that Iudas receiued bread which is no heresy vnlesse you tell what more then bread Wood. Is it heresy to say that Iudas receiued more then bread I sayd he receaued more then bare bread for he receiued the Sacrament that was prepared to shewe foorth the Lordes death and because he presumed to eat without sayth he eat the deuill withall as the wordes of Christ declare after he eate the soppe the Deuill entred into hym as you cannot deny Winc. Hold him a booke I will haue you aunswere dyrectly whether Iudas did eate the body of Christ or no. Wood. I will answere no more for I am not of your Dioces wherfore I will haue nothing to do with you Winc. No you be in my Dioces and you be of my Dioces because you haue offended in my Dioces Wood. I am not of your Dioces although I am in your Dioces and I was brought into your Dioces against my will and I haue not offended in your Dioces if I haue tell me wherein Winchester Here is your owne hand writing the whiche is heresie These be the wordes I cannot find say you that it is the body of christ to any before it be receiued in faith How say you is not this your owne hand writing Wood. Yea I do not deny but it is mine owne hand wryting but when or where was it written or where wer the woâ—des spoken Before the Commissioners and here is one of them Maister Roper the words were spoken before you Were they not Roper Yes in deed that they were Woodman I am sure you will not deny them for you haue written the wordes euen as you spake them Wood. No sir in deed I will not deny but that I spake theÌ„ and I am glad that you haue seene it For you may see by that whether I lye or not Roper In deede the wordes be written word by word as we spake them Winchest Well here you affirme that it is your owne deede How say you now Will you be sorie for it and become an honest man Wood. My Lord I trust no man can say but that I am an honest manne and as for that I maruell that you wil lay it to my charge knowing that my Lorde of London dyscharged me of all matters that were layde agaynst me when I was released of him Winc. You were released and it might fortune it was not layd to your charge then therfore we lay it to your charge now because you be suspected to be an hereticke and wee may call you before vs and examine you vpon your faith vpon suspicion Wood. In deede S. Peter willeth me to render account of my hope that I haue in God and I am contented so to do if it please my Bishop to heare me Chichester Yes I pray you let vs heare it Wood. I do beleue in God the father almighty maker of heaueÌ„ of earth and of al things visible inuisible and in one Lord Iesus christ my sauiour very God and man I beleue in God the holy Ghost the comforter of al Gods elect people and that he is equall with the father and the sonne I beleue the true Catholicke church and all the sacraments that belongeth thereto Thus I haue rendered accompt of my hope that I haue of my saluation Winch. And how beleue you in the blessed sacrament of the aulter And with that word they all put of their cappes to that abhominable Idoll Wood. I pray you be contented for I will not aunswere to any mo questions for I perceaue you go about to shed my bloud Winch. No hold him a booke If he refuse to sweare he is an Anabaptist and shall be excommunicated Wood. I will not sweare for you excommunicate me if you will For you be not meete to take an oth for you laid heresies to my charge in yonder pulpite the whiche you are not able to proue wherfore you bee not meete to take an othe of any man And as for me I am not of your Dyoces nor will haue any thing to doe with you Winchester I will haue to do with thee and I saye thou art a strong hereticke Wood. Yea all trueth is heresie with you but I am content to shew you my minde how I beleue on the sacrameÌ„t of the body and bloud of Iesus Christe without flattering For that you looke for I am sure But I will meddle no â—urther But what I holde my selfe of it I will not meddle of any other mans beliefe on it N Harp Why I am sure al mens fayth ought to be alike Wood Yea I graunt you so that all true Christians faith ought to be alike But I will aunswere for my selfe N. Harp Well let vs heare what you say to it Wood. I do beleue that when I come to receaue the Sacrament of the body and bloud of Iesus Christ if it be truly ministred according to Christes institutioÌ„ I comming in fayth as I truste in God I will whensoeuer I come to receiue it I beleuing that Christ was borne for me that he suffered death for the remission of my sinnes and that I shal be saued by his death and bloud shedding and so receaue the Sacramente of bread and wine in that remembraunce that then I doe receiue whole Christ God and man mistically by fayth This is my beliefe on the sacrament Then they spake all at once saying mistically by faythe The fat prieste What a foole art thou mistically by faythe thou canst not tell what mistically is Wood If I be a foole so take me But God hathe chosen such fooles of this world to confound such wife things as you are The fat priest I pray thee what is mistically Wood. I take mistically to be the fayth that is in vs that the world seeth not but God onely Winch. He cannot tell what he sayth Aunswere to the Sacrament of the aulter whether it be not the body of Christ before it bee receaued and whether it be not the bodye of Christ to whom soeuer receaueth it Tell me or els I will excommunicate thee Wood. I haue sayd as much as I will say excommunicate me if you will I am none of your Dioces The Bishop of Chichester is mine Ordinary Let him do it if you will needs haue my bloud that it may be required at his haÌ„ds Chichest I am not consecrated yet I tolde you when you were with me Wood. No in deede your kine bringe foorth nothing but Cow calues as it chaunceth now Meaning thereby that he had not his Bulles from Rome Then they were al in a great rage with me and called me al to nought and sayd I was out of my wâ—t because I spake feruently to euery mans question all the whiche I cannot remember but I sayd So Festus sayd to Paule when he spake the words of sobernes and truth out of the spirite of God as I do But as ye haue iudged me
himselfe in it and calling on the name of the Lord Iesus he was quickely out of payne c. After the martyrdome was ended that he was fallen a sleepe in the Lord there were some superstitious old women did blasphemously say that the Deuill was so stronge with him and all such hereticks as he was that they could not feele any payne almost nor yet be sory for theyr sinnes * The history and examinations of Robert Smith constantly maynteining the trueth of Gods word and suffering for the same in the moneth of August RObert Smith was brought vnto Newgate the fifte of Nouember in the first and second yere of the king and queene by Ioh. Mathew yeomā of the gard o◠the quenes side by the commaundemēt of the Counsell This Smith first gaue himselfe vnto seruice in the house of sir Thomas Smith knight being thē Prouost of Eton from thence he was preferred to Windsore hauing there in the colledge a clerkship of x. poūd a yere Of stature he was tall slēder actiue about many things but chiefly delighting in the art of Painting which many times rather for his minds sake thē for any liuing or lucre he did practise excercise In religion he was feruent after he had once tasted the trueth wherin he was much confirmed by the preachings readings of one M. Turner of Windsore others wherupō at the comming of Queene Mary he was depriued of hys Clerkship by her visitors not long after he was apprehended and brought to examinatiō before Boner as here foloweth written and testified with his owne hand ¶ The first examination of Robert Smith before Bishop Boner ABout nine of the clocke in the morning I was among the rest of my brethren brought to the Bishops house and I first of al was brought before him into his chamber to whom the bishop sayd as foloweth after he had asked my name Boner How long is it agoe since the time that ye were cōfessed to any priest Smith Neuer since I had yeres of discretion For I neuer saw it needfull neither cōmaūded of God to come to shew my faultes to any of that sinfull nūber whō ye call priests Boner Thou shewest thy selfe euen at the first chop to be a ranke heretick which being wery of painting art entred into Diuinity and so fallen through thy departing frō thy vocation into heresy Smith Although I haue vnderstanding in the said occupation yet I prayse God I haue had litle need all my life hitheyto to liue by the same but haue liued without the same in mine own house as honestly in my vocation as ye haue liued in yours and yet vsed the same better then euer you vsed the Pulpit Boner How long is it ago since ye receiued the sacrament of the aultar and what is your opinion in the same Smith I neuer receiued the same since I had yeres of discretion nor neuer will by Gods grace neither do esteeme the same in any poynt because it hath not gods ordinance neither in name nor in other vsage but rather is set vp erected to mocke God withall Boner Do ye not beleue that it is the very body of Christe that was borne of the virgin Mary naturally substantially and really after the wordes of consecration Smith I shewed you before it was none of Gods ordynaunces as ye vse it thē much lesse to be God or any part of his substance but onely bread wine erected to the vse aforesaid yet neuerthelesse if ye can approue it to be the body that ye spake of by the word I will beleue it if not I will as I do accoūt it a detestable Idol not God but contrary to God and truth Boner Thē after many raging words vayne obiectiōs he sayd there was no remedy but I must be burned Smith Ye shall do no more vnto me then ye haue done to better mē then either of vs both But thinke not therby to quench the spirit of god neither therby to make your matter good For your sore is too well sene to be healed so priuily with bloud For euē the very childrē haue al your deedes in dirision so that although ye patch vp one place with authority yet shall it breake out in forty to your shame Boner Then after much ado many railing sentences he sayd throwing away the paper of mine examinatiō wel euē now by my truth euen in good earnest if thou wilt go and be shriuen I will teare this paper in peces Smith To which I aunswered It would be too much to his shame to shew it to men of discretion After which aunswere I was caried downe into the garden with my Gaoler there remayned vntill my brother Harwood was examined thē being agayn brought vp before the sayd Bishop he demaunded if I agreed with Harwood in his confession vpon these articles folowing Boner What say you to the Catholicke church Do ye not confesse there is one in earth Smith Yes verely I beleue that there is one Catholicke Church or faythfull Congregation which as the Apostle sayth is builded vpon the Prophets and Apostles Christ Iesus being the head corner stone which church in all her wordes and workes mainteineth the word and bringeth the same for her authority without it doth nothing nor ought to doe of which I am assured I am by grace made a member Boner Ye shall vnderstand that I am boūd when my brother offendeth will not be reconciled to bring him before the congregation now if your Church be the same where may a man finde it to bring his brother before the same Smith It is written in the Actes of the Apostles that whē the tyranny of the Bishops was so great agaynst the churche in Iewry they were fayne to congregate in houses priuy places as they now do and yet were they neuerthelesse the Church of God and seing they had theyr matters redressed being shut vp in a corner may not we do the like now a dayes Boner Yea theyr Church was knowne full wel For saint Paul writ to the Corinthians to haue the man punished excommunicate that had committed euil with his fathers wife Whereby wee maye well perceiue it was a knowne church but yours is not knowne Smith Then could ye not persecute it as ye do but as ye say the Churche of God at Corinth was manifest both to God and Paul euē so is this Church of God in England whome ye persecute both knowne to God and also euen to the very wicked although they know not nor will not know theyr truth nor conuersation yea and your sinneful number haue professed theyr verity and maineteyned the same a long season Boner Well thou sayest that the church of God was onely at Corinth when Paul writ vnto them and so will I put in writing shall I Smith I do maruell greatly my Lord that ye are not ashamed to lay
Smith Ye falsify the worde and racke it to serue your purpose For the wine was not onely the shewing of his passion but the bread also for our Sauiour sayth So oft as ye do this do it in remembraunce of me And S. Paule sayth So oft as ye eate of this bread and drinke of this cup ye shall shewe the Lordes death till he come And here is as much reuerence geuen to the one as to the other Wherefore yf the bread be his body the cuppe must be his bloud and as wel ye make his body in the cup as his bloud in the bread Then vp rose my Lorde and went to the table where my Lorde Maior desired me to saue my soule To whome I answeared I hope it was saued thorow Christ Iesus desiring him to haue pity on his owne soule and remember whose sword he caryed At which I was caryed into the Garden and there abode vntill the rest of my frendes were examined and so were we sent away with many foule farewelles to Newgate agayne my Lord Bishop geuing the keeper a charge to lay me in limb◠¶ An other examination of Robert Smith before the sayd Bishop VPon Saterday at eight of the clocke I was brought to his chamber agayne and there by him examined as foloweth Boner Thou Robert Smith c. sayst that there is no catholicke Church here on earth Smith Ye haue heard me both speake the contrary and ye haue written it as a witnes of the same Boner Yea but I must aske thee this question how sayest thou Smith Must ye of necessity beginne with a lye it maketh manifest that ye determine to end with the same But there shall no Lyers enter into the kingdome of God Neuerthelesse if ye will be aunsweared aske mine articles that were written yesterday and they shall tel you that I haue confessed a Church of God as well in earth as in heauen and yet all one Church one mans members euen Christ Iesus Boner Well what sayest thou to auriculer confession is it not necessary to be vsed in Christes Church and wilt not thou be shriuen of the priest Smith It is not needefull to be vsed in Christes Church as I aunswered yesterday But if it be needefull for your Churche it is to picke mens purses And such pickepurse matters is all the whole rabble of your ceremonies for all is but mony matters that ye maynteyne Boner Why how art thou able to proue that confession is a pickepurse matter Art thou not ashamed so to say Smith I speake by experience For I haue both hearde and seene the fruites of the same For firste it hath bene we see a bewrayer of kinges secretes and the secretes of other mens consciences Who being deliuered and glad to be discharged of theyr sinnes haue geuen to Priests great summes of mony to absolue them sing Masses for theyr soules health And for ensample I beganne to bring in a pageant that by report was played at saynt Thomas of Acres and where I was sometime a childe waiting on a Gentleman of Northfolke which being bounde in conscience through the perswasion of the Priest gaue away a great summe of his goodes and forgaue vnto M. Gressam a great summe of money and to an other as much The priest had for his part a summe and the house had an annuitie to keepe him the which thing when his brother heard he came down to London after declaration made to the Counsayle how by the subtilty of the Priest he had robbed his wyfe children recouered a great part agayne to the value of two or three hundred poundes of Maister Gressam and his other frende but what he gaue to the house could not be recouered This tale began I to tell But when my Lord saw it sauored not to his purpose he began to reuile me sayde By the Masse if the Queenes maiesty were of his mynde I should not come to talke before any man but should be put into a sacke â—ogge tyed vnto the same so should be throwen into the water Smith To which I answered againe saying I know you speake by practise as much as by speculation for both you your predecessors haue sought all meanes possible to kyll Christ secretely record of M. Hunne whom your predecessor caused to be thrust in at the nose with hot burning needles and then to be hanged sayde the same Hunne to haue hanged himselfe and also a good brother of yours a Byshop of your professioÌ„ hauing in his prison an innoceÌ„t maÌ„ whom because he saw he was not able by the scriptures to ouercome he made him priuily to be snarled his flesh to be torne and plucked awaye with a payre of pinsers and bringing him before the people sayd the Rattes had eaten him Thus according to your othe is all your dealing and hath bene and as you taking vpon you the office doe not without othes open your mouth no more do you without murder maynteyne your traditions Boner Ah ye are a generation of lyers there is not one true word that commeth out of your mouthes Smith Yes my Lorde I haue sayde that Iesus Christ is dead for my sinnes and risen for my iustification and thys is no lye Boner Then made he his man to put in my tale of the gentleman of Northfolke and would haue had me recite it agayne which when I would not doe he made his man to put in suche summes as he imagined At the ende of thys commeth in M. Mordant knight and sate downe to heare my examination Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes Beleeuest thou not that they be Gods order that is to say the sacrament of c. Smith I beleue that in Gods Church are but two Sacramentes that is to say the sacrament of regeneration the sacrament of the Lordes supper and as for the Sacrament of the aultar and all your sacraments they may wel serue your church but Gods church hath nothing to do with them neither haue I any thing to do to aunswere them nor you to examine me of them Boner Why is Gods order chauÌ„ged in baptisme In what poynt do we dissent from the word of God Smith First in halowing your water in coniuring of the same in baptising children with annoynting and spitting in their mouthes mingled with salt and with many other lend ceremonies of which not one poynt is able to be proued in Gods order Boner By the masse this is the vnshamefast heretique that euer I heard speake Smith Well sworne my Lord ye keepe a good watch Boner Well M. Controller ye catche me at my wordes but I will watch thee as well I warrant thee Mordant By my troth my Lord quoth M. Mordant I neuer heard the like in all my life But I pray you my lord marke well his aunswere for Baptisme He dissalloweth therin holy
daunger to libertie of life then as one passing out of the world by any paines of death Such was the change of the meruailous workyng of the Lordes hand vpon that good man ¶ Cornelius Bongey felow Martyr with Mayster Robert Glouer IN the same fire with him was burned also Cornelius Bongey a Capper of Couentrey and condemned by the sayd Radulph Byshoppe of Couentry and Liechfield As concerning the Articles which were to him obiected the effect therof was this Firste it was articulate agaynste him that these three yeres last in the City of Couentry and Liechfield other places about he did hold mainteyne argue and teach that the Prieste hath no power here to absolue any sinner from his sinnes Secondly that by Baptisme sinnes be not washed away because he sayd that the washing of the flesh purgeth the flesh outwardly and not the soule Thirdly that there be in the Church onely two sacramentes that is Baptisme and the Lordes Supper Fourthly that in the sacrament of theyr popish aulter was not the reall body bloud of Christ but the substance of bread wine there remayning stil because S. Paul calleth it bread and wine c. Fiftly that he within the compasse of the sayd yeares time did hold maintayne and defend that the Pope is not the head of the visible church here in earth c. Sixtly that he was of the dioces and iurisdiction of the Bishop of Couentry and Liechfield c. Seuēthly that the premises are true manifest and notorious and that vpō the same there hath bene is a publick voice and fame as well in the places aboue rehearsed as in other quarters also about c. ¶ His aunsweres Unto the which articles he aunswering agayne to the first he graunted and to euery part therof meaning after the Popish maner of absolution The second he graunted first after reuoked the same To the thyrd also he graunted adding withall that in scripture there be no more conteined To the fourth touching the sacrament he graunted to euery part therof To the fift concerning the Pope likewise Also to the sixt he graūted and likewise to the seuenth Upon these articles and his answeres to the same the sayd Radulph the Bishop read the sentence and so cōmitted him also after the condemnation of Mayster Roberte Glouer to the seculer power Thus this foresayd Cornelius falsely condēned by the Bishop before mentioned suffered at the same stake wyth the Christian Martyr Mayster Robert Glouer at Couentry about the xx day of September ¶ The burning of Mayster Robert Glouer and Cornelius Bongey at Couentry ¶ Here foloweth the story of Iohn Glouer and William Glouer how they were excommunicate and cast out after theyr death and buried in the fieldes NOwe that wee haue discoursed the storye of Mayster Robert Glouer something also woulde bee touched of his other two brethrē Iohn and William Glouer Who albeit they were not called to finishe theyr course by lyke kinde of Martyrdome in the fire as the other did yet because for theyr constaunt profession of Gods Gospell vnto the latter ende they were exempted after theyr death cast out of the same Church as the other was I thought them not vnworthy therefore in the story to be ioyned together which in one cause and the same profession were not sūdered one from the other And first concerning Mayster Iohn Glouer the eldest brother what inward stormes and agonies he susteined by the ghostly enemy partly ye heard before described nowe what his bodily enemies wrought against him remaineth to be declared Whose rage and malice although god so restrained that they coulde litle preuayle agaynst him so long as his life endured yet after his decease hauing power vpon him what they did ye shall now vnderstand After the Martyrdome of mayster Robert Glouer although Iohn Glouer seing his brother to be apprehended for him had small ioy of his life for the great sorow of his hart wherewith he was sore oppressed and would gladly haue put himselfe in his Brothers stead if frendes had not otherwise perswaded with him shewing that in so doyng he might intangle himselfe but should doe his brother no good He thus in great care and vexation endured yet notwithstanding rubbing out as well as he could til at lēgth about the latter end of queene Mary there was a new search made for the sayd Iohn Glouer Whereupon the Sheriffes with theyr vnder Officers and seruauntes being sent to seek him came into his house where he and his wife were It chaūced as he was in his chamber by himselfe the Officers brusting into the house and searching other roomes came to the Chamber doore where this Iohn Glouer was Who being within and holding the latch softly with his hand perceiued and heard the Officers buskeling about the doore amongest whome one of the sayd officers hauing the string in his hand was ready to draw and plucke at the same In the meane time an other comming by whose voice he heard and knew bad them come away saying they had bene there before Whereupon they departing thence wēt to search other corners of the house where they found Agnes Glouer his wife who being had to Liechfilde there examined before the bishop at length after much ado was constrayned to geue place to their tyranny Ioh Glouer in the meane time partly for care of his wife partly through cold taken in the woodes where he did lye tooke an Agew whereupon not long after he left this life which the cruell Papistes so long had sought for Thus by the mighty protectiō of the almighty Lord how Iohn Glouer was deliuered and defended frō the handes of the persecuting enemies during all the time of hys life ye haue hearde Nowe what befell after his death both to him to William his brother it is not vnworthy to be remēbred Who after that he was dead buried in the churchyard without Priest or Clerke D. Dracot then Chauncellour sixe weekes after sent for the parson of the Towne demaunded howe it chaunced that hee was there buryed The parson aunswered that he was then sicke and knewe not of it Then the Chauncellour commaunded the parson to go home and to cause the body of the said Iohn Glouer to be taken vp to be cast ouer the wall into the hie way The Parson agayne answered that he had bene 6. weekes in the earth so smelled that none was able to abide the sauor of him Well quoth D. Dracot then take this byll and pronounce him in the pulpit a damned soule and a twelue moneth after take vp his bones for then the fleshe will be consumed and cast thē ouer the wall that cartes and horses may tread vpon them and then will I come hallow againe that place in the churchyard where he was buried Recorded by the Parson of the towne who tolde the same to Hugh Burrowes dwelling at
obseruing of Ecclesiasticall discipline according to the word of God And that the Church or congregation whiche is garnished with these markes is in very deede that heauenly Hierusalem whiche consisteth of those that be borne from aboue This is the Mother of vs all And by Gods grace I will liue and dye the childe of this Church Forth of this I graunt there is no saluation and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye In times past sayth Chrysostome there were many wayes to know the Church of Christ that is to say by good lyfe by myracles by chastity by doctrine by ministring the sacramentes But from that time that heresies did take hold of the Church it is onely knowne by the Scriptures whiche is the true church They haue all thinges in outwarde shew which the true Church hath in truth They haue tēples like vnto ours And in the end concluded Wherefore onely by the scriptures do we know which is the true church To that whiche they say the Masse is the Sacrament of vnity I aunswere The bread which we breake according to the institution of the Lord is the Sacrament of the vnity of Christes mistical body For we being many are one bread and one body forasmuch as we al are partakers of one bread But in the Masse the Lordes institution is not obserued for we be not all partakers of one breade but one deuoureth all c. So that as it is vsed it may seeme a Sacrament of singularitye and of a certayne speciall priuiledge for one sect of people wherby they may be discerned from the rest rather then a sacrament of vnity wherin our knitting together in one is represented Yea what felowship hath Christ with Antichrist Therfore is it not lawefull to beare the yoake with Papistes Come forth from among them separate your selues frō them sayth the Lorde It is ane thing to be the Church in deed another thing to counterfayt the church Would god it were well knowne what is the forsaking of the church In the kinges dayes that dead is who was the church of Englande The king and his fautors or Massemongers in corners If the king and the fautors of his procedings why be not we now the church abiding in the same procedinges If clanculary Massemongers mighte bee of the Church and yet contrary to the kinges proceedings why may not we as well be of the church contrarying the queenes procedinges Not all that be couered with the title of the church are the church in deed Separate thy selfe from thē that are such sayth S. Paule from whom The text hath before If any man folow other doctrine c. he is pint vp and knoweth nothing c. Weigh the whole text that yee may perceiue what is the fruit of contēcious disputatiōs But wherfore are such men sayd to know nothing when they know so many thinges You know the olde verses Hoc est nescire sine Christo plurima scire Si Christum bene scis satis est si caetera nescis That is This is to be ignorant to know many thinges without Christ. If thou knowest Christ well thou know est enough though thou know no more Therfore would S Paule knowe nothing but Iesus Christ crucified c. As many as are Papistes and Massemongers they may well be said to know nothing For they know not Christ forasmuch as in theyr massing they take much away from the benefite and merite of Christ. That Christ which you haue described vnto me is inuisible but Christes Churche is visible and knowne For els why would Christ haue sayd Dic Ecclesiae Tell it vnto the church For he had commaunded in vaine to go vnto the church if a man cannot tell which it is The Church which I haue described is visible it hath members which may be sene and also I haue afore declared by what markes tokens it may be knowne But if either our eies are so dazeled that we cannot see or that sathan hath brought such darckenes into the world that it is hard to discerne the true church that is not the fault of the church but either of our blindenesse or of Sathans darknes But yet in this most deep darkenes there is one most cleare candle which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet and a lyght vnto my steppes The church of Christ is a catholick or vniuersall churche dispersed throughout the whole world this church is the great house of God in this are good men euill mingled together goates and sheepe corne and chaffe it is the net which gathereth all kind of fishes this church cannot erre because Christ hath promised it his spirit which shall lead it into all truth and that the gates of hel shal not preuayle agaynst it that he will be with it vnto the end of the world whatsoeuer it shall loose or binde vpon earth shall be ratified in heauen c. This church is the piller and stay of the truth this is it for the which S. Augustine sayth he beleeueth the Gospell But this vniuersall Church aloweth the masse because the more part of the same aloweth it Therfore c. I graunt that the name of the Churche is taken after three diuers maners in the scriptures Some tyme for the whole multitude of them which professe the name of christ o◠the which they are also named christians But as sainct Paule sayth of the Iewe not euerye one is a Iewe that is a Iewe outwardly c. Neither yet all that be of Israell are counted the seede euen so not euerye one which is a christian outwardly is a Christian in deede For if any man haue not the spirite of Christ the same is none of his Therefore that Church whiche is his body and of whiche Christ is the head standeth onely of lyuing stones and true Christians not onely outwardly in name and title but inwardly in hart and in truth But forasmuch as this churche which is the second taking of the church as touchyng the outward fellowship is contayned within the great house hath with the same outward societye of the sacramentes and ministery of the worde manye thinges are spoken of that vniuersall Churche whiche saynct Austen calleth the mingled Churche whiche cānot truely be vnderstanded but onely of that pure part of the Churche So that the rule of Ticonius concerning the mingled Churche may here well take place where there is attributed vnto the whole Churche that whiche cannot agree vnto the same but by reason of the one parte thereof that is eyther for the multitude of good men which is the very true Churche in deede or for the multitude of euill men whiche is the malignant Church and sinagogue of Sathan And is also the third taking of the Churche of the whiche although there be seldomer mention
for the whiche causes I to rebuke the vnreuerent behauiour of certayne euill disposed persones preached as reuerently of that matter as I mighte declaring what estimation and reuerence ought to be geuen to it what daunger ensued the mishandling therof affirming in that sacramente to be truely and verely the bodye and bloude of Christe effectuously by grace and spirite whiche wordes the vnlearned vnderstanding not supposed that I had ment of the grosse and carnall being which the Romishe decrees set forth that a body hauing lyfe and motion shoulde be in deede vnder the shapes of breade and wyne With that the Bishoppe of Lincolne somewhat interrupting him sayde Lincol. Well M. Ridley thus you wrest places to your owne pleasure for where as saynct Austen saythe that the whole Christian worlde is subiecte to the sea of Rome without any limittation and vseth these wordes In transmarinis longè remotis terris onely to expresse the latytude of the dominion of the Sea of Rome willyng therby to declare that all the world yea countryes farre distaunt from Rome yet neuertheles are subiecte to that Sea yet you woulde wrast it and leaue it onely to Europe I am sure ye will not deny but that totus mundus is more then Europe Ridley In deede my Lorde if saynct Austen had sayde simpliciter totus mundus not added in transmarinis it had bene without limitation but in that he sayd totus mundus in transmarinis partibus all the Countryes beyond the seas he himselfe doth limitte the vniuersall proposition declaring how farre he ment by totus mundus The Byshop not staying for this aunswere dyd proceede saying Lincolne Well if I woulde staye vppon this place I coulde brynge many moe places of the Fathers for the confirmation thereof but we haue certayne instructions accordinge to the whiche we muste proceede and came not hyther to dispute the mater with you but onely to take youre aunsweres to certayne Artycles and vsed this in the waye of exhortation in the whiche you interrupted mee wherefore I wyll retourne thither againe Ye must consider that the Churche of Chryste lyeth not hidden but is a Citty in the mountayn and a candle on the Candlesticke Ponder with your selfe that the Churche of Christ is catholica catholicke whiche is deducted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is per omnia so that Christes Church is vniuersallye spreadde throughout the world not contayned in the allegation of places not comprehended in the circuite of Englande not contayned in the compasse of Germany and Saxonie as youre Churche is Wherefore maister Ridley for Gods loue be ye not singular acknowledge with all the realme the truth it shall not bee as you alledge preiudiciall to the crowne for the king and Queene their maiesties haue renounced that vsurped power taken of their predecessours and iustly haue renounced it For I am sure you know that there are two powers the one declared by the sword the other by the Keyes The sword is geuen to kings and rulers of coūtryes the Keyes were deliuered by Christe to Peter and of him lefte to all the successoures As touchynge oure goodes possessions and lyues wee wyth you acknowledge vs Subiectes to the king and Queene who hath the temporall sworde but as concerning matters of Religion as touching Gods quarrell and his word we acknowledge an other head and as the king and the Queene their highnes do in all worldly affayres iustly challenge the prerogatiue and primacie so in spirituall and Ecclesiasticall matters they acknowledge themselues not to bee heades and rulers but members of Christes bodye Why therefore shoulde ye sticke at that matter the whiche theyr maiesties haue forsaken and yelded Wherefore mayster Ridley you shall not onely not doe iniurye to the Crowne and bee preiudiciall to theyr maiesties honour in acknowledgyng with all Christendome the Popes holynesse to be supreme head of Chrystes Churche here militaunt in earthe but doe a thynge most delectable in theyr sight and most desired of theyr highnesse Thus if you will doe reuoking together all youre erroures acknowledging with the residue of the realme the common and the publicke faulte you shal doe that all men most hartily desire you shall bryng quyetnesse to your conscience and health to your soule then shall we with great ioy by the authoritie committed to vs from the Cardinalles grace receyue you into the church agayne acknowledgyng you to be no longer a rotten but a liuely member of the same but if you shall still bee singular if you shall stil and obstinately perseuer in your erroures stubbernely mayntayning your former heresies then we must agaynst our will according to our commission separate you from vs and cut you of from the church least the rottennesse of one part in processe of tyme putrify and corrupte the whole bodye then must wee confesse and publish you to be none of ours thē must we yeald you vp to the temporall iudges of whome excepte it otherwise please the kinge and Queenes highnesse you muste receaue punishment by the lawes of this Realme due for heretickes Wherfore mayster Ridley consider your state remember your former degrees spare your body especially consider your soule which Christ so dearely bought with hys precious bloud doe not you rashly cast away that which was precious in Gods sight enforce not vs to doe al that we may doe which is onely to publish you to be none of vs to cut you of from the Churche for we doe not nor can not condemne you to dye as most vntruely hath bene reported of vs but that is the temporall Iudges office we onely declare you to be none of the Churche and then must you according to the tenour of them and pleasure of the Rulers abide theyr determination so that wee after that we haue geuen you vpp to the temporall Rulers haue no further to do with you But I trust Mayster Ridley wee shall not haue occasion to doe that wee may I trust you will suffer vs to reste in that poynte of our commission whiche we most hartilye desire that is vppon recantation and repentaunce to receaue you to reconcile you and agayne to adioyne you to the vnitie of the Churche Then M. Ridley with often interruption at lengthe spake Ridley My Lord I acknowledge an vnspotted church of christ in the which no man can erre without the whiche no man can be saued the whiche is spread throughout all the worlde that is the congregation of the faythfull neyther doe I alligate or binde the same to any one place as you sayd but confesse the same to be spreadde throughout all the worlde and whereas Christes Sacramentes are duely ministred his Gospell truely preached and followed there doth Christes Churche shyne as a Cittye vppon an hill and as a Candle in the Candlesticke but rather it is such as you that woulde haue the Churche of Christ bound to a place which
Gods Saintes to death so this Bishoppe for his part bent all his deuises and had spent all his pouder in assayling the roote and in casting such a platforme as he himselfe in wordes at his death is said to confesse to buyld his popery vpoÌ„ as he thought should haue stand for euer and a day But as I sayd before of vncertayne thinges I can speake but vncertaynely Wherefore as touching the maner and order of his death how rich he died what wordes he spake what litle repentaunce he shewed whether he died with his tongue swolne and out of his mouth as did Thomas Arundell Archbishop of Caunterbury or whether he stonke before he dyed as Cardinall Wolsey did or whether he dyed in dispayre as Latomus and others did c. All this I referre either to their reportes of whom I hearde it or leaue it to the knowledge of them whiche know it better Notwithstanding here by the way touching the death of this foresayde B. I thought not to ouerpasse a certaine hearesay which not long since came to me by information of a certaine worthy credible Gentlewoman an other Gentleman of the same name and kinred which Mistres Monday beyng the wyfe of one M. Monday Secretary sometime to the old L. Thomas D. of Northfolke a present witnes of this that is testified thus openly reported in the house of a worshypfull Citisen bearyng yet office in this Citie in wordes effect as foloweth The same day when as B. Ridley and M. Latimer suffered at Oxford being about the .19 day of October there came to the house of Ste. Gardiner the old D. of Norfolke with the foresaid M. Monday his secretary aboue named reporter hereof The old aged Duke there wayting tariyng for his dinner the B. being not yet disposed to dine deferred the time to .3 or .4 of the clocke at after noone At length about .4 of the clocke commeth his seruaunt posting in all possible speede from Oxford bringing intelligence to the B. what he had heard seene of whom the sayd B. diligently enquiring the truth of the matter and hearing by his man that fyre most certainely was set vnto them commeth out reioysing to the Duke Now sayeth he let vs go to dinner Whereupon they beyng set downe meate immediately was brought and the Bishop began merely to eat But what folowed The bloudy Tyraunt had not eaten a few bitteâ— but the soden stroke of God his terible hande fell vpon him in such sort as immediatly he was taken from the table and so brought to his bedde where he continued the space of 15. dayes in such intollerable anguish and tormentes that all that meane while during those .15 dayes he could not auoyde by order of vrine or otherwyse any thing that he receiued whereby his body being miserably inflamed within who had inflamed so many good Martyrs before was brought to a wretched end And thereof no dout as most like it is came the thrustyng out of his tongue from his mouth so swolne and blacke with the inflamation of his body A spectacle worthy to be noted and beholden of all such bloudy burnyng persecutors But to proceede farther in the sequell of our storie I coulde name the man but I abstayne from names who being then present and a great doer about the sayd Winchester reported to vs concerning the sayde Byshop that when Doctor Day B. of Chichester came to him and began to comfort him with woordes of Gods promise and with the free iustification in the bloud of Christe our Sauiour repeating the Scriptures to him Winchester hearyng that what my Lorde quoth he will you open that gappe now then farewell altogether To me and such other in my case you may speake it but open this window vnto the people then farewell altogether Moreouer what D. Boner then saw in him or what he heard of him what wordes passed betweene them about the tyme of his extremitie betwixt him and him be it If Boner did there beholde any thing which might turne to his good example I exhort him to take it and to beware in time as I pray God he may Here I could bring in the friuolous Epitaph which was made of his deth deuised of a Papist for a Popish Bysh. but I pretermit it in steede thereof I haue here â—â—ferred certayne gatheringes out of his Sermons wordes and writinges wherein may appeare first what an earnest and vehement enemie he was to the Pope if he woulde haue bene constant in him selfe then how inconstantly he varied froÌ„ himselfe and thirdly how he standing vpon a singularity of his owne wit wauering also from other Papistes in certaine poyntes In the gathering whereof albeit there be some paines tediousnes also in readyng yet I thought not to pretermit the same vppon certayne considerations namely for that so many yet to this day there be whiche sticke so muche to Gardiners wit learnyng religion taking him for such a doughty piller of the Popes church To the intent therefore that such as hetherto haue bene deceiued by him may no longer be abused therein if they will either credit his owne wordes workes Sermons writinges disputations or els will be iudged by his owne witnesses of his owne party producted we haue here collected such manifest probations which may notoriously declare how effectuously first he withstode the Popes supremacie and likewyse afterward may declare manifest contrariety and repugnaunce of the said Gardiner first with other writers and lastly with him selfe first beginning with his Sermon preached before Kyng Edward The summe and effect of which Sermon briefly collected by M. Udal here vnder foloweth to be seene ¶ The summe and effect of the Sermons which Gardiner B. of Winchester preached before King Edward An. 1550. MOst honorable audience I purpose by the grace of God to declare some part of the Gospell that is accustomably vsed to be read in the Church as this day And for because that without the speciall grace of God neither I can speake any thyng to your edifying nor ye receiue the same accordingly I shal desire you all that we may ioyntly pray altogether for the assistance of his grace In which praier I commend to almighty God your most excellent Maiestie our soueraigne Lord King of Englande France Ireland and of the Church of England Ireland next and immediately vnder God here on earth the supreme heade Queene Katherine Dowager my Lady Maries grace my Lady Elizabethes grace your Maiesties most deare sisters my Lorde Protectours grace with all others of your most honorable CouÌ„saile the spiritualtie and temporaltie and I shall desire you to commend vnto God with your praier the soules departed vnto God in Christes faith and among these most specially our late soueraigne Lorde King Henry the eighte your maiesties most noble father For these and for grace necessary I shall desire you to say a Pater noster and so foorth The Gospell
long hath your church stand I pray you Phil. Euen from the beginning from Christ and from his Apostles and from their immediate successors Chaun He will prooue his church to be before Christ. Phil. If I did so I goe not amisse for there was a church before the comming of Christe which maketh one catholicke church Chaun It is so in deede Phil. I will desire no better rule then the same whiche is oftentimes brought in of your side to proue both my faith and the catholicke church that is antiquitie vniuersality and vnitie Lond. Do you not see what a bragging foolish felow this is He would seeme to be very well seene in the Doctors and he is but a foole By what Doctour arte thou able to proue thy Church Name him and thou shalt haue him Phil. My Lorde lette me haue all your auncient wryters with pen and inke and paper and I will prooue both my faith and my Church out of euery one of them Lond. No that thou shalt not haue You shall see howe he lieth S. Cyprian sayeth there must be one high Priest to the which the residue must obey and they will allowe no heade neither Uicar generall Phil. S. Cyprian saith not that there shoulde be a Uicare general ouer al. For in his booke De simplicitate Praelatorū I am sure he saith the contrary Vnus episcopatus est cuius pars in solidum a singulis tenetur i. There is but one bishopricke which is wholy possessed of euery Bishop in part London Fet hether the booke thou shalt see the manifest place against thee D. Chadsey brought the booke and turned to the place in an Epistle wryttē vnto Cornelius then bish of Rome and recited these words in summe that it went not wel with the Church where the high Priest was not obeied so would haue concluded for the confirmation of the Bishops saying Phil. M. Doctour you misconstrue the place of S. Cyprian for he meaneth not thereby the high Priest the bishop of Rome but euery Patriarke in his precincte of whome there were 4. appoynted in his time And in wryting vnto Cornelius he meaneth by the high priest himselfe which was then chief Bishop of Africa whose authority the heretickes began to despise Wherof he complaineth to Cornelius sayth the church can not be well ordered where the chief minister by order after the iudgement of the scriptures after the agreement of the people and the consent of his fellow Bishops is not obeied Lond. Hath not the Bishop of Rome alwaies bene supreme head of the Church and Christes Uicare in earth euen from Peter Phil. No that he was not For by the word of God he hath no more authoritie then the Bishop of London hath London Was not Peter head of the Churche And hathe not the Bishop of Rome which is his successour the same authoritie Phil. I graunt that the B. of Rome as he is the successor of Peter hath the same authority as Peter had but Peter had no more authority then euery one of the apostles had Chauncel Yes that S. Peter had for Christ said specially vnto him Tibi dabo claues regni coelorum I wil geue thee the keies of the kingdom of heauen The which he spake to none other of his Disciples singularly but to him Phil. S. Augustine answereth otherwise to the obiection and sayeth That if in Peter there had not bene the figure of the Church the Lord hadde not saide to him to thee will I geue the keyes of the kingdome of heauen The which if Peter receiued not the Churche hath them not If the Churche hath them then Peter hath them not Lond. What if I can prooue and shew you out of the Ciuill lawe that all Christendome ought to folowe the holy Catholicke Churche of Rome as there is a speciall title thereof De Catholica fide sancta Romana Ecclesia Phil. That is nothing material seeing the things of God be not subiect to mans lawes and Diuine matters must be ordered by the word of God and not of man A Doctour What will you say if I can prooue that Christ builded his Church vppon Peter and that out of S. Cyprian Wil you then beleue that the B. of Rome ought to be supreme head of the Church Phil. I know what S. Cyprian wryteth in that behalfe but he meaneth nothing as you take it A Doctour S. Cyprian hath these woordes Quòd super Petrum fundata fuit Ecclesia tanquam super originem vnitatis That vpon Peter was builded the Church as vppon the first beginning of vnitie Phil. He declareth that in an example that vnitie must be in the church he grounded on Peter his church alone and not vpō men The which he doth more manifestly declare in the booke De simplicitate Praelatorum saying In persona vnius Christus dedit omnibus claues vt omnium vnitatem denotaret In the person of one man God gaue the keyes to al that he in signification thereby might declare the vnitie of all men A Doctour What will you vnderstande S. Cyprian so That were good in deede Phil I thinke you can not vnderstand s. Cyprian better then he doth declare him selfe Lond. I will desire you M. Chauncellour to take some paines with M. Doctor Chadsey aboute his examination for I must go to the Parlament house And I wil desire you to dine with me Phil. Then the D. tooke againe his former authoritie in hand for want of another and would haue made a farther circumstance digressing from his purpose To whome I said he knew not whereabout he went and therewith he laughed And I saide his diuinitie was nothing but scoffing M D. Yea then I haue done with you and so went away Phil. You are too yong in diuinitie to teach me in the matters of my faith Though you be learned in other things more then I yet in Diuinitie I haue ben longer practised then you for any thing I can heare of you therfore be not too hastie to iudge that you doe not perfectly know Chauncel Peter and his successours from the beginning haue bene allowed for the supreme head of the Church and that by the Scriptures for that Christ sayde vnto hym in S. Iohn thrise Feede my sheepe pasce oues meas Phil. That is none otherwise to be taken then Ite praedicate go ye preach which was spoken to all the Apostles as well as vnto Peter And that Christ sayd thrise Pasce oues meas Feede my sheepe it signifieth nothing else but the earnest studie that the ministers of God oughte to haue in preaching the woord God graunt that you of the Cleargie would way your duetie in this behalfe more then you doe Is this a iust interpretation of the Scripture to take pasce oues meas for to be lord of the whole world In this meane while came in a Batcheler of Diuinitie which is a reader
which say Lord Lord shall enter into the kingdome of God but he that doth the will of the father And whosoeuer in the tyme of tryall is ashamed of me sayth Christ and of my wordes of him the sonne of man will be ashamed before his father After that wee haue built our selues into the true church of God it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges to proue our building to haue it knowne as wel to the world as to our selues that we haue bene wise builders into the true church of God vpon the rock not on the sand therefore nowe the tempest is risen and the stormes doe mightily blow agaynst vs that wee might notwithstanding stand vpright and be firme in the Lord to his honor and glory and to our eternall felicitie There is no newe thing happened vnto vs for with such tāpests dangerous weathers the church of God hath continually bene exercised Nowe once agayne as the Prophet Aggeus telleth vs The Lord shaketh the earth that those might abide for euer which be not ouerthrowne Therefore my dearely beloued be stable and immoueble in the word of God and in the faythfull obseruation therof and let no man deceiue you with vayn words saying that you may keepe your faith to your selues and dissemble with Antichrist and so liue at rest and quietnes in the world as most men doe yelding to necessitie Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God as our sauiour for ensāple aptly did declare in Peter who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn but counselled him to looke better to himselfe Likewise the worlde woulde not haue vs to forsake it neither to associate our selues to the true churche which is the body of Christ whereof we are liuely members and to vse the sacramentes after Gods word with the danger of our liues But we must learne to answere the world as Christ did Peter and say Go behynd me Sathan thou fauourest not the thinges of God Shall I not drinke of the cup whiche the father geueth me For it is better to bee afflicted and to be slayne in the church of God then to be counted the sonne of the king and the sinagogue of false religion Death for righteousnes is not to be abhorred but rather to bee desired which assuredly bringeth with it the crowne of euerlasting glory These bloudy executioners do not persecute Christes martyrs but crowne them with euerlasting felicitie we were borne into this world to be witnesses vnto the truth both learned and vnlearned Now since the time is come that we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes holines as we haue bene taught are boūd to follow or els with hipocrisie to serue vnrighteousnes let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche in that which through knowledge we are engraffed from the whiche if we fall by transgression with the common sort of people it will more straightly be required of vs then many yet doe make accompt therof We cannot serue two maysters we may not halt on both sides and thinke to please God we must bee feruent in Gods cause or els hee will cast vs out from him For by the first commaundement wee are commanded to loue God with all our hart with all our mind with all our power and strength but they are manifest transgressours of this commaundement which with their heart mynde or bodely power doe communicate with a straunge religion contrary to the word of God in the papisticall Sinagogue which calleth it selfe the Church and is not As greatly do they offend God now which so doe as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp and after theyr own imaginations and traditions for the which doyng God vtterly destroyed all Israell as all the Prophetes almost doe testifie This happened vnto them for our ensample that we might beware to haue any fellowship with any like congregation to our destruction God hath one Catholicke church dispersed throughout the world and therfore we are taught in our Creed to beleue one Catholicke Churche to haue communion therwith which catholicke churche is grounded vpon the foundation of the Prophets and of the Apostles and vpō none other as S. Paule witnesseth to the Ephesians Therfore whersoeuer we perceaue any people to worship God truly after the word there we may be certayne the churche of Christe to bee vnto the whiche we ought to associate oure selues to desire with the Prophet Dauid to prayse God in the middest of this churche But if we hehold through iniquitie of time segregations to be made with counterfayt religion otherwise then the word of God doth teach wee ought then if we be required to be companions therof to say agayne with Dauid I haue hated the Sinagogue of the malignant and will not sit with the wicked In the Apocalips the church of Ephesus is highly commended because she tried such as said they were Apostles and were not in deede therfore would not abide the company of them Further God commanded his people that they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. Also wee must consider that our bodyes be the tēple of God whosoeuer as S. Paule teacheth doth prophane the tēple of God him the Lord wil destroy May we thē take the tēple of Christ make it the mēber of an harlot All strange religion and Idolatry is counted whoredome with the Prophetes and that more detestable in the sight of God then the aduoutrous abuse of the bodye Therfore the Princes of the earthe in the reuelation of S. Iohn be sayd to go a whoring whē they are in loue with false religion and follow the same How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse which is the very prophanation of the sacrament of the body and bloud of Christ and at other idolatrous worshippings and rites which be not after the word of God but rather to the derogation therof in setting mans traditions aboue Gods preceptes since God by his word iudgeth all straunge religion whiche is not according to his institutiō for whoredom aduoutry Some fondly think that the presence of the body is not materiall so that the hart doe not consent to theyr wicked doings But suche persons litle consider what S. Paule writeth to the Corinthians commaunding them to glorifie God as well in body as in soule Moreouer wee can doe no greater iniury to the true Church of Christ
to put you in remembraunce therof to wil you with the wise man to prepare your selues to temptatioÌ„s to beware that ye which yet do stand by the goodnes of God may not fall from your liuely knowledge and hope It is an easie thing to begin to do wel but to coÌ„tinue out in well doing is the onely property of the children of God and such as assuredly shal be saued For so sayth our Sauiour in his Gospel Blessed are they that perseuere to the ende Let not therefore this certaintye of your saluation which is coÌ„tinuance in the sincerity of faith slide froÌ„ you Esteme it more then al the riches pleasures of this world for it is the most acceptable treasure of eternall life This is that precious stone for the which the wise marchant man after the Gospell doeth sell all that he hath bieth the same God in the 3. of the Apocal. doth signifye to the church that there shall come a time of temptation vpon the whole world to trye the dwellers on the earth FroÌ„ the danger of which temptation al such shal be deliuered as obserue his worde which worde there is called the worde of patience to geue vs to vnderstande that we must be ready to suffer all kinde of iniuries and sclaunders for the profession thereof Therfore God coÌ„mandeth vs there to hold it fast that no man might berefte vs of our crowne of glorye and S Peter telleth vs now we are afflicted with diuers assaies as it is need it should so be That the triall of our faith being much more precious then gold that perisheth and yet is tried by fire might redound to the laud glory and honour of Iesus Christ. S. Paule to the Hebrues sheweth vs that Christe our Sauiour was in his humanitie made perfect by afflictions that we being called to perfection in him might more willingly susteine the troubles of the worlde by the which God geueth all them that be exercised in the same for his sake his holinesse And in the 12. chap. of the said Epistle is wrytten My sonne refuse not the correction of the Lord nor shrinke not when thou art rebuked of him for the Lord doth chastice euery sonne whome he receiueth c. Christ in the Gospell of S. Iohn biddeth his disciples to looke after afflictions saying in the worlde yee shall haue trouble but in me yee shall haue ioy And therefore in the middest of their trouble in the 21. of S. Luke hee biddeth them looke vp and lift vp their heads for your redemption sayeth he is at hand And in the 22 he sayth to all suche as be afflicted for him You are those that haue abidden with me in my temptations and therefore I appoynt vnto you a kingdom as my father hath appoynted for me to eate and drinke vpon my table in my kingdome O howe glorious be the crosses of Christe which bring the bearers of them vnto so blessed an ende Shall we not be glad to be partakers of such shame as may bring vs to so high a dignitie God open their eyes to see al things as they be and to iudge vprightly Then doubtlesse we would thinke with Moises that it is better to be afflicted with the people of God then to be counted the king of Egypts sonne Then should we ioyfully say with Dauid in all our aduersities and troubles It is good O Lord thou hast brought me lowe to the ende I might learne thy righteousnesse Therefore S. Paule woulde not glory in any other thyng of the worlde but in the crosse of Christ in other his infirmities We haue the commaundement of Christe daily to take vppe his crosse and follow him We haue the godly ensamples of all his apostles and holy martyrs which with great ioy and exultation haue suffered the losse of landes goods and life for the hope of a better reward which is laide vp for all those in heauen that vnfainedly cleaue to the gospel and neuer be ashamed therof Great is the felicitye of the world to the outwarde man and very pleasant are the transitory delights therof but the rewarde of the rightuous after the word of God doth incomparably excell them all in so much that S. Paul to the Rom. doth plainly affirme that all the tribulations of this world can not deserue that glory which shall be shewed vpon vs. Let vs therfore good brethren and sisterne be mery glad in these troublesome daies the which be sent of God to declare our faith and to bring vs to the ende and fruition of that which we hope for If we woulde enter into the Lordes Sanctuarie and behold what is prepared for vs we could not but desire the Lord to hast the day of our death in the which we might set forth by true confession his glory Neither should we be afraide to meete our aduersaries which so earnestly seeke our spoile and death as Christ did Iudas and that wicked route which came to appreheÌ„d him saying I am he whom ye seeke It is commaunded vs by the Gospel not to feare them that canne kill the bodye but to feare God who can cast both body and soule into hel fire So muche wee are bounde to obserue this commaundement as anye other which God hath geuen vs. The Lorde encrease our faith that we feare God more then man The Lord geue vs such loue towards him his truth that we may be content to forsake all followe him Nowe wil it appeare what we loue best for to that we loue we will sticke There is none to be counted woorthy a Christian except he can finde in his heart for Christes sake if the confession of his truth doth require it to renounce al which he hath and followe him and in so doing he gaineth an hundreth folde more in this life as our Sauiour sayde to Peter and heere after is assured of eternal life Beholde I pray you what he loseth whâ—ch in this life receiueth a 100. for one with assuraÌ„ce of eternall 〈◊〉 O hapy exchaunge Perchaunce your outward man will say if I were sure of this great recompence here I could be glad to forsake all But where is this 100. folde in this life to be founde Yes truely for in stead of worldly richesse which thou doest forsake which be but temporall thou hast found the euerlasting richesse of heauen which be glory honour and praise both before God aungels and men and for an earthly habitation hast an eternall mansion with Christ in heauen for euen now thou art of the citie and housholde of the Saints with God as it is verified in the 4 to the Philippians For worldly peace which canne last but a while thou doest possesse the peace of God which passeth al vnderstanding and for the losse of a few frends thou art made a felowe of the innumerable companye of heauen and a perpetuall frend of all those
to come which fleshe and bloud can not comprehend Being in the middest of my sweete rest it seemed me to see a great beautifull Citie all of the colour of Azure and white foure square in a marueilous beautifull composition in the middest of the skie the sight whereof so inwardly comforted me that I am not able to expresse the consolation I had thereof yea the remembrance thereof causeth as yet my hart to leape for ioy and as charitie is no churle but would others to bee pertakers of his delight so mee thought I called to others I cannot tel whom whiles they came and we together beheld the same by and by to my great griefe it vaded away This dreame I thinke not to haue come of the illusion of the senses because it brought with it so much spirituall ioy and I take it to be of the workyng of Gods spirite for the contentation of your request as he wrought in Peter to satisfy Cornelius Therfore I interprete this beautifull Citie to be the glorious Church of Christ and the appearance of it in the skie signifieth the heauenly state thereof whose conuersation is in heauē and that according to the Primitiue Church which is now in heauen men ought to measure and iudge the church of Christ now in earth for as the Prophet Dauid sayth The foundations thereof be in the holy hils and glorious thyngs be spoken of the city of God And the maruelous quadrature of the same I take to signifie the vniuersal agreement in the same and that all the Church here militant ought to consent to the Primitiue Church throughout the foure parts of the worlde as the Prophete affirmeth saying God maketh vs to dwell after one maner in one house And that I conceyued so wonderfull ioy at the contemplation therof I vnderstand the vnspeakeable ioy which they haue that bee at vnitie wyth Christes Primitiue Church For there is ioy in the holye Ghost and peace which passeth all vnderstanding as it is written in the Psalmes As of ioyful persons is the dwelling of all them that be in thee And that I called others to the fruition of this vision and to behold this wonderfull city I conster it by the will of God this vision to haue come vppon me musing on your letter to the ende that vnder this figure I might haue occasion to mooue you with many others to behold the Primatiue church in all your opinions concernyng fayth and to conforme your selfe in all poynts to the same which is the piller and stablishment of truth and teacheth the true vse of the sacraments and hauyng with a greater fulnesse then we haue now the first fruits of the holy Ghost did declare the true interpretatiō of the scriptures accordyng to all veritie euen as our Sauiour promised to send them an other comforter whiche should teach them all truth And since all truth was taught reuealed to the Primitiue church which is our mother let vs all that be obedient children of God submit our selues to the iudgement of the Church for the better vnderstanding of the Articles of our faith and of the doubtful sentences of the scripture Let vs not go about to shew in vs by followyng any priuate mans interpretation vpon the word an other spirite then they of the Primitiue Church had least we deceyue ourselues For there is but one fayth and one spirit which is not contrary to hymselfe neyther otherwyse now teacheth vs then he did then Therefore let vs beleue as they haue taught vs of the Scriptures and be at peace with them accordyng as the true Catholicke Church is at this day and the God of peace assuredly will be with vs deliuer vs out of all our worldly troubles and miseries make vs partakers of their ioy and blisse through our obedience to sayth with them Therefore God commaundeth vs in Iob to aske of the elder generation and to search diligently the memory of the Fathers For we are but yesterdayes children and be ignorant and our dayes are like a shadowe and they shall teach thee sayth the Lorde and speake to thee and shall vtter wordes from their hartes And by Salomon w◠are commaunded not to reiecte the direction of our mother The Lorde graunt you to direct your steppes in all thinges after her and to abhorre all contention with her For as S. Paule writeth If any man be contentious neither we neither the Church of God hath any such custome Hitherto I haue shewed you good brother S. my iudgement generally of that you stande in doubt and dissent frō others to the which I wishe you as myne owne harte to be conformable and then doubtles you can not erre but boldly may be glad in your troubles and triumph at the houre of your death that you shall dye in the Church of God a faythfull Martyr and receiue the crowne of eternall glory And thus much haue I written vpon the occasion of a vision before God vnfayned But that you may not thinke that I goe about to satisfie you with vncertain visions onely and not after Gods word I will take the ground of your letter and specially answere to the same by the scriptures and by vnfallible reasons reduced out of the same proue the Baptisme of Infantes to be lawfull commendable and necessary whereof you seeme to stand in doubt In deed if you looke vppon the papisticall Synagogue onely which hath corrupted gods word by false interpretations and hath peruerted the true vse of Christes sacraments you might seeme to haue good handfast of your opinion agaynst the Baptisme of Infants But forasmuch as it is of more antiquitie and hath his beginning from gods worde and from the vse of the Primatiue Church it must not in respect of the abuse in the popish Church be neglected or thought not expedient to be vsed in Christs church Auxentius one of the Arrians sect with hys adherentes was one of the first that denied the Baptisme of children and next after hym Pelagius the heretike and some other there were in S. Bernardes tyme as it doth appeare by hys writyngs and in our dayes the Anabaptists an inordinate kynd of men stirred vp by the deuill to the destruction of the Gospel But the Catholike truth deliuered vnto vs by the Scriptures playnly determineth that al such are to be baptised as whom God acknowledgeth for hys people and voucheth them worthy of sanctification or remission of theyr sinnes Therefore since that Infants be in the number or scroll of Gods people and be partakers of the promise by theyr purification in Christ it must needes follow thereby that they ought to be baptised as well as those that can professe their fayth For we iudge the people of God as well by the free and liberall promise of GOD as by the confession of fayth For to whome so euer God promiseth hymselfe to be theyr God whom
meere office for thy soule health for reformation of thyne offences and misdemeanours nourishyng thee in the vertue of obedience and vnder the paynes of both censures of the Churche and also of other paynes of the lawe to aunswere fully playnely and truely to all the same 1 FIrst that thou N. hast firmly stedfastly and constātly beleeued in tymes past and so doest now beleue at this present that there is here in earth a catholike Church in the which Catholike Church the fayth and religion of Christ is truely professed allowed receyued kept and reteined of all faithfull and true christian people 2. Item that thou the sayd N. in tymes past hast also beleeued and so doest beleeue at this present that there are in the Catholique Church seuen Sacramentes instituted ordeined by God and by the consent of the holy churche allowed approoued receiued kept and reteyned 3. Item that thou the sayd N. wast in tymes past baptised in the fayth of the sayd catholike church professyng by thy godfather and godmothers the fayth and Religion of Christ and the obseruation thereof renouncing there the deuil all hys pomps and works and wast by the said sacrament of baptisme incorporate to the catholike church made a faythfull member thereof 4. Item that thou the sayd N. commyng to the age of 14. yeares and so to the age of discretion didst not depart from the sayd profession and fayth nor diddest mislike any part of the same fayth or doyngs but diddest like a faythfull Christian person abide and continue in all the same by the space of certayne yeares ratifieng and confirmyng all the same 5. Item that thou the said N. notwithstanding the premisses hast of late that is to say within these two yeares last past within the City dioces of London swarued at the lest way from some part of the sayd catholike faith and religion and among other thyngs thou hast misliked and earnestly spoken agaynst the sacrifice of the Masse the sacrament of the altar and the vnity of the church raisyng malignyng on the authoritie of the See of Rome and the fayth obserued in the same 6 Item that thou the sayd N. hast heretofore refused doest refuse at this present to be reconciled againe to the vnitie of the church knowledging and confessing the autoritie of the sayd See of Rome to be lawfull 7 Item that thou the sayd N. mislikyng the sacrifice of the Masse and the sacrament of the aultar hast refused to come to thy parish Church to heare Masse and to receyue the sayd Sacrament and hast also expresly sayd that in the sayd Sacrament of the aultar there is not the very bodye and bloud of our Sauiour Christ really substantially truly but hast affirmed expresly that the Masse is idolatry and abhomination and that in the Sacrament of the aultar there is none other substance but only material bread and materiall wyne which are tokens of Christes body bloud onely and that the substance of Christes bodye and bloud is in no wyse in the sayd Sacrament of the aultar 8 Item that thou the sayd N. beyng conuented before certaine Iudges or Commissioners for thy disorder herein and beyng found obstinate wilfull and heady wast by their commaundement sent vnto me and my prison to be examined by me Processe to be made against thee for thy offence herein 9. Item that all and singuler the premisses haue bene and be true and manifest and thy selfe not onely infamed and suspected therof but also culpable therin and by reason of the same thou wast and art of the iurisdiction of me Edmund B. of London and before me accordingly to the order of the Ecclesiasticall lawes art to be conuented and also by me to be punished and reformed ¶ Here follow likewyse their aunsweres in a generall made to the Articles aboue rehearsed ¶ And first concernyng the first Article in beleeuyng there is a Catholike Church TO the first Article they altogether agreeyng affirmed the same to bee true Iohn Tudson and Thomas Browne further addyng that the Church of England as it was at that present vsed was no part of the true catholike Church ¶ Concernyng the second Article that there be in the Churche seuen Sacraments To the second Article they aunswered that they acknowledged but onely two Sacraments in Christes catholike Church that is to say Baptisme and the Supper of the Lord Iohn Went and Tudson affirmyng that the sacrament of the aultar as it is vsed is an Idoll and no sacrament at all ¶ Concernyng the third Article that they were first baptised in the fayth of the Catholike Church professing by their Godfathers the profession of the same c. To the third article they agreed and confessed all to be true that they were baptised in the fayth of Christ and of the church then taught and afterward duryng the time of K. Edward the vj. they hearyng the Gospel preached and the truth opened followed the order of religion doctrine then vsed and set foorth in the raigne of the sayd kyng Edward Concernyng the fourth Article that they for the space of certayne yeares did ratifie or allowe and not departe from any part of the profession of the same Church To this fourth Article they graunted also and agreed Iohn Went addyng moreouer that about seuen yeares past he then beyng about twenty yeares of age began to mislyke certayne thyngs vsed in the Church of England as the ministration of the Sacrament of the aultare likewyse all the ceremonies of the sayd Church and dyd lykewyse at that present tyme mislike the same as they were vsed although hys godfathers and godmothers promised for hym the contrary Iohn Tudson added also in much like sort and sayde that when he came to the yeres of discretion that is about nine yeares past beyng about eighteene yeares of age he did mislike the doctrine and religion then taught and set forth in the church of England sauyng in king Edwards tyme in whose tyme the Gospell was truly set forth and further sayde that the doctrine set forth in the Queenes raigne was not agreeable to Gods word nor yet to the true catholike church that Christ speaketh of c. Isabell Foster with other graunted adding likewyse and saying to the sayde foure Articles that she continued in the same faith and Religion which she was baptised in after she came to the yeres of discretion as other common people did howbeit blindly and without knowledge till the raigne of King Edward the sixt at which tyme shee hearing the Gospel truly preached and opened to the people receyued thereupon the fayth and religion then taught and set forth c. ¶ Concernyng the fift Article that they of late yeares haue swarued and gone away misliked and spokē agaynst the profession of the same Church at least some part thereof especially the sacrifice of the Masse the Sacrament of the aultar
tribulations that being founde constant to the end he may crowne his owne giftes in them in heauen highly reward thē Whether I trust to goe before looking for you to followe my faythfull frend that we maye sing perpetuall praise to our louing Lord God for victory ouer Sathan and sinne won for vs by Iesus Christ God and man our onely and sufficient Sauiour and Aduocate Amen Farewell and pray in fayth Yours Thomas Whittell Minister and nowe condemned to dye for the Gospels sake 1556. Ianuary 21. ¶ All my felowes salute you Salute all our faythful brethren with you ¶ To my deare frend and brother Iohn Went and other his prison felowes in Lollardes Tower HE that preserued Ioseph prisoner in Egypt fed Daniel in the Lions denne and deliuered Paul Peter and the Apostles out of prison vouchsafe of his goodnes to keep feed and deliuer you my good brother Went with the other our felow souldiors your prison felowes as may be most to his glory to your consolatiō and the edification of his Church I cannot but praise God most earnestly when I heare of your constancy in the fayth and ioye in the crosse of Christ which you now beare and suffer together with many other good members of Christ which is a token that by Christ you are counted worthy the kingdome of God as Paule sayth And though the world counteth the yoake and crosse of Christ as a most pernicious and hurtfull thing yet we which haue tasted how frendly the Lord is cannot but reioice in this persecution as touching our selues in as much as the cause for the which we suffer is the Lordes cause and not ours at whose hand if we endure to the end we shall receiue through his liberall promise in Christ not onely a greate reward in heauen but also the kingdome of heauen it selfe also in the meane season be sure to bee defended and cared for so that we shall lacke no necessarye thinges neither a heare of our heades shall perishe without his knowledge Oh what is he that would mistrust or not gladly serue so louing a father O how vnhappy are they that forsake him and put theyr trust in man But how blessed are they that for his loue and for his holy woordes sake in these troublesome dayes doe committe theyr soules and bodyes into his handes with wel doing counting it greater happines and riches to suffer rebuke with Christ and his Church thē to enioy the pleasures of this life for a litle short seasō This crosse that we nowe beare hath bene common to all the faythfull from Abell hitherto and shal be to the end because the Deuill hauyng great wrath agaynst God and his Christ can not abide that hee should for his manifolde mercies bee lauded and magnified and Christ to be taken and beleued vpon for our onely and sufficient redemer Sauiour and aduocate and therefore because we will not deny Christ nor dissemble with out fayth but openly protest and professe the same before the world he seeketh by all meanes to styrre vp his wicked members to persecute and kill the bodies of the true Christians as S. Iohn sayth the Deuill shall cast some of you into prison And Dauid sayth I beleued and therfore haue I spoken but I was sore troubled This notwithstanding goe forward deare brethren as ye haue begon to fight the Lords battel considering Christe the Captayne of your warre who will both fight for you geue you victorye and also highlye rewarde your paynes Consider to your comfort the notable and chiefe shepheardes and souldiours of Christe whiche are gone before vs in these dayes I meane those learned and godly Bishops Doctours other ministers of Gods word whose fayth and examples we that be inferiours ought to folowe as S. Paule sayth Remember them that haue declared vnto you the worde of God the ende of whose conuersation see that ye look vpon and folow theyr faith The grace blessing of God with the ministery of his holy Angels be with you for euer Amen All my prison felowes greete you From the Colehouse this 4. of December By your poore brother Thomas Whittell an vnworthy Minister of Christ nowe his prisoner for the Gospels sake Amen ¶ To all the true professors and louers of Gods holy Gospell within the City of London THe same faith for the whiche Abraham was counted righteous and Mary blessed the Lorde GOD encrease and make stable in your hartes my deare and faithfull brethren sisters of London for euer and euer Amen Dearely beloued be not troubled in this heat which is now come amongest you to try you as though some straunge thing had happened vnto you but reioyce in as much as ye are partakers of Christes passions that when his glory appeareth ye may be mery and glad c. Out of these wordes of S. Peter I gather most specially these 4. notes First the persecution happeneth to Christes Church for their triall that is for the probation and proofe of their fayth Which fayth like as it is knowne with God in the depth of our hartes so will he haue it made manifest to the whole worlde through persecution that so it may euidently appeare that hee hath such a Churche and people vpon earth which so trusteth in hym and feareth his holy name that no kinde of persecution paynes nor death shal be able to seperate them from the loue of hym And thus was Abraham tried and Iob tempted that their fayth whiche before laye hid almost in their hartes might bee made knowne to the whole world to be so stedfast and stronge that the deuill naturall loue nor no other enemie coulde bee able to bereaue them thereof Whereby also GOD was to be magnefied who both tryeth his people by many tribulations and also standeth by them in the middest of their troubles to deliuer them by lyfe or death as he seeth best like as he assisted Loth and deliuered hym out of his enemies handes Ioseph out of the handes of his Brethren and out of Prison Paule from his enemies in Damasco and the Apostles out of the Stockes and Prison These with many mo he deliuered to lyfe And also he deliuered Abell Eleazar Steuen and Iohn Baptist with other manye by deathe and hathe also by the tryall of their fayth made them good presidentes and examples to vs and all that come after to suffer affliction in the like cause as Saynt Iames sayeth Take my brethren sayth he the prophets for an ensample of suffering aduersity and of long pacience which spake vnto you in the name of the Lord beholde we count them happy which endure Y◠haue heard of the pacience of Iob and haue knowne what end the Lord made with him for the Lord is very pitifull and mercifull Also the Lorde tryeth vs to let vs see our owne hartes and thoughtes that no Hypocrisy or Ambitiō deceiue vs that the strong
saying Ex fructibus eorum cognoscetis eos id est By theyr fruites yee shall knowe them Why what be theyr fruites Sayncte Paule declareth Post carnem in concupiscentia in munditia ambulant potestatem contemnunt c. i. After the fleshe they walke in concupiscence and vncleannesse they contemne Potestates I gayne In diebus nouissimis erunt periculosa tempora erunt se ipsos amantes cupidi elati immorigeri parentibus proditores c. In the latter dayes there shall bee perillous times Then shall there be men louing themselues couetous proud disobedient to parentes treason-workers Whether these be not the fruites of youre Gospell I referre me to thys worshipfull audience whether the sayde Gospell beganne not with periurye proceeded with adultery was mayntayned with heresie and ended in conspiracy Now sir two poyntes more I marked in youre raging discourse that you made here the one against the holy sacrament the other agaynst the Popes iurisdiction and the authoritie of the Sea Apostolicke Touching the first ye say you haue Gods word with you yea and all the Doctoures I woulde here aske but one question of you whether Gods word be contrarye to it selfe and whether the Doctours teache doctrine contrary to themselues or no For you mayster Cranmer haue taught in this high sacrament of the Aultar three contrary doctrines and yet you pretended in euerye one Verbum Domini Cran. Nay I taught but two contrary doctrines in the same Mart. What doctrine taught you when you condemned Lambert the sacramentary in the kinges presēce in Whitehall Cran. I mayntayned then the Papistes doctrine Mart. That is to say the Catholicke and vniuersall doctrine of Christes Church And how when kinge Henrye dyed did you not translate Iustas Ionas booke Cran. I did so Mart. Then there you defended an other doctrine touchyng the Sacramente by the same token that you sent to Lynne your Printer that where as in the first Printe there was an affirmatiue that is to say Christes body reallye in the sacramente you sent then to your Prynter to put in a not whereby it came miraculouslye to passe that Chrystes bodye was cleane conueyed out of the Sacrament Cranmer I remember there was two Prynters of my sayde booke but where the same not was put in I cannot tell Mart. Then from a Lutherane yee became a Swinglian which is the vilest heresie of all in the highe misterie of the sacrament and for the same heresie you did helpe to burne Lambert the Sacramentary which you now call the catholicke fayth and Gods word Cranmer I graunt that then I beleeued otherwise then I do nowe and so I did vntill my Lord of London D. Ridley did conferre with me and by sondry perswasions and authorities of Doctoures drewe mee quite from my opinion Mart. Now sir as touching the last parte of your Oration you denyed that the popes holinesse was Supreme head of the church of Christ. Cran. I did so Mart. Who say you then is supreme head Cran. Christ. Mart. But whome hath Christ left here in earth his Uicar and head of his Church Cran. No body Mart. Ah why told you not king Henry this when you made him supreme head and now no body is This is treason agaynst his owne person as you then made him Cran. I meane not but euery king in his owne realme and dominion is supreme head and so was hee supreme head of the Church of Christ in England Mart. Is this alwayes true and was it euer so in chrystes Churche Cran. It was so Mart. Then what say you by Nero he was the mightiest Prince of the earth after Christ was ascended was he head of Christes Churche Cran. Nero was Peters head Mart. I aske whether Nero was head of the Churche or no if he were not it is false that you sayd before that all Princes be and euer were heades of the Churche wythin their realmes Cran. Nay it is true for Nero was head of the church that is in worldly respecte of the Temporall bodies of men of whome the Church consisteth for so he beheaded Peter and the Apostles And the Turke too is head of the church in Turky Mart. Then he that beheaded the heades of the Church and crucified the Apostles was head of Chrystes Churche and he that was neuer member of the Churche is head of the church by your new founde vnderstanding of Gods worde ¶ It is not to be supposed contrarye but muche other matter passed in this communication betweene them especially on the Archbyshoppes behalfe Whose answeres I do not thinke to be so slender nor altogether in the same forme of wordes framed if the truthe as it was might be knowne but so it pleased the Notarye thereof being too muche parcially addicted to his mother Sea of Rome in fauour of his faction to diminishe and driue downe the other side either in not shewing all or in reporting the thing otherwise then it was as the common guise is of moste writers to what side their affection moste wayeth theyr Oration commonly inclineth But let vs proceede further in the story of this matter It followed then sayth this reporter when the Archbishop thus hadde aunswered and the standers by began to murmure agaynst him the Iudges not contentee with hys aunsweres willed hym to aunswere directly to the Interrogatoryes whiche Interrogatories articulated agaynst him in forme of lawe were these vnder following ¶ Interrogatories obiected to the Archbishop with his aunsweres annexed to the same 1. INterrog First was obiected that hee the foresayde Thom. Cranmer being yet free and before he entered into holy orders maryed one Ioane surnamed blacke or browne dwelling at the signe of the Dolphine in Cambridge Aunswere Whereunto he aunswered that whether shee was called blacke or browne he knewe not but that hee maryed there one Ioane that he graunted 2. Interrog That after the death of the foresayd wife he entered into holy orders and after that was made Archbyshop by the Pope Auns He receiued he sayd a certayne Bull of the Pope which hee deliuered vnto the king and was Archbyshop by him 3. Inter. Item that he being in holye orders maryed an other woman as his second wife named Anne and so was twise maryed Auns To this he graunted 4. Inter. Item in the time of king Henry the 8. he kept the sayd wife secretly and had children by her Auns Hereunto hee also graunted affirming that it was better for him to haue hys owne then to doe lyke other Priestes holding and keeping other mens wiues 5. Inter Item in the time of king Edward he brought out the sayde his wife openly affirming and professing publickely the same to be his wife Auns He denyed not but he so did and lawfully might doe the same for asmuch as the lawes of the realm did so permitte hym 6. Inter Item that hee shamed not openly to glorye hym selfe to haue had
againe on the other side how great profit they should get if hee as the principall standerde bearer shoulde bee ouerthrowen By reason whereof the wily papistes flocked about hym wyth threatning flattering entreating promising and al other meanes especially Henry Sydal and frier Iohn a Spanyarde De Villa Garcina to the ende to driue him to the vttermoste of their possibilitye from hys former sentence to recantation First they set foorth how acceptable it would be bothe to the King and Queene and especially howe gainfull to hym and for his soules health the same shoulde be They added moreouer howe the Counsaile and the Noble men bare him good wil. They put him in hope that he shoulde not onely haue hys life but also be restored to hys ancient dignity saying it was but a small matter and so easie that they required him to do only that he would subscribe to a few woordes wyth his owne hande which if he dyd there should be nothing in the realme that the Queene woulde not easily graunt hym whether he would haue richesse or dignitye or els if hee had rather liue a priuate life in quyet rest in what soeuer place he listed wythoute all publicke ministery only that he would set hys name in two words to a litle leaf of paper but if he refused there was no hope of health and pardone for the Queene was so purposed that shee woulde haue Cranmer a Catholicke or els no Cranmer at all Therefore hee shoulde chuse whether hee thought it better to ende his life shortly in the flames and firebrands now ready to be kindled then wyth much honour to prolong hys life vntil the course of nature did cal him for there was no middle way Moreouer they exhorted hym that he woulde looke to his wealth his estimation and quietnesse saying that hee was not so olde but that many yeres yet remained in this his so lusty age and if he would not doe it in respect of the Queene yet he should do it for respecte of hys life and not suffer that other men shuld be more careful for his health then he was him self saying that this was agreeable to hys notable learning vertues which being adioyned wyth his life would be profitable both to himselfe and to many other but being extinct by death shoulde be frutefull to no man that hee shoulde take good heede that he went not too farre yet there was time enoughe to restore all thing safe and nothing wâ—nted if he wanted not to himself Therefore they would him to lay holde vpon the occasion of hys health while it was offered least if he woulde nowe refuse it while it was offered he mighte heereafter seeke it when he could not haue it Finally if the desire of life did nothing mooue him yet he should remember that to die is grieuous in all ages and especially in these his yeres and flower of dignitie it were more greuous but to die in the fire such torments as is most grieuous of all With these like prouocations these fair flatterers ceased not to solicite and vrge hym vsing all meanes they could to drawe him to their side whose force his manly constancie did a greate while resist But at last when they made no ende of calling and crying vpon him the Archb. being ouercome whether thorow their importunity or by his owne imbecillity or of what mind I can not tell but at length gaue hys hand It might be supposed that it was done for the hope of life and better dayes to come But as we maye since perceiue by a letter of hys sente to a Lawyer the moste cause why he desired his time to be delaied was that he woulde make an ende of Marcus Antonius which hee had alreadye begunne but howe soeuer it was playne it was to be against his conscience The fourme of whiche recantation made by the Friers and Doctours whereunto he subscribed was thys The copie and woordes of Cranmers recantation I Thomas Cranmer late Archbish. of Canterburie doe renounce abhorre and detest all maner of heresies and errors of Luther and Zwinglius and all other teachings which be contrarye to sounde and true doctrines And I beleeue most constantly in my heart and wyth my mouth I confesse one holy and Catholicke Church visible wythout the which there is no saluation and thereof I knowledge the Bishop of Rome to be supreame heade in earth whom I knowledge to be the highest Byshop and Pope Christes vicare vnto whome all Christen people ought to be subiect And as concerning the Sacramentes I beleeue and worship in the Sacrament of the altar the very body and bloude of Christe being contained most truely vnder the formes of bread and wine the bread through the mightye power of God being turned into the body of our sauioure Iesus Christ and the wine into his bloud And in the other 6. sacraments also like as in thys I beleeue and hold as the vniuersal church holdeth and the church of Rome iudgeth and determineth Furthermore I beleeue that there is a place of purgatorie where Soules departed be punished for a tyme for whome the church doth godly and wholsomely pray lyke as it doth honor Saints and make praiers to them Finally in all things I professe that I doe not otherwise beleeue then the catholicke Church the church of Rome holdeth teacheth I am sory that euer I held or thought otherwise And I beseech almighty God that of hys mercy he wil vouchsafe to forgeue me whatsoeuer I haue offended against God or his church and also I desire beseeche all Christian people to pray for me And all such as haue bene deceiued either by myne example or doctrine I require them by the bloude of Iesus Christ that they will returne to the vnitie of the churche that we may be all of one mind without schisme or diuision And to conclude I submit my selfe to the Catholicke church of Christ and to the supreme head therof so I submit my selfe vnto the moste excellent maiesties of Phillip and Mary King Queene of this Realme of England c. and to all their lawes and ordinances being ready alwaies as a faithfull subiecte euer to obey them And God is my witnes that I haue not done this for fauor or feare of any person but willingly and of mine owne minde as well to the discharge of mine owne conscience as to the struction of other This recantation of the Archb. was not so soone conceiued but the Doctors Prelates wythout delay caused the same to be imprinted and set abroad in all meÌ„s hands Whereunto for better credite first was added the name of Thom. Cranmer with a solemne subscription then folowed the witnesses of this recantation Henry Sydal and Frier Iohn De Villa Garcina All this while Cran. was in no certaine assuraunce of his life although the same was faithfully promised to him by the doctours but after that they had their
after that the scripture was translated into English by the faithfull Apostle of Englande W. Tindall became a diligent hearer and a feruent embracer of Gods true Religion so that he delighted in nothing so much as to heare and speak of Gods word neuer being without the new Testamēt about him although he could not read him selfe But when he came into any cōpany that could read his book was alwaies ready hauing a very good memory so that he could recite by hart most places of the new testamēt his conuersation and liuing being very honest and charitable as his neighbors are able to testify So it was that in the dayes of King Henry the eight at what time Doctour Trigonion and Doctour Lee dyd visite Abbayes the sayd Iohn Maundrell was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde where he was accused that he had spoken agaynst the holy water holy bread and such like ceremonyes and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises which is in the sayd coūty Neuertheles his feruēcy did not abate but by Gods mercifull assistaunce he tooke better hold as the sequele hereof will declare For in the dayes of Queene Mary when popery was restored agayne and Gods true religion put to silence the sayd Iohn Maūdrell left his owne house and departed into the County of Glocestershyre and into the North part of Wiltshyre wandring from one to an other to such men as he knew feared GOD with whome as a seruaunt to keepe their cattell he there did remayne with Iohn Bridges or some other at Kingeswoode but after a time he returned to his country and there comming to the Ueys to a frend of his named Anthony Clee had talk conference with him in a Garden of returning home to his house And when the other exhorted hym by the woordes of Scripture to flye from one Citty to an other he replying agayne by the wordes of the Apocalips 21. of them that be fearefull c. sayd that he needes must go home and so did Where he with Spicer and Coberley vsed at times to resort and conferre together At length vpon the Sonday folowing they agreed together to go to the parish Church called Keuell where the sayd Iohn Maundrell the other two seing the parishioners in the procession to folow worship the Idoll there caried aduertised thē to leaue the same to return to the liuing god namely speaking to one Rob. Barkesdale head man of the Parish but he tooke no regard to these wordes After this the Uicare came into the Pulpit who there being about to read his beadroll and to pray for the soules in Purgatory the sayde Iohn Maundrell speaking wyth an audible voyce sayd that that was the Popes pinfolde the other two affirming the same After which wordes by commaūdement of the Priest they were had to the stocks where they remained till theyr seruice was done and then were brought before a Iustice of peace and so the next day caried to Salisbury all three and presented before Bishop Capon and W. Geffrey being Chauncellor of the Dioces By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses but seldome openly And at theyr last examination these were the Articles whiche the Chauncellour alledged agaynst them being accompanied with the Sheriffe of the shyre one M. Saint Iohns other Popishe Priestes in the Parish Church of Fisherton Anger demaunding how they did beleue They aunswered as christen men should and ought to beleue and first they sayd they beleued in God the Father and in the Sonne and in the holy ghost the xij articles of the Creed the holy Scripture from the first of Genesis to the last of the Apocalips But that fayth the Chauncellour woulde not allowe Wherefore he apposed them in particular Articles Firste whether that they did not beleue that in the Sacrament of the aulter as he termed it after the wordes of consecratiō spoke by the priest at masse there remayned no substaunce of bread nor wine but Christes body flesh and bloud as he was borne of the virgine Mary Whereunto they aunswered negatiuely saying that the popish masse was abhominable Idolatry and iniurious to the bloud of Christ but confessing that in a faythfull Congregation receiuing the Sacrament of Christs body and bloud being duely ministred acccording to Christes institution Christes body and bloud is spiritually receiued of the faythfull beleuer Also being asked whether the Pope was supreame head of the Churche and Christes Uicar on earth they aunswered negatiuely saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Antichrist and Gods enemy The Chauncellour sayde will you haue the Churche without a head They aunswered Christ was head of his Church and vnder Christ the Queenes maiesty What sayd the Chaūcellour a woman head of the church yea sayd they within her graces dominions Also that the soules in purgatory were deliuered by the Popes pardons and the suffrages of the Church They said they beleued faithfully that the bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued vnto the end of the world so that they feared nothing the Popes Purgatory or estemed his pardons Also whether Images were necessary to be in the churches as lay mens bookes and Sayntes to be prayed vnto and worshipped They answered negatiuely Iohn Maundrell adding that wooden Images were good to rost a shoulder of mutton but euill in the Church whereby Idolatry was committed Those Articles thus aunswered for theyr Articles were one and theyr aunsweres in maner like the Chauncellor read theyr condemnation so deliuered them to the Shiriffe Then spake Iohn Spycer saying Oh M. Sheriffe now must you be theyr butcher that you may be guilty also with them of innocent bloud before the Lord. This was the 23. day of March an 1556. the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury Wiltom where were ij postes set for them to be burnt at Whiche men commyng to the place kneled downe and made theyr prayers secretly together then being disclothed to theyr shyrtes Iohn Maūdrell spake with a loud voyce not for all Salisbury Which wordes mē iudged to be an answere to the Shiriffe which offred him the queenes pardō if he would recant And after that in like maner spake Iohn Spicer saying this is the ioyfullest day that euer I sawe Thus were they 3. burnt at two stakes where most constauntly they gaue theyr bodyes to the fire and theyr soules to the Lord for testimony of his trueth As touching William Coberley this moreourr is to be noted that his wife also called Alice beyng apprehended was in the kepers house the same time deteined
also to the encouragemēt of others in the same quarell to doe the like The Lorde of strength fortify vs to stand as his true soldiors in what standing soeuer he shall thinke it good to place vs. Amen ¶ In the examinatiō of Roger Bernard ye heard a litle before how he was compared by the Priestes there to Iohn Fortune called his scholer This Iohn Fortune otherwise called Cutler of Hintlesham in Suffolke was by his occupation a Blacke Smith whom they had before them in examination a litle before the 20. day of Aprill In spirit he was zelous and ardent in the Scriptures ready in Christes cause stout and valiant in his answeres maruellous no lesse patient in his wrongfull suffering then constant in his doctrine Whether he was burned or dyed in prison I cannot certenly find but rather I suppose that he was burned Certeine it is howsoeuer he was made away he neuer yelded What his aunswers and examinations were before D. Parker and the Bishop ye shall heare him although not with his owne mouth speaking yet with his owne hande you shall see written what he did saye as foloweth ¶ The examination of Iohn Fortune before Doctour Parker and Mayster Foster FIrst Doct. Parker asked me how I beleued in the Catholicke fayth And I asked him which fayth he meant whether the sayth that Steuen had or the fayth of them that put Steuē to death D. Parker being moued said what a noughty felow is this you shall see anon he will denye the blessed Sacrament of the aulter M. Foster Then sayd Mayster Foster I know you well enough You are a busy marchant How sayest thou by the blessed Masse Fort. And I stood still and made no aunswere Fost. Then sayd M. Foster why speakest thou not and make the gentleman an answere Fort. And I sayde silence is a good aunswere to a foolishe question Park Then sayd the Doctour I am sure he will denye the blessed Sacrament of the aulter also Fort. And I sayd I know none such but onely the sacrament of the body and bloud of our Lord Iesus Christ. Park Then sayd he you deny the order of the seuen sacramentes And why doest thou not beleue in the Sacrament of the aulter Fort. And I sayd because it is not written in Gods booke Park Thē sayd he you will not beleue vnwrittē vereties Fort. And I sayd I will beleue that those vnwritten verities that agree with the written verities be true but those vnwritten verities that be of your owne making inuented of your owne brayne I do not beleue Fost. Well sayd M. Foster you shall be whipped and burned for this geare I trow Fort. Then sayd I if you knew how these wordes do reioyce my hart you would not haue spoken them Fost. Why thou foole doest thou reioyce in whipping Fort. Yea sayd I for it is written in the Scriptures and Christ sayth thou shalt be whipped for my names sake since the time that the sworde of tyrannye came into your handes I heard of none that was whipped Happy were I if I had the maydenhead of this persecution Away with him then sayde he for he is tenne times worse then Samuel and so was he caried to prison again ¶ The second examination of Iohn Fortune before the Bishop of Norwich WHen I came before the Bishop he asked me if I did not beleue in the Catholick church I sayd I beleue that Church wherof Christ is the head Then sayd the Bishop doest thou not beleue that the Pope is supreame head of the Churche And I sayde no Christ is the head of the true Church Bish. So do I beleue also but the Pope is Gods Uicar vpon earth and the head of the Churche and I beleue that he hath power to forgeue sinnes also Fort. Then sayd I the Pope is but a man and the Prophet Dauid sayth That no man can deliuer his brother nor make agreement for him vnto God For it cost more to redeeme their soules so that he must let that alone for euer Bysh. And the Bishop agayne fetching about a great circumstaunce sayd like as the Belweather weareth the bell and is the head of the flocke of sheepe so is the Pope our head And as the hiues of Bees haue a Mayster Bee that bringeth the bees to the hiue again so doth our head bring vs home agayne to our true Church Fort. Then I asked him whether the Pope were a spirituall man and he sayde yea And I sayde agayne they are spitefull men for in xvij moneths there were three Popes and one poysoned an other for that presumptuous seat of Antichrist Bysh. It is maliciously spoken sayd he for thou must obey the power and not the man And thus was the pope denied to be supreme head Well sayd he what sayst thou to the Ceremonyes of the Church Fort. And I aunswered All thinges that are not planted by my heauēly father shal be plucked vp by the rootes saith christ For they are not from the beginning neither shall they cōtinue to the end Bysh. They are good and godly and necessary to be vsed Fort. S. Paule called them weake and beggarly Bysh. No that is a lye Fortune I hearing that sayd that Saynt Paule writeth thus in the fourth to the Galathians You foolish Galathians sayth he who hath bewitched you that ye seeke to bee in bondage to these weak and beggarly Ceremonies Now which of you do lye you or Saynt Paule And also it is sayde that woorkes instituted and enioyned without the commaundement of GOD perteyne not to the worship of God according to the text In vayne doe men worshippe mee with mens traditions and commaundementes And Sayncte Paule sayth Wherefore doe ye cary vs away from the grace of Christ to another kind of doctrine And Christ opēly rebuked the Scribes Lawyers Phariseis Doctors Priestes Bishoppes and Hypocrites for making Gods commaundementes of none effect to support theyr owne tradition Byshop Thou lyest there is not such a worde in all the Scriptures thou noughty hereticke Thou art woorse then all other heretickes for Hooper sayd he and Bradford alow them to be good and thou doest not Away with him ¶ Here you may perceiue howe that the Catholicke church can not erre but whatsoeuer they say must needes be true And so my Lord Bishop can not lye as it may appeare to all men most playnely in the text ¶ The third examination of Iohn Fortune before the Byshop of Norwich THe next day I was brought before the sayd Bishop agayne where he made a Sermon vpon the 6. chapter of S. Iohns Gospell of Christes wordes I am the breade that came downe from heauen c. and therupon had a great bibble babble to no purpose So in the end I was called before him and he sayd to me Bish. How beleuest thou in the Sacrament of the aultar doest thou not beleue that after the consecration
the first second thyrd fourth fift ninth tenthe twelfth they generally graunted vnto sauing that they denyed the soules of the departed to sleepe til the day of iudgement as is mentioned in the ix article And as concerning the sixt obiection they thought thē selues bound to beleue the true Catholicke Church so far foorth as the same doth instructe them according to Gods holy word but not to follow the determinations of the erroneous and Babilonicall Church of Rome As for the seuenth eight and thirtenth they vtterly denyed that euer they were of any such absurde opinions as are contayned therein but they graunted that man of him selfe without the helpe and assistance of Gods spirite hath no power to do any good thing acceptable in Gods sight To the eleuenth they sayd that true fasting and prayer vsed according to Gods word are allowable and auaylable in his sight and that by the same word euery faythfull man may eate all meates at all times with thankesgeuing to God for the same After this the first day of Aprill were they agayne conuented before the Bishop in his palace at London where little appeareth to be done excepte it were to know whether they would stand to their aunsweres whether they would recant or no. But when they refused to recant and deny the receiued and infallible truthe the Byshop caused them to be brought into the open Consistory the third day of the same moneth of Aprill in the forenone where firste vnderstanding by them their immutable constauncye and stedfastnes he demaunded particularly of euery one what they had to say why he should not pronounce the Sentence of condemnation To whom Tho. Loseby firste aunswered God geue me grace and strength to stand agaynst you your Sentence also agaynst your law which is a deuouring law for it deuoureth the flocke of Christe And I perceiue there is no way with me but death except I would consent to your deuouring law and beleeue in that Idoll the Masse Next vnto him answered Thomas Thirtell saying my Lorde I say thus if you make me an hereticke then you make Christ and all the 12. Apostles heretickes for I am in the true fayth and right beliefe I will stand in it for I know full well I shall haue eternall lyfe therefore The Byshoppe then asked the lyke question of Henry Ramsey Who sayd agayne my Lord will you haue me to go from the truth that I am in I say vnto you that my opinions be the very truth which I will stand vnto and not go from them I say vnto you farther that there are two Churches vpon the earth and we meaning himselfe other true Martyrs and professours of Christ be of the true Church and ye be not Unto this question next aunswered Margaret Hide saying my Lord you haue no cause to giue Sentence agaynst me for I am in the true fayth and opinion will neuer forsake it I do wishe that I were more stronger in it then I am Last of all aunswered Agnes Stanley sayd I had rather euery heare of my head were burned if it were neuer so much worth then that I will forsake my fayth and opinion which is the true fayth The tyme being now spent they were commaunded to appeare agayne at afternoone in the same place which commaundement being obeyed the Bishop firste called for Loseby after his accustomed maner willed his Articles answeres to be read in reading thereof when mention was made of the Sacrament of the Aultar the Bishoppe with his Colleagues put of their cappes Whereat Loseby sayd my Lord seing you put of your cappe I will put on my cappe there withall did put on his cappe And after the Bishop continuing in his accustomable perswasions Loseby agayn sayd vnto him my Lorde I trust I haue the spirite of truth which you detest and abhorre for the wisdome of God is foolishnes vnto you Wherupon the Byshop pronounced the sentence of condemnation agaynst him And deliuering him vnto the Sheriffe called for Margaret Hide with whō he vsed the like order of exhortatōs To whom notwithstanding she sayd I will not depart from my sayinges till I bee burned and my Lorde quoth she I would see you instruct me with some parte of Gods word not to geue me instructiōs of holybread and holy water for it is no part of the scripture But he being neither himselfe nor any of his able rightly to accomplish her request to make short worke vsed his final reason of conuincement which was of the sentence of condēnation And therfore leauing her off called for an other videl Agnes Stanley who vpon the Bishoppes like perswasions made this aunswere My Lord wher you say I am an heretick I am none neither yet will I beleue you nor any man that is wyse will beleue as you do And as for these that ye say bee burnt for heresie I beleue are true martyrs before God therefore I will not go from my opinion and fayth as long as I liue Her talk thus ended she receaued the like reward that the other had And the bishop then turning his tale maner of inticement vnto Thomas Thyrtel receiued of him likewise this finall aunswere My Lord I will not holde with youre Idolatrous wayes as you do for I saye the Masse is Idolatry and will sticke to my fayth and beliefe so long as the breath is in my body Upon which wordes he was also condemned as an hereticke Last of all was Henry Rāsey demanded if he would as the rest stand vnto his aunsweres or els recanting the same come home agayn and be a member of their church Whereunto he aunswered I will not go from my religiō and belief as long as I liue and my Lord quoth he your doctrine is naught for it is not agreable to Gods worde * The cruell burning of 5. Martyrs in Smithfield Three burned in Sainct Georges field in Southwarke AFter these moreouer in the month of May followed 3. other that suffered in S. Georges field in Southwark William Morant Stephen Gratwicke with one king Among other histories after the persecuted and condemned saintes of God I find the condemnation of none more straunge nor vnlawfull thē of this Stephen Gratwicke Who first was condemned by the byshopp of Wynchester and the byshop of Rochester which where not hys Ordinaryes Secondly when he did appeale from those imcompetēt Iudges to hys right Ordinary his appeale coulde not be admitted Thirdly when they had no other shifte to colour theyr inordinate proceedings with all they suborned one of the priestes to come in for a counterfayt and a false Ordinary and sit vpon him Fourthly being openly conuinced and ouerturned in his own argumentes yet the sayd Byshop of Winchester D. White neyther would yeald to the force of trueth nor suffer any of the audience assistant once to say God strengthen him Fiftly as
hys Apostles and then I would answer him or els not Bish. Then he was very angry and sayd if I would not answer he would condemne me in dede vnlesse I would answer euery Article Auns Wel said I if you do you shal be giltie of my bloud and prooue your selfe a murtherer Arch. Then the archdeacon tooke the articles in his hand red the seconde Article which was that I was a Christian man and did beleeue in theyr mother the Catholicke church and the determination thereof Auns I sayd I was a Christian man in deede and therefore they had nothing against me Arch. Thē said he what saiest thou to the catholicke church which hath so long cōtinued except it were 9. or 10. yeres that this heresie hath sprong vp here in this realme Auns I sayde no man can accuse me of any thing spoken against the catholicke church of Christ. Bish. Then saide the bish doest thou not beleue the Creede Ans. Yes verely I beleue my Creede all that is written in the Testamēt of Christ with the rest of the Scriptures Bish. Then sayth he thou doest confesse that there is a Catholicke church I am glad of that but tell me is the King and Queene of that Church or not Ans. Wel said I now I perceiue you go about to be both mine accuser also my iudge contrary to all right I confesse Christ hath a Church vpon earth which is built vpon the Apostles Prophets Christ being the head therof and as touching the King and Quene I answere I haue nothing to do with no mās faith but with my owne neither came I hether to iudge for I iudge not my selfe but the Lord must iudge me Bishop Then sayd he Is there no part of that church here in England Auns Well I perceiue you would faine haue some thing to lay to my charge I will tell you where Christ sayeth whereas two or three be gathered together in his name there is he in the middest among them Then the archdeacon stoode vp with his mockes to put me out of comfort said to the people that I had no wit but that I thought all they were deceiued so long time and that halfe a dosen of vs should haue the truth in a corner that al they should be deceiued with such like taunts and mockes but would not suffer me to speake one woord Arch. Then he red the Article of the Sacrament and said I did denie the reall presence to be in the Sacrament after it was once consecrated and that I sayde Christes body was in heauen no where els and that the bread was nothing but a signe token or remembrance Ans. Then I said you haue to shew where and what my woordes were and heereof we talked a great while Bish. At the last the bishop was so angrie that he charged me in the Kinges Queenes and Cardinals name before the Maior and his brethren taking them to witnesse if I did not say yea or nay he would condemne me Ans. Then I saide seeing you haue nothing to accuse me of wherefore should I so answer Arch. Then the archd said I was gilty and sayd I was like a thefe at the barre which would not cōfesse his fault because his accusers were not present with a great many wordes would not let me open my mouth against him Ans. Then I sawe where about they went graunting to answere them by the woorde or els I thinke they woulde haue cōdemned me for holding of my peace and this was my beginning I beleue that Christ tooke bread and when he had geuen thankes he brake it and gaue it to his disciples and sayde Take eate this is my body which is geuen for you this doe in remembrance of me Arch. Doest thou beleeue that Christ meant euen as he sayd Ans. I said Christ was no dissembler but he spake the very truthe Arch. Thou hast very well sayd we will make the best of thy words Then he praised me with many words going about to prooue it his body reall and substantiall and said Christ called himself bread and this to proue when Christ saide This is my body the breade was his body saide he in dede real substantial not so long so big as it hong on the Crosse as the Capernaites did thinke but we eate it as mās weake nature can eate Christ. Therfore when he had sayd This is my body the bread was his body in very dede Ans. Then I asked him what Christ meant by these wordes Which is geuen for you Arch. He saide Christ spake that by the bread also but it was not written in Mathew but Luke had those words Ans. Then I asked him if Christes bodye were made of bread that was geuē for our redemption or whether the bread was crucified for vs or not Arch. Then he sayd no by saint Mary I say not so Ans. You haue said the truth in dede euen as I beleue Arch. Then he stoode vp with a great many of words and sayd that I did think it but bare bread stil as other bread is but he was sure Christe called it his body and then it was his body in deede for he would beleeue Christ. Ans. When he had spoken his pleasure by me thinking to haue condēned me by their law I said he had not iudged right of mee for I hadde not so spoken but did beleue the wordes of Christ as well as he and as much as he coulde prooue by the woorde Arch. Then he would heare what I did say it was Ans. I said I did beleeue it was that he gaue them Arch. Then he asked me what it was that he gaue them Auns I sayd that which he brake Arch. Then he asked me what was that he brake Auns I sayd that he tooke Arch What was it that he did take Auns I sayd the text sayth he tooke bread Arch. Wel then thou sayest it was but bread that his Disciples did eate by thy reason Auns Thus much I say looke what hee gaue them they did eate in deede Arch Why then was not that his body that they did eate Auns It was that which he brake Arch. Well sayd he I perceiue thy meaning well inough for thou doest thinke it is but breade still and that hee was not able to make it his body Auns That is your exposition vpon my minde Arch. Then saide he what diddest thou receiue when thou diddest receiue last Auns I sayde I doe beleue that I did eate Christes flesh and drinke his bloud For he saith My flesh is meat in deede and my bloud is drinke in deede Arch Then he sayd I had well aunsweared thinking to haue had some aduauntage at my hand and praied me to tell him how I did eate his flesh and drinke his bloud Auns Then I sayde I must aunswer you by the woorde Christ sayeth He that eateth my flesh and drinketh my bloude dwelleth
idolatrye and superstition whiche then was vsed as also that he had by preaching entised oothers to do the like Being then hereupon examined he confessed that hee comming into hys parishe Churche of Bentley and seing the people sitting there either gasing about or els talking together exhorted them that they would fall vnto prayer and meditation of Gods most holy worde and not â—it styll idlely Whereunto they willingly consented Then after prayer ended he read vnto them a chapiter of the New testament and so departed In which exercise he continued vntill Candlemas then being enformed that he might not so doe by the lawe for that he was no priest or minister he lefte of and kepte himselfe close in his house vntill Easter then nexte after At what time certayne sworne men for the inquiry of such matters came vnto hys house and attached him for reading in the Parish of Welley But when they vnderstood that he had red but once that it was of obedience whereunto hee earnestly moued the people they let hym for that tyme depart Notwythstanding for feare of their cruelty hee was not longe after constrayned to forsake his owne house and keepe himselfe in woodes barnes and other solitary places vntill the time of his apprehension After this examination the Lord Darcy sent him vp to the Counsell but they not minding to trouble them selues with him sent him vnto Boner Who by threateninges and other subtill meanes so abused the simple and fearfull hart of thys man as yet not throughly stayed vpon the ayd and helpe of God that within shorte tyme hee won him vnto his most wicked will and made him opeÌ„ly at Paules crosse to reuoke and recante his former profession and thereupon set him at libertie of body Whiche yet brought such a bondage and terrour of soule and conscience and so cast him downe that except the Lord whose mercies are immeasurable had supported and lifted hym vp agayne he had perished for euer But the Lord who neuer suffereth his elect Children vtterly to fall castinge his pittifull eyes vppon this loste sheepe with his mercifull and fatherly chastisment dyd with Peter rayse hym vp agayne geuing vnto him not only harty and vnfayned repentaunce but also a moste constant boldnes to professe agayne euen vnto the death hys most holy name and glorious gospel Wherefore at the procurement of one Thomas Tie priest sometime an earnest professor of Christ but now a fierce persecutour of the same as appeareth more at large before in the history of William Munt and his wife page 1979 he was againe apprehended and sent vp againe vnto Boner before whome he was the 8. day of Aprill and sondry other times else examined The report of which examination wrytten by his owne hand with bloud for lacke of other incke heereafter followeth The examination of Rafe Allerton at his seconde apprehension appearing before the Bishop of London at Fulham the 8. day of Aprill An. 1557. wrytten by him selfe wyth his owne bloud BOner Ah syrrha howe chaunceth it that you are come hether againe on this fashion I dare say thou art accused wrongfully Rafe Yea my Lord so I am For if I were guilty of such things as I am accused off then I would be very sorie Boner By sainct Marie that is noâ— wel done But let me heare Art thou an honest man for if I can proue no heresie by thee then shall thine accusers doe thee no harme at all Goe too lette me heare thee For I did not beleeue the tale to be true Rafe My Lorde who doeth accuse me I pray you let me know and what is mine accusation that I may answere thereunto Boner Ah wilt thou so Before God if thou hast not dissembled then thou needest not to be afraide nor ashamed to aunswer for thy selfe But tell me in faith hast thou not dissembled Rafe If I cannot haue mine accusers to accuse me before you my conscience doth constrain me to accuse my self before you For I confesse that I haue grieuously offended God in my dissimulatioÌ„ at my last being before your lordship for the which I am right sorrie as God knoweth Boner Wherein I pray thee diddest thou dissemble when thou wast before me Rafe Forsooth my Lord if your lordsh remeÌ„ber I did set my hand vnto a certain writing the contents wherof as I remember were that I did beleue in all things as the catholike churche teacheth c. In the which I did not disclose my minde but shamefully dissembled because I made no difference betwene the true church and the vntrue church Bon. Nay but I pray thee let me heare more of this gear For I fear me thou wilt smel of an hereticke anone Which is the true church as thou saiest Dost thou not call the heretikes church the true church or the catholike church of Christ Now which of these 2. are the true church saiest thou Go too for in faith I will know of thee ere I leaue thee Rafe As concerning the church of heretikes I vtterly abhorre the same as detestable and abhominable before God with all their enormities and heresies and the church catholicke is it that I onely embrace whose doctrine is sincere pure and true Boner By s. Augustine but that is wel said of thee For by God almighty if thou haddest allowed the church of heretikes I would haue burned thee with fire for thy labour Morton Then said one Morton a Priest My Lorde you know not yet what church it is that he calleth catholicke I warrant you he meaneth naughtely enough Boner Thinke you so Now by our blessed Lady if it be so he might haue deceiued me How say you syrrha which is the catholicke church Rafe Euen that which hath receiued the wholsome sound spoken of Esay Dauid Malachie and Paule with many other moe The which sounde as it is wrytten hath gone throughout all the earthe in euery place vnto the endes of the worlde Boner Yea thou sayest true before God For this is the sound that hath gone throughout all Christendom and he that beleeueth not the sound of the holy church as S. Cyprian saith doth erre For he saieth that whosoeuer is out of the Churche is like vnto them that were out of Noes ship when the flud came vpon al the whole world so that the Arke of Noe is likened vnto the church and therefore thou hast wel said in thy confession For the churche is not alone in Germanie nor was here in England in the time of the late schismes as the heretikes doe affirme For if the church should be there alone then were Christe a lier For he promised that the holy Ghost should come to vs leade vs into all truth yea and remaine with vs vnto the ende of the world So now if we wil take Christ for a true sayer then must we needes affirme that the waye whyche is taught in Fraunce Spaine Italie Flanders Denmark Scotland and all Christendome ouer must
To this he aunswereth that Baptisme is not administred at this present so as it was in the Apostles tyme for that it is not ministred in the English tongue 2. Item we articulate that the church of God doth beleue and hold that in the sacrament of thankesgeuyng after the words of consecration pronounced of the priest the true and naturall body of Christ is present really He answereth that he beleueth not that in the sacrament is conteined the body and bloud of our sauiour Iesu Christ saying this is the marke that ye shoote at 3. Item we articulate that the church holdeth and beleeueth that confirmation is a sacrament in the church and that by imposition of hands of a Bishop commeth grace He aunswered that he knoweth not whether that confirmation be a Sacrament or not and whether the Bishop geueth grace or not hee knoweth not the order and fashion of ministration 4. Item we articulate that penaunce is a Sacrament in the Church and that by auricular confession and absolution pronounced by the priest sinnes be forgeuen He answered negatiuely denying sinnes to be forgeuen by absolution pronounced of a priest and that it is not necessarye for a man to recite all his sinnes to a priest 5. Item we articulate agaynst thee that the Church doth beleeue and hold the same authoritie to bee now in the Churche which Christ gaue to his Apostles He answered negatiuely for that the Churche hath not the same power and strength to worke 6. Item we articulate that the Church beleueth and holdeth that the order of ministers now beyng in the church of Christ is instituted of Christ himselfe He answered that he beleueth not the bishops to be the successors of the Apostles for that they be not called as they were nor haue that grace 7. Item we articulate that the churche beleeueth and holdeth the Pope to be supreme head in the Church and the Vicare of Christ in earth He answered that it is not the Pope but it is the deuill that is supreme hed of the church which you speake of 8. Item we articulate that the church doth hold and beleeue that it is necessary to be baptised He denied not the same 9. Item we articulate that the church doth hold and beleeue that there is purgatory and that the soules of the dead bee relieued with the almes and prayers of the liuyng He answereth and sayth as touching purgatory hee will not beleeue as their church doth beleeue 10. Item we articulate that the church holdeth and beleueth that Matrimony is a sacrament of the Church He aunswered that he will not say that Matrimony is a Sacrament but to bee a sacrate order and signe of an holy thyng c. Moreouer hapning into the mention of Martine Luther he sayd that the sayd Martine Luther dyed a good christen man whose doctrine and lyfe he did approoue and allowe Thus haue ye the articles ministred by the Bishop also the answers of the sayd M. Benbrige vnto the same for the which he was then condemned and after brought to the place of Martyrdome by the shiriffe called sir Rich. Pecksall where as he stāding at the stake began to vntie hsi pointes and to prepare himselfe Then hee gaue hys gowne to the keeper beyng belyke his fee. His Ierkin was laid on with gold lace faire and braue which he gaue to Sir Richard Pecksall the high shiriffe His cap of veluet he tooke of from his hed and threw it away Then lifting his mynd to the Lord he made his prayers That done beyng now fastened to the stake D. Seaton willed him to recant and he should haue his pardon but when he saw it preuailed not to speake the said dreamyng and doltish Doct. willed the people not to pray for him vnlesse he would recant no more then they woulde pray for a dog M. Benbrige standyng at the stake with his handes together in such maner as the Priest holdeth hys handes in his memento the sayd D. Seaton came to hym agayne and exhorted hym to recant vnto whome he sayde away Babilonian away Then sayd one that stoode by Sir cut out his tongue an other beyng a temporall man rayled on hym worse then Doct. Seaton did a great deale who as is thought was set on by some other The burning of Thomas Benbrige Gentleman The vniust execution and Martyrdome of foure burned at S. Edmunds Bury IN this yeare aforesaide which was the last of Queene Maries raigne D. Hopton beyng B. of Norwich and D. Spenser bearing the roume of his Chauncellor about S. Iames tyde at S. Edmunds bury were wrongfully put to death foure christian martyrs to wit Iohn Cooke a Sawyer Rob. Myles aliâs Plummer a Shereman Alexander Lane a Wheelewright Iames Ashley a Bacheler The examination of these forenamed persones beyng seuerally called before the B. of Norwich Sir Edward Walgraue with others was partly vppon these articles followyng First sir Edward Walgraue called Ioh. Cooke to him and said How fortuneth it that you go not to church Iohn Cooke sayd I haue bene there Sir Edward said what is the cause that you goe not thither now in these dayes Iohn Cooke said because the sacrament of the aultare is an abhominable Idol and saith he the vengeaunce of God will come vpon all them that do maintaine it Sir Edward said O thou ranke traitor if I had as good commission to cut out thy tong as I haue to sit here this day thou shouldst be sure to haue it cut out Then cōmanded he the Constable to haue him away saying hee was both a traitor and a rebell Then he called Rob. Myles and said How fortuneth it that you go not to the church Rob. Myles answered because I will follow no false Gods Then said the B. who told thee that it is a God Then said Myles Euen you and such as you are Then the B. commaunded him aside to appeare before hym the next day Then he called Alexan. Lane before him asked him how it chanced that he would not go to the church He sayd that his conscience would not serue him so to doe Then sir Edward said How doest thou beleeue Then said Lane euen as it is written in Gods booke Then sir Edward commanded him to say his beliefe Then the said Lane being somewhat abashed said his beliefe to these words which he missed vnwares Borne of the virgin Mary Then sir Edward said What was he not born of the virgin Mary Yes sayd Lane I would haue said so Foure burned at S. Edmondsbury Nay said sir Edward you are one of Cookes scholers and so commanded him away and to come before him the next day After the lyke maner they passed also with Iames Ashley whom they warned the next day likewyse to appeare before them againe So in fine they appearing againe had
brought before the sayd Chancellour and the Scribe the Chancellor sayd vnto her Woman thou hast bene twise before me but thou I coulde not agree and here be certaine articles that my Lorde the B. of London would that thou shouldst make answer vnto which are these First how many Sacramentes thou doest allow Eliz. Sir as many as Christes Church doth allowe and that is twaine Then sayd the Scribe Thou wast taught 7. before K. Edwards dayes Chanc. Which two Sacraments bee those that thou doest allow Eliz. The sacrament of the body bloud of Iesus Christ and the sacrament of Baptisme Chaunc Doest thou not beleeue that the Pope of Rome is the supreme head of the Church immediately vnder God in earth Eliz. No sir no man can be the head of Christes Churche for Christ himselfe is the head and hys word is the gouernour of all that be of that Church where so euer they bee scattred abroad Chanc. Doest thou not beleeue that the Byshop of Rome can forgeue thee all thy sinnes hereticall detestable and damnable that thou hast done from thine infancie vnto this day Eliz. Sir the Bishop of Rome is a sinner as I am and no man can forgeue me my sinnes but hee onely that is without sinne and that is Iesus Christ whiche dyed for my sinnes Chanc Doest thou not know that the Pope sent ouer hys Iubilies that all that euer would fast and pray and go to the church should haue their sinnes forgeuen them The Scribe Sir I thinke that she was not in the Realme then Chanc. Hast thou not desired God to defend thee from the tiranny of the Bishop of Rome and all his detestable enormities Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Hast thou not sayd that the Masse was wicked the sacrament of the aultar most abhominable Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Art thou content for to go to the Church and heare Masse Eliz. I will not goe to the church either to Masse or Mattins till I may heare it in a tong that I can vnderstand for I will be fed no longer in a strange language And alwaies the Scribe did write euery of these articles as they were demanded and answered vnto Then the Scribe asked her from whence she came The Chauncellor sayd this is she that brought ouer all these bookes of heresie and treason Then sayd the Scribe to her Woman where haddest thou all these bookes Eliz. I bought them in Amsterdam and brought them ouer to sell thinking to gayne thereby Then sayd the Scribe what is the name of the booke Eliz I cannot tell The Scribe Why wouldst thou buy bookes and knowe not their names Then sayd Cluny the keeper Sir my L. Bishop did sende for her by name that she should come to Masse but she would not Chanc. Yea did my Lord send for her by name and would she not go to masse Eliz. No sir I will neuer go to masse till I do vnderstand it by the leaue of God Chanc. Understand it why who the deuill can make thee to vnderstand Latine thou beyng so old Then the Scribe commaunded her to set to her hande to all these sayd thyngs Elizabeth sayd sir then let me heare it read first Then sayd the Scribe M. Chauncellor shal she heare it read Chanc. Yea let the heretike heare it read Then she heard it read and so she set to her hand ¶ The eight examination before the Bishop WHen she was brought before the B. he asked the keper is this the woman that hath the three children And the keeper sayd yea my Lord. Bish. Woman here is a supplication put vnto my handes for thee In lyke case there was another supplication put vp to me for thee afore this in the which thou madest as though that I should keepe thy children Eliz. My L. I did not know of this supplication nor yet of the other Then said the Bish. M. Deane is this the womā that ye haue sued so earnestly for The Deane Yea my Lord. The Deane Woman what remaineth in the sacrament of the aultar when and after that the Priest hath spoken the words of consecration Eliz. A piece of bread But the Sacrament of Christes body and bloud which he did institute and leaue amongest his disciples the night before he was betrayed ministred according to his word that sacrament I do beleeue The Deane How doest thou beleeue concernyng the bodye of Christ where is his body and how many bodies hath hee Eliz. Sir in heauen he sitteth on the right hand of God The Deane From whence came his humane body Eliz. He tooke it of the Uirgin Mary The Deane That is flesh bloud bones as mine is But what shape hath his spirituall body hath it face handes and feete Eliz. I knowe no other body that he hath but that bodye whereof he ment when he sayd This is my body whiche is geuen for you and this is my bloud which shall be shed for you Whereby he plainly meaneth that body no other which he tooke of the virgin Mary hauyng the perfect shape and proportion of a humane body Story Then said Story Ye haue a wise body for ye must go to the stake The Deane Art thou content to beleeue in the faith of Christes Church But to aske of thee what Christes church is or where it is I let it passe Eliz. Sir to that church I haue ioyned my faith and from it I purpose neuer to turne by Gods helpe The Deane Wouldst thou not be at home with thy children with a good will Eliz. Sir if it please God to geue me leaue The Deane Art thou content to confesse thy selfe to bee an ignorant and a foolsh woman and to beleeue as our holy Father the Pope of Rome doth and as the Lorde Cardinals grace doth and as my Lord the Bishop of London thine Ordinary doth and as the Kinges grace and the Queenes grace and all the Nobilitie of England do yea and the Emperors grace and all the noble princes in christendome Eliz Sir I was neuer wise but in fewe wordes I shall make you a briefe answer how I do beleeue I do beleeue all thynges that are written in the Scriptures geuen by the holy Ghost vnto the Church of Christ set foorth and taught by the church of Christ. Hereon I ground my faith and on no man Then said Story and who shall be Iudge Eliz. Sir the scripture Story And who shall read it Elizabeth He vnto whom God hath geuen the vnderstandyng Bish. Womā be reformable for I would thou were gone and M. Deane heare hath earnestly sued for thee Deane Woman I haue sued for thee in deede and I promise thee if thou wilt be reformable my Lord will be good vnto thee Elizabeth I haue bene before my
deuide a sonder the soule from the body 2141 Iudgementes of the papistes concerning heretickes of three sorts 1278.1286 Iustices of peace exhorted 1302. Iudgementes of the fathers vppon these wordes hoc est corpus meum 1394. Iua or Iue king of the West Saxons 125. Iuleddo a vertuous widow martyr her story and martyrdome 1622. Iustices become iuglers 1755. Iudgement of God Ciuill iudgment vnlike 1805. Iudge a persecutour plagued by Gods iudgement 2107.2109 Iulius a senator conuerted to christ 52. baptised with al his houshold and martyred being beaten to death with cudgels 52. Iudges corrupted a fearfull and terrible example thereof 196. Iulius Pope hys abhominable Sodometrie and filthines of lyfe hys blasphemy for a pecocke .1560 hys death funerall and collects ibid. Iulian Cardinall the popes warriour in Boheme hys bloudy crueltie .656 hys Oration at the councel of Basill to the Bohemians 657.675 Iudiciall law of Moses whether now in force or not 488 Iurisdiction vsurped of the Pope receyued into England but of late yeares 514 Iulian cardinall of S. Angell hys Epistle to Eugenius Bishop of Rome 697 Iulius 2. Pope his periury cast the keyes of S. Peter into Tyber is deposed 735 Iudge Hales his trouble .1410 committed to the Tower .1467 hys tragicall story .1532 would haue killed hymselfe .1533 at the last drowned hymselfe ibid. Iubilie first began at Rome 342 Iurisdiction of the Romish church examined 4 Iurisdiction of the Pope resisted in France 4 Iustices of Assises deuided into 6. circuites 227 Iue kyng made himselfe a monke hys lawes to his subiects 127 Iulian Liuyng her trouble for the Gospell deliuered by Gods prouidence 2063.2064 Iustification by fayth and not by the law 44.1116.977.980 Iurisdiction of the Pope 1 Iulitta her story her exhortation to the people her constant martyrdome 95 Iudas lips 508 Iudas whether he receiued the body of Christ or not 1950 Iudas called Thaddeus put to death 32 Iustus with hys brother Onam Martyrs 41 Iustinus a godly Martyr .44 hys worthy praises constant martyrdome 45 K A. KAlender of the Pope conteineth a double abhomination in it 582 Katherine the virgin her story farced with false lying miracles .95 her prophesies of reformatioÌ„ of the churche 419 Katherine Dowager Queene diuorced from king HeÌ„ry .8.1054 1055. her death 1082 Katherine Parre maried to Kyng Henry .8 her trouble for the gospel .1218.1219 1242. her extreme sickenes .1243 her miraculous deliuery out of all her troubles 1244 Katherine Haward maried to king Henry .8.1210 her death ibid. Katherine Duchesse of Suffolke her tragicall story and lamentable extremity susteyned for the gospell 2078.2079.2080.2081 Katherine Knight alias Katherine Timley Martyr her story examination condemnation Martyrdome for the truth of Christs Gospell 2053.2054 Katherine Hut Martyr her story and constant martyrdome 1910 Katherine Allen Martyr her story and Martyrdome 1979 Katherine Cawches her trouble Martyrdome 1943.1944 K E. Keyes mistaken in the Popes Canons 492 Keyes of Christes Kingdome 491 492 Keyes of the Churche what they are 1106. and to whom they are geuen 1039.675 Kenulphus king of the West Saxons slayne 129 Kerbie Martyr his story 1231 Kenelmus king of Mercia slayne 114 Kenilworth deâ—â—â—e 335 Kenilworth besieged ibid. Kent persecuted 642.1276 K I. Kinges of Britayne from Lucius to the Saxons 108. Kinges of England proued by ancient records to be supreme head and gouernors next vnder God ouer the Churche of Englande and other theyr dominions 340. Kinges of Englande chiefe gouernours as well in causes ecclesiasticall as temporall 8. Kinges the vicares of Christ vpon earth 166. Kinges three doe homage to Kyng Edgar 155. Kynges of Eng. commonly troubled wyth archbishops 350. Kinges of Persia called Sapores 97. Kinges of England before the Conquest were gouernours as well in causes Ecclesiasticall as temporall 779. Kings making themselues monks 127.134 Kynges called Christes vicares by the Popes themselues 7. Kinges may and ought to depose wicked Popes in case they deserue it 546. Kinges may take away temporalties from the clergy in case they abuse the same 457. Kinges made slaues vnder the pope 241. Kinges duety to punish the clergy 418. Kinges of the Saxons from Egbert to Wil. Conquerour 135. Kings 7. rulyng in England 109 Kinges making themselues religious persones whether they doe well or not 115 Kings in tymes past had authoritie in spirituall causes 147 Kings of the Saxons rulyng in england described in a table 110 King of England carefull for the chusing of the Archb. of Cant. 236 King of England hys penance for the death of Becket 227. King Arthur of England 113 King of Fraunce his voyage to the holy land .292 hys acts there atchieued .293.294 his ouerthrow by the Infidels .295 hys ransom 276.296 King of Scotland doth homage to the king of England 340 King of Portingale deposed 200 King Alfrede his lyfe and commeÌ„dation 143 King Edward the elder 146 King Edward called the Martyr prooued a bastard 157 K. Edmund his story raign 150. King Iohn his raigne .247 diuorced from his wyfe his letters to the Pope .250.251 is accused of the Pope .253 is poysoned by a monke 256 King Iohn offring hys crowne to Pandulphus Legate 787 King Edward 6. hys instruction geuen to Sir Anthony Seintleger knight of his priuy chaÌ„ber beyng of a corrupt iudgement of the Eucharist 2139.2140 King Henry 3. reconciled to his nobles and banisheth forreiners from the Court 280 King Iue his voyage to Rome where he became a Monke 127 King Oswold hys story charitie pitie deuotion and death 122 King Offa and Kenredus make themselues monks 129 King Phillip arriueth at South-hampton 1471 King Richard and the Kyng of France concluded to conquer the holy land 235 King Richard his voyage to the holy land with his actes by the way 243. â—44 King Richard 1. his three daughters .249 hys death ibid. Kinigilsus kyng of Westsaxons coÌ„uerted to Christ. 122 King what he is his institutioÌ„ 677 Kingdome of Christ feared of the Romaine Emperors 48 Kingdome of the world compared with the kyngdom of the Pope 19 Kingdom of Christ in this world 30 Kingdom of Northumberland ceaseth 131 Kingdom of Mercia ceaseth 132 Kissing of the Popes feet by Emperors 129 King and Debnam hanged for takyng down the Rood of Douercourt 1031 King Martyr his story and death for the Gospell 1976 Kyng Martyr buried in the fields 1689.1702 K N. Kneelyng to the sacrament forbid in Councels 1390 Kneuet Lady her trouble and deliuerance 2072 Knightes of the Rhodes their first originall 200 Knights of s. Iohns order in England began 367 Knight his story 1542 L A. LAcedemonians their wonderfull constaÌ„cy 681 Lacye gentlewoman her trouble and deliuery 2073 Lactea via where and what it is 1296 Lady Elizabeth her miraculous preseruation in Queene Maries dayes 2091.2092.2093.2094.2095.2096.2098 Lady honor persecuter strikeÌ„ mad 2101 Lady Eleanor Cobham her defence against Alanus Copus 702 Lady Iane for her zeale to the truth brought in hatred with the Lady