or al saynts of Barking An other apperaunce where as he ministred these interrogatories vnto him First y t since y e feast of Easter last past he sayd affirmed and beleued that the sacrament of the altar was but a misticall body of Christ and afterwarde he sayd it was but a memoriall y t which article Bainham denied The the vicar general declared vnto him that our holy mother y e catholick church determineth teacheth in this maner that in the sacramēt of the altar after the words of consecration there remaineth no bread The officiall asked Bainhā whether he did so beleue or not Wherunto Bainham answered saying that S. Paul calleth it bread S Paul calleth the sacrament bread rehearsing these words Quotiescunque comederitis panem hunc de poculo biberitis mortem Domini annunciabitis and in that poynt he sayth as S. Paul sayth and beleueth as y e church beleueth And being demaunded twise afterward what he thought therin he would geue no other answere Item that since the feast of Easter aforesaid he had affirmed beleued that euery man that would take vpō him to preach the Gospel of Christ clearly True preachers haue as much power of the keyes as the Pope had as much power as the Pope To the which article he aunswered thus He that preacheth the word of God whatsoeuer he be and liueth thereafter he hath the key that bindeth and looseth both in heauen and earth The which key is the same scripture that is preached and the Pope hath no other power to binde and to loose but by the key of the Scripture Item that he affirmed that S. Thomas of Canterbury was a thiefe and a murderer in hel Articles falslye depraued Wherunto he answered as before Item that he sayde he had as leue pray to Ioane hys wife as to our Lady the which he denyed as before Item that he affirmed beleued that Christ himselfe was but a man the which article he also denyed The premisses thus passed the vicar generall receiued Frances Realms Iohn Edwards Raphe Hilton Iohn Ridly Frances Dryland and Raphe Noble as witnesses to be sworne vpon the articles aforesayd Witnes agaynst M. Baynham and to speake the truth before the face of the sayd Iames Bainhā in the presence of M. Iohn Nayler Uicar of Barking M. Iohn Rode Bacheler of diuinity Williā Smith Richard Griuel Tho. Wimple and Richard Gill. The 26. day of Aprill in the yeare aforesayd before M. Ioh. Foxford vicar general of the bish of Londō The last appearance of Iames Baynham in y e presence of Mathew Greftō Register and Nicolas Wilson Will Philley professors of diuinity Iohn Oliuer Williā Midleton Hugh Apprise doctors of the law M. Richard Gresham Sheriffe of London a great cōpanye of others Iames Bainham was brought forth by the Lieutenaunt of the Tower in whose presence the vicar general rehearsed the merites of the cause of inquisition of heresye agaynst him proceded to y e reading of the abiuratiō And whē the Iudge read this article folowing conteined in the abiuration Itē Soules departed that I haue said that I wil not determine whether any soules departed be yet in heauen or no but I beleue that they be there as it pleaseth God to haue them that is to say in the fayth of Abraham I wote not whether the soules of the apostles or any other be in heauen or no. To this Iames aunswered that I did abiure and if that had not bene I would not haue abiured at all After all the articles were read conteined in the abiuration certeine talke had as touching the sacrament of baptisme the sayd Iames Bainham spake these words If a Turke a Iew The sacrament of Baptisme or Sarasen do trust in God keepe hys law he is a good Christian manne Then the Officiall shewed vnto him the letters which he sent vnto his Brother written with his owne hand and asked him what he thought as touching this clause folowing Yet could they not see and know him for God when in deed he was both God man yea he was three persons in one the father y e sonne and the holy ghost Wherunto Bainham said that it was nought that he did it by ignorance did not ouersee his letters Thē M. Nicholas Wilson amongest other talke as touching the sacrament of the alter The sacrament of the aultar declared vnto him that the church did beleue the very body of Christ to be in the Sacrament of the alter Bainham aunswered The bread is not Iesus Christ for Christes body is not chewed with teeth therefore it is but bread Being further demaunded whether in the sacrament of the altar is the very body of Christ God and man in flesh and bloud after diuers doubtfull aunsweres Bainham aunswered thus He is there very God and man in forme of bread This done the Officiall declared vnto him the depositions of the witnesses which were come in agaynst him obiected vnto him that a litle before Easter he had abiured all heresies as well particularly as generally Then the sayd vicar generall after he had takē deliberation aduise with the learned his assistantes did proceed to the reading of the definitiue sentence agaynst him also published the same in writing wherby amongest other thinges besides his abiuration Sentence read against Baynhā he pronounced condemned him as a relapsed hereticke damnably fallen into sundry heresies so to be left vnto the secular power that is to say to one of y e Sherifs being there presēt After the pronoūcing of which sentence M. Nicolas Wilson counselled admonished tha said Iames y t he would conforme himself vnto the church To whō he aunswered that he trusted that he is the very childe of God which ye blinde Asses sayd he doe not perceiue And last of al departing frō his iudgement he spake these wordes The wordes of Iames Baynham to M. Wilson M. Wilson nor you my Lord Chauncellor shall not proue by scripture that there is any Purgatorye Then the sentence of condemnation was geuen agaynste him the which here to repeat word for word is not necessary for so much as the tenour thereof is all one with that which passed before in the story of Bayfeld aliâs Somersam Here also should ensue the letter of the Bishop of Lōdon directed vnto the Maior and Sheriffes of the same city for the receiuing of him into their power that putting of him to death the tenor wherof is also of like effect to that before written in the story of Bayfeld After this sentence geuen Iames Bainham was deliuered into the handes of Syr Richarde Gresham Sheriffe then being present who caused him by his Officers to be caryed vnto Newegate the said Iames Baynham was burned in Smithfielde the last day of Aprill in the yeare aforesayd at three a clocke at afternoone This M. Bainham
power ouer them be called gracious Lords but so it shal not be amongst you But whosoeuer amongst you is the greater shal be as the yonger And whosoeuer amongst you shall be chiefe shal be as a seruaunt and a minister c. And againe Christ speaking to Pilate of his kingdome declareth that his kingdome is not of this world therefore sayth Tonstall those that go about to make of Christs spirituall kingdome 〈◊〉 22. a worldly kingdome do fall into the error of some heretickes that looke that Christ after the day of iudgement shall raign with all his sayntes here in earth carnally in Hierusalem as the Iewes do beleue that Messias is yet to come and when he shall come he shall raigne worldly in Hierusalem By these and such other places it may well appere that Christ neither before his incarnation Iohn 18. as Tonstall sayth nor after his incarnation did euer alter the authoritye of worldly kinges and Princes but by his owne woorde commaunded them still to be obeyed of theyr subiectes as they had bene in the auncient time before c. And for examples of the same Math. 22. Examples of Christes humble subiection he alledgeth first y e example of Christ himselfe Mathew 22. who being asked of the Iewes whether they should geue tribute to Caesar or no he bad theÌ„ geue to Caesar those thinges that be his and to God those thinges that be his signifying that tribute was due to Caesar and that theyr soules were due to God c. Also in the 17. of Mathew it appeareth that Christ bad Peter pay tribute for him and his Disciples Math. 17. when it was demaunded of him And why Because he woulde not chaunge the order of obeysaunce to worldly Princes due by theyr subiectes c. An other example of Christe he citeth out of the 6. of Iohn Iohn 6. where after Christ had fed fiue thousand and moe with a few loaues and fewer fishes and that the Iewes would haue takeÌ„ him and made him theyr king he fled from them and woulde not consent vnto them For the kingdome sayth he that he came to set hâ—re in earth was not a worldly and temporall kingdome but an heauenly and spirituall kingdome that is to raigne spiritually by grace and fayth in the hartes of all Christen and faythfull people of what degree or of what nation soeuer they be and to turne al people and nations which at his comming were carnall liued after the lustes of the flesh to be spirituall and to liue after the lustes of the spirite that Christ with his father of heauen might reigne in the hartes of all men c. And here in these examples of Christes humility farther is to be noted how Christ the sonne of God did submit himselfe not only to the rulers and powers of this world but also deiected himselfe and in a maner became seruaunt to his owne Apostles so far of was he from all ambitious and pompous seeking of worldly honor For so appeared in him not onely by washing the feet of his Apostles but also the same time a litle before his passion when the Apostles fell at contention among themselues who among theÌ„ should be superiour he setting before them the example of his owne subiection asketh this question Who is superiour he that sitteth at the Table Luke 22. or he that serueth at the Table Is not he superior that sitteth but I am amongest you as he that ministreth and serueth c. The like examples Tonstall also inferreth of Peters humility Examples of Peters subiection Act. 10. For where we read in the Actes how the Centurion a noble man of great age did prostrate himselfe vpon the ground at the feete of Peter then Peter not suffering that eftsoones tooke him vp and bad him rise saying I am also a man as thou art So likewise did the Aungell Apocalips 19. and 22. to whom when Iohn would haue fallen downe to haue adored him which shewed him those visions Apoc. 19.22 the Aungell sayd vnto him See thou do not so for I am the seruaunt of God as thou art c. Agayne in the foresaid Peter what an example of reuerent humility is to be sene in this that notwithstaÌ„ding he with other Apostles hauing his commission to go ouer all yet neuerthelesse he being at Ioppa and sent for by Cornelius durst not go to him without the vision of a sheete let downe from heauen by the which vision he was admonished not to refuse the Gentiles or els he knew in himselfe no such primacy ouer all people and places geueÌ„ vnto him nor no such commission so large aboue the other c. Furthermore the sayd Peter being rebuked of Paule his felow brother tooke no scorne therof but was content submitting himselfe to due correction But here sayth Tonstall steppeth in the B. of Rome and sayth that Peter had authority geuen aboue all the residue of the Apostles The Popes obiections alledgeth the wordes of Christ spoken to him Math. 16. Thou art Peter and vpon this rocke I wil build my Church will geue to thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth Math. 16. shall be bound in heauen This sayd Christ sayth the Pope and S. Peter is buryed at Rome whose succour I am and ought to rule the Church as Peter did and to be porter of heaueÌ„ gates as Peter was c. And Christ sayd also to Peter after his resurrection Feede my sheepe which he spake to him onely Iohn 21. so that thereby he had authority ouer all that be of Christes flocke and I as his successour haue the same And therefore who so will not obey me King or Prince I wyll curse hym The ambitious pride of the Pope and depriue him of his kingdome or seigniory For al power is geuen to me that Christ hath and I am his Uicare generall as Peter was here in earth ouer all none but I as Christ is in heauen This ambitious and pompous obiection sayth Tonstall of the Pope and his adherentes The scriptures falsely perueted by the pope hath of late yeares much troubled the world and made dissention bebate and open warre in all partes of ChristeÌ„dome all by a wrong interpretatioÌ„ of the Scripture Who if he would take those places after the right sense of them as both the Apostles themselues taught vs and all the auncient best learned interpretours do expound them the matter were soone at a poynt But otherwise sith they peruert the Scripture and preach an other Gospell in that poynt to vs then euer the apostles preached we haue therin a general rule to folow That though an Aungell came from heauen Gal. 1. and woulde tell vs such new expositions of those places as are now made to turne the wordes which were spoken for spirituall authoritye of preaching the word of God and ministring of
shal giue respite vntil a certaine day appointed So that in the meane while the suters may take deliberation thereof what is best to be done If after this they wil not thus rest at the day appointed shal they come forth into a common place and the great Bel of the Citie caused to be roÌ„g whereby the people shal be warned what they are about to do and the people assembled the Iudges shal in full chargeable lamentable wise charge the parties vnder vertue of their othe to make true relation of y e shal be demaunded So y t by reason of soberly fatherly exhortations made of the Iudges or Peeres of the Towne and perswasion of neighbours and for auoyding of Gods displeasure Iury and swearing well excluded out of Germanye and shame of men there is litle sute in courts if at any time any be made they be lightly stopped So that Iurie and swearing is well excluded and neede not much to be required This haue I shewed because it pitieth me to heare and see the contrary vsed in some of our nation The rash lenity in spirituall men causing men strayght wayes for euery light matter to sweare such also as name themselues spiritual men and should be head Ministers of the Church who incoÌ„tinent as any man commeth before them anone they cal for a book and do mone him to sweare without any longer respite yea they wil charge him by vertue of the contentes in the Euangely to make true relation of all that they shall demaunde him he not knowing what they will demaunde neither whether it be lawfull to shew them the truth of their demaundes or no For such things there be that are not lawful to be shewed As if I were accused of fornication none could be found in me or if they shold require me to sweare to bewray any other that I haue known to offend in that vice A man is not bound 〈◊〉 detect an other mans 〈◊〉 before â—â—dge in 〈◊〉 I suppose it were expedient to holde me stil not to folow their wil for it should be contrary to charitie if I should so assent to bewray them that I neede not and to whom perhappes though I haue known them to offend yet trusting of their amendment I haue promised afore to keepe their fault secret without any disclosing of the same Yea moreouer if suche Iudges somtime not knowing by anye due proofe that such as haue to do afore them â—â—we compâ—â—leth no man to bewray himselfe are culpable wil enforce them by an othe to detecte themselues in opening before them their harts in this so doing I can not see that men neede to condescende in their requestes For it is in the law but I wotte not certainly the place thus â—â—w punisheth no maÌ„ for thought Nemo tenetur prodere semetipsum that is to say No man is bound to bewray himselfe Also in another place of y e law it is written Cogitationis poenam nemo patiatur No man should suffer punishment of men for his thought To this agreeth the common Prouerbe that is thus Cogitationes liberae sunt à vectigalibus Tâ—oughtes 〈◊〉 free and 〈◊〉 to pay â—â—tole That is to say thoughtes be free and neede to pay no tole So that to conclude I thinke it lawfull at the commandement of a Iudge to make an othe to say the truth specially if a Iudge requireth an othe duely and in lawful wise or to make an oth in any other case conuenieÌ„t and that also for purgation of infamie No man is 〈◊〉 to 〈◊〉 himselfe by the lawe To the 42. article when any infamie is lawfully layd against a man ¶ In the xlij where you aske whether a Christen person despising the receite of the Sacramentes of confirmation extreame vnction or solemnising of Matrimony do sinne deadly I say like of the recite of them as I haue sayd before of the selfe thinges and none otherwise ¶ In the xliij where you aske whether I beleeue that S. Peter was Christes Uicare hauing power vpon earth to binde lose I say that I do not perceiue clearely what you meane by this terme Uicare To the 43. article For Christ neuer called Peter ne none other so in Scripture If you meane thereby that after the departing hence of Christ when he was risen from death in his immortall body and so styed into heauen whereas he remayneth sitting vpon y e right hand of his Father â—ear of â—â—rist that he so being away from hence S. Peter occupied his roume then I say it is not vntrue but Peter in a manner which I shal shew here vnder was his Uicar and like as Peter was his Uicar euen so was Paule and the other Apostles and the one no lesse then the other if it be true â—â—ter no â—â—re vicar of Christ â—â—n Paule 〈◊〉 other Apostles Math. 16. that S. Cyprian doth write whiche is also consenting to Scripture he sayth thus That Christe spake vnto Peter saying I say quoth our Sauiour that thou art Peter and vppon this rocke of stone shall I builde my congregation and the gates of hel shal not ouercome it To thee will I giue the keies of heauen what thinges thou shalt binde vpon earth the same shal be bounde also in heauen and what so euer thou shalt lose vpon earth shal be losed also in heauen And to him after his resurrection doth Christ say feed my sheepe And albeit that hee gaue equall power vnto all his Apostles after his resurrection and saith Cypria de simplicitate Prelatorum like as my Father sent me do I also send you Take you the holy ghost If you shal retayne to any man his sinnes they shal be retayned If you shal remitte to any man his sinne to him they shal be remitteâ— Neuerthelesse because he woulde declare vnitie Iohn 20. he ordayned by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was induced with equall partaking both of honor and authoritie or power Vnitye but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cyprian in a treatise that is called De simplicitate Praelatorum wherein you may see that Christ made all the Apostles of equal honour and like authoritie Notwithstanding because he would testifie the vnitie of his Church or Congregation he spake The only person of Peter declareth the vnity of the Church as it were alonely vnto Peter when he sayd feede my sheepe And I shall geue thee Peter the keyes of heauen but in so saying though the wordes seeme spoken to Peter onely yet they were spoken vnto him Peter heareth the person of the whole Church in that hee sustayned the generall person of all the Church being as it were a common speaker for the same So that in speaking to him Christ
tooke away the sinns of the world euen so Luther shining in the church of a bright starre after a long cloudy and obscure skye Luther taught Iesus Christ. expresly shewed that sinnes are freely remitted for the loue of the sonne of God and that we ought faythfully to embrace this bountifull gift These happy beginninges of so good matters got him great authoritie especially seeing his lyfe also was correspondent to his profession The consideration whereof allured to him meruailously the hartes of his auditors and also many notable personages All this while Luther yet altered nothing in the ceremonyes Erasmus openeth the way before Luther but precisely obserued his rule amoÌ„g his felowes he medled in no doubtfull opinions but taught this onely doctrine as most principall of al other to all men opening declaring the doctrine of repentance of remission of sins of fayth of true comfort in times of aduersitie Euery man receaued good taste of this sweet doctrine and the learned conceiued high pleasure to behold Iesus Christ the Prophets Apostles to come forth into light out of darcknes wherby they began to vnderstand the difference betwixt y e law and the Gospell betwixt the promises of the law and the promise of the Gospell betwixt spiritual iustice ciuil things which certainly could not haue bene fouÌ„d in Thomas Aquine Scotus nor such like schoole clerkes It happened moreouer about this time that manye were prouoked by Erasmus learned workes to study the Greek Latine tongues who perceiuing a more gentle ready order of teaching then before began to haue in contempt the Monkes barbarous and sophisticall doctrine specially such as were of liberall nature and good disposition Luther began to study the Greeke and Hebrue tonge to this end that after he had learned the phrase and proprietic of the tongues and drawne the doctrine of the very fountaynes he might geue more sound iudgement As Luther was thus occupyed in Germany whiche was the yeare of our Lord 1516. â—x Christia Massaeo Lib. 20. Chronic. Leo y e x. of that name succeeding after Iulius 2. was Pope of Rome Who vnder pretence of warre against the Turke sent a Iubile wyth his pardons abroad through all Christen Realmes dominions whereby he gathered together innumerable riches and treasure The gatherers and collecters whereof perswaded the people that whosoeuer would geue x. shillings shuld at his pleasure deliuer one soule from y e payns of Purgatory For this they held as a generall rule that God would do 10 shilling pardons whatsoeuer they woulde haue him according to the saying Quicquid solueritis super terram erit solutum in coelis c. Whatsoeuer you loose vpon earth the same shal be loosed in heauen But if it were but one iotte lesse then x. shillinges they preached that it would profite theÌ„ nothing Ex Christia Messeo lib. 20. Chro. This filthy kind of the popes marchandise as it spread through all quarters of Christian regions Cecollus preacher of the popes pardons so it came also to Germany through the meanes of certayne Dominicke Fryers named Tecellius who most impudently caused y e Popes indulgences or pardons to be caryed sold about the country Whereupon Luther muche moued with the blasphemous sermoÌ„s of this shameles Fryer and hauing his hart earnestly bent with ardent desire to mayntayne true religion published certayne propositions concerning indulgences which are to be read in the first Tome of hys works Luthers propositions of pardons and set them openly on the temple that ioyneth to the Castle of Wittenberge the morrow after the feastes of all Saintes the yeare .1517 This beggerly Fryer hoping to obtaine y e popes blessing The first occasion why Luther wrote against pardons assembled certayne Monkes sophisticall diuines of his couent fortwith commanded theÌ„ to write something against Luther And whilest he would not himselfe seeme to be dumme he began not onely to enuey in his sermons but to thunder against Luther crying Luther is an hereticke The slaunder of Tecellus the Fryer and worthy to be persecuted with fire and besides this he burned openly Luthers propositions and the sermon whiche he wrote of indulgences This rage and fumish fury of this Frier enforced Luther to treat more amply of the cause and to mayntayne his matter And thus rose the beginninges of this controuersie wherein Luther neyther suspecting ne dreaming of anye chaunge that might happen in the ceremonies did not vtterly reiect the indulgences but required a moderation in them and therfore they falsely accuse him which blase that he began w t plausible matter wherby he might get prayse to the end that in processe of time he might change the state of the common weale and purchase authoritie eyther for himselfe or other And certes he was not suborned or styrred vp by them of the courte as the Duke of Brumwike wrote The 〈◊〉 of 〈◊〉 Duke of Saxonie in so much that the Duke Frederick was sore offended that such contention and controuersie should arise hauing regarde to the sequele thereof And as this good Duke Frederick was one of al y e princes of our time that loued best quietnes and common tranquilitie neither was auaricious but willingly bent to referre al his counsels to the common vtilitie of all the world as it is easy to be coniectured diuers waies so he neither encouraged nor supported Luther but often represented semblaunce of heauines and sorrow which he bare in hys hart fearing greater dissentions But being a wise prince and following the Counsaile of Gods rule and well deliberating therupon he thought with himselfe that the glory of God was to be preferred aboue all thinges Neyther was he ignoraunt what blasphemy it was horribly condemned of God obstinately to repugne y e truth Wherfore he did as a godly Prince should do he obeyed God coÌ„mitting himselfe to his holy grace and omnipotent protectioÌ„ And although Maximilianus the Emperor Carolus K. of Spaine Pope Iulius had geuen commmaundement to the sayd Duke Fridericke that he should inhibite Luther from all place and libertie of preaching yet the Duke considering with himselfe the preaching and writing of Luther and weighing dilligently the testimonies and places of the Scripture by him alledged would not withstaÌ„d the thing which he iudged sincere And yet neyther did he this trusting to his own iudgemeÌ„t but was very anxious inquisitiue to heare y e iudgements of other whiche were both aged learned In the number of whom was Erasmus whoÌ„ the Duke desired to declare to him his opinion touching y e matter of Martine Luther saying protesting that he would rather the ground shuld open and swallow him then he would beare w t any opinions which he knew to be coÌ„trary to manifest truth therfore he desired him to declare his iudgement in y e matter to him freely frendly Erasmus thus being entreated of the Duke began thus
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâ—â—â—ment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ— a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow â—eruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â— thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vâ—â—es we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
contrary according as Christ doth tell vs of the scribes phariseis admonishing vs to followe theyr doctrine not their liues Mat. 23. but there is great difference Math. 23. whether they y t take the gouernance of the church do sit in Moses chayre which is the seate of truth or els doe sit in the chayre of abhomination spoken of by Daniell also by S. Paule where he sayth 2. Thes. 2. That the man of perdition shal sit in the temple of God vaunting hymselfe insolently aboue all that is called God 2. Thes. 2. And as touching the keyes of binding loosing geuen to Peter Christ therein assigned to Peter The keyes of binding loosing other apostles the office of preaching the word of the gospell whiche they did also well obserue in preaching nothing els but onely the word in the whiche word is al the power conteyned of binding loosing Neither is it to be granted the Church to haue two heades one in heauen an other in earth The head whereof is but one whiche is Iesus Christ whome the father hath appoynted to be head alone both in heauen and earth Ephes. 1. Colos. 1. as S. Paul in many places of his Epistles doth teach Ephes. 1. Colos. 1 c. The Fryer You haue no vnderstanding how to expound the Scriptures But the olde doctors haue expounded the scriptures holy Councels Auricular confession whose iudgements are to be followed But what say you to auricular confession The Martyr I know no other confession but that which is to be made to God and reconciliation towardes our neighbour which Christ and his Apostles haue commended to vs. The Fryer Haue you not read in the Gospell howe Christ doth bid vs to confesse to the priest where hee commaunded the leper being made whole to shew hym selfe to the priest The Martyr The true church of the Lord Iesus Christ neuer obserued this straunge kinde of confession to carrye our sinnes to the priestes eare And though the churche of Rome haue intruded this maner of confessing it followeth not thereby that is to be receiued And as touching the leper whome the Lorde sent to the priest he was not sent therefore to whisper his sins in the Priestes care but onely for a testimony of hys health receiued according to the law Of the other confession whiche is to be made to God we haue both the examples and testimonyes of the prophet Dauid full in the psalmes 32.51.106 where he sayth Psal. 32.51.106 That he confessed his sinnes vnto the Lord and receiued forgeuenes of the same The Fryer After this the fryer proceeding further to make comparison betweene the churche of Rome The Church of Rome and of Geneua compared and the churche of Geneua would proue that the pope hath power to set lawes in the Church without anye expresse worde of God For so it is written sayd hee That there were many other thinges besides which are not written in this booke Ioan. 21. Also where Christ promiseth to his Disciples to send vnto them the holye ghost which shuld induce them into al truth Moreouer such decres ordinances which are in y e church were decided sayd he and appoynted by the doctors of y e church by al the Councels directed no doubt by the holy Ghost Furthermore he inferred that y e church also of Geneua had theyr ordinaunces and constitutions made without any word of God And for example he brought forth the order of the psalms and seruice publiquely obserued and appoynted vpon wednesday in the churche of Geneua as though that day were holyer then an other The Martyr To this the martyr answered agayne declaring that the ordinaunce of those publicke prayers and psalmes vppon wednesday in the churche of Geneua was not to bynde conscience or for anye superstitious obseruation or for any necessitie whiche eythere should bind conscience or could not be altered at their arbitrement but onely for an order or commoditie for publike resort to heare the word of god according as ancient kings temporall Magistrates haue vsed in old time to doe in congregating the people together not to put any holines in the daye or to bind conscience to any obseruation as the pope maketh his lawes but onely for orders sake seruing vnto commoditie And as touching that any thing should be left for doctors and counsels to be decided without the expresse word of God that is not so for that al things be expressed and prescribed by the word whatsoeuer is necessary eyther for gouernment of the Church or for the saluation of men so that there is no neede for doctours of the Church or Councels to decide anye thing more then is decided already Rom. 15. 2. Iohn Paule sayth that he durst vtter nothing but that the Lord had wrought by him Rom. 15. S. Iohn speaking of the doctrine of Christ Iesu willeth vs to receaue no man vnles he bring with him the same doctrine 2. Ioan. S. Paule warneth the Gallat not to beleeue an angell from heauen The Church ought to be gouerned only by the voyce of the Lords word 1. Pet. 5. bringing an other doctrine thē that which they had already receiued Gal. 2. Christ callyng himselfe the good shepheard noteth them to be his sheep which heare his voyce and not the voyce of others Ioh. 11 And S. Peter admonishing the pastors of y e churche forewarneth them to teache onely the woorde of God without any seeking of Lordship or dominion ouer the flocke From the which moderation how far y e forme of the popes church doth differ the tyranny whiche they vse doth well declare The Fryer In the old churche priestes and ministers of the church were wont to assemble together for deciding of such thinges as pertained to the gouernment and direction of the church whereas in Geneua no such thing is vsed as I can proue by this your owne testament here in my handes that you the better may vnderstand what was then the true vse and manner of the Churche The Martyr Churches may be instituted without the Pope What was the true order and manner that the Apostles did institute the church of Christ I would gladly heare and also would desire you to consider the same and when you haue well considered it yet shall you finde the institution and regiment of the Church of Geneua not to be without the publicke counsell and aduisement of the magistrates elders ministrs of that church with such care and diligence as Paule and Silas took in ordering the church of Thessalonica Birrhea c. wherin nothing was don without the authoritie of Gods word as appeareth Act. 17. As likewise also in stablishing the Church of Antioch when the Apostles were together in counsell for y e same there was no other law nor doctrine folowed but onely the word of God as may appere by the wordes of the Councell Quid tentatis Deum
sight it is to be fâ—ared least they will sette you beside the saddle and put vs in your roomes As concerning sacrifice doing so I doe vnderstand by the word which you do vse Libare not knowyng els what it should meane I say Sacrifice doing Sacrifice in offring ouâ— bodyes that it is lawfull for all men and women to doe sacrifice of what sort soeuer they be but I meane not by sacrifice doing to say Masse as priestes vsed to do thereunto appoynted but like as Christen people be Sacerdotes that is to say Sacrificers as is shewed before so ought they to offer and do offer spirituall Sacrifices Sacrifice true liuely as writeth S. Paule to the Romanes saying I beseeche you brethren for the loue of Gods mercy that you wil geue your body a liuing sacrifice holy and acceptable to God being a reasonable worshipping Rom. 1â— In that he sayth our body should be a sacrifice he would haue it slayne for that was the maner that all beastes that were wont to be sacrificed shoulde be first slayne But he ioyneth therewith Liuing saying Sacrifice of mortification Geue your body to be a liuing sacrifice So that he would we shold continue to liue in this body to Gods pleasure but fleeing the ciuill lustes and appetites therof and so shall our worshipping be reasonable if we doe not geue vnto our reason ouer much of the bridle whereby it may runne at ryot Reasonable worshipping folowing fleshly concupiscence and wicked vanitye or arrogancy as wheÌ„ men will take in hand to deuise by their owne wit a more godly way of liuing then is institute by Christ whiche is the wisedome of his heauenly Father sayinge that his is not sufficient enough for vs to follow Of whome it is sayd by the Prophet Esaye in these wordes This people approche neare vnto me Esa. 29. and honoureth me with their lippes but theyr hart is farre from me but they do worship me in vayn teaching doctrines that are lawes or preceptes of men Then Paul proceedeth shewing of this Christian sacrifice saying And apply not your selues vnto the fashion of this world but be you transformed by renouation of your mind Rom. 12. that you may know what is the will of God what is good acceptable and rightfull afore him See how he would haue vs do this sacrifice and mortify our lusts in refusing the corruâ—t fashion and behauior of the world altering our minds by a new way by knowing the will of God and following after the same An other maner of Sacrifice whiche he requireth is that we shoulde alwaye offer vnto God the Sacrifice of prayse that is to wit the fruite of our lippes Sacrifice of prayle Vituli labioruÌ„â— Ose. 14. Hebâ— 13. that Osee calleth Vitulos Labiorum geuing laude vnto his name and that we should not forget to doe good and to be beneficiall to our neighbours For in such sacrifice sayth he GOD hath delight Thus I say that by playne suffrage of your law in the Decrees and also of Scripture lay persons in necessity in time of need may lawfully preach or shew the worde of God and also do sacrifice but I thinke except great neede require they ought not so to do Thus haue you herein my minde which if it be not firme and substantiall I will yet reforme it when any better is shewed as I will also do in all other thinges for I am not in this yet fully certified Albeit me thinke the decrees do passe euidently with me In the xxiiij where you doe aske whether excommunication denounced by the Pope agaynst all heretickes do oblige and binde them before God I say To the 24. article that it byndeth them afore God if it be lawfully denounced that is if they be in very deed as they be named if he denounceth them so to be not of his owne proper head or affection onely ExcoÌ„munycatioÌ„ but with the consent of other gathered with him in Christes name for the behoofe of Christes Church For so vsed S. Paule when he did excommunicate the man of Corinth Excommunication requireth consent of other which had full horribly defiled his mother in law as appeareth 1. Cor. 5. And the same forme declareth the Gospel Mathew 18. in these wordes If thy brother hath trespasâ—ed agaynst thee go and reproue him betwixt thee and him alone If he wil heare thee 1. Cor. 3. thou hast so wonne thy brother If he will not heare thee take one or two with thee that in the report of two or three Math. 18. euery thing may be assured If he will not heare them shew it vnto the coÌ„gregation If he will not follow the minde of the congregation let him be vnto thee as a paynime or a notable sinner For verily I say vnto you whatsoeuer you shall binde vpon earth shal be bouÌ„d in heauen So that such excommunication ought to be done as me thinketh by the congregation assembled together with theyr pastor whose aduise they ought principally to esteme and folow if it be vertuous and godly And thus is it conuenient to be done For the Pope is made of fleshe as well as other men and therefore he may sometime iudge awry cursing the blessed The Pope may erre and blessing the cursed and likewise may other Prelates iudging the Christen to be hereticks and heretickes Christen Of whoÌ„ it is also written in the prophecy of Ezechiel Ezech 13. Mortificabant animas quae non moriuntur viuificabant animas quae non viuunt They slewe the soules of them that should not dye and gaue lyfe to the soules that should not liue Mar. 11. As did the Phariseis when they did cast Christ out of the Uineyard which signifieth the Churche Marke 11. Iohn 1.9 And as our Sauiour prophesied in the xix of Iohn saying vnto his Disciples There shal be quoth he some that shall excommunicate you yea and the time shall come that who so euer shall slay you shall thinke to doe honour to GOD and this shall they doe vnto you because they do neither know my father nor me These wordes be written in the Gospell of Iohn 19. Wherby you see that for lacke oâ— knowledge of God which is taught and sâ—ne by the light of scripture Christ prophecyed how lewd men should lewdly excommunicate the good yea slea his true seruants thinking through such factes to please god and to do him good seruice Wherfore seÌ„d O Lord I beseech thee the knowledge of thee Ose. 4. to be dilated vpon earth which Osee bewayleth sore seing it absent wherby mens iudgement may be rectified and so to do accordingly to the leading of the same In the 25. where you aske whether euery Priest is bound to say dayly his Mattins EueÌ„song according as it is ordeined by the church To the 15. article or whether he may leaue them vnsayd without offence or
after hys ascension was seene really and corporally on the earth Ergo not withstanding his Ascenâ—ion and continuall sitting at the right hand of the father hee may be really and corporally in the sacrament Ryd If the Notaries should so recorde your Argument as you haue framed it you peraduenture woulde be ashamed thereof hereafter Smith Christ after his Ascention was seen really and corporally vpon the earth Ergo notwithstanding his Ascention and abiding with his father he may be corporally in the Sacrament Ryd I graunt the antecedent but I deny the consequent Smith Do you graunt the antecedent Rid Yea I graunt the antecedent I am content to let you haue so muche Because I knowe that there be certayne auncient fathers of that opinion I am well content to let you vse that proposition as true And I will frame the argument for you He was seene on earth after his Ascension Ergo c. Smith Nay nay I will frame it my selfe Christ after his Ascension was seene really and corporally on earth albeit he do abide in heauen continually Ergo notwithstanding his Ascension and continuall abyding at the right hand of the father he may be really and corporally on the earth Rid. Let vs first agree about the continuall sitting at the right hand of the father Christes continuall sitting in heauen expended Smith Doth he so sit at the right hand of his father that he doth neuer forsake the same Rid. Nay I do not binde Christ in heauen so straitly I see you go about to beguile me w t your equiuocations Such equinocatioÌ„s are to be distincted If you meane by his sitting in heauen to reigne with his father hee may be both in heauen and also in earth But if ye vnderstande his sitting to be after a corporall manner of sitting so is hee alwayes permanent in heauen Christ cannot be both corporally here and corporally also in heauen at one tyme. For Christ to be corporally here on earth when corporally he is resident in heauen is cleane contrary to the holy scriptures as Augustine saith Corpus Christi est in coelo sed veritas eius vbique diffusa est i. The body of Christ is in heauen but his truth is dispersed in euery place Now if continually he abide in heauen after the maner of his corporall presence then his perpetual abiding there stoppeth or letteth that the same corporall presence of hym cannot be in the sacrament Smith Act. 3. We read that Christ shal sit perpetually at the right hand of God vnto the consummacion of the worlde West I perceaue you are come here to this issue whether the bodye of Christ may be together both in earth and in heauen I will tell you that Christ in very deede is both in earth and in heauen together and at one time both one the same naturall Christ after the veritie and substaunce of his very body Ergo c. Rid. I deny the Antecedent West I proue it by 2. witnesses First by Chrisost. hom 17. ad Hebraeos NoÌ„nè per singulos dies offerimê° Offerimus quideÌ„ Chrisost Hom. 17. ad Hebraeos sed recordationeÌ„ facientes mortis eius Et vna est haec hostia noÌ„ multae Et quomodo vna non multae quae semel oblata est in sancto sanctorum Hoc autem sacrificium exemplar est illius id ipsum semper offerimus nec nunc quidem alium agnum crastina alium sed semper eundem ipsum Proinde vnum est hoc sacrificium alioqui hac ratione quoniam in multis locis offertur multi Christi sunt Nequaquam sed vnus vbique est Christus hic plenus existens illic plenus vnum Corpus i. Do we not offer euery day We do so in deede but doing it for the remembraunce of his death And this offering is one and not many And howe is it one and not many whiche was offred in the holy place This sacrifice is a paterne of that The self same we alwaies offer Not now as offering one Lambe to day and an other to morowe but alwaies one the same Lambe Wherfore here is but one sacrifice for els by this meanes seeing there be many sacrifices in many places be there many Christes not so but one Christ in al places both perfect here and perfect there one onely body Now thus I argue We offer one thing at all times Argument There is one Christ in all places both here compleet and there complete Ergo by Chrisostome there is one body both in heauen and earth Rid. I remember the place well These thinges make nothing against me Aunswere West One Christ is in all places here full and there full Rid. One Christ but not one body nor after on bodely substance in all places One Christ is in all places but not one bodye in all places West One body sayth Chrysostome Rid. But not after the maner of bodely substance he is in all places nor by circumscription of place For hic illic heere and there Aunswere to Chrysost. in Chrysostome do assigne no place as Augustine sayth Sursum est dominus sed vbique est veritas domini The Lord is aboue But the truth of the Lord is in all places Weston You can not so escape He sayeth not the veritie of Christ is one but one Christ is in all places both heere and there Rid. One sacrifice is in all places because of the vnitie of him whome the sacrifice doth signifie not that the sacrifices be all one and the same One Christ and one sacrifice in all places and how to wit christ by veritie the sacrifice by signification West Ergo by your saying it is not Christ but the sacrifice of Christ. But Chrysostome sayeth one body one Christ is there and not one sacrifice Rid. I saye that both Christ and the sacrifice of Christ is there Christ by spirit grace and veritie the sacrifice by signification * Ex libro Ridlei ipsius manu descripto Thus I graunt with Chrysostome that there is one Host or Sacrifice and not many and this our Host is called one by reason of the vnitie of that one which one onely all our Hostes do represent That only host was neuer other Sacrifice why it is called one but that which was once offered on the aultar of the crosse of which host all our hostes are but sacramentall examples And where you alledge out of Chrysostome that Christ is offered in many places at once How one christ is offered in many places at once both here ful Christ and there full Christ I graunt it to be true that is that Christ is offered in many places at once in a mystery and sacramentally and that he is full Christ in all those places but not after the corporall substance of our flesh which he toke but after the benediction which geueth life and he is geuen to the godly