshe in Lent at the said bridal and so they were altogether burnt vpon the castle hill of Edenbrough where they that were first bounde to the stake godly and marueilously did comfort them that came behinde Heere foloweth the manner of persecution vsed by the Cardinall of Scotland against certaine persons in Perth Persecuters Martyrs Theyr Causes Dauid Beton Byshop and Cardinall of S. Andrewes Robert Lambe William Anderson Iames Hunter Iames Raueleson Iames FouÌ„leson Hellen Stirke hys wife FIrst there was a certaine Acte of Parlamente made in the gouernement of the Lorde Hamleton Earle of Arran Anno. 154â— and Gouernour of Scotlande geuinge priuiledge to all men of the Realme of Scotlande to reade the Scriptures in their mother tongue and language secluding neuerthelesse all reasoning conference conuocation of people to heare the Scriptures reade or expounded Proclamation in Scotland permitting the priuâ—te â—eading of Scripture Which liberty of priuate reading being granted by publike proclamation lacked not hys owne â—ruite so that in sondrie partes of Scotland therby were opened the eies of the elect of God to see the truthe and abhorre the Papistical abhominations Amongest the which were certaine persones in S. Iohnston as after is declared At thys time there was a Sermone made by Fryer Spense Blasphemous doctriâ—e of a Papist Robert Lambe Martyr in saint Iohnston aliâs called Perth affirmynge prayer made â—o saintes to be so necessarye that wythoute it there coulde be no hope of saluation to man Whyche blasphemous doctrine a Burges of the sayd towne called Robert Lambe could not abide but accused hym in open audience of erroneous doctrine and adiured hym in Gods name to vtter the trueth The which the Frier being striken with feare promised to doe but the trouble tumulte and sturre of the people encreased so that the Frier coulde haue no audience and yet the sayde Roberte wyth greate daunger of his life escaped the handes of the multitude Robert Lambe in great daunger namely of the women who contrary to nature addressed them to extreme cruelty against him At this time in the yeare of our Lorde 1543. the ennemies of the truth procured Iohn Chartuous who fauoured the truthe and was Prouost of the saide citie towne of Perth to be deposed from his office by the sayde Gouernours authoritie A papist set in office and a Papist called Maister Alexander Marbecke to be chosen in his roume y t they myght bring the more easily their wicked enterprise to an ende Robert Lambe Will. Anderson Iames Hunter Iames Raueleson Hellen Styrke his wyfe cast in prison After the deposing of the former Prouost and election of the other in the moneth of Ianuary the yere aforesayde on saint Paules day came to sainte Iohnston the Gouernour the Cardinall the Earle of Argile Iustice sir Iohn Campbell of Lunde knighte and Iustice Deâ—orte the Lorde Borthwyke the Bishop of Dumblane and Orkeney with certaine other of the Nobilitie And althoughe there were manye accused for the crime of heresie as they terme it yet these persones were onely apprehended vppon the sayde sainte Paules day Robert Lambe William Anderson Iames Hunter Iames Raueleson Iames Founleson and Hellen Stirke his wife and cast that night in the Spay tower of the sayde Citie the morowe to abide iudgement Uppon the morrowe when they appeared and were brought foorth to iudgement in the towne was said in generall to all their charge the violating of the Acte of Parliament before expressed and their conference and assemblies in hearing and expoundinge of scripture againste the tenour of the sayde Acte Robert Lambe was accused in speciall for interrupting of the Frier in the pulpit whyche he not onely confessed but also affirmed constantly that it was the duetie of no manne whych vnderstood and knewe the trueth to heare the same impugned wythoute contradiction and therefore sundry which there were presente in iudgement who hidde the knowledge of the truth shoulde beare their burden in Gods presence for consenting to the same The sayde Robert also wyth William Anderson and Iames Raueleson were accused for hanging vp the image of S. Fraunces in a corde Lambe Anderson Raueleson for hanging S. Fraunces in a corde Iames Hunter for vsing suspect company nailing of Rammes hornes to his head and a Cowes rumpe to hys taile and for eatinge of a goose on Alhalow euen Iames Hunter being a simple man and wythout learning and a Fletcher by occupation so that hee coulde be charged wyth no greate knowledge in Doctrine yet because he often vsed the suspect companye of the rest he was accused The woman Hellen Stirke was accused for that in her childbed she was not accustomed to cal vpon the name of the virgine Mary Hellen Styrke for calling vpon Iesus and not our Lady in childebed being exhorted thereto by her neyghbours but onely vpon God for Iesus Christes sake and because she said in like maner that if she her selfe had beene in the time of the virgin Mary God might haue looked to her humilitie and base estate as hee did to the virgines in making her the mother of Christe thereby meaninge that there was no merites in the virgine whyche procured her that honour to be made the mother of Christe and to bee preferred before other women but Gods only free mercy exalted her to that estate Whiche woordes were counted moste execrable in the face of the Clergie and whole multitude Iames Raueleson aforesayde building a house set vppon the round of his fourth staire the 3. crowned diademe of Peter carued of tree which the cardinal tooke as done in mockage of his Cardinals hat and this procured no fauor to the sayd Iames at theyr handes These forenamed persones vppon the morrowe aftâ—â— sainte Paules day were condemned and iudged
your Prince and King by almightye God if any wise we coulde aduaunce Gods honour more then we doe we would doe it and see that ye become subiectes to Gods ordinances obeying vs your Prince and learne of them which haue authoritie to teache you whiche haue power to rule you and will execute our iustice if we be prouoked Learne not of them whose fruits be nothing but wilfulnes disobedience obstinacie dissimulation and destruction of the realme For the masse we assure you no small studie nor trauell hath bene spent by al the learned Clergy therein 4. The Masse and to auoyde all contention it is brought euen to the verye vse as Christ left it as the apostles vsed it as holy fathers deliuered it in dede somwhat altred from y t the Popes of Rome for their lucre brought to it And although ye may hear the contrary of some Popish euil men yet our maiestie which for our honour may not be blemished nor stained assureth you that they deceiue you abuse you and blowe these opinions into your heads for to finish their owne purposes And so likewise iudge you of confirmation of children and let them answeare you this one question Thinke they that a child christened Confirmation is damned because it dieth before bishopping They be confirmed at the time of discretion to learne that they professed in the lacke therof by Baptisme taught in age that which they receiued in infancie Baptisme 〈◊〉 without any Bishoping and yet no doubt but they be saued by Baptisme not by confirmation made Christes by Christening and taught howe to continue by Confirmation Wherfore in the whole marke good subiects how our doctrine is founded vpō true learning and theirs vpon shamelesse errors To cōclude beside our gentle maner of information to you what soeuer is contained in our booke either for baptisme sacrament Masse Confirmation and seruice in the church is by our parlament established by the whole clergie agreed yea by the bishops of the realme deuised further by Gods word confirmed And how dare ye trust yea how dare ye geue care without trembling to any singuler person to disallow a Parliament a subiect to perswade against our maiestie a man of his single arrogancie against the determination of the Bishops and all the clergie anye inuented argument against the word of God But nowe you our subiects we resort to a greater matter of your blindnes of your vnkindnes a great vnnaturalnes such an euill that if we thought it had not begon of ignorance and continued by persuasion of certaine traitors amongst you which we thinke few in number but in their doings busie Anno 1549. we coulde not be perswaded but to vse our sword and doe iustice and as we be ordained by God that is to redresse your errors by auengmēt but loue and zeale yet ouercommeth our iust anger but howe long that will be God knoweth in whose hand our hart is and rather for your owne causes being our Christened subiectes we would ye were perswaded then vanquished informed then forced taught then ouerthrowen quietly pacified then rigorously persecuted The rebells require the 6. Articles Ye require to haue the statute of the 6. articles reuiued and knowe ye what ye require or knowe yee what ease ye haue with the losse of them They were lawes made but quickly repented too bloudy they were to be borne of oure people and yet at the first in deede made of some necessitie Oh subiects how are ye trapped by subtile persons we of pitie because they were bloudy tooke them away and you nowe of ignorance will aske them againe You knowe full well that they helped vs to extende rigour and gaue vs cause to draw our sword very often they were as a whetstone to our sworde for your causes we left to vse them And since our mercie mooued vs to wryte our lawes wyth milke equitie how be ye blinded to aske them in bloud But leauing this maner of reasoning and resorting to the truth of our authoritie we let you witte the same hath bene adnulled by our parlament The 6. Articles taken away by Parliament with great reioyce of our subiects and not now to be called by subiectes in question Dare then any of you with the name of a subiecte stand against an acte of parliament a lawe of the whole realme What is our power if lawes shoulde be thus neglected Yea what is your suretie if lawes be not kept Assure you most surely y t we of no earthly thing vnder y e heauē make such a reputation as we doe of this one thyng to haue our lawe obeyed and this cause of God which we haue taken in hande to be thorowly maintained from the which we will neuer remooue a heares breadth A notaple zeale and a princely word of a king nor geue place to any creature liuing much lesse to any subiecte but therein will spende our owne royall person oure crowne treasure realme and all our state whereof we assure you of our highe honour For heerein in deede resteth our honoure heerein standeth our kingdome heerein doe all kinges knowledge vs a king And shall any of you dare breathe or thinke against our honor our kingdome or crowne In the end of thys your request as we be geuen to vnderstand ye would haue them stand in force vntill our full age The kinges age To this we thinke if ye knew what ye spake ye wold neuer haue vttered y e motion nor euer geuen breath to such a thoughte For what thinke you of our kingdome Be we of lesse authoritie for our age Be we not your king nowe as we shal be or shall ye be subiects hereafter and now are ye not Haue not we the right we shal haue If ye woulde suspend and hang our doings in doubt vntill our full age ye must first know as a king we haue no differēce of yeres nor time but as a naturall man and creature of God wee haue youth by his suffrance shall haue age we are your rightful king your liege Lord your king annoynted your king crowned the soueraign king of England not by our age but by Gods ordinance not only when we shal be 21. of yeares A king possesseth his crowne not by yeares but by Gods ordinaunce but when we were of 10. yeares We possesse our crowne not by yeares but by the bloud and discente from our father king Henry the eight You are our subiects because we be your king and rule we will because God hath willed It is as great a fault in vs not to rule as in a subiect not to obey If it be considered they which moue this matter if they durst vtter them selues would deny our kingdome But our good subiects know their prince and will encrease not diminish his honor enlarge not abate hys power knowledge not defer his kingdome to certaine yeares al is one to speake against our crowne
dijs neque spem salutis ponunt in eis neque ab eis ex spectant futurum iudicium sed ad memoriam recordationeÌ„ primitiuorum venerantur eas adorant sed non seruiunt eis cultu diuino nec alicui creaturae By which doctrine all idolatry is plainly excluded in euident wordes So as we cannot say that the worshipping of Images had his beginnyng by popery for Gregory forbad it vnlesse we shall call that Synode Popery because there were so many bishops And yet there is forbidden cultus Diuinus and agreeth with our beforesaid doctrine by which we may creepe before the crosse on good Friday wherein we haue the Image of the crucifixe in honour vse it in a worshipfull place and so earnestly looke on it and conceyue that it signifieth as we kneele a) a) What worke Winchester maketh to creepe to dead crosses to worship blockish Images But the liuely Images of Christ theÌ„ he brought to the crosse burned cruelly Therfoâ—e it is woorthely sayde of Clemens lib. 5. Quis est iste honor Dei per lapideas ligneas formas discurrere atque exanimes figuras venerari hominem in quo vera Dei Imago est spernere But Winchester was so busied in his lay mens bookes that hee had no laysure to vnderstand learned bookes and creepe before it whiles it lyeth there and whiles that remembrance is in exercise with which crosse neuertheles the Sexten when he goeth for a corse will not be afrayd to be homely and holde it vnder hys gowne whiles he drinketh a potte of ale a point of homelinesse that myght bee left but yet it declareth that he esteemed no Diuinitie in the Image But euer since I was borne a poore parishioner a lay man durst be so bold at a shift if he weee also churchwarden to sell to the vse of the Church at length and his own in the meane tyme the siluer crosse on Easter Monday that was creeped vnto on good Friday In specialties there haue bene speciall abuses but generally Images haue bene taken for Images with an (b) (b) If things hauing the office to signifie and worke in vs the vnderstaÌ„ding of Christ and holy things are therefore to be worshipped censed and crept vnto why then do ye not worshippe the preacher the Bible booke the Epistler and Gospeller whiche geue a much more liuely vnderstanding to our myndes of holy and heauenly things then Images do office to signifie an holy remembraunce of Christ and his saints And as the sounde of speache vttered by a liuely Image and representing to the vnderstanding by the sense of hearing godly matter doth stirre vp the mynde and therewith the body to consent in outward gesture of worshipfull regard to that sound (c) (c) The argument of Winchester reuerted against hymselfe For if Gods word such other sounds geuyng a liuely vnderstandyng to vs yet bee not had in such a worshipfull regard that any doth cense them or creepe and offer to them Ergo much lesse should you doe the same to these your dead and insensible Images So doth the obiect of the Image by the sight worke like effect in maÌ„ within and without wherin is verily worshipped that we vnderstand and yet reuerence and worship also shewed to that wherby we attaine that vnderstanding and is to vs in the place of an instrument So as it hath no worship of it selfe but remayneth in his nature of stone or tymber siluer copper or gold But when it is in office and worketh a godly remembraunce in vs by representation of the thyng signified vnto vs then we vse it worshipfully and honourably as many do the (d) (d) One Idoll well compared with another priest at Masse whome they little regard all the day after And me thinketh euer that like as it is an ouer grosse error to take an image for God or to worship it with godly (e) (e) Because you say that godly honor or cultus diuinus is taken away by you from Images I pray you what could ye doe to God if he were hâ—re materially hymselfe more then you do to them to cense them to candle them to tabernacle them to sette them vp in churches to adore and inuocate them to kneele and knocke to them to creepe and offer to them to seeke vertue and to require health at them to make them your patrons and to make your vowes vnto them c. If this be not Diuinus cultus tell me what geue you to God more then this honour So to graunt that we may not haue Images of Christ and that we may do no worship before them or not vse them worshipfully it is inexplicable For it is one kynde of worship to place them worshipfully So as if a man place an Image in the church or hang it about his necke as (f) (f) All papists perchance all vse to do the Image of the crosse and the knight of the order (g) (g) Yea but what knight of that order kneeleth or prayeth to that George that hangeth about his necke Saint George this is some piece of worship And if we may not contemne the images of Christ and his saintes when we haue them for that were villanie not neglect them for that were to haue them without vse which were inconuenient quia nec natura nec arte quicquam fit frustra wee must haue them in estimation and reputation whiche is not without some honour and worship and at the least in the place where we conueniently vse them as in the church as where they serue vs rather then we them and because their (h) (h) A worshipfull seruice to disworship God worship creatures seruice is worshipfull they be so regarded accordingly for that time of seruice and therefore they be called Venerabiles Imagines and be worshipfully ordered before whom we kneele and bowe and cense not at that the Images be but at that the Images signifie which in our kneeling bowyng and censing we knowledge to vnderstand and read in that fashion of contract writing You sayd before they were lay mens bookes now ye make theÌ„ learned mens books also wherein you read ye say many thinges at one openyng And what read you or see you in those bookes I pray you nimtrum id quod puerâ— vident in nuhibus And where be you bid to looke vpon these fantasticall bookes Scrutamini scripturas sayth the Lorde Contemplamini picturas writeth Winchester But rather Winchester should haue read the booke of Epiphanius contra Encratitas where these woordes be opened to him Non decet Christianum per oculos suspensum teneri sed per occupationâ—m mentiâ— c. wherein is wrapped vp a great many of sentences sodenly opened with one sodaine sight to hym that hath bene exercised in readyng of them And me seemeth after the faith of Christ receiued known and throughly purged from heresies if by case there were offered a choise
peccata mundi à sacerdotibus sacrificatum Let vs not not looke alow by the grounde vpon the bread and the drinke set before vs but lifting vppe our minde let vs faithfully beleue there vpon y e holy table to lye the Lambe of God taking away the sinnes of the world being sacrificed of the priestes Rid. That Councell was collected out of anâ—ient Fathers and is to me of great authority for it sayth Positum esse panem in altâ—ri exaltata mente considerandum eum qui in coelis est i. That breade is set vpon the aultare and hauing our mindes 〈◊〉 vp we must consider him which is in heauen The words of the Councell make for me Wat. Exaltata mente with a minde exalted That is not as brute beastes at the racke or maunger hauing an eye onely vpon the thing that is set before them Agnus Dei iacet in mensa the Lambe of God lieth on the table sayeth the Councell Rid. The Lambe of God is in heauen accordyng to the verity of the body and here he is with vs in a mistery according to his power not corporally Wat. But the Lambe of God lyeth on the table Rid. It is a figuratiue speach for in our minde we vnderstand him which is in heauen Wat. But he lyeth there the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rid. He lyeth there that is he is there present not corporally but he lyeth there in his operation Wat. He lyeth but his operation lyeth not Rid. You thinke very grossely of the sitting or lying of the Celestiall Lambe on the Table of the Lorde For we may not imagine any such sitting or lying on y e table as the reason of man would iudge but all thinges are here to be vnderstand spirituallye For that heauenly Lambe is as I confesse on the table but by a spirituall presence by grace and not after any corporall substance of his flesh taken of y e virgin Mary And indeed the same Canon doth very playnly teach that the bread which is set on the table is materiall bread and therefore it the Canon I meane commaundeth that we shoulde not creepe on the ground in our cogitation to these thinges which are set before vs as who shoulde say what other things are they as much as perteineth to their true substaunce then breade and wine but rather sayth the Canon lifting vp our mindes into heauen let vs consider w t fayth the Lambe of God which taketh awaye the sins of y e world sitting or lying vpon y e table For a lifted vp fayth sayth he seeth him which sitteth on the right hande of God the father after y e true maner of a body set by grace on the Lordes Table and taking away the sinnes of the worlde For I thinke you meane not so as though the Lambe did lye there prostrate with his members spreade upon the table Smith I bring an other place out of the Councell of Nice Nullus Apostolorum dixit An other place of Nicene Counâ—ell alleaged haec est figura corporis Christi Nullus venerabilium praesbyterorum dixit incruentum altaris sacrificium figuram Ergo. c. That is None of the Apostles sayd this is a figure of the body of Christ None of the reuerend Elders sayd the vnbloudy sacrifice of the aultar to be a figure Ergo you are deceiued Rid. This Chanon is not in the Councell of Nice For I haue read ouer this Councell many times Then came in an other whom M. Ridley knew not sayd the vniuersall church both of the Greekes Latines of the East and of the West haue agreed in the Councell of Florence vniformably in y e doctrine of the sacrament that in the Sacrament of the Aultar there is the true and reall Body Rid. I denye the Greeke and the East Churche to haue agreed either in the Councel at Florence or at any time els with the Romish Church in the doctrine of Transubstantiation of bread into the body of Christ. For there was nothing in the Councell of Florence wherein the Greekes would agree with the Romanistes albeit hitherto I confesse it was left free for euery Churche to vse as they were wont leuened or vnleauened bread Here cryed out D. Cole sayde they agreed together concerning transubstantiation of breade into the bodye of Christ. M. Ridley sayd that could not be Here start vp an other vnknowne to M. Ridley but thought to be one of the Scribes who affirmed with him y t in deed there was nothing decreed coÌ„cerning traÌ„substaÌ„tiation but the Councell left that as a matter not meete nor worthy to disturbe the peace and concord of the church To whom M. Ridley answered agayne saying that he sayd y e trueth Pie What say you to that councell where it is sayde that the Priest doth offer an vnbloudy sacrifice of the Bodye of Christ Rid. I say it is well sayd if it be rightly vnderstand Pie But he offereth an vnbloudy sacrifice Rid. It was called vnbloudy and is offered after a certain maner and in a misterye and as a representation of that bloudy sacrifice and he doth not lye which sayth Christ to be offered West I with one argument will throw downe to y e grouÌ„d your opinion out of Chrysostome Sacrifice called vnbloudy is nothing els but a representation of the bloudy Sacrifice of Christ. Weston playeth Golyah with Dauid This argument after the disposition termes as it standeth iâ— not formall Homi. 24. in 1. ad Corinth and I wil teach not onely a figure or signe or grace onely but the very same body which was here conuersant in the earth to be in the Eucharist We worship the selfe same body in y e Eucharist whiche the wise men did worship in the maunger But that was his naturall reall body not spirituall Ergo the reall body of Christ is in the Eucharist Agayne the same Chrysostome sayth We haue not here the Lord in the maunger but on the aultare Here a woman holdeth him not in her handes but a priest Rid. We worship I confesse the same true Lord and Sauiour of the world which the wise men worshipped in the maunger howbeit we do it in mystery and in the sacrameÌ„t of the Lordes supper and that in spiritual liberty as sayth S. Aust Lib 3. de doctrina Christiana not in carnall seruitude that is we do not worship seruilely the signes for the thinges for that shuld be as he also sayth a part of a seruile infirmity But we behold with the eyes of fayth him present after grace and spiritually sette vppon the Table and we worship him which sitteth aboue is worshipped oâ— the Aungels For Christ is alwaies assistant to his mysteries as the sayd August sayth And the diuine maiesty as sayth Cyprian doth neuer absent it selfe from the diuine mysteries but this assistaunce and presence of Christ as in Baptisme is wholy spirituall and by grace and not
beleue and confesse all the Articles of faith doctrine set forth in the Simbole of the Apostles The Creede whiche we commonly cal the Creede and in the Symboles of the Councels of Nice kept An. dom 324. of Constantinople An. dom 384. of Ephesus kept An. dom 432. of Calcedon kept An. dom 454. of Toletum the first and fourth Also the Symboles of Athanasius Irenaeus Tertullian of Damasus which was about the yeare of our Lorde 376. we confesse and beleue we saye the Doctrine of the Symboles generally and particularly so that who soeuer doth otherwise we hold the same to erre from the truth Fourthly we beleue and confesse concerning iustification Iustification by fayth onely in Christ. that as it commeth onely from Gods mercy through Christ so it is perceaued and had of none whiche be of yeares of discretion otherwise then by fayth onely which fayth is not an opinion but a certaine perswasiō wrought by the holy Ghost in the minde and hart of man What fayth is where through as y e minde is illumined so the hart is soupled to submitte it selfe to the will of God vnfaynedly so sheweth forth an inherēt righteousnes Righteousnes in man righteousnes without man The doctrine of free iustification defended for no curiositie but for quiet of conscience which is to be discerned in the Article of iustification from the righteousnes which God endueth vs withall iustifying vs although inseperably they goe together And this we do not for curiositie or contention sake but for conscience sake that it might be quyet whiche it can neuer be if we confounde without distinction forgeuenes of sinnes and Christes Iustice imputed to vs with regeneratiō and inherent righteousnes By this wee disalowe Papisticall doctrine of free will of woorkes of supererogation of merites of the necessitie of auricular confession and satisfaction to Godwardes Seruice in the vulgar tongue Fiftly we confesse and beleue concerning the exteriour seruice of God that it ought to be according to the word of God and therfore in the congregation al thinges publike ought to be done in such a tongue as may be most to edifie not in Latin where the people vnderstād not the same Sixtly we confesse and beleue that God onely by christ Iesus is to be prayed vnto and called vpon Inuocation to God alone Purgatory and Masses suffragatory denied therfore we disalow inuocation or prayer to Saints departed this life Seuenthly we confesse and beleeue that as a man departeth this life so shall he be iudged in the last day generally in the meane season is entred either into the state of the blessed for euer An. no 1554. May. or damned for euer and therefore is either past all helpe or else needes no helpe of any in this life By reason whereof we affirme Purgatory Masses of Scala coeli Trentals and suche Suffrages as the Popishe Church doth obtrude as necessary Two sacramentes to be the doctrine of Antichrist Eightly we confesse and beleeue the Sacramentes of Christ which be Baptisme and the Lordes Supper that they ought to be ministred according to the institution of Christ concerning the substantiall partes of them and that they be no longer Sacraments then they be had in vse and vsed to the end for the which they were instituted The supper to be ministred in both kindes Against transubstantiation Agaynst Adoration of the sacrament The masse to be no propitiatory sacrifice Inhibition of Priestes mariage Antichristian And heere we playnly confesse that the mutilation of the Lords Supper and the subtraction of the one kinde from the lay people is Antichristian And so is the doctrine of transubstantiation of the Sacramentall bread and wyne after the words of consecration as they be called Item the adoration of the Sacrament with honor due vnto God the reseruation and carying about of the same Item the Masse to be a propitiatory sacrifice for the quicke and dead or a worke that pleaseth God All these we confesse and beleeue to be Antichristes doctrine as is the inhibition in Mariage as vnlawfull to any state And we doubt not by Gods grace but we shal be able to prooue all our confessions heere to be most true by the veritie of Gods word and consente of the Catholicke Churche which followeth and hath followed the gouernaunce of Gods spirit and the iudgement of his word And this thorough the Lordes helpe we will do eyther in disputation by word before the Queenes hyghnesse and her Counsayle eyther before the Parliament houses of whome we doubt not but to be indifferently heard eyther with our pennes whensoeuer we shall be thereto by them that haue authoritie required and commaunded In the meane season as obedient Subiectes wee shall behaue our selues towardes all that be in authoritie and not cease to pray to God for them that he woulde gouerne them all generally and particularly with the spirite of wisedome grace And so we hartily desire humbly pray all men to do Exhortation agaynst rebelliō in no point consenting to any kinde of rebellion or sedition against our soueraigne Lady the Queenes highnes but where they can not obey but they must disobey God there to submit themselues with all patience and humilitie to suffer as the will and pleasures of the higher powers shall adiudge as we are ready thorough the goodnes of the Lord to suffer whatsoeuer they shall adiudge vs vnto rather then we will cōsent to any doctrine contrary to this which we heere confesse vnlesse we shall be iustly conuinced therof either by writing or by word before such Iudges as the Queenes hyghnes and her Counsell The bigger part agaynst the better Appeale from the Vniuersitie Doctors as not indifferent iudges or the Parlamēt houses shall appoint For the Uniuersities and Clergy haue condemned our causes already by the bigger but not by the better part without all disputation of the same and therefore most iustly we may do appeale from them to be our Iudges in this behalfe except it may be in writing that to al men the matter may appeare The Lord of mercy endue vs all with the spirit of his truth and grace of perseuerance therein vnto the end Amen The 8. of May Anno Dom. 1554. Robert Menauen aliâs Robert Ferrar. Rowland Taylor The names of the prisoned preachers subscribing to this declaration Iohn Philpot. Iohn Bradford Iohn Wigorne and Glouc. Episcopus aliâs Iohn Hooper Edward Crome Iohn Rogers Laurence Saunders Edmund Laurence I. P. T. M. ☞ To these things abouesayd do I Myles Couerdale late of Exon consent and agree with these my afflicted breethren being prisoners with mine owne hand And thus much concerning this present declaration subscribed by these preachers which was on the viij day of May. Furthermore the xix day of the sayd moneth the Lady Elizabeth May. 19. Lady Elizabeth Sir Iohn Williams Sister to the Queene was
specially seeing the like had bene permitted in that olde Churche euen in generall Councels yea and that in one of the chiefest councels that euer was 〈◊〉 put 〈◊〉 the B. of 〈◊〉 vnto which neither any Actes of thys Parlament nor yet any of the late general Councels of the Bishops of Rome oughte to be compared For sayde I if Henry the eight were aliue and should call a Parliament and begin to determine a thing and heere I woulde haue alledged the example of the Acte of making the Queene a Bastarde and of making himselfe the Superiour head but I coulde not being interrupted of one whome God forgeue then will ye poynting to my Lorde Chauncellour and yee and yee and so yee all poyntinge to the rest of the Byshops say Amen yea and it like your grace it is mete that it be so enacted c. M. Rogers 〈◊〉 suffered to speake Here my L. Chauncellor would suffer me to speake no more but had me sit downe mockingly saying that I was sent for to be instructed of them and I woulde take vppon me to be their instructer My Lorde quoth I I stand and sit not shall I not be suffred to speake for my life Marke here â—he spirite of this prelate Shall we suffer thee to tel a tale and to prate quoth he and with that he stoode vp and began to face me after hys olde arrogant proude fashion for he perceiued that I was in a way to haue touched them somwhat which he thought to hynder by dashing mee oute of my tale and so hee dyd For I could neuer be suffered to come to my tale agayne no not to one word of it but he had much like communication with me as he had the day before and as his maner is taunt vpon taunt and checke vpon checke For in that case being Gods cause I tolde hym he should not make me afraid to speake L. Chaun See what a spirit this fellow hath sayde he fineding fault at mine accustomed earnestnesse and harty maner of speaking Rog. The godly spirite of M. Rogers I haue a true spirite quoth I agreeing and obeying the word of God and would further haue sayd that I was neuer the worse but the better to be earnest in a iuste and true cause and in my master Christes matters but I might not be heard And at the length he proceeded towardes his excommunication and condemnation after that I had told hym that his Church of Rome was the Churche of Antichriste The church of Rome is the Church of Antichrist meaning the lawes and doctrine now vsed in Rome meaning the false doctrine and tyrannicall lawes with the maintenance thereof by cruel persecution vsed by the Bishops of the said church which the B. of Winchester and the rest of his fellow bishops that are now in EnglaÌ„d are the chiefe members Of lawes I meane quoth I and not of all men and women which are in the popes church Likewise when I was saide to haue denied their sacrameÌ„t whereof he made his wonted reuerent mention more to maintaine his kingdom therby then for the true reuerence of Christes institution more for his owne and his Popish generations sake then for religion or Gods sake I tolde him after what order I did speake of it for the manner of hys speakyng was not agreeing to my woords which are before recited in the communication that wee had the 28. of Ianuarie wherewith he was not contented but he asked the audience whether I had not simply denied y e sacrameÌ„t How the Bishop of Winchester seketh for bloud They would haue said and did what he lusted for the most of them were of his owne seruants at that day the 29. day of Ianuary I meane At the last I said I wil neuer denye that I sayd that is that your doctrine of the Sacrament is false but yet I tell you after what order I sayde it To be short he red my condemnation before me perticularly mentioning therein but 2. Articles firste that I affirmed the Romish catholike church to be the church of antichrist and that I denied the reality of their sacrament He cursed me to be disgraded and condemned and put into the hands of the laitie and so he gaue me ouer into the shriues hands which were much better then his ¶ The copie of which his condemnation here I thought to put downe in English to the entent that the same being here once expressed may serue for all other sentences condemnatory through the whole storie to be referred vnto The Sentence condemnatorie against Maister Rogers IN the name of God Amen Wee Steuen by the permission of God Bishop of Winchester lawfully and ryghtly proceeding with all godly fauoure by authority and vertue of our office againste thee Iohn Rogers priest The 〈◊〉 definitâ—â—â— against M. Râ—geâ—s alias called Mathewe before vs personally heere present being accused and detected and notoriously slaundered of heresie hauing heard seene and vnderstand and with al diligent deliberation wayed discussed and considered the merites of the cause all thinges being obserued which by vs in thys behalfe in order of law ought to be obserued sitting in our iudgement seat the name of Christ being first called vpon and hauing God onely before our eyes because by the actes enacted propounded and exhibited in this matter and by thine owne confession iudicially made before vs we do finde that thou hast taught holden and affirmed and obstinately defended diuers errours heresies and damnable opinions contrarye to the doctrine and determination of the holy church as namely these That the catholike churche of Rome is the church of Antichrist Item His Articles that in the Sacrament of the aultare there is not substantially nor really the natural bodye and bloude of Christe The which aforesayde heresies and damnable opinions being contrary to the law of God and determination of the vniuersall and Apostolicall Church thou hast arrogantly stubburnely and wittingly mainteined held and affirmed and also defended before vs as wel in thys iudgement as also otherwise and with the like obstinacie stubbornnesse malice and blindnesse of heart both wittingly and willingly haste affirmed that thou wilt beleeue maintaine and holde affirme and declare the same Wee therefore S. Wint. B. Ordinarie and Diocesan aforesayd by the consent and assent as well of our reuerend brethren the Lord Bishops heere present and assistent as also by the counsell and iudgement of diuers worshipfull lawyers and professours of Diuinitie wyth whome wee haue communicated in thys behalfe doe declare and pronounce thee the sayde Iohn Rogers otherwise called Mathewe through thy demerites transgressions obstinacies wilfulnesses whych thou manifolde wayes hast incurred by thine owne wicked and stubburne obstinacie to haue bene and to be guiltie in the detestable horrible and wicked offence of hereticall prauitie and execrable doctrine and that thou haste before vs sondry times spoken maintained and wittingly and stubbornely defended the sayde
Saincts whilest a most pleasant refreshing did issue from euery part and member of the body vnto the seate place of the hart and from thence did ebbe and flow to and fro vnto all the partes againe This Saunders continued in prison a whole yeare and 3. moneths In all which space he sent diuers letters to diuers men as one to Cranmer Ridley and Latimer and other to his wife and also to others M. Saunders in prison a yeare and 3. monthes certifying them both of the publike calamitie of the time and also of his priuate afflictions and of sondry his conflictes with his aduersaries As in writing to his friend he speaketh of Weston conferring with him in prison whereof you shall heare anone by the leaue of the Lorde as followeth in the story In the meane time the Chauncellor after this little talke with M. Saunders as is aforesaid sent him to the prison of the Marshalsey c. For the Caiphas Winchester I meane did nothing but bayte him with some of his currish eloquence and so committed him to the prison of the Marshalsey where he was kept prisoner one whole yeare and a quarter But of his cause and estate thou shalt nowe see what Laurence Saunders himselfe did write ¶ A parcell of a Letter of Laurence Saunders sent to the Byshop of Winchester as an aunswere to certayne thyngs wherewith he had before charged hym TOuching the cause of my imprisonment A fragmeâ—â— of M. Sauâ—â—ders letter I doubt whether I haue broken any law or proclamation In my doctrine I did not forasmuch as at that time it was permitted by the proclamation to vse according to our consciences such seruice as was then established He meane the proclaâ—mation of which meâ—â—tion is 〈◊〉 before Satis peceâ—â—uit qui reâ—â—stere non potâ—it My doctrine was then agreeable vnto my conscience and the seruice then vsed The Act which I did he meaneth publike teaching of Gods word in his owne parish called Alhallowes in Breadstreete in the Citie of London was such as being indifferently weyed sounded to no breaking of the proclamation or at the least no wilfull breaking of it forasmuch as I caused no bell to be roong neyther occupyed I any place in the Pulpit after the order of Sermons or Lectures But be it that I did breake the Proclamation this long time of continuance in prison may be thought to be more then a sufficient punishment for such a fault Touching the charging of me with my Religion I say wyth S. Paule This I confesse Act. 24. that after the way which they call heresie so worship I the God of my forefathers beleeuing all thyngs which are written in the lawe and the Prophets and haue hope towards God c. And herein study I â—o haue alway a cleare conscience towardes God and towards men A good tâ—â—stimony oâ— good conscience so that God I call to witnesse I haue a conscience And this my conscience is not grounded vpon vayne fantasie but vpon the infallible veritie of Gods word with the witnessing of his chosen Church agreeable vnto the same It is an easie thing for them which take Christ for theyr true Pastor and be the very sheepe of his pasture to discerne the voice of their true shepheard from the voyce of wolues hyrelings and straungers for as much as Christ sayeth Iohn 10 My sheepe heare my voice yea and thereby they shall haue the gift to know the right voice of the true shepeheard and so to follow him and to auoyde the contrary as he also sayeth The sheepe follow the shepheard for they knowe his voyce A straunger will they not follow but will flie from him for they knowe not the voice of a stranger Such inward inspiration doth the holy Ghost put into the children of God being in deede taught of God but otherwise vnable to vnderstand the true way of their saluation Math. 7. And albeit that the Wolfe as Christ saith commeth in sheepes clothing yet he sayth by their fruites yee shall knowe them How the Wolfe is known 〈◊〉 the true shephearâ— For there be certayne fruites whereby the Wolfe is bewrayed notwithstanding that otherwise in sondry sortes of deuoute holines in outwarde shew he seemeth neuer so simple a sheepe That the Romish religion is rauening woluish it is apparant in 3. principall points First it robbeth God of his due and only honour Secondly it taketh away the true comfort of coÌ„science The incoâ—â—uenience the Româ—â— religion 〈◊〉 3. poyntes in obscuring or rather burying of Christ and his office of saluation Thirdly it spoyleth God of his true worship and seruice in spirit and truth appointed in his prescript commaundementes and driueth men vnto that inconuenience against the which Christ with the Prophet Esay doth speake sharply This people honoureth me with their lips but their hart is far from me Esay 26. Math. 25. They worship me in vaine teaching the doctrine and precepts of men And in another place ye cast aside the commaundemente of God to mayntayne your owne traditions Wherefore I in conscience weying the Romish Religion and by indifferent discussing thereof finding the foundation vnstedfast and the building thereupon but vayne and on the other side hauing my conscience framed after a right and vncorrupt religion ratified and fully established by the word of God and the consent of his true Church I neyther may nor do entend by Gods gracious assistance to be pulled one iot from the same no though an Angell out of heauen should preach another Gospell then that which I haue receyued of the Lord. And although that for lacke either of such deepe knowledge and profound iudgement or of so expedite vttering of that I do know and iudge as is required in an excellent clarke I shall not be able sufficiently to aunswere for the conuincing of the gaine-sayer yet neuerthelesse this my protestation shall be of me premised that for the respect of the grounds and causes before considered albeit I cannot * Explicitâ—â—ides is 〈◊〉 a man haâ— to aunsweâ— to euery poynt of 〈◊〉 â—ayth by sufficient 〈◊〉 ground anâ— learning explicita fide as they call it conceiue all that is to be conceiued neither can discusse all that is to be discussed nor can effectually expresse all that is to be expressed in the discourse of the doctrine of this most true religion whereunto to I am professed Yet do I bind my selfe as by my humble simplicity so by my fidem * implicitam that is by faith in generalty as they call it to wrap my beliefe in the credit of the same that no authority of that romish religion repugnant thereunto shall by any meanes remoue me from the same though it may hap that our aduersaries will labour to beguile vs with entising wordes and seeke to spoyle vs through Philosophy and deceitfull vanity after the traditions of men and after the ordinances of the world and
hee for a lawe wee haue commission to proceede with them when they be dispatched let their frendes sue the lawe Nowe howe soone a man may haue such a commission at my Lord Chancelors hand you know It is as hard to be obtained as an enditement for Christ at Cayphas hande Besides that the Byshoppes hauing the Queene so vpon their sides may do all things both without the aduise and also the knowledge of the rest of the Lordes of the temporaltie who at this present haue found out the marke that the Bishops shote at and doubtles be not pleased with their doings I pray you helpe that our brother Sanders and the rest in the Marshalsey may vnderstande these things and sende me your answere betime Iudas non dormit nec scimus diem neque horam i. Iudas slepeth not neither know we the day nor the hour Dominus Iesus Christus suo sancto numine nos omnes consoletur adiuuet Amen i. The Lord Iesus Christ with his holy spirite comfort and strengthen vs all Amen May 6. 1554. Yours and with you vnto death in Christ I Hooper An exhortation to pacience sent to his godly wife Anne Hooper whereby all the true members of Christ may take comfort and courage to suffer trouble affliction for the profession of his holy Gospel OUr sauiour Iesus Christ dearely beloued my godly wife in s. Mathewes Gospell said to his disciples M. 18. that it was necessary sclaunders shoulde come and that they coulde not be auoided An effectuâ—â— letter of M Hooper sent to hys wife he perceiued as wel by the coÌ„dition of those that should pearish be lost for euer in the world to come as also by their affliction that should be saued For he sawe the greatest part of the people would contemne neglecte whatsoeuer true doctrine or godly wayes should be shewed vnto them or els receiue it vse it as they thought good to serue their pleasures without any profite to their soules at all not caring whether they liued as they were coÌ„manded by Gods word or not but would thinke it sufficient to be counted to haue the name of a Christian man wyth such workes and frutes of his profession and Christianitie as his fathers and elders after their custome maner esteeme and take to be good fruites and faithful works and wil not try them by the worde of God at all These men by the iust iudgement of God be deliuered vnto the crafte and subtiltie of the deuill Math. 14. that they may be kept by one sclaunderous stuÌ„bling blocke or other that they neuer come vnto Christ who came to saue those that were lost as yee may see howe God deliuereth wicked menne vp vnto their owne lustes to do one mischiefe after an other carelesse Rom. 1.1 1. Thes. 2. vntil they come into a reprobate minde that forgetteth it selfe and can not knowe what is expedient to be done or to be least vndone because they close their eyes and will not see the lyghte of Gods woorde offered vnto them and being thus blinded they preferre their owne vanities before the truth of Gods woorde Whereas such corrupt mindes be Errour taken for truth and persecution for Gods seruice there is also corrupt election and choyse of Gods honor so that the minde of man taketh falsehoode for truthe superstition for true religion death for life damnation for saluation hell for heauen and persecution of Christes members for Gods seruice and honour And as these men wilfully and voluntarily reiect the woorde of God euen so God most iustly deliuereth them into the blindnes of mind hardnes of heart that they can not vnderstand Iohn 8.9 nor yet consent to any thyng that God would haue preached and set foorth to his glory after his owne will and worde wherefore they hate it mortally of all things most detest Gods holy worde And as y e deuill hath entred into their hearts that they them selues can not nor will not come to Christ to be instructed by hys holy woord euen so can they not abide any other man to be a Christian man and to lead his life after the word of God but hate him persecute him robbe him imprisone hym yea and kil him whether he be man or womaÌ„ if God suffer it And so much are those wicked men blinded that they passe of no law whether it be Gods or mans but persecute such as neuer offended yea do euil to those that daily haue praied for them and wish them Gods grace In their Pharaonical and blind furie they haue no respect to nature No respect of nature with the persecuting aduersaries For the brother persecuteth the brother the father the sonne and most deare frends in diuelish sclaunder and offence are become most mortal ennemies And no marueile for when they haue chosen sundrye maisters the one the deuill the other God the one shall agree with the other as God and the deuell agree betweene them selues For this cause that the more parte of the worlde doth chuse to serue the deuill vnder cloaked hypocrisie of Gods title Christ sayd Math. â—8 It is expedient and necessary that sclanders should come and many meanes be deuised to keepe the litle babes of Christ from the heauenly father But Christ sayth Wo be vnto him by whome the offence commeth Yet is there no remedy man being of such corruption and hatred towardes God but that the euil shal be deceiued persecute the good and the good shall vnderstand the truth and suffer persecution for it vntill the worlds ende For as he that was borne after the flesh persecuted in times past him that was born after the spirite Geâ—e 4. Gâ—lat 4. euen so is it now Therefore for so much as we liue in this life amongst so many great pearils and daungers we must be wel assured by gods word how to beare them and how paciently to take them as they be sent to vs froÌ„ God We must also assure our selues that there is no other remedy for Christians in the time of trouble then Christ himself hath appoynted vs. Luke 2. In S. Luke he geueth vs thys commandement Ye shall possesse your liues in pacience sayeth he In the which words he geueth vs both commaundement what to doe and also great comfort and consolation in all troubles Hee sheweth also what is to be done and what is to be hoped for in troubles Patience in troubles onely the christian mans remedy Rom. 8. and when troubles happen he biddeth vs be pacient and in no case violently nor seditiously to resist our persecuters because God hath such care and charge of vs that he wil keepe in the mids of all troubles the very heares of our heade so that one of them shall not fall away without the wil and pleasure of our heauenly father Whether the haire therfore tarie in the head or fal from the head it is the wil of the
escape those troubles that were to come and be able to stande before the sonne of man When ye finde your selfe too much oppressed as euery man shal be sometime wyth the feare of Gods iudgement vse the 77. Psalme that beginneth I will crie vnto God with my voyce Psal. 27. Read also M. Hoopers exposition vpon thys Psalme most comfortable for all broken and afflicted hartes and he shall hearken vnto me In which Psalme is both godly doctrine and great consolation vnto the man or woman that is in anguish of minde Use also in suche trouble the 88. Psalme wherein is conteined the praier of a man that was brought into extreme anguish misery and being vexed with aduersaries persecutions saw nothing but death hel And although hee fealt in hym selfe that hee had not onely man but also God angry towards him yet he by praier humbly resorted vnto God as the only port of consolation and in the midst of his desperate state of trouble put the hope of his saluation in him whome he fealt his enemie Howbeit no man of him selfe can doe this Rom. 8. but the spirite of God that stryketh the mans heart with feare prayeth for the man striken and feared with vnspeakeable gronings And when you feele your selfe or know any other oppressed after suche sorte be glad for after that God hath made you to know what you be of your selfe he wil doubtles shew you comfort and declare vnto you what you be in Christ his onely sonne What Psalmes are to be vsed in distresse and tribulation and vse praier often for that is the meanes whereby God will be soughte vnto for hys giftes These Psalmes be for the purpose when the minde can take no vnderstandinge nor the hart any ioy of gods promises and therfore were these Psalmes also made .6.22.30.31.38.69 from the whiche you shall learne buthe pacience and consolation Remember that although your life as all Christian mens be be hid and appeareth not what it is yet it is safe as S. Paule sayth with God in Christ Read also the fourth chapter of Eccle. Coloss. 3. and when Christ shall appeare then shall our liues be made open with him in glorie But in the meane time wyth seeking and setting our affections vpon the things that be aboue we must paciently suffer whatsoeuer God shal send vnto vs in this mortal life Notwithstanding it might fortune some woulde say Who is so perfect that can lette all things passe as they come haue no care of thē suffer all things and feele nothing be attempted of the Deuill the worlde and the flesh and be not troubled Uerely no man liuing But this I say that in the strength of Iesus Christ things that come Note this well to thy comfort that art afflicted maye passe with care for we be worldly and yet are we not caried with them from Christ for we be in him godly We may suffer things and fele them as mortall men yet beare them and ouercome them as Christian men We may be attempted of the deuill the flesh and the worlde but yet although those things pinche they doe not pierce and although they worke sinne in vs yet in Christe no damnation to those that be grafted in him Rom. 8. Hereof may the christian man learne both consolation patience Consolation in that he is compelled both in his body goodes to feele paine and losse and in the soule heauinesse and anguish of minde howebeit none of them both shall separate him from the loue that God beareth him in Christ. Consolation He may learne patience for as much as his enemies both of the body and soule and the paines also they vexe vs wythall for the time Patience if they tarie with vs as long as we liue yet when death commeth they shall auoide and geue place to suche ioyes as be prepared for vs in Christ for no paines of the world be perpetuall and whether they shall afflicte vs for all the time of our mortal life we know not for they be the seruauntes of God to goe and to come as he commandeth them Afflictions be the messengers and seruauntes of God But we must take heede we meddle not forceablye nor seditiously to put away the persecution appoynted vnto vs by God but remember Christes saying Possesse you your liues by your patience And in thys commādement God requireth in euery man and woman this pacient obediēce Luke 2. Hee sayeth not it is sufficient that other holy Patriarkes Prophetes Apostles Euangelists and Martyrs continued their liues in pacience and pacient suffering the troubles of this world but Christ saith to euery one of his people By your owne pacience ye shall continue your life not that man hath pacience of him selfe Pacience the gift onely of God but that he must haue it for him selfe of God the onely geuer of it if he purpose to be a godly man Nowe therefore as our profession and religion requireth pacience outwardly wythout resistaunce and force so requireth it pacience of the mind and not to be angry with God althoughe he vse vs that be as hys owne creatures as him listeth We may not also murmure against God but say alwaies his iudgements be right iust and reioyce that it pleaseth him by troubles to vse vs as he vsed heeretofore such as he most loued in this worlde and haue a singular care to this commandemēt Gaudete exultate Be glad reioyce for he sheweth great cause why Your rewarde sayth he is great in heauen Math. 3. These promises of him that is y e truth it selfe shal by Gods grace worke both cōsolation and pacience in the afflicted christian person And when our sauior Christ hath willed menne in trouble to be content and pacient because God in the ende of trouble in Christ hath ordained eternall consolation he vseth also to take from vs all shame and rebuke as though it were not an honor to suffer for christ because y e wicked world doth cursse abhorre such poore troubled Christians To suffer for Christ is honorable Math. 24. Heb. 11. Wherfore Christe placeth all his honourably and sayeth Euen so persecuted they the Prophetes that were before you Wee may also see with whome the afflicted for Christes sake be esteemed by S. Paul to the Hebrews where as the number of the blessed and glorious company of Saintes appeare nowe to our faith in heauen in ioy yet in the letter for the time of this life in such paines and contempt as was neuer more Let vs therefore consider both them and all other thinges of the worlde sithens the fall of man and we shall perceiue nothing to come to perfection but wyth such confusion and disorder to the eye of y e world as though things wer rather lost for euer then like to come to any perfection at all For of godly men who euer came to heauen no not Christ
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the
vsed in the church of England The vse and Sacrifice of the Latin Masse denyed he beleueth that there is no sacrifice in the sayde Masse and that there is in it no saluation for a christian man except it should be said in the mother toung that he might vnderstand it and coÌ„cerning the ceremonies of the Church he sayth and beleeueth that they be not profitable to a Christian man Item Auricular confession and absolution of the Priest reiected being examined concerning auriculare confession he answeareth that he hath and doth beleeue that it is necessary to goe to a good Priest for good counsaile but the absolution of the Priest laying his hand vppon any mans head as is nowe vsed is nothing profitable to a Christian mans saluation And further he sayth that he hath not ben confessed nor receiued the sacrament of the aulter since the coronation of the Queene that now is Item concerning the faith religion now taught setfoorth beleeued in the church of England he answeareth and beleueth that the faith and doctrine nowe taught setfoorth and vsed in the sayd Church of Englande is not agreable to Gods word And furthermore he sayth The fayth of the Church of England in Quene Maryes tyme reproued that bishop Hooper Cardmaker Rogers other of their opinion which were of late burned were good christian men did preach the true doctrine of Christ as he beleeueth and sayth that they did shed theyr bloude in the same doctrine which was by the power of God as he sayth beleeueth And further being examined saith y t since the Quenes coronation he hath had the Bible and Psalter in English red in his house at Brighthamsted diuers times and likewise since hys comming into Newgate but the Keeper hearing thereof did take them awaye and sayeth also that about a twelue moneth now past he had the English procession sayd in his house with other English praiers Iueson Launder and Veisâ—e imprisoned for hearing the Gospell And further sayeth that Thomas Iueson Iohn Launder and William Ueisey being prisoners with hym in Newgate were taken with this examinat in his house at BrighthaÌ„sted as they were hearing of the gospel then read in English a litle before Alhollowne day last past and brought to the Court and being examined thereuppon by the Counsaile were committed by them to prison in Newgate The confession of Iohn Launder before Boner bishop of London IOhn Launder husbandman of the Parish of Godstone in the Countie of Surrey of the age of xxv yeres Iohn Launder his confession borne at Godstone aforesayde being examined doth confesse and say that about two dayes next before Allhollonâ—ide nowe last past this Examinate and one Diricke Caruer Thomas Iueson William Ueisie with diuers other persons to the number of twelue being all together in their prayers and saying the seruice in English set foorth in the time of King Edwarde the sixte in the house of the sayde Diricke situate at Brighthamsted in Sussex were apprehended by one maister Edwarde Gage and by him sent vppe hether to London to the Kinge and Queenes Counsaile and by them vpon his examination committed to Newgate where he with his said other felowes hath euer since remained in prison And further being examined he doeth confesse and say that the occasion of his comming to the sayde Brighthamsted The cause of the apprehensioÌ„ of Iohn Launder was vpon certaine busines there to be sped for his father and so being there and hearing that the saide Diricke was a man that did much fauour the Gospel this Examinate did resorte to his house and companye whome before that time hee did neuer see or know and by reason of that hys resorte hee was apprehended as before And further doth confesse and beleeue that there is heere in earth one whole and vniuersall Catholicke Churche whereof the members he dispersed through the world and doth beleue also that the same Church doeth set foorth and teache onely two Sacraments videlicet the Sacrament of Baptisme Two Sacramentes onely and the Sacrament of the Supper of our Lord. And who soeuer doth teach or vse any more Sacraments or yet any ceremonies he doth not beleeue that they be of the Catholicke Churche but doth abhorre them from the bottome of his heart And doth further say and beleue that all the seruice Ceremonyes abhorred sacrifices and ceremonies now vsed in thys Realme of England yea in all other partes of the world whych ben vsed after the same maner be erroneous and naught contrary to Christes institution and the determination of Christes Catholicke church whereof he beleeueth that he him selfe is a member Also hee doeth confesse and beleeue that in the Sacrament The reall presence of Christs body vnder the formes of bread and wine denyed nowe called the sacrament of the aultar there is not really and truly contained vnder the formes of bread and wine the very naturall body and bloude of Christe in substaunce but his beliefe and faith therein is as followeth Videlicet that when he doth receiue the material bread and wine he doeth receiue the same in a remembrance of Christes death and passion and so receiuing it he doth eate and drinke Christes body and bloude by faith and none other wayes as he beleeueth And moreouer he doth confesse say and beleue that the Masse now vsed in the Realme of Englande The Masse abhominable or els where in all Christendome is nought and abhominable and directly against Gods worde and his Catholicke Churche and that there is nothing sayd or vsed in it good or profitable For he saith that albeit the gloria in excelsis the Creede Sanctus Pater noster Agnus and other partes of the Masse bene of themselues good and profitable yet the same being vsed amongest other things that be naught and superfluous in the Masse the same good things do become nought also as he beleeueth Auricular confession not necessary Also he doth beleeue and confesse that Auriculare confession is not necessary to be made to any Priest or to anye other creature but euery persone oughte to acknowledge confesse hys sinnes onely to God and also that no person hath any authority to absolue any man froÌ„ his sinnes and also beleeueth that the right and true way according to the Scripture after a man hathe fallen from grace to sinne to arise to Christe againe is to be sorie for his offences to doe the same or the like no more and not to make any auricular confession of them to the priest either to take absolution for them at the Priests handes All whyche hys sayde opinions hee hathe beleeued by the space of these seuen or eight yeares past and in that time hath diuers and many times openly argued and defendeth the same as hee sayeth c. Articles obiected by Boner Bishop of London against Diricke Caruer and Iohn Launder 1. FIrste I doe obiect against
you and euery of you that yee and euery of you Articles layd to Diricke Caruer anâ— Iohn Launder beinge within the sayde prisone of Newgate and within this sayde Citie of London are of my iurisdiction being Bishoppe of London and subiecte vnto the same offending and trespassing wythin the sayd prison and Citie in matters of Religion and concerning the Catholicke faith and beliefe of the Churche in any wise 2. Item I doe obiect against you and euery of you that yee and euery of you Sacramentes of pennance and of the aultar since your first comming and entring into the sayde prisone and during your abode there bothe there and in sundry places wythin this Citie and Dioces of London haue holden maintained and defended sundry opinions against the Sacraments of the Church especially against the Sacrament of penance and also against the Sacrament of the aultar 3. Item I do likewise obiect that yee and euery of you in all or in some of the said places Reall presence haue as concerning the sacrament of the aultar holden mainteined and defended to the best of your power that in the sayde sacrament of the aultar there is not the very substaunce of the body bloud of our Sauiour Christ but that in the Sacrament there is onely the substaunce of naturall breade and wine and no other substaunce The Latin Masse 4. Item I do likewise obiect that you and euery of you in all or some of the said places haue concerning the masse in Latine nowe vsed in the Church and the sacrifice of the same holden maintained and likewise defended that the sayde Masse is not good or profitable and that there is no sacrifice in the same Ceremonyes 5. Item I do likewise obiect that you and euery of you in all or some of the places haue concerning y e ceremonies of the Church holden mainteined and likewise defended that the saide ceremonies are not profitable to a Christian man but hurtfull and euill Auricular confession 6. Item I do likewise obiect that you and euery of you in all or some of the sayd places haue concerning the Sacrament of penaunce holden mainteined and likewise defended that auricular confession being a part thereof albeit it may be made vnto a good Priest for counsaile yet the absolution of the Priest laying hys hand vpon any mans heade and doing as is nowe vsually done in the Churche is nothing profitable to any mans saluation that therefore yee neither haue bene confessed to the Priest after the vsuall maner of the Churche nor yet receiued the sayd Sacrament of the aultar since the coronation of the Queenes Maiestie whyche is more then the space of one yeare and a halfe 7. Item I do likewise obiect The 〈◊〉 〈◊〉 of the Churâ—â— Englaâ—â— that ye and euery of you in all or some of the sayd places concerning the faith and religion now taught set foorth vsed and beleued in the church of this Realme of Englande and the doctrine of the same haue holden beleeued and sayde that it is not agreeable to Gods woord but cleane contrary to the same 8. Item I do likewise obiect that ye and euery of you in all or some of the sayd places haue beleued spoken sayd Defenâ—â— of Hooper Cardmaâ—â—â— Rogerâ— and to your power vpholden mainteined sayd that byshop Hooper Cardmaker Rogers and others of theyr opinion which of late wythin this realme were burnte for heresie were good Christian men in speaking and holding against the said Sacrament of the aultar and that they did preache nothing but the true doctrine of Christe shedding their bloud for the maintenance of the sayd doctrine 9. Item I do likewise obiect that yee and euerye of you haue earnestly laboured and traueiled to the best and vttermost of your power English serâ—uice to haue vp againe the English seruice and the Communion in all poyntes as was vsed in the latter daies of king Edward the sixt here in this realm of Englande 10. Item I do likewise obiecte that ye and euery of you haue thought and doe thinke firmely and stedfastly Defeâ—â—â— the 〈◊〉 vsed 〈◊〉 Edwâ—â—â— tyme and so haue and do beleeue that the faith religion doctrine setfoorth in the 〈…〉 of the foresaid king Edward was in all poyntes 〈…〉 godly containing in it the true Faith and Religio◠〈…〉 in euery part 11. Item 〈…〉 likewise obiect and say that ye and euery of you for your misbelief offence transgression and misbehauiour in the premisses and for that also that you wold not come to your seuerall parish churches and heare your diuine seruice there as other Christian people did and do but absent your selfe from the same and haue your priuate seruice in your houses especiallye in the house of Diricke Caruer were sent vp vnto the King and Queenes Maiesties priuie counsaile and by them or some of them sente afterward vnto the prison of Newgate aforesayd hauing thereby their authoritie remained as prisoners during all the time ye haue bene there 12. Item I do likewise obiect and say that I the sayd byshop of London If theâ—◠〈◊〉 to death 〈◊〉 not 〈◊〉 by 〈◊〉 why 〈◊〉 you 〈◊〉 it If it 〈◊〉 lawfull why doe 〈◊〉 so at 〈…〉 was commaunded by the authority of the sayd Counsaile to make processe against you and euery of you so that it was not my procuring or searching that yee should be commaunded or called before me in this matter of heresie but partly your owne demerites and partly the sayde commandement enforced me to cal and send for you to make aunsweare heerein and heereof to shewe you the sayde letters Their answeres to the Articles VPon Monday being the sayd tenth day of Iune these two persons with others were brought by the keper vnto the bishops Consistorie as it was before commaunded at one of the clocke in the after noone where the Byshop first beginning with the sayde Diricke Caruer caused his confession with the Articles and Aunsweres to be openly read vnto him which order he kept at the condemnation of euery prisonner asking hym whether he would stand to the same To whom the sayd Diricke answeared that he would for your doctrine quoth hee is poyson and Sorcerie If Christe were heere you would put him to a woorse death then he was put to before You say that you can make a God ye can make a pudding as well The 〈◊〉 of 〈…〉 Boner Your Ceremonies in the Churche be beggery and poyson And farther I say that auricular confession is contrary to Gods word and very poyson wyth diuers other such woordes The Bishop seeing this constancie that neyther hys accustomed flatteries nor yet his cruell threatnings could once moue this good man to encline to their idolatry pronounced his vsuall and general blessing as well towards this Diricke as also vppon the sayde Iohn Launder although seuerally Who after the like manner of processe vsd with him remained in