of the lawe which is the very true losing But for al that he hath not taken away from the powers and officers their right sword and authoritie to punish the euill for such pertayne not to hys kingdome vntill they are made spirituall and then freely and with a glad hart they serue God 6 If the Pope woulde make all the obseruations of the ceremonies as Lent fasting holydayes confession matrimonie masse 6. article mattins and reliques c. free and indifferent he should not bee Antichrist but now because he commendeth them in the name of Christ he vtterly corrupteth the Church suppresseth the faith and aduanceth sinne fol. 67. If the Pope will infer a necessitie of those things which Christ leaueth free and indifferēt then what doth he make himselfe but Antichrist The Article is plaine and is founded vpon the doctrine of Christ and S. Paule 7 To beleeue in Christ maketh sure inheritors with Christ fol. 1. 8 If a man say then shall we no good workes do 7. article I aunswere as Christ did 8. article This is the worke of God to beleeue in him whome he hath sent fol. 1. The place of these two Articles gathered out of the Reuelat is this The place annexed Iohn 1. Who is this light that we are exhorted to beleeue in Truely it is Christ as S. Iohn doth testifie He was the true light that lighteneth all men which come into the world To beleeue in this light maketh vs the children of light and the sure inheritors with Iesus Christ. Euen now haue we cruell aduersaries which set vp their bristles saying why shall we then do no good workes To these we aunswere as Christ did to the people in the sixt of s. Iohn which asked him what they should do that they might worke the workes of God Iesus aunswered and sayd vnto them This is the worke of God that ye beleeue on him whome he hath sent Iohn ◠And after it followeth Uerily verily I say vnto you he that beleueth on me hath euerlasting life To this also condescendeth S. Iohn in his epistle saying These things haue I written vnto you that beleeue on the name of the sonne of God that you may surely know how that you haue eternall life What is the name of the sonne of God Truely his name is Iesus that is to say a sauiour therefore thou must beleeue that he is a sauiour But what auayleth this The diuels do thus beleeue tremble Iacob 2 Math. 8. They know that he is the sonne of God and sayd vnto him crying O Iesu the sonne of God what haue we to do with thee They know that he hath redemed mākind by his passion and laboured to let it For whē Pilate was set downe to geue iudgement his wife sent vnto him saying Math. ◠Haue thou nothing to doe with that iust man for I haue suffered many things this day in my slepe about him No doubt she was vexed of the diuel to the intent that she should perswade her husband to giue no sentence vpō him so that Satan might the longer haue had iurisdiction ouer mankind They knowe that he hath suppressed sinne and death as it is written Death is consumed into victory Death where is thy sting Hell where is thy victory The sting of death is sinne the sting of sinne is the lawe But thanks be vnto God Osee 13. Heb. 2. 1. Cor. 1◠Rom. 8. which hath geuē vs victory through our Lord Iesus Christ who by sinne damned sinne in the flesh For God made him to be sinne for vs that is to say a sacrifice for our sinne and so is sinne taken in many places which knew no sinne that we by his meanes should be that righteousnes which before God is allowed It is not therefore sufficient to beleeue that he is a sauiour and redeemer but that he is a sauiour redemer vnto thee c. 9 Nombring of sinnes maketh a man a more sinner yea a blasphemer of the name of God 9. Article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed Knowledge thy selfe a sinner that thou mayest be iustified Not that the numbring of thy sinnes can make thē righteous but rather a greater sinner yea a blasphemer of the holy name of God as thou mayest see in Caine which said that his sinnes were greater then that he might receiue forgiuenes and so was a reprobate c. 10 God bindeth vs to that which is impossible for vs to accomplish 10. article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed If thou aske of me why he bindeth vs to that whych is impossible for vs to accomplish thou shalt haue S. Augustine aunswere which saith in the second booke that hee wrote to Hierome that the lawe was geuen vs that wee might knowe what to do and what to eschewe to the intent that when we see our selues not able to do that whiche we are bound to do nor auoide the contrary we may then know what we shall pray for and of whome we shall aske this strength so that we may say vnto our father Good father commaunde whatsoeuer it pleaseth thee but giue vs the grace to fulfill that thou commaundest And when wee perceiue that we can not fulfill his will yet let vs confesse that the law is good and holy and that we are sinners and carnall solde vnder sinne But let vs not heere sticke for now are we at hell gates and doubtles shoulde fall into vtter desperation Rom. 7. except God did bring vs agayne shewing vs his gospell promise saying feare not little flocke for it is your fathers pleasure to geue you a kingdome Luke 12. c. 11 Sinne can not condemne vs for our satisfaction is made in Christ which dyed for vs 11. article fol. 4. The place of this Article gathered out of the Reuelat. is this The place annexed Sinne hath no power ouer vs neither can condemne vs for our satisfaction is made in Christ which dyed for vs that were wicked and naturally the children of wrath But God which is rich in mercy through the greate loue wherewith he loued vs euen whē we were dead through sinne Ephes. 2. hath quickened vs with Christ with him hath raised vs vp with him hath made vs sit in heauēly things through Iesus Christ for to shew in times to come the exceding riches of his grace in kindnes towards vs through Christ Iesus for by grace are ye saued through faith and that not of our selues for it is the gift of God and cōmeth not of workes least any man should boast himselfe c. 12 I will shew thee an euident argument and reason that thou mayst know without doubt 〈◊〉 article who is Antichrist All they that doe pursue are Antichrists The Pope Byshops Cardinals and theyr
rooted out Scriptures reduced to the knowledge of the vulgarr tongue and the state of the Church and religion redressed Concerning all whyche things in the processe of thys volume heere folowing wee will endeuour Christe willing particularly and in order to discourse after that first we shall comprehende a fewe matters which within the beginning of hys raigne are to be noted and collected Where leauing of to write of Empson and Dudley who in the time of king Henry 7. being great doers in executing the penall lawes ouer the people at that time and purchasing thereby more malyce then lands with that whych they had gotten were shortly after the entring of this king beheaded the one a Knight the other an Esquier leauing also to intermeddle w t hys wars triumphes and other temporal affaires we meane in this volume principally to bestowe our trauaile in declaration of matters concerning moste chiefly the state of the Church and of religion as well in this Church of England as also of the whole Church of Rome Wherein first commeth to our handes a turbulent tragedie and a fierce contention which long before had troubled the Churche and nowe thys present yeare 1509. was renewed afresh betweene two certaine orders of begging friers to wit the Dominike friers and the Franciscanes about the Conception of the virgine Marye the mother of Christe The Franciscanes were they which did holde of S. Fraunces Franciscane Friers followed the rule of his testament commonly called Gray friers or Minorites Their opiniō was this that the virgine Mary preuented by the grace of the holy Ghost was so sanctified Dominicke Fryers that shee was neuer subiecte one moment in her conception to Original sinne The Dominike Friers were they which holding of Dominike were commonly called Blacke friers or preaching friers Theyr opinion was that the virgine Mary was conceiued as all other children of Adam be so that thys priuiledge onely belongeth to Christe to be conceiued wythout Originall sinne notwithstanding the sayd blessed virgin was sanctified in her mothers wombe and purged from her Original sinne so as was Iohn Baptist Ieremie or any other priuileged person This friuolous questiō kindling and gendring betweene these two sectes of friers brast out in suche a flame of partes and sides taking that it occupyed the heades and wits scholes and vniuersities almost through the whole Church some holding one parte wyth Scotus A troublous dissention in the Church for the conception of the Virgin Mary some the other parte with Thom. Aquine The Minorites holding with Scotus their maister disputed and concluded that she was conceiued without al spot or note of Original sinne and therupon caused the feast and seruice of the conception of S. Mary the virgine to be celebrate and solemnised in the Church Contrary the Dominike Friers taking side wyth Aquinas Whether the Virgin Mary was conceaued without originall sinne preached that it was heresie to affirme that the blessed virgine was conceiued without the guilte of Originall sinne and that they which did celebrate the feast of her Conception or sayd any Masses thereof did sinne greeuously and mortally In the meane time as thys fantasie waxed hote in the church the one side preaching against the other came pope Sixtus 4. Anno 1476. who ioyning side wyth the Minorites or Franciscanes first sent forth his decree by authoritie Apostolique willing ordaining and commaunding all men to solemnise thys new found feast of the conception in holy Church for euermore offering to al men and women A new foūd feast of the conception of the virgin Mary which deuoutly frequenting the church wold heare masse and seruice from the first euensong of the sayde feast to the Octaues of the same as many dayes of pardone as Pope Urbane the 4. and Pope Mactin the 5. did graunt for hearing the seruice of Corpus Christi day c. and thys Decree was geuen and dated at Rome An. 1476. Moreouer the same Pope to the entent that the deuotion of the people myght bee the more encouraged to the celebration of thys Conception hee added a clause more to the Aue Maria A new Aue Maria of the Popes making graunting great indulgence and release of sinnes to all such as woulde inuocate the blessed Uirgine wyth the same addition saying thus Aue Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Christus benedicta sit Anna mater tua de qua sine macula tua processit caro virginea Amen That is Haile Marie full of grace the Lord is with thee blessed art thou among women blessed is the fruite of thy wombe Iesus Christ The Pope addeth to the wordes of the scripture and blessed is Anna thy mother of whome thy virgines flesh hath proceeded wythout blot of originall sinne Amen Wherin thou maist note gentle reader for thy learning three things First how the Pope turneth that vnproperly into a prayer whiche properly was sent of God for a message or tidinges Secondly howe the Pope addeth to the wordes of the Scripture 3. absurdities to be noted in this decree of the pope contrary to the expresse precept of the Lorde Thirdly howe the Pope exempteth Marye the blessed virgine not onely from the seede of Abraham and Adam but also frō the condition of a mortall creature For if there be in her no originall sinne then she beareth not the Image of Adam neither doth shee descende of that seede of whose sede euil proceedeth vpon al men and women to cōdemnation as S. Paul doth teach Rom. 5. Wherfore if she descende of that seede Rom. 5. then the infection of Originall euill must necessarily proceede vnto her If she descend not therof then commeth she not of the seede of Abraham nor of the seede of Dauid c. Againe seeing that death is the effect and stipende of sinne by the doctrine of S. Paule Roma 6. then had her flesh iniurye by the lawe as Christe hym selfe had to suffer the malediction and punishment of death Rom. 6. and so should neuer haue died if originall sinne had no place in her c. But to returne vnto our storie Thys constitution of the Pope being set foorth for the conception of the blessed virgin which was the yeare of our Lorde 1476. it was not long after but the sayde Pope Sixtus perceiuing that the Dominike friers with their complices wold not conforme themselues hereunto The tenour of the popes Bull for the conception of the virgin to be without original sinne directed foorth by the authority Apostolicall a Bul in effect as foloweth Sane cum sancta Romana ecclesia de intemeratae semperque virginis c In English Whereas the holy Churche of Rome hath ordained a speciall and proper seruice for the publique solemnising of the feast of the conception of the blessed virgin Mary certaine orders of the Blacke friers in their publique sermons to the
the publique coÌ„sent and authority of the church Popish beliefe and doctrine goeth by time now seing the authority of the church of Rome hath established the same it oughte not to be contraried nor can wythout daungerous disobedience In all mens actions diligent respect of time must be had That whych bindeth not at one time afterward the same by law being ratified may binde at an other Ibid. Finally for the number and multitude on the contrary side thus they answer for themselues Verity coÌ„sisteth not in number of voyces Not victory in multitude of soldiers as we nowe in these our daies likewise in defence of the truth may wel answere against the Pope and all his popish Friers turning their owne weapons against them selues Multitude say they ought not to mooue vs. Uictorie consisteth not in number and heapes but in fortitude and hearts of souldiours yea rather fortitude and stomacke commeth from heauen and not of man Iudas Machabeus wyth a little handfull ouerthrewe the great armye of Antiochus Strong Sampson wyth a poore Asses bone slew a thousand Philistines Dauid had no more but a seely sling a few stones and with these stroke downe terrible Goliath the Gyaunt c. Lib. eod cap. 13. With these and such other like reasons the gray Franciscans voided their aduersaries defending the coÌ„ception of the virgine Mary to be vnblemished and pure from all contagion of Originall sinne Contrariwyse the Blacke gard of the Dominike friers for theyr partes were not all mute but laide lustily from them agayne hauyng greate authorities and also the Scripture on theyr side But yet the other hauing the sea Apostolicall w t them had the better hande The Popes side stronger theÌ„ the scripture and in fine gate the victorye triumphantly ouer the other to the high exaltation of theyr order For Pope Sixtus as I sayd by the authoritie Apostolicall after hee had decreed the coÌ„ception day of the virgin perpetually to be sanctified and also with his terrible Bull had condeÌ„ned for heretiques al them which withstoode the same the Dominicke Friers wyth authoritie oppressed were dryuen to two incoÌ„ueniences the one was to kepe silence the other was to geue place to their aduersaries the Franciscanes All be it where the mouthe durste not speake yet the heart would worke and though the tongue were tied yet theyr good will was ready by all meanes possible to maintaine their quarel and their estimation Whereupon it happened the same yeare of our Lorde 1509. after this dissention betwene the Dominike Friers Anno. 1509. the Franciscanes that certaine of the Dominickes thinking by subtile sleight to worke in the peoples heades Ex Casparo Peucero Chron. lib. 5. Ex Sebast. Munster Cosmog Lib. 3. that which they durst not atchieue with opeÌ„ preaching deuised a certaine Image of the Uirgine so artificially wroughte that the Friers by priuie gins made it to stirre to make gestures to lament to complaine to weepe to grone to geue answers to them that asked in somuch that the people therwith were brought in a maruelous perswasion til at length the fraude being espied 4 Friers burned at Berne the Friers were taken condemned and burned at Berne the yere aboue mentioned 1509. Ex Peucer Sebast. Munstero Carione alijs In the Centuries of Iohn Bale I finde their names to be Ioannes Vetter Franciscus Vliscus Stephanus Bolizhorst and Henricus Steinegger In the storie of Ioh. Stumfius this story aforesayde doth partly appeare but in the Registers and Recordes of the Citie of Berne the order and circumstance therof is more fully expressed and set foorth both in meter and prose and is thus declared Ex Histor. Ferâ—ensi conscripta vulgari et latino sermone In the Citye of Berne there were certaine Dominike friers to the nuÌ„ber chiefly of 4. principall doers and chieftaines of that Order who had inueigled a certaine simple poore frier who had newly planted himselfe in the cloister whome the foresayd Friers had so infatuated wyth sundry superstitions fained apparitions of S. Maria S. Barbara and S. Catherina and w t their inchauntments and imprinting moreouer in hym the woundes of S. Fraunces that he beleeued plainely that the Uirgine Mary had appeared to hym and had offered to hym a red hoost consecrated with the bloud also of Christ myraculous whych blessed virgin also had sent him to the senatours of Berne with instructions declaring vnto them from the mouth of the virgine y t she was conceiued in sinne that the Franciscane friers were not to be credited nor suffered in the city which were not yet reformed from that erroneous opinion of her conception He added moreouer that they shuld resort to a certaine image there of y e virgine Mary whych image the Friers by engines had made to sweat should do their worship make their oblations to the same c. This fained deuise was not so soone forged by the Friers but it was assone beleued of the people so that a great while the red coloured host was takeÌ„ vndoubtedly for the true body and bloud of Christ and certain coloured drops therof sent abroad to diuers noble personages and estates for a great relique and that not wythout great recoÌ„pence Thus the deceiued people in great number came flocking to the image and to the red host and coloured bloud with manifolde giftes and oblations In briefe the Dominike friers so had wrought the matter and had so swept all the fatte to their owne beardes from the order of the Franciscanes that all the almes came to their boxe The Franciscanes seeing their estimation to decay and their kitchen to waxe colde and their panches to be pinched not able to abide that contumely being not ignorant or vnacquainted with suche counterfaited doings for as the Prouerbe sayeth It is il halting before a creeple eftsoones espied theyr craftye iuggling and detected theyr fraudulent myracles Wherupon the 4. chiefe captaines aboue named were apprehended and put to the fire of whom the Prouinciall of that order was one And thus much touching the beginning ende of this tumultuous and popish tragedy wherin euidently it may appeare to the Reader howe neither these turbulent friers could agree among themselues Friers neither can agree with themselues nor yet do disagree but in vaine trifles and yet in what friuolous trifles they wrangled together But to let these ridiculous friers passe w t their trifling phantasies most worthy to be derided of all wise men in the meane time this is to be lamented to beholde the miserable times of the Churche in which the deuil kept the minds of Christes people so atteÌ„tiue and occupied in such frierly toyes that nothing els almost was taught or heard in the church but only the commendation and exaltation of the virgin Mary The miserable blindnes of the time considered But of our iustification by faith of grace and the promises of God in
the age of .v. weekes and not aboue Hunne aūswered him agayne that for asmuch as the child had no proprietie in the sheete he therfore neither would pay it nor the other ought to haue it Whereupō the Priest moued with a couetous desire loth to lose his pretēded right ascited him to appeare in the spirituall Court there to aūswere the matter Whereupon the sayd Rich. Hunne beyng troubled in the spirituall Court was forced to seeke coūsell of the learned in the law of this lād pursued a writ of Premunire agaynst the sayd Thomas Drifield and other his ayders counsellers proctors and adherents as by the proces therof is yet to be sene Which whē the rest of the Priestly order heard of greatly disdaynyng that any lay man should so boldly enterprise such a matter against any of thē fearing also that if they should now suffer this Priest to be cōdēned at the sute of Hunne there would be therby euer after a libertie opened vnto all others of the laity to do the like with the rest of the Clergy in such like cases they straightwayes both to stop this matter and also to be reuenged of him for that he had already done sought all meanes they possibly could how to entrap and bring him within the danger of their own cruell lawes The despitefull demeanor of the popes holy catholikes to be noted and therupon making secret and diligent inquisition seeking al corners they could against him at lēgth they found a means how to accuse him of heresie vnto Richard Fitziames then Bishop of London and so did Who desirious to satisfie the reuenging and bloudy affection of his chaplaynes caused thereupon him to be apprehended and cōmitted vnto prison within the Lolards Tower at Paules Ric. Hunne cōmitted to Lollardes tower so that none of his freendes might be suffered to come to hym Thus Richard Hunne being clapt in the Lolards Tower shortly after at the earnest instigation of one Doctour Horsey the Bishops Chauncelour a man more ready to prefer the Clergies cruell tyrannie then the truth of Christes Gospel was brought before the Bishop at his manour of Fulham the second day of December in the yeare before mentioned where within his Chappell he examined him vpon these Articles following collected against him by the said Horsey and his complices First that he had read taught preached published and obstinately defended The Articles obiected against Richard Hunne against the lawes of almighty God that tythes or payeng of tythes was neuer ordeined to be due sauing onely by the couetousnesse of priestes 2 Item that he had read taught preached published and obstinately defended that Bishops and Priestes be the Scribes and Pharisees that did crucifie Christ and damned him to death 3 Item that he had read taught preached c. that Byshops and Priests be teachers and preachers but no doers neyther fulfillers of the law of God but catching rauening and all things taking and nothing ministring neither geuing 4 Item where and when one Ioanne Baker was detected and abiured of many great heresies as it appeareth by her abiuration the sayd Richard Hunne sayd published taught preached and obstinately tooke vpon him sayeng that he would defend her and her opinions if it cost him fyue hundred markes 5 Item afterwards where and when the sayd Ioanne Baker after her abiuration was enioyned open penance according to her demerites the sayd Richard Hunne saide published taught and obstinately did defend her sayeng the Byshop of London and his officers haue done open wrong to the sayde Ioanne Baker in punishing her for heresie for her sayengs and opinions be according to the lawes of God Wherefore the Byshop and hys officers are more woorthie to bee punished for heresie then she is 6 Item that the sayd Richard Hunne hath in his keeping diuers English bookes prohibited and damned by the law as the Apocalyps in English Epistles and Gospels in English Wickliffes damnable workes and other bookes conteining infinite errours in the which he hath bene long time accustomed to reade teach and study dayly Particular answeare vnto these seuerall obiections in the Register I finde none sauyng that next vnder them there is written in his name with a contrarye hande these words folowing As touching these Articles I haue not spoken them as they be heere layd Howbeit This aunswere smelleth of forging crafty packing vnaduisedly I haue spoken wordes somewhat sounding to the same for the which I am sory and aske God mercy and submit me vnto my Lords charitable and fauourable correction Which they affirme to be written with Hunnes owne hand but how likely to truth that is let the discrete wisedome of the reader indifferently iudge by the whole sequele of this proces And further Argument◠and reasons prouing this aunswere not to be of R. Hunne if it were his owne act what occasion then had they so cruelly to murther him as they did seeing he had already so willingly confessed his fault and submitted himselfe vnto the charitable and fauourable correction of the Bishop for the which euen by their owne lawe in cases of most heynous heresie he ought to be againe receiued and pardoned except perhaps they will account horrible murther to be but the Bishops fauourable correction Againe it seemeth they had very few credible witnesses to proue certainely that this was his answeare and handwriting for the Register or some other for him appointed to record the same hath certified it as of hearesay from others and not of his own proper sight and knowledge as the words noted in the margent of the booke adioining to the foresaid answeare plainely do declare which are these Hoc fuit scriptum manu propria Richardi Hunne vt dicitur Now if he had had any sure ground to stablish this certificate I doubt not but he would in steede of vt dicitur haue registred the names of the assistants at the time of his examination which he confesseth to be many as generally they do in all their actes especially in cases of heresie as they tearme it But how scrupulous those good fellowes that spared not so shamelesly to murther him woulde be to make a lie of him that was already dead let as I said the indifferent iudgement of the godly wise discerne ¶ A description of the Lolards tower where M. Rich. Hunne was first murthered then by the sayd parties hanged afterward condemned of heresie and at last burned in Smythfield First besides the Articles before mentioned whyche they affirme were obiected against him in his life tyme D. Hed did now also after his death D. Hedde promoter of the dead collect certain others out of the prologue of his English Bible remaining then in the Bishops handes which he diligently perused not to learne any good thing therein but to get thereout suche matter Ex Regist. Rich. Fitziames London as he thought might best serue their cursed purpose as appeareth by the tenure
truth was layde so playne before al mens faces and the fact so notorious that immediately certaine of the bloudy murderers were committed to prison and shoulde no doubte haue suffered that they deserued had not the Cardinall by his authority practised for his Catholique Children The practise of Cardinall Wolsey for his clergie men at the suite o◠the Byshop of London Wherupon the Chauncellor by the kings pardon and secret shifting rather then by Gods pardon and his deseruing escaped and went as is sayd to Exeter c. Neuerthelesse though iustice tooke no place where fauour did saue yet because the innocent cause of Hunne should take no wrong the Parliament became suters vnto the kinges maiesty that whereas the goodes of the sayd Hunne were cōfiscate into the kinges hands that it would please his grace to make restitution of all the sayde goodes vnto the children of the sayd Hunne vpon which motion the king of his gracious disposition did not onely geue all the foresayde goodes vnto the foresayde children vnder his broade seale yet to be seene but also did sende out his warrantes which hereafter shall folow to those that were the cruell murderers commaunding them vpon his high displeasure to redeliuer all the sayd goodes and make restitution for the death of the sayde Richard Hunne all whyche goodes came to the summe of 1500. poundes sterling beside his plate and other Iewels ¶ The tenour of the kinges letter in the behalfe of Richard Hunne TRustye and well beloued we greete you well The kings letter for the restitution of Hunnes goods whereas by the complaynt to vs made as well as also in our high court of parliament on the behalfe and partye of Roger Whapplot of our city of London Draper and Margaret his wife late the daughter of Richard Hunne And wheras you were indicted by our lawes of and for the death of the said Richard Hunne the sayd murder cruelly cōmitted by you like as by our recordes more at large plainly it doth appeare about the 5. day of December in the sixt yeare of our raigne the same we abhorre neuerthelesse we of our espeall grace certayne science and mere motion pardoned you vpon certayne considerations vs mouing for the intent that the goods of the sayd Richard Hunne the administration of them were committed to the said Roger Whapplot we then supposed and intended your amendement and restitution to be made by you to the infantes the children of the sayde Richard Hunne as well for hys death as for his goodes embeseled wasted and consumed by your tyranny and cruell acte so committed the same being of no little value and as hitherto ye haue made no recompence accordinge to our lawes as might stand with equity iustice right and good conscience and for this cause due satisfaction ought to be made by our lawes Wherefore we will and exhort otherwise charge and commaund you by the tenoure of this our especiall letters that ye satisfy and recompence the sayde Roger Whapplot the sayd Margaret his wife according to our lawes in this cause as it may stand with right and good conscience els otherwise at your further perill so that they shall haue no cause to returne vnto vs for theyr further remedy eftsoones in this behalf as ye in the same tender to auoyd our high displeasure otherwise that ye vpon the sight hereof to set all excuses apart and to repayre vnto our presence at which your hither comming you shal be further aduertised of our minde From our Manor c. Defence of Richard Hunne agaynst Syr Thomas Moore and Alen Cope I Doubte not but by these premisses thou hast Christyan reader sufficiently to vnderstand the whol discourse and storye of Richard Hunne frō top to toe Defence of Richard Hunne First how he came in trouble for denying the bearing sheete of his young infant departed then how he was forced for succour of hymselfe to sue a Premunire And thereupon what conspiracy of the Clergy was wrought agaynst him what snares were layd what fetches were practised and Articles deuised to snarle him in the trap of heresy so to imprison him Furthermore being in prison how he was secretly murthered after his murder hanged after his hanging condemned after his condemnation burned and after his burning lastly how his death was required by the Crowner and cleared by acquitall of the Inquest Moreouer how the case was brought into the Parliament and by the Parliament the kings precept obteined for restitutiō of his goods The debating of whiche tragicall and tumultuous story with all the braunches particular euidences of the same takē out aswell of the publique actes as of the Bishops registers speciall recordes remayning in the custodye of Dunstan Whapplot Ex publicis actis Ex archiuis et Regist. Lond. Three purposes considered the sonne of the daughter of the sayde Richarde Hunne there to be seene I thought here to vnwrap and discouer so much the more for three speciall purposes First as is requisite for testimony witnesse of truth falsely slaundered of innocency wrongfully condemned of the party cruelly oppressed The second cause moueth me for sir Thomas Moores Dialogues wherin he dallieth out the matter thinking to iest poore simple truth out of countenaunce The third cause which constrayneth me be the Dialogues of Alanus Copus which two the one in English the other in Latin rayling and barking agaynst Rich. Hunne do doublewise charge him both to be an herericke and also a desperate homicide of himselfe Which as it is false in the one so is it to be foūd as vntrue in the other if simple truth which hath few frendes and many times commeth in crafty handling might freely come in indifferent hearing Wherefore as I haue hitherto described the order and maner of his handling with the circumstaunces thereof Answere for Richard Hunne agaynst Syr Thomas More Knight in plaine and naked narration of story simply layd out before all mēs faces so something here to intermit in the defence as well of his oppressed cause as also in discharge of my selfe I will now compendeously aunswere to both these foresayde aduersaries stopping as it were with one bush two gappes and the mouthes also if I can of them both together Syr Thomas More hauing many good vertues but one great vice And first agaynst sir Thomas Moore albeit in degree worshipfull in place superiour in wit and learning singular if his iudgement in Christes matters had bene corespondent to the same otherwise being a man with many worthy ornamentes beautified yet being but a man one man I lay and obiect agaynst the person of him the persons and censures of 24. questmen The person of Syr Thomas More counteruayled the deposition of so many Iurates the iudgement of the Crowner the approbation of the Parliamēt and lastly the kings Bylassigned for restitution of his goodes with his owne broade Seale confirmed c. And thus much to
so deuoutly the title of a martyr for withholding that from the king which by law of God and of the realme did belong vnto him and cannot suffer Hunne to be titled for a Marty Cope Dial. 6. Pag. 847. dying in his owne right by the handes of spirituall theeues and homicides as you your selfe do terme them But what do I strayne my trauell any further to proue Hunne a martyr wheÌ„ as Copes own confessioÌ„ doth import no lesse though I said nothing For if I should take no more but his owne very wordes say Cope Ibid. that he was knowne to be an heretique as Cope doth affirme what could I say more seing he dyed for theyr heresy to proue him to dye a Martyr For to dye an hereticke with the Papistes what is it els to say trueth but to dye with God a Martyr But howsoeuer it pleaseth either Syr Tho. Moore to iest or Alen Cope to skowlde out the matter to stile Richard Hunne for a knowne and desperate heretique yet to all true godly disposed meÌ„ Hunne may well be known to be a godly and vertuous person no heretique but faythful and sound saue that onely he semed rather half a papist at least no full Protestant for that he resorted dayly to masse and also had his Beades in prison with him Hunne no full Protestant after the Catholique maner albeit he was somwhat inclining as may appeare toward the Gospell And if the name of a martyr be thought to good for him yet I trust maister Cope wyll stand so good maister to him to let him at least to be a martirs felow But what now if I goe further with Mayster Cope name Richard Hunne not onely â—or a martyr but also commend him for a double martyr Certes as I suppose in so saying I should affirme nothing lesse theÌ„ trueth nor any thing more then truly may be sayd and iustly proued But to geue and graunt this confession vnto the aduersary which notwithstanding might be easily proued let vs see now the proofes of maister Cope how he argueth that Rich. Hunne is no martyr because saith he true men being killed in hie wayes by theeues murderers are not therfore to be counted martyrs c. And was there nothing els in the cause of Hunne but as is in true men killed by theeues murderers They that are killed by theeues and murderers are killed for some pray or money about them And what pray or profit was in the death of Hunne let vs see to redound to them whiche oppressed him If it were the mortuary or the bearing cloth that was a small thing and not worthye his death If it were the Premunire the daunger therof perteined to the Priest and not to them If they feared least the example thereof once begun should afterward redound to the preiudice of the whole church theÌ„ was the cause of his death not priuate but publick teÌ„ding to the whole Church and Clergy of Rome and so is hys death not altogether like to the death of theÌ„ which for priuate respectes are killed of theeues and murderers But he was an heretique sayth Cope By the same reason that Cope taketh him for an heretique I take hym the more to be accepted for a martyr For by that waye which they call heresy the liuing God is serued by no way better And if he were an heretique why then did they not proceed agaynst him as an heretique while he was alyue when they had him at Fulham before them if they had ben sure to entrappe him in that snare why did they not take theyr aduauntage The cause of Hunnes secret murther discussed when they might with least ieoperdye why did they not proceede and condemne hym for an heretique why made they suche haste to preuent his death before why did they not tary the sentence of the law hauing the law in theyr owne handes But belike they perceiued that he coulde not be prooued an heretique while he liued and therfore thought it best to make him away priuily and to stop the Premunire and afterward to stop the pursuite of his death by making him an heretique And therfore were articles deuised by the Chauncellour as is proued by witnesse of Charles Ioseph and other pag. 785. agaynst hym and he condemned for an heretique Craftie practise and all his fauourers also who so euer durst styrre to take his part and so therevpon was committed to the secular power and burned Wherin they did him double wrong first in that they burned him for an heretique hauing before submitted himselfe to theyr fauourable correction as it appeareth yet in the Bishops Registers by his owne hand as it is there preteÌ„ded whiche was agaynst theyr owne lawes Agayne if he had not submitted himselfe at that time yet did they hym wronge to burne him before they knewe and hearde hym speake as Tindall sayth whether he woulde recant or no. And yet admit that he was condemned and burned for an heretique Hunne had doble wroÌ„g yet to be killed and burned of them for an heretique that taketh not from him the name of a martyr but rather geueth him to be a double martir But Cope yet proceding in his hoat coler agaynst Rich. Hunne after he hath made him first no martyr and then an heretique thirdly he now maketh him also a murtherer of himselfe and sayeth that no other man was any part of his death Copes reasons why Hunne should hang him selfe but only his owne handes and that either for indignation and anger or for desperation or for some cause he knoweth not what And in his Epilogus to make it probable he allegeth the example of one but namelesse who in Queene Maries time in like sort went about to hang himself had he not bene taken in the maner and rescued Furthermore as touching the Chauncellour he argueth that there was no cause why he should attempt any such violence agaynst him both for his age and for his dignitye for his learning and for the greatnesse of his owne perill which might ensue thereof Who if he had maligned the man and had bene so disposed to worke his destruction had meanes otherwise without daunger to bring that about hauing him within his dauÌ„ger conuict and fast tyed for heresy Wherunto I aunswere that to all this matter Copes reasons aunswered sufficient hath bene aunswered by the story it selfe of his death aboue specified Whereby the maner of his death by circumstaunces of his handling and hanging Proufes that Hunne dyd not hange him selfe by his necke broke by his bodye loose by his skinne fretted by his wristes wroung by his gyrdle in such shortnesse double cast about the staple by his cap right vpon his head by his heare kemmed by his eyes closed by the cake of bloud founde in the floore by his Shyrt coller Doublet Iacket and other outwarde partes of his garmentes without drop of bloud vnspotted by the stoole so
she came first from the partes of gascoigne with her husband who was Lord of GrauoroÌ„ vnto Paris Philip de Luns gentlewoman and martyr there to ioyne her selfe to the Churche of God Where her Husband also hadde bene a Senior or Elder who in the moneth of May before was takeÌ„ with an agâ—e and deceased leauing this Philip a Widow which neuerthelesse ceased not to serue the Lord in hys Churche and also in the house was taken with the sayde compapany Many conflictes she had with the Iudges and the Sorbonistes namely Maillard But she alwayes sent him awaye with the same reproch as the other did before bad him auaunt Sodomyte saying she would not aunsweare one woorde to suche a villaine To the Iudges her answere was this that she had learned the fayth whyche shee confessed in the woord of God and in the same shee woulde liue and die And being demaunded whether the body of Christ was in the Sacrament The Sacrament How is that possible sayde she to be the bodye of Christ to whom all power is geuen which is exalted aboue all heauens when as we see the mice rattes apes and Munkies playe with it and teare it in pieces Heâ— petition to them was that seing they had taken her sister from her yet they would let her haue a Byble oâ— Testament to comfort her selfe Her wicked neighbors although they could touche her conuersation with no part of dishonestye yet many thinges they layde to her charge as that there was muche singyng of Psalmes in her house and that twise or thrise an infinite number of persons were seene to come out of her house Also when her husband was in dying no Priest was called for neyther was it knowne where he was buryed Neyther dyd they euer heare any word of their infant to be baptised for it was baptised in the Churche of the Lord. Among other her neighbours that came agaynst her twoe there were dwelling at S. Germain in y e suburbes The iust hand of God against false and bloudy witnesses betwene whoÌ„ incontinent rose a strife wherin one of theÌ„ sticked the other with a knife The death of thys gentlewomaÌ„ was the more hastened of the Lord keper of the Seale Bertrand Cardinall of Sens and his sonne in law the Marques of Tran for to haue the confiscation of her goodes These 3. holy martyrs aboue recited The martyrdom of Clinet Grauelle and Philip de Luns were condeÌ„ned the 27. of Sep. by the proces of the coÌ„missioners and the Lieuetenaunt ciuile and then being put in a Chappell together certayne Doctours were sent to them but theyr valiaunt constancye remayned vnmooueable After that they were had out of Prison and sent euery one in a doung cart to the place of punishment Clinet euer cryed by the way protestyng that he sayd or mayntayned nothing but the veritye of God And being asked of a Doctour whether he would beleue S. Austen touching certayne matters he sayd yea and that he had sayd nothing but which he would proue by his authority The Gentlewoman seeing a Priest come to confesse her sayd that she had confessed vnto God and had receiued of him remission other absolution she found none in Scripture And when certayne CouÌ„sellers did vrge her to take in her handes the woden Crosse The crosse according to the custome of them that go to theyr death alledging how Christ commaunded euery one to beare his crosse she answerred my Lordes sayde she you make me in very deede to beare my Crosse condemning me vniustly and putting me to death in the quarell of my Lord Iesus Christ. Who willeth vs to beare our Crosse but no suth Crosse as you speake of Grauelle looked with a smiling countenaunce shewed a chearefull colour declaring how little hee passed for his condemnation and being asked of hys frends to what death he was condemned I see well sayd he that I am condemned to death but to what death or torment I regard not And comming from the chappell when he perceiued they went about to cut out his toung vnles he would returne he sayd that was not so conteined in the arrest and therefore he was vnwilling to graunt vnto it but afterward perceiuing the same so to be agreed by the Court he offered his toung willingly to be cut and incontineÌ„t spake playnely these words I pray you pray to God for me The Gentlewoman also being required to geue her toung did likewise with these wordes Seing I do not sticke to geue my body shall I sticke to geue my tongue No no. And so these three hauing theyr tongues cutte out Their tongues cut out were brought to Malbert place The constancy of Grauelle was admirable castyng vp his sighes and gronings vnto heauen declaring therby his ardent affectioÌ„ in praying to God Clinet was somewhat more sad then the other by reason of the feeblenes of nature and his age But the Gentlewoman yet sermouÌ„ted al the rest in constancy which neither chaunged countenaunce nor colour being of an excellent beauty After the death of her husband shee vsed to go in mourning weed after the maner of the country But the same day Precious in the sight of God is the death of hys Saintes going to her burning shee put on her French hood and decked her selfe in her best aray as going to a new Mariage the same day to be ioyned to her spouse Iesus Christ. And thus these three with singuler constancy were burned Grauelle and Clinet were burned aliue Philippe the Gentlewoman was strangled after she had a litle tasted the flame with her feet and visage and so she ended her Martyrdome Ex Ioan Crisp. lib. 6. The Lieuetenant Doctour Maillard Counsellers Friers Nicolas Cene. Peter Gabert At Paris An. 1558. Of the same company was also Nicholas Cene a Phisition Brother to Phillippe Cene aboue meÌ„tioned and martyred of Dyion Peter Gabart which two about fiue or sixe dayes after the other three before Nicolas Cene Pet. Gabart martyrs were brought foorth to theyr death Octob. 2. Nicholas Cene was but newe come to Paris the same day when he was aduertised of y e asseÌ„ble which theÌ„ was coÌ„gregate in the street of S. Iames as he desired nothing more then to heare the word of God came thither euen as he was booted was also with them apprehended susteyning y e causee of Gods holye Gospell vnto death The other was Peter Gabart a Sollicitor of processes about the age of 30. yeares whose constancye dyd muche comfort to the prisoners He was put amonge a great number of Scholers in the little Castle Whome when he heard to passe the time in talking of Philosophy No no sayde he let vs forget these worldly matters A wholesome lesson for all studentes and learne how to sustein y e heauenly cause of our God which lie here in defeÌ„ce of the kingdome of Christ Iesus our sauiour and so he began to instruct
to his brethren all the poynts of hys commission and opened vnto them how many and great errours they were in into the which their olde Ministers whome they called * These were their ministers for lacke of better vntill they came to more sincere knowledge which enstructed thē most commonly by night abroade in caues and quarries for feare of persecution Of these Calabrians Vide infra Barbes that is to say Uncles had broughte them leading them from the right way of true Religion When the people heard this they were moued with such a zeale to haue their Churches reformed that they sent for the moste ancient brethren the chiefest in knowledge and experience of all Calabria Apulia to consult wyth them touching the reformation of y e Church This matter was so handled that it stirred vp the bishops priests monkes in all Prouince Ioan. de Roma a wretched persecutor with greate rage against them Amongest other there was one cruel wretch called Iohn de Roma a monke who obtaining a commissiō to examine those that were suspected to be of y e Waldois or Lutheran profession forthwith ceased not to afflict the faithful with all kinde of cruelty y t he could deuise or imagine Amongest other most horrible torments The cruelty of a Papist this was one which he most delighted in and most commōly practised He filled bootes with boiling grece put them vpon their legs tying them backeward to a forme with their legges hanging downe ouer a small fire and so he examined them Thus he tormēted very many and in the ende most cruelly put them to deathe Michelottus Serra W. Melius Martirs The first whome hee thus tormented were Michelottus Serra and W. Melius with a number moe Wherfore Fraunces the French king being informed of the strange and outragious cruelty of this hellish monke sent letters to the high Courte or Parlament of Prouince y e foorthwith he should be apprehended by forme of proces and order of law he should be condemned aduertisement sent vnto him w t all spede or his condemnation The monke being aduertised heereof by his frendes conueyed himselfe to Auinion where hee thought to enioy the spoylings which he like a notorious thefe had gotten by fraud extortion from the pore Christians But shortly after he which had so shamefully spoiled other was spoiled of altogether by his owne houshold seruants Wherupon shortly after he fell sicke of a most horrible disease straunge and vnknowen to any Phisition The iust iudgement of God against a cruell persecutor So extreme were the paines torments wherwith he was continually vexed in al his body that no oyntment no fomētation nor any thing els could ease him one minute of an houre Neither was there any man that could tary neare about him ne yet wold any of his owne frendes come neare to him so greate was the stinch that came from him For the which cause he was caried from the Iacobines to an hospitall there to be kepte But the stinche infection so encreased that no man durst there come neare him no nor he himself was able to abide the horrible stinch that ishued from his body full of vlcers and sores and swarming with vermin and so rotten that the flesh fell away from the bones by peecemeale Whiles he was in these torments and anguish he cried out oftētimes in great rage Oh who wil deliuer me who will kill and rid me out of these vntolerable paines which I know I suffer for the euils and oppressions that I haue done to the poore men And he himselfe went about diuers times to destroy hymselfe but hee had not the power In these horrible torments and anguish and fearfull dispaire A spectacle to all persecutors this blasphemer and most cruel homicide moste miserably ended his vnhappye daies and cursed life as a spectacle to all persecutors receiuing a iust reward of his crueltye by y e iust iudgement of God When he was dead there was no man y t would come nere him to bury him but a yong nouice newly come to his order in steade of a more honorable sepulture caught hold w t a hooke vpon his stinking carian drew him into a hole hard by which was made for hym After the death of this cruell monster the bishop of Aix The Bishop of Aix Perionet his Officiall Meiranus cruell persecutors by his Officiall Perionet continued the persecution put a great multitude of them in prison of whom some by force of torments reuolted from the truth the others which cōtinued constant after he had condemned thē of heresy were put into the hands of the ordinary iudge which at y ◠time was one Meiranus a notable cruel persecutor who with out any forme of proces or order of law such as the Official had pronoūced to be heretikes he put to death with most cruell tormēts But shortly after he receiued a iust reward of his crueltie in like maner After the deathe of the good President Cusinetus An other exāple of Gods terrible iudgement vppon a persecutor the Lord of Reuest being chief President of the Parliament of Aix put many of the faithful to death Who afterwarde being put out of his office returned to his house of Reuest where he was stroken with such an horrible sicknesse that for the fury and madnes which he was in hys wife or any that were about him durst not come neare him and so hee dying in this fury and rage was iustly plagued for his vnmercifull and cruell dealing After him succeded Barthol Cassaneus likewise a pestilent persecutor An other exāple of Gods iudgement vpon Cassaneus a bloudy persecutor whom God at length stroke with a fearful sodeine death In the time of this tyran those of Merindol in the persone often were cited personally to appeare before y e kings atturny But they hearing that y e court had determined to burn them w tout any further processe or order of law durst not appeare at y e day apointed For which cause the court awarded a cruel sentēce against Merindol A bloudy decree against the Merindolians condemned al the inhabitants to be burned both men women sparing none no not the litle children infantes the towne to be rased their houses beaten downe to the groūd also the trees to be cut down as wel oliue trees as al other and nothing to be left to the entent it shuld neuer be inhabited again but remaine as a desert or wildernesse This bloudye arrest or Decree seemed so straunge and wonderfull that in euery place throughout all Prouince there was great reasoning and disputation cōcerning the same especially among the aduocates and men of lerning vnderstanding in so muche that many durst boldly openly say that they greatly marueiled how that Court of parlamēt could be so mad or so bewitched to giue out such an arrest so
of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures The law to be discerned from the Gospell c. Contrariwise where men be not perfectly in these places instructed to discerne betwene the lawe and the Gospell betweene faith and woorkes c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace but walke confusedly without order in al matters of religion ExaÌ„ple wherof we haue to much in the Romish church The ignorance and blindnes of the Popes Church in confounding these places who confouÌ„ding these places together without distinction following no methode haue peruerted the true order of christian doctrine and haue obscured the swete comfort benefit of the Gospel of Christ not knowing what the true vse of the law nor of the Gospel meaneth In the doctrine of the law iij. things to be noted The first poynte to be noted in the doctrine of the lawe In the law therfore 3 things are to be considered First what is the true rigour and strength of the lawe which is to require full and perfect obedience of the whole man not only to restraine his outward actions but also his inward motions and inclinatioÌ„s of wil and affection from the appetite of sinne And therfore saith S. Paul The law is spiritual but I am carnal c. Rom. 7 Whereupon riseth this proposition That it is not in our nature and power to fulfil the law Item The law commandeth that which is to vs vnpossible c. 2 The second thing to be noted in the doctrin of the law is to consider the time and place of the lawe what they be The streÌ„gth of the lawe The second thing to be noted in the lawe how far they extend For as the surging seas haue their banks and barres to kepe them in so the law hath his times limites which it ought not to passe If Christ had not come suffred the time dominion of the law had ben euerlasting But nowe seeing Christ hath come and hath died in his righteous flesh The due time place of the lawe The death of Chriâ—t iâ— the death the lawe that is of the condemnation of the lawe The time of the lawe how long it lasteth the power of the law against our sinfull flesh doth cease For the ende of the lawe is Christ. Rom. 10. that is the death of Christes body is the death of the law to al that beleue in him so that who so euer repeÌ„teth their sinnes flie to the death and passion of Christ the condemnation time of the lawe to them is expired Wherefore this is to be vnderstand as a perpetual rule in the scripture that the law withal his sentences and iudgements whersoeuer they are writteÌ„ either in the old Testament or in the new do euer include a priuy exception of repentaunce and beliefe in Christ to the which alwayes it geueth place hauing there his end and can proceede no further according as S. Paul doth say The lawe is our Scholemaister vntil Christ that we might be iustified by faith Gal. 3. Moreouer as the law hath his time how long to reigne so also it hath his proper place where to raigne By the raigne of the law here is ment the coÌ„demnation of the law for as the time of the law ceaseth when the faith of Christ in a true repenting heart beginneth so hath the law no place in such as be good and faithful that is in sinners repenting and amending Gal. 3. Iustis noÌ„ est lex posita sed iniustis et in obsequentibus 1. Tim. 1. In remission of sinnes 3. things to be noted 1. the disease 2. The knowing of the disease 3. The Phisition but only in them which be euill and wicked Euil men heere I call all such which walking in sinful flesh are not yet driueÌ„ by earnest repentaÌ„ce to flie to Christ for succour And therefore sayth S. Paule To the iust man there is no law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is ment nor he which neuer had disease but he who knowing his disease seeketh out the Physition and being cured kepeth himselfe in health as much as he may from any mo surfets notwithstanding he shall neuer so kepe him self but that his health that is his new obedience shal alwaies remaine fraile vnperfect and shall continually nede the Physition Where by the way these iij. things are to be noted 1. the sicknes it self 2 the knowing of the sicknes 3. the Physitian The sicknes is sinne The knowing of the sicknes is repentance which the lawe worketh The Physitian is Christ. And therfore although in remission of our sinnes repeÌ„taunce is ioyned with faith yet it is not the dignity or worthines of repentaÌ„ce that causeth remission of sinnes but only the worthines of Christ whom faith onely appreheÌ„deth Repentance is ioyned with faith yet is it no cause of saluation The third point to be noted in the doctrine of the lawe no more then the feeling of the disease is the cause of health but only the Phisition For els when man is cast and condemned by the lawe it is not repentance that can serue or deserue life but iâ— his pardoÌ„ come then is it the grace of the prince and not his repentance that saueth The third poynt to be considered in the doctrine of the lawe is this That we marke well the ende and purpose why the lawe is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuicte our wickednesse and to make vs feele the daunger therof to thys ende and purpose that we seeing our condemnation and beynge in our selues confounded may be driuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom only is to he found our remedy and in none other And this ende of the lawe discretely ought to be pondered of all Christians Otherwise they that consider not this â—nd and purpose of the law fall into manifold errours and inconueniences Inconuenienses that rise in not knowing the true 〈◊〉 of the lawe First they peruert all order of doctrine 2. They seeke that in the lawe which the law cannot geue 3. They are not able to comfort themselues nor other 4. They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5. They obscure the light of Gods grace 6. They are vnkind to Gods benefites 7 They are iniurious to Christes passion and enemies to his crosse 8. They stop christian liberty 9 They beriue the church the spouse of Christe of her due comfort as taking away the sonne out of the world 10 In all their doings they shoote to a wrong marke For where Christ only is set vp to be appreheÌ„ded
by our faith so freely to iustify vs they leauing this Iustification by faith set vp other markes partly of the lawe partly of their owne deuising for men to shoote at And here commeth in the manifest and manifolde absurdities of the B. of Romes doctrine which here the Lorde willing we will rehearse as in Catalogue here following Errours and absurdities of the Papists touching the doctrine of the Law and of the Gospel 1. THey erroniously conceiue opinion of saluation in the law which only is to be sought in the faith of Christ Errours in the Popes doctrine coÌ„cerning the doctrine of the lawe and in no other 2. They erroneously do seke Gods fauor by works of the law not knowing that the law in thys our corrupt nature worketh only the anger of God Rom. 3. 3. They erre also in this that where the office of the lawe is diuers and contrary from the Gospel they without any difference 〈…〉 of God iâ— tâ—e popes 〈…〉 onely 〈…〉 This aâ—ticle 〈…〉 Goâ—pell to euery creâ—ture He that 〈…〉 But they preach as â—â—ough Christ 〈…〉 Goe pâ—each the law to euery creature This aâ—ticle is contâ—ary to the pâ—ace Rom. 8. Tâ—at wâ—ich the lawe coulde not peâ—forme in the behalfe of our weake flesh c. Rom. 8. Thâ—s article repâ—gneth against 〈◊〉 place Gal. 2. 〈◊〉 it righteousnes come by the lawe tâ—en Chrâ—st dyed in vaine Tâ—â—s article sauâ—reth oâ— the pâ—ice of the Pharisâ—y which said I am not like this Pâ—blicane This article re pugneth agayâ—st this place They 〈…〉 greeuous to 〈◊〉 and lay theâ— on mens shoulde â— Maâ— 23. 〈◊〉 to you 〈…〉 which for the 〈…〉 the Commaundementes of God coÌ„found the one with the other making the gospel to be a law and Christ to be a Moses 4. They erre in deuiding the law vnskilfully in 3. partes into the law naturall the law morall and the lawe Euangelicall 5. They erre againe in deuiding the lawe Euangelicall into precepts and counsailes making the precepts to serue for all men the counsailes onely to serue for them that be perfect 6. The chiefe substance of all their teaching and preaching resteth vpon the works of the law as may appear by theyr religion which wholy consisteth in mens merites traditions lawes canons decrees and ceremonies 7. In the doctrine of saluation of remission and iustification either they admixt the lawe equally with the Gospel or els cleane secluding the Gospel they teache and preache the law so that litle mention is made of the faith of Christ or none at all 8. They erre in thinking that the lawe of God requireth nothing in vs vnder paine of damnation but onely our obedience in externe actions as for the inwarde affections and concupiscence they esteeme but light matters 9. They not knowing the true nature and strength of the lawe do erroneously imagine that it is in mannes power to fulfill it 10. They erre in thinking not onely to be in mans power to keepe the law of God but also to performe more perfect workes then be in Gods law commanded and these they call the workes of perfection And heereof rise the workes of supererogation of satisfaction of congruitie and coÌ„dignitye to store vp the treasurehouse of the Popes Churche to be solde out to the people for money 11. They erre in saying that the state monasticall is more perfect for keeping the Counsailes of the Gospell then other states be in keping the law of the Gospell 12. The counsailes of the Gospell they call the vowes of theyr religious men as profound humilitie perfect chastitie and wilfull pouertie 13. They erre abhominably in equaling their laws constitutions with Gods law and in saying that mans lawe bindeth vnder paine of daÌ„nation no lesse then Gods law 14. They erre sinnefully in punyshing the transgressours of their lawes more sharply then the transgressours of the law of God as appeareth by their Inquisitions and theyr Canon lawe c. 15. Finally they erre most horribly in this that where the free promyse of God ascribeth our saluation onely to oure faith in Christ excluding woorkes they contrary ascribe saluation onely or principally to workes and merites excluding faith Wherupon riseth the applicatioÌ„ of the sacrifice of the Masse Ex opere operato for the quicke and deade application of the merites of Christes passion in Bulles application of the merites of all religious orders and such other moe aboue specified more at large in the former part of this history about the pag. 21.22 c. ¶ Here follow three cautions to be obserued and auoided in the true vnderstanding of the Law The first caution FIrst that we throughe the misunderstanding of the Scriptures do not take the law for the Gospel Three Cautions to be auoyded coÌ„cerning the right vnderstanding of the lawe nor the Gospel for the law but skilfully discerne and distincte the voyce of the one from the voyce of the other Many there be which reading the booke of the new Testament doe take and vnderstand whatsoeuer they see contained in the sayd boke to be only and meerely the voyce of the gospel And contrariwise whatsoeuer is contained in the coÌ„passe of the old Testament that is within the law stories Psalmes and Prophets to be only and merely the worde and voyce of the law wherein many are deceiued For the preaching of the law of the Gospel are mixed together in both the Testaments as wel the old as the new Neither is the order of these two doctrines to be distincted by bookes and leaues but by the diuersitie of Gods spirite speaking vnto vs. The voice of the Gospell sometymes soundeth in the olde Testament For sometimes in the olde Testament God doth comfort as he comforted Adam with the voyce of the Gospell Sometimes also in the newe Testament he doth threaten and terrifie as when Christ threatned the Phariseis In some places againe Moses and the Prophets play the Euangelists In so much that Hierome doubteth whether he should call Esay a Prophet or an Euangelist In some places likewise Christe and the Apostles supply the part of Moses The voice of the lawe sometymes is vsed in the new Testament And as Christ himselfe vntill hys death was vnder the law which law he came not to breake but to fulfill so his Sermons made to the Iewes for the most part runne all vpon the perfect doctrine and workes of the law shewing and teaching what we ought to doe by the righte lawe of Iustice and what danger insueth in not performing the same Al which places though they be contained in the booke of the new Testament What places of the Scripture are to be referred to the law what to the Gospell Math. 5. yet are they to be referred to the doctrine of the lawe euer hauyng in them included a priuie exception of repentaÌ„ce and faith in Christ Iesus As in example where Christ thus preacheth Blessed be they that be pure of heart
other good deedes and as for one of them whatsoeuer he haue of money in his purse he will distribute it for the loue of God to poore people Also he sayde that no man should geue laud nor prayse in no maner of wise to no creature nor to no Saint in heauen Tim. 1. but only to God Soli Deo honor gloria that is To God alone be all honour and glory Also he sayd ah good Sir Edmund ye be farre from the knowledge and vnderstanding of the Scripture for as yet ye be a Pharisey with many other of your company but I trust in God I shall make you and many other mo good and perfect Christen men ere I depart from the Citie The Godly courage of Rich Bayfilde for I purpose to reade a common lecture euery day at S. Fosters Church which lecture shall be to the edifyeng of your soules that be false Phariseys Also he sayde that Bilney preached nothing at Wilsedone but that was true Also he sayd that Bilney preached true at Wilsedone if he sayd that our Ladyes crowne of Wilsedone The peoples offringes bestowed bestowed vppon harlots her rings beades that were offered to her were bestowed amongest harlots by the Ministers of Christes Churche for that haue I seene my selfe he sayd heere in London and that will I abide by Also he sayde he did not feare to commen and argue in Arthur and Bilneys opinions and Articles and if it were with my Lord Cardinall Also he sayd that he would hold Arthur and Bilneys opinions and Articles and abyde by them that they were true opinions to suffer death therfore I know them said he for so noble and excellent men in learning Also he sayde if he were before my Lord Cardinall hee would not let to speake to him and to tell hym that he hath done nought in prisoning of Arthur and Bilney whyche were better disposed in their liuings to God then my Lord Cardinall or my Lord of London as holy as they make themselues Also he sayd my Lord Cardinall is no perfect nor good man to God for he keepeth not the Commaundements of God for Christ he said neuer taught him to folow riches nor to seeke for promotions nor dignities of this worlde nor Christ neuer taught him to weare shoes of siluer and gilt set with pearle and precious stones The Cardinals shooes nor Christ had neuer ij crosses of siluer ij axes nor piller of siluer gilt Also he sayde that euery Priest might preach the Gospell without licence of the Pope my Lord Cardinall my Lord of London or any other man And that would he abide by and thus he verified it as it is written Marke 16. Euntes in mundum vniuersum praedicate Euangelium omni creaturae Christ commaunded euery Priest to go foorth thoroughout all the worlde and preache the word of God by the authoritie of this Gospel and not to runne to y e Pope nor to no other man for licence and that would hee abyde by he sayd Also he sayd Wel Sir Edmund say you what you will and euery man my Lord Cardinall also and yet will I say and abide by it my Lord Cardinall doth punishe Arthur Bilney vniustly for there be no truer Christen men in all the world liuing then they two be and that punishment that my Lord Cardinall doth to them he doth it by might and power as who say this maye I do and thys will I do who shall say nay but he doth it of no iustice Also about the xiiij day of October last past at iij. of the clocke at after noone Syr Richarde Bayfilde came to S. Edmunds in Lumbardstreete where he founde me Syr Edmund Peerson Sir Iames Smith and Syr Myles Garnet standing at the vttermost gate of the personage Syr Edmund sayd to Syr Richard Bayfilde how many Christen men haue yee made since yee came to the Citie Quoth Sir Richard Bayfilde I came euen now to make thee a Christen man and these two other Gentlemen with thee for well I know ye be all three Phariseis as yet Also he sayd to Syr Edmund that Arthur and Bilney were better Christen men then he was or any of them that did punish Arthur and Bilney Per me Edmundum Peerson And thus we haue as in a grosse summe coÌ„piled together the names and causes though not of al yet of a great and to great a number of good men good women whych in those sorowful daies from the yere of our Lord 1527. to this present yere 1533. that is til the comming in of Queene Anne were manifold wayes vexed and persecuted vnder the tiranny of the Bishop of Rome Ten Dutchmen Annabaptists put to death Segor Derycke Symon Runa Derycke Dominicke Dauid Cornelius Ellâ—en Milo Where again we haue to note that froÌ„ this present yeare of our Lord 1533. during the time of the sayd Quene Anne we read of no great persecution nor any abiuration to haue bene in the Church of Englande saue onely that the Registers of London make mention of certaine Dutchmen counted for Anabaptists of whom 10. were put to death in sondry places of the realme an 1535. other 10. repented and were saued Where note again that 2. also of the said company albeit the diffinitiue sentence was read yet notwithstaÌ„ding were pardoned by the king which was contrary to the Popes law Now to proceede forth in our matter after that the Byshops and heads of the clergy had thus a long time taken their pleasure Anno. 1533. exercising their cruell authoritie against the poore wasted flocke of the Lord Complaynt of the CoÌ„mons against the Clergy Ex Edw. Hallo A Parliament an 1534. and began furthermore to stretch foorth their rigour and austeritie to attach molest also other greater persons of the temporaltie so it fell that in y e beginning of the next or 2. yere following which was an 1534. a parlament was called by the king about the 15. day of Ian. In the which parlament the commons renuing their old griefes complained of the cruelty of the Prelates Ordinaries for calling men before them Ex Officio For suche was then the vsage of the Ordinaries and theyr Officials Crueltye of the Clergye against the temporaltie that they would send for men lay accusations to them of heresie onely declaring to them that they were accused and would minister Articles to them but no accuser should be brought forth wherby the coÌ„mons was greuously anoyed oppressed for the party so acited must eyther abiure or do worse for purgatioÌ„ he might none make As these matters were long debating in the Common house as last it was agreed that the temporall men should put their griefs in wryting and deliuer them to the King Whereuppon the 18. day of Marche the common speaker accompanied wyth certaine Knights and Burgeses of the common house came to the Kyngs presence and there declared how the temporal
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
deadly sinne I say that prayer in scripture is much commended and many great and vnmeasurable benefites are shewed to ensue thereupon that men should the more lustily geue themselues therto With prayer doth S Paul bid vs to fight in diuers places coÌ„tinuing in the same agaynst our ghostly enemies A figure of this is read in Exodus when the Israelites fought in battaâ—le agaynst a nation of Infidels Exod. 17. I trow theyr Captayne was called Amalecke Moyses stood vpon a mountayne The vertue of prayer to behold what should be the conclusion and lifting vp his handes prayed that it might well succeed with the Israelites but in long holding them vp at last his feruour began to grow cold and faint his handes sagged downward and euer as his handes grew heauy which signifieth that his affection in praying abated waxed colde the Infidels preuayled but as he kept them heaued vpward wherby was meant intentiue prayer of a deuout mynde he purchased victorye to the Israelites Aaron and Hur which indited the lawe to the people and were thereof the interpreters stood with Moses which alway as they dyd see his armes to faynt did vphold them so that finally the victory came vnto Israel By Moses is signified as sheweth great Clerkes deuotion Deuotion and knowledg to be ioyned together By Aaron and Hur the knowledge of Gods doctrine Which two thinges deuotion I meane knowledge all men had need to haue presently with theÌ„ for deuotion doth eleuate the mind to God but knowledge doth susteine or vphold the same that it may with courage continue not falling down but so alway doth incense and kindle it that it mounteth vp into the presence of our heauenly father where they sauour together farre more sweetely then any fumigation either of Iuniper Incense or what soeuer els be they neuer so pleasaunt doth sauour in any mans nose Therefore S. Paule seing howe necessary the knotte of these two deuotion knowlege of Gods will was which is shewed in scripture as teacheth saynt Cyprian in these wordes The will of God sayth he is that whiche Christe both taught and wrought Paul I say seing this wished to be excommunicate and separate from God for to haue the Iewes to come to the knowledge of Christes Church Rom. 10. which is the onely right waye to saluation for whome he prayed right studiously as appeareth a litle after in the 10. chap. to the Romanes saying I beare them recorde that they haue a zeale deuotion to God but not according to the knowledge of Christes doctrine Moses not to be without Aaron c. Where you may clearelye see how the Iewes as S. Paule which is no lyer recordeth here had a zeal deuotion to God but they lacked knowledge therewith Moses was amongest them but Aaron was away whose absence payned Paul so sore that he rauished with exceeding charity wished no small harme vnto himself vpon condition that the multitude of theÌ„ might be holpen and haue better iudgement euen to be separated from God It must nedes be theÌ„ greatly hurtfull albeit men haue deuotion to be without the knowledge of God his law Deuotion withoute knowledge hurtfull signified by Aaron S. Paule also before y t he came to knowledge had such like deuotion himselfe as he reporteth Actes 26. in these wordes Act. 26. All the Iewes quoth he haue knowne my liuing that I haue led sith I entred into mans age which time as I remeÌ„ber is accounted from the xvj or xviij yeare of a mans life in Latine he calleth it adolescentia which from the beginning thereof was sayth he at Ierusalem among mine owne nation that did know me afore also from the beginning if they would say trueth that I liued after the most straitest order or sect of our religion The zeale of Saule withoute deuotion being a Pharisy And I quoth Paul a litle after thought to doe many thinges in fighting agaynst the name of Iesus Christ yea and did also being at Ierusalem and I thrust many Sayntes or holy men into prison hauing power geuen me therto of the high Priestes and when they shoulde be put to death I gaue sentence and I quoth he was commonlye in all Sinagogues punishing them and compelling them to blaspheme as menne are fayne now a daies when the Bishops make them to abiure and to deny the trueth of the Gospell yea more ouer did I quoth Paule rage agaynst them pursuing after them into straunge landes See what zeale Paul had to God afore he was instructed in the doctrine of Christ. He thought to haue pleased god highly in persecuting his seruants of whom one was S. Steuen He was then sore blinded through ignorance Zeale 〈◊〉 out knowledge and wanted the assistance of Aaron But anone as Christ which is the true Aaron had appeared to him asking hym and saying in a lamentable fourme O Saule Saule why doest thou persecute me Act 9. in troubling and striking my seruauntes the members of mine owne body of whom it is sayd He that smiteth you shall smite the tender ball of mine eie Zach. 2. His hart fell I dare say so low as his body that is euen downe to the earth repenting himselfe full sore being redye to amend and follow after a new way as appeareth by hys aunswere where he sayth O Lorde what wilt thou haue me to doe As though one woulde say Nowe I see all that I thought to haue done afore of good intention and good purpose or deuotion hath deceiued me I finde it otherwise That which I esteemed good in very deede is and was nought Teach me therfore good Lord quoth he a better way amend my iudgement that mine owne will or intentioÌ„ forsakeÌ„ I may now follow thine to please thee to do thy will And so he came to Ananias by the assignement of Christ the thick filthines of his olde wayward iudgement fell away as appeareth by the drosse or rubbish that came from his eyes euen like scales as the Scripture maketh relation and he put vpon him a new iudgement which is directed after the strayt rule of the Gospell Deuotion a deceaueable thing Whereby you may see that mens deuotion may oft beguile and seduce theÌ„ except knowledge do assist the same for to susteine direct it which knitte together shall much strengthen men in all trouble and temptations So that it is much expedient for all meÌ„ as nigh as they may to haue prayer annexed with knowledge Erasmus in Enchiridiâ— that sheweth full notably Erasmus in the second passage of EnchiridioÌ„ where he testifieth but of easye liking that he hath in saying of Mattins Saying of Mattens yea rather contrariwise he sheweth disliking and so he doth also in his exposition of the fyrst Psalme Beatus vir where the text maketh agreeably for the same it is written in this wise Blessed is the man that hath not gone
of the Masse it selfe declareth no lesse And why then doe some of these craftie sophisters dally out the matter wyth their glosing wordes denieng that they make any application of their Masses when they know full well that the errour of the people is confirmed by this their doing although they themselues do thinke otherwise Albeit how few be there in very deede which do otherwise thinke We ought not to dissemble in Gods matters Let vs vse them as the holy Scripture teacheth and as the auncient custome of the primitiue Church doth leade vs. The olde institution of Christ is not to be altered by nâ—w inuentions Why should any man be so presumptuous to swerue from auncient custome Why now do they defend the errours of other which haue peruerted the institution of Christ Now although some perhaps wil pretend and say that he maketh no application of his Masses yet notwithstanding he so dealeth in handling the ceremony priuately by himselfe that he thinketh this his oblation to be high seruice done to God and suche as God requireth whiche is also erroneous and to be reproued For why no seruice nor worship perteining to God ought to bee set vp by mans deuise without the commaundement of God Wherefore I beseeche you for the glorye of Christ that you will not defend the article of this Acte coÌ„cerning these priuate Masses but that you will suffer the matter to bee well examined by vertuous and learned men All thinges that we here with vs do we do them by euident substantiall testimonie of the primitiue Church which testimonie I dare bee bolde to set against the iudgementes of all that haue since followed such as haue corrupted the aunciente doctrine and old rites with manifold errours As touching the other articles they haue no neede of any long disputation Against vowes of Priestes single lâ—fe The commoÌ„ errour concerning vowes Uowes that be wicked fayned and impossible are not to be kept There is no doubt but thys is the common perswasion of all men touching vowes that all these wil workes deuised by man are the true seruice and worship of God and so thinke they also whyche speake most indifferently of them Other adde therevnto more grosse errours saying that these works bring wyth them perfection and merite euerlasting life Now all these opinions the Scripture in manye places doth reprooue Christ saith They woorship me in vayne wyth the preceptes of men Marke 7. â— Tim. 4. And Paule sayth that these obseruations be the doctrine of deuils for they ascribe to the power and strength of man false honour because they are taken for the seruice of God they obscure faith and the true worshipping of God Item the sayd Paule to the Coloss. sayth Let no man deceyue you by fayned humilitie Coloss 2. c. Why make you Decrees c. Wherfore these corrupt traditions of men are in deede a wicked and detestable seruice of God Unto these also are annexed many other corrupt wicked abuses The whole order of Monkery what superstition doth it conteine What prophanations of Masses inuocation of Saints colours fashions of apparell choise of meates superstitious prayers without all measure Of which causes euery one were sufficient Causes why vowes ought to be broken why these vowes ought to be broken Besides this a greate part of men are drawne to this kinde of life chiefely for the bellye 's sake and then afterward they pretend the holines of their vowe and profession Furthermore this vowe of single life is not to all men possible to be kept as Christ himselfe sa it All men do not receiue this Math. 19. Such vowes therefore whiche without sinne can not be performed are to be vndone but these things I haue discussed sufficiently in other of my workes But this causeth me muche to maruell that this vowe of Priestes in your English Decree The 6. articles make the â—owe of Priestes as streâ—ght as the vowe of Monkes which is contrary to their owne lawe is more straite and hard then is the vowe of Monkes whereas the Canons themselues doe bind a Priest no farther to single life but onely for the time that he remaineth in the ministery And certeynely it made my hart to tremble when I reade thys Article which so forbiddeth matrimony and dissolueth the same being contracted and appointeth moreouer the punishment of death for the same Although there haue bene diuers godly Priests which in certeyne places haue bene put to death for their mariage yet hath neuer man hetherto bene so bold to stablish any such lawe No lawe of death euer established for Priestes mariage before the 6. Articles For euery man in a maner wel perceiued that all well disposed and reasonable persons would abhorre that crueltie and also they feared least the posteritie woulde thinke euill thereof Who would euer thinke that in the Church of Christ wherein all lenitie towarde the godly ought most principally to be shewed such cruelties and tyrannie could take place to set sorth bloudy lawes to be executed vpon the godly for lawfull matrimonie But they brake their vowes will the Byshoppes say Why Priestâ—s vowes ought not to stand For as I sayd that vow ought not to staÌ„d seing it is turned to a false worshyp of God is impossible to be kept Agayne although it stoode in force yet it should not extend to theÌ„ which forsake the ministery Finally if the Bishops here would haue a care and regarde to mens consciences they should then ordaine Priestes without any such profession or vow makyng as appeareth by the old Canons how that many were admitted to the ministery without professing of any vow and the same afterward when they had maried their wiues to haue remayned in the ministery as is testified Cap. Diaconi Distinct. 28. Certainely what here I may coÌ„playne I can not tell Dist. 28. â—ap Diaconi First in this Article I can not impute it to ignorauÌ„ce that they do For no man is ignorauÌ„t of the commaundemeÌ„t of God which sayth Let euery man haue his wife for auoydyng of fornication Agayne who is so blynd but he seeth what a life these vnmaried Priestes do liue Bishops restraine Priestes mariage against all reason and â—xcuse The complayntes of good meÌ„ are wel knowen The filthynes of y e wicked is toto manifest But peraduenture your Byshops holding w t the sect of Epicures doe thinke that God is not offended with filthy lustes Which if they so thinke then doe we susteine doubtlesse a hard cause where such must be iudges I am not ignoraunt that this single life is very fitte to set out the glory and brauery of Byshops and Colledges of Priestes to mainteine their wealth and portely state and this I suppose to be the cause why some do abhorre so much that Priestes should be maried But O Lamentable state of the Church if lawes shuld be so forced to serue not the
for the second time being duely conuicted it was made felonie as the other were In this constitution if the Lord Cromwell and other good men of the Parliament might haue had their wyll there is no doubt but the first crime of these concubinarye Priests as well as the second had had the same penaltie as the other vj. Articles had and should haue bene punished with death But Steuen Gardiner with his felowe Byshops who then ruled all the roste so basted this extraordinarie Article with their accustomed shiftes that if they were taken and duely conuicte for their not castè nor cautè at first time it was but forfaite of goodes Also for the second conuiction or atteinder they so prouided that the next yeare folowing that punishment and paine of death by Acte of Parliamente 〈◊〉 an 〈…〉 c. 10. was cleane wiped away and repealed And why so Because sayeth the Statute that punishment by payne of deathe is very sore and much extreme therefore it pleaseth the Kyng wyth the assente of the Lordes that that clause aboue written concerning felonie and paynes of deathe and other penalties and forfaitures for and vpon the first and seconde conuiction or atteynder of anye Prieste or woman The Acte aâ—ainst the â—horedome 〈◊〉 Priestes 〈◊〉 â—fter what 〈◊〉 for anye suche offences of whoredome or aduoutrie aforesayde shall be from hencefoorth voyde and of none effecte c. So that by this statute it was prouided for all suche votaries as liued in whoredome and adulterie for the first offence to lose his goodes and all his spirituall promotions except one For the second to forfaite all that he had to the King For the third conuiction to susteyne continuall imprisonment In these vngodly proceedings of the Popes Catholicke Clergie two things we haue to note The maniâ—est impiety â—f the popes â—octrine â—isclosed 1. First the horrible impietie of their doctrine directly fighting against the expresse authoritie of God his word forasmuch as that which God permitteth they restrayne that which he biddeth they forbid Habeat sayeth he non habeat say they taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled they call heresie that which he cuÌ„mendeth and instituteth they punish with paynes of death Not onely the Priestes that marry but them also that say or cyphre that a Prieste may marry at the first they kill as felons Neither can any Miserere take place for chaste and lawfull wedlocke where as coÌ„trariwise a spirituall man may thrise defile his neighbours wife or thrise defloure his Brothers daughter and no felonie at all layde to his charge What is this in plaine words to say but that it is lesse sinne thrise to commit aduoutry then once to marry 2. The seconde is to be noted how these paynted hypocrites doe bewray their false dissembled dealinges vnawares with whome a man might thus reason Tell vs you Priests and votaries Dilemma â—gainst 〈◊〉 that will not marry which so precisely flie the state of Matrimonie intende you to liue chaste and are able so to do without wiues or do you keepe your selues chaste honest without them and without burning or not If ye be not able why then mary you not why take you not the remedy appointed of God Why make you those vowes which you can not performe or why do you not breake them being made falling thereby in daunger of breakyng Gods commandemeÌ„t for keeping your owne If you be able and so do intend to coÌ„tinue an honest and a continent conuersation without wiues then shall I aske of you according as Doct. Turner grauely truely layeth to your charge why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come whiche you may auoide if ye list Doct. Turâ—eâ— huntyng â—he Romish Foxe vnlesse eyther ye listed not to stand though ye might or else saw your owne infirmitie that you could not though ye would And therefore fearing your owne weake fragilitie you prouide wisely for your selues aforehand that where other shall suffer paines of death at the first for well doing you may fall thrise in abhominable adultery and yet by the law haue your liues pardoned And heere commeth out your owne hypocrisie by your selues bewrayed For where as you all confesse that you are able to liue chaste if ye wil without wiues this moderation of the lawe prouided before against your aduouterous incontinencie playnely declareth that eyther ye purpose willingly to fal or at least ye feare and stand in doubt not to be able to stand And why then do you so confidently take such vowes vpon you standing in such doubt and feare for the performance thereof And be it to you admitted that all do not fall but that some keepe their vow The Paâ—istes beâ—â—ay their 〈…〉 though some viciously run to other mens wiues and daughters then here againe I aske you seeing these vicious whorehunters and aduouterous persons amongst you do liue viciously as you can not deny and may do otherwise if they list as you coÌ„fesse what punishmeÌ„t then are they worthy to haue which may liue coÌ„tinent and wil not neither yet will take the remedy prouided by God but refuse it Which beyng so then what iniquitie is this in you or rather impietie inexcusable against God and man to procure a moderation of lawes for such The impiety of the Papistes inexcusable and to shew such compassion and clemeÌ„cie to these so heynous adulterers whorehunters and beastly fornicators that if they adulterate other mens wiues neuer so oft yet there is no death for them and to shew no compassion at all nor to finde out any moderation for such but at the very first to kill theÌ„ as felons and heretickes which honestly doe mary in the feare of God or once say that a Priest may mary How can ye heare be excused O you children of iniquitie What reason is in your doyng or what truth in your doctrine or what feare of God in your harts You that neither are able to auoyde burnyng pollutioÌ„ without wedlocke nor yet will receaue that remedy that the Lord hath giuen you how will you stand in his face wheÌ„ hee shall reuele your operations and cogitations to your perpetuall confusion vnlesse by tyme ye conuert and repent And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours leauyng you to the Lord. It was declared before Read afore pag. 1130. pag. 1136. that what tyme these vi Articles were in hand in the Parliament house Cranmer then beyng Archbyshop of Canterbury onely withstoode the same disputyng iij. dayes agaynst them whose reasons and Arguments I wish were extant and remaynyng After these Articles were thus passed and concluded the kyng who alwayes bare especiall fauour vnto Cranmer perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament and
cause Fishers wife of Harnesey D. Cockes Bishop Stokesley Holland his Sumner M. Garter king of Armes Thomas Frebarne and his Wife A story of one Frebarnes wyfe longing for a peece of meate in Lent IN the yeare of our Lord. 1538. Syr William FormaÌ„ being Maior of the citye of London three weekes before Easter the wyfe of one Tho. Frebarn dwelling in Pater noster row being w t childe loÌ„ged after a morsell of a pigge and told her minde vnto a Mayde dwelling in Abchurch lane desiring her if it were possible to helpe her vnto a piece The mayd perceiuing her earnest desire shewed vnto her husbaÌ„d what his wife had sayd vnto her telling him that it might chaunce to cost her her life and the childe 's too whiche she went withall if she had it not Uppon this Thomas Frebarne her husbande spake to a butter wife which he knew y t dwelled at Harnsey named goodwife Fisher to helpe him vnto a pigge for his wife for she was with childe longed sore to eate of a pigge Unto whome the sayde goodwife Fisher promised that she would bring him one the Friday folowing and so she did being ready dressed and scalded before But when she had deliuered him the pigge A crafty part of a â—alse 〈◊〉 she craftily conueyed one of the piggeâ— feete caried it vnto Doctor Cockes at that time being Deane of Caunterbury dwelling in Iâ—y lane who at that time of his dinner before certain gestes which he had bidden shewed his pigs foot declaring who had the body therof and after that they had talked theyr pleasure dinner was done one of his gestes being landlord vnto Frebarne aforesayd called M. Garter by his office king of Armes sent his man vnto the sayd Frebarne demaunding if there were no body sicke in his house Unto whom he aunswered that they were all in good health he gaue God thankes Then sayde he agayne it was tolde hys Mayster that some body was sicke or els they would not eate flesh in Lent Unto whom Frebarne made aunswere that his wife was with childe and longed for a piece of a pigge and if he could get some for her he would Then departed his Landlordes man home agayne And shortly after his Landlord sent for him But before that he sent for him he had sent for the bishop of Londons Sumner whose name was HolloÌ„d wheÌ„ this Frebarne was come he demaunded of him if he had not a pig in his house which he denyed not Then commaunded Mayster Garter the sayde Sumner called Hollond to take him and goe home to hys house and to take the Pygge and carry both him and the Pigge vnto Doctour Stokesley his Mayster being then Bishop of London so he did Then the Bishop being in his chamber with diuers other of the Clergy called this Frebarne before him and had him in examination for his pigge laying also vnto his charge that he had eaten in his house that lent poudred beefe and Calues heades Unto whom Frebarne answered My Lord if the heades were eaten in my house in whose houses were the bodyes eaten Also if there be eyther man or woman that can proue that either I or any in my house hath done as your Lordship sayth let me suffer death therfore You speake sayd he agaynst pilgrimages and will not take holy bread holy water nor yet goe on Procession on Palme Sonday Thou art no Christian man My Lord sayd Frebarne I trust I am a true Christen man haue done nothing neither agaynst Gods law nor my princes In the time of this his examination which was during the space of two hours diuers came vnto the bishop some to haue theyr childreÌ„ confirmed some for other causes Unto whom as they came hauing the pig before hym couered he would lift vp the cloth and shew it them saying How thinke you of such a felow as this is is not this good meate I pray you to be eaten in this blessed time of Lent yea and also poudred Beefe and Calues heades too beside this After this the Bishoppe called his Sumner vnto him and commaunded him to go and carry this Thomas Frebarne and the pig openly thorow the streâ—tes into the olde Bayly vnto Syr Roger Chomley for the Bishop sayd he had nothing to do to punish him for that belonged vnto y e ciuill magistrates and so was Frebarne caryed w t the pyg before him to sir Roger Chomleis house in the old Baily he being not at home at that time Frebarne was broght likewise back agayne vnto the bishops place with the pig and there lay in the porters lodge till it was 9. a clocke at night Then the bishop sent him vnto the Counter in the Poultry by the Sumner and other of his seruauntes The next day being Saterday he was brought before the Maior of London his brethren vnto Guild hall but before his comming they had the pig deliuered vnto them by the Bishops officer Then the Maior and the Benche layd vnto his charge as they were informed from the Bishop that he had eaten poudred beefe and Calues heades in his house the same Lent but no man was able to come in that would iustify it neither could any thing be found saue onely the Pig which as is before sayd was for the preseruation of his wiues life and that she went withall Notwithstanding the Maior of London sayde that the Monday next folowing he should stand on the Pillary in Cheapeside with the one halfe of the pig on the one shoulder and the other halfe on the other Then spake the Wyfe of the sayd Frebarne vnto the Maior and the Benche desiring that she myght stand there and not he for it was long of her and not of him After this they tooke a satten list tide it fast about the pigs neck and made Frebarne to cary it hanging on his shoulder vntill he came vnto the Counter of the Poultry from whence he came After this was done the Wyfe of this Prisoner tooke with her an honest woman the Wyfe of one Michaell Lobley whiche was well acquaynted with diuers in the Lord Cromwelles house vnto whom the sayde woman resorted for some helpe for this prisoner desiring them to speake vnto theyr Lord and Mayster for his deliueraunce out of trouble It happened that the same time came in Doctour Barnes and Mayster Barlowe 〈◊〉 Barlow sue 〈…〉 Cromwell 〈◊〉 Thomas 〈◊〉 Lord 〈…〉 to the 〈…〉 who vnderstandyng the matter by Lobleys wife went vp to the Lord Cromwell and certified him thereof who vpon their request sent for the Maior of the City of London but what was sayd vnto the Lord Maior is vnknowne sauing that in the after noone of the same day â—he wife of the person aforesayd resorted agayne vnto the Lord Maior suyng to get her husband deliuered out of prison declaring how that she had 2. small children and had nothing to helpe
foūd nothyng What nothyng By the fayth I owe to God quoth he to the foremā I would trust you vpon your obligatiō but by your oth I will trust you nothyng Thē sayd some of the Commissioners My Lord geue them a lōger day No quoth he in Lōdon they euer finde nothyng I pray you what say you to Mekins My Lord quoth the foreman we can say nothing to him for we finde the witnesses to disagree One affirmeth that he should say the Sacrament was nothyng but a ceremonie the other nothing but a signification Why quoth Boner did he not say that Barnes dyed holy Thē pausing a while he bad cal the other Iury. Put in your Uerdict quoth he My Lord sayd one we haue foūd nothyng Rafe Foxley 〈◊〉 Iesus quoth he is not this a straunge case Then spake one of the same Iury whose name was Raph Foxley sayd My Lord whē you gaue vs charge we desired to haue the Persons Curates of euery Parish to geue vs instructions Thi◠Recorder 〈…〉 Rog. 〈◊〉 and it was denyed vs. Then stoode vp the Recorder and sayd it was true in deede that he had spoken and therewithall sayd this last yeare were charged two Iuries which did many thinges naughtely and foolishly and did as much as in them lay to make an vprore among y e Kings people therefore it was thought not meete that they should geue information to you Nay nay quoth Boner this was the cause I◠the Person or Curate should geue information according to hys knowledge then what will they say I must tell my confession to a knaue priest and he shal go by and by and open it What sayd my Lord Maior there is no man I trow that wyll say so Yes by my trouth quoth Boner knaue Priest knaue Priest Then sayde the Lorde Maior somewhat smiling there be some of them slipper fellowes and as men finde them so will they oft times report Boner not well contented with those wordes said to the Iurie My maisters what say you to Mekins They aunswered the witnesses doe not agree therefore we do not allow them Why quod Boner this court hath alowed them Thē said one of the Iurie to the Recorder Is it sufficient for our discharge if this court do allow them Yea sayd the Recorder it is sufficiēt said Go you aside together a while bring in your verdicte After the Iury had talked together a litle while they returned to the bar again with their inditement which at Boners hand was frendly receaued so both they and the other Iurie were discharged bidden take their ease Thus ended the court for that day Shortly after they sate for life and death Mekins being brought to the barre and the inditement read Boner sayd to him Mekins confesse the truth and submit thy selfe vnto the Kings law that thy death may be an example to all other This Rich. Mekins being a child which passed not the age of fifteene yeares as Halle reporteth as he had heard some other folkes talke so chaunced he to speake against y e sacrament of the altar Which comming to Boners eares he neuer left him as afore doth plainely appeare before he had brought him to the fire During the time of his imprisonment neither his poore father nor mother for feare durst ayde him with any reliefe whereby he there indured in great misery At what time he was brought vnto the stake he was taught to speake much good of the Bishop of London and of the great charitie he shewed to him and to defie and detest all heretickes and heresies but specially Doctor Barnes vnto whome he imputed the learning of that heresie which was the cause of his death The poore ladde would for sauegard of his life haue gladly sayde that the xij Apostles had taught it him such was his childishe innocencie and feare But for this deede many spake and sayd it was great shame for the Bishop whose parte and dutie it had bene rather to haue laboured to saue his life then to procure that terrible execution seeing that he was such an ignoraunt soule that he knew not what the affirming of heresie was ¶ Richard Spenser Ramsey and one Hewet suffered at Salisbury ABout the same time also a certeine Priest was burned at Salisbury who leauing his Papistry had married a wife and became a player in enterludes with one Ramsey and Hewet which three were all condemned and burned Against whome and specially against Spenser was layd matter concerning the Sacramente of the altar He suffered at Salisbury Although this Inquisition aboue mētioned was ment properly and especially concerning the vj. Articles yet so it fell out that in short space doubts beganne to rise and to be moued by the Quest whether they might enquire as well of all other opinions articles and cases of Lollardy or for speaking against holy bread holy water or for fauoring the cause of Barnes of Frier Warde Sir Thomas Rose c. Whereupon great perturbation followed in all Parishes almost through London in the yeare aforesayd which was 1541. as heere ensueth in a briefe summary Table to be seene ¶ A briefe Table of the troubles at London in the vj. Articles time Persons presented Their causes Iohn Dixe THis Dixe was noted neuer to be confessed in Lente nor to receiue at Easter and to be a sacramentary Rich. Chepeman Chepeman for eating fleshe in Lente and for working on holydayes and not comming to the Church Mistres Cicely Marshall Cicely for not bearing her Palme and despising holye bread and holy water Michaell Haukes Haukes for not comming to the Churche receiuing yong men of the new learning M. Iohn Browne Browne for bearyng wyth Barnes Annes Bedikes wife Bedikes wife for despising our Lady and not prayeng to Saints Andrew Kempe William Pahen Richard Manerd Kempe Pahen Manerd for disturbing the seruice of the Churche with brabling of the new Testament Wylliam Wyders Wyders denied two yeares before The parishe of Trinitye the little the Sacramente to bee Christes body and sayd that it was but only a signe Willi. Stokesley Stokesley for rebuking hys wife at the Church for taking holy water Roger Dauy. Dauy for speaking agaynste worshipping of Saints M. Blage. M. Blage for not comming to his parish Church not confessing nor receauing Wil. Clinch For sayeng when he seeth a Priest preparing to the Masse ye shall see a Priest now goe to masking S. Iohn Baptist in Walbroke Item for calling the Bish. of Winchester false flattering knaue Item for buryeng his wife without Dirige and causing the Scotte of S. Katherines to preach the next day after the buriall Wil. Playne Playne seeing a Priest go to Masse said now you shall see one in masking Item when hee came to the Churche wyth loud reading the english bible he disturbed the diuine seruice Herman Iohnson S. Buttolphs at Billingsgate Hierome Akon Giles Hosteman
a gentleman which before he knewe not by reason of his apparell he saw it was the same person that first examined him in the Marshalsey and did also cause him to write in the Bishoppes gallery but neuer knew his name till now he heard Doct. Oking call hym M. Knight This M. Knight helde foorth the paper to Marbecke and sayd looke vppon this and tell me whose hand it is When Marbecke had taken the paper This gentleman of Winchesters was M. Knight seene what it was he confessed it to be all his hand sauing y e first leafe and the notes in the margent Thē I perceiue quoth Knight thou wilt not go from thine owne hand No Sir quoth he I will deny nothing that I haue done Thou doest well in that quoth Knight for if thou shouldest we haue testimonies enough besides to trye out thy hand by but I pray thee tell me whose hand is the last leafe That I cannot tell you quoth Marbecke Thē how camest thou by it quoth Knight Forsooth I will tell you quoth he There was a prieste dwelling with vs vppon a v. or .vi. yeares ago called Marshall who sent it vnto me with the first leafe written desiring mee to write it out with speede because the copy could not be spared past an houre or twain and so I wrote it out and sent him both the copye and it agayne And howe came this hand in the margent quoth hee which is a contrary hand to both the other That I wyll tell you quoth Marbecke When I wrote it out at the first I made so much hast of it that I vnderstoode not the matter wherefore I was desirous to see it agayne and to read it with more deliberation and being sent to me the second tyme it was thus coted in the margent as ye see And shortly after this it was his chaunce to go beyond the seas where he liued not long by reason whereof the Epistle remayneth with me but whether the first leafe or y e notes in the margent were his hand or whose hand els Surmise agaynst D. Haynes that I cannot tell Tush quoth D. Oking to M. Knight he knoweth well enough that the notes be Heynes owne hande If you know so much quoth Marb ye knowe more then I doe for I tell you truely I knowe it not By my faithe Marbecke quoth Knyghte if thou wylt not tell by fayre meanes those fingers of thine shall be made to tell Inconstancy and little truth in Papistes By my trouth Syr quoth Marbecke if ye do teare the whole body in peeces I trust in God yee shall neuer make me accuse man wrongfully If thou be so stubburne quoth D. O king thou wilt die for it Dye M. Okyng quoth hee Wherfore should I die You told me the last day before the Byshops that assoone as I had made an ende of the peece of Concordance they tooke me I shoulde be deliuered and shall I nowe die This is a sodaine mutation You seemed then to be my frend but I know the cause ye haue red the ballet I made of Moses chayre and that hath sette you agaynst mee but when soeuer yee shall putte me to death I doubt not to dye Gods true man and the kyngs How so quoth Knight howe canst thou die a true manne vnto the kyng when thou hast offended his lawes Is not this Epistle and moste of thy notes thou hast wrytten directly against the 6. articles No syr quoth Marbecke I haue not offended the kyngs lawes therein for since the first time I began wyth the Concordance whych is almoste 6. yeares agoe I haue bene occupied in nothing els The kinges generall pardon claymed So that bothe this Epistle and al the notes I haue gathered were written a great while before the 6. Articles came foorth and are clearely remitted by the kings generall pardon Trust not to that quoth Knight for it wil not help thee No I warrant hym quoth Doct. Okyng and so going downe to the body of the church they committed him to his keeper who had him away to prison againe The sute of Filmers wife to the Bishops which sate in commission for her husband IN lyke maner y e wife of Filmer knowing her husbands trouble to be only procured of malice by Simons his old ennemie made great sute and labour vnto the Byshops which were commissioners desiring no more of them but that it would please their goodnes to examine her husband before them Filmers wife laboureth for her husband and to heare hym make his purgation Thys was her only request to euery of the Byshops from day to day wheresoeuer shee coulde finde them In so muche that two of the Byshops Ely and Harforde were verye sorye considering the importune and reasonable sute of the woman that it lay not in them to help her Thus trauailing long vp and downe from one to an other to haue her husbande examined The wordes of Filmers wyfe to the bishops it was her chaunce at the last to finde the Byshops all three together in the Byshoppe of Elye hys place vnto whom she sayd O good my Lordes for the loue of God let now my poore husbande be brought foorth before you while yee be heere all togethers For truely my Lordes there can nothing be iustly laide against hym but that of malicious enuie and spite Simons hath wroughte him this trouble And you my Lorde of Salisburye quoth the poore woman can testifie if it woulde please your lordship to say the truth what malice Simōs bare to my husband when they were both before you at Salisburie litle more then a yeare agoe for the Uicar of Wyndsors matter For as your Lordship knoweth when my husbande had certified you of the Priests sermone which you sayde was plaine heresie then came Symons after the Prieste hymselfe had confessed it and would haue defended the priestes error before your Lordship and haue had my husband punished At what time it pleased your Lordship to cōmend and praise my husband for his honesty and to rebuke Symons for maintaining the Priest in his error thereupon commanded the priest to rekant his heresy at his comming home to Windsore This my Lord you knowe to be true And now my Lords quoth the woman it is most certain that for thys cause only did Symons euermore afterward threaten my husband to be euen with him Therefore good my Lordes call my husbande before you and heare hym speake and if ye finde any other matter againste hym then this that I haue tolde you let me suffer death Is thys so my Lord quoth the B. of Ely and Harforde and the other could not deny it Then they spake Latine to the B. of Salisbury and he to them so departed For the matter was so wrought betweene Doctor London and Symons that Filmer could neuer be suffred to come before the Commissioners to be examined Filmer could not come to hys aunswere The
wreaked During the time of these sixe articles aforesayd which brought many good men vnto death yet so it happened by another contrary acte sette forth before for the kinges supremacy as ye haue heard that the contrary sect also of the Papistes was not all in quiet For besides the death of Moore and the Bishop of Rochester and the other Charterhouse Monkes Friers and Priestes aboue specified about this yeare were also condemned and executed by the same law two other Larke Priest of Chelsey Germaine Gardine traytors agaynst◠the kings supremacye of whom one was a Priest of Chelsey named Larke which was put to death at London for defending the B. of Romes supremacy aboue the kynges authority The other was Germine Gardiner nere kinsman to Steuen Gardiner and yet more neare to his secret coūsell as it is supposed who likewise in practising for the Pope agaynst the kings iurisdiction was taken wyth the maner and so brought vnto the Gibbet Upon the detection of this Germaine Gardiner being Secretary to Gardiner bishop of Winchester his kinsman it semed to some Suspitiō against Steuē Gardiner and so was also insinuated vnto the king not to be vnlike but that the sayd Germain neither would nor durst euer attempt any such matter of popery without some setting on or consent of the Bishop he being so nere vnto him to all his secrets as he was Wherby the king began somewhat more to smell and misdoubt the doinges of the Bishop but yet he so couertly and clearely conueyed his matters playing vnder the boord after his wonted fetches in such sort as I can not tel how still he kept in with the king to the great inquietatiō of the publick state of the Realme and especially of Christes Church In declaring the dreadfull lawe before set forthe of the sixe ayticles which was an 1540. ye heard what penaltye was appoynted for the breach of the same in like case as in treason felony so that no remedy of any recātatiō would serue Stat. an 35. Reg. Henr. 8. This seueritye was a little mitigated by an other Parliament holden afterward an 1544. by the which parliament it was decreede that such offenders which were conuict in the sayd articles for the first time should be admitted to recant and renounce their opinions And if the party refused to recant in such forme as should be layd vnto him by his Ordinary or after his recantation The rigour of the 6. articles a little aswaged if he eftsoones offended agayne then for the second time he should be admitted to abiure and beare a fagot Which if he denyed to do or els being adiured if he the third time offended then he to susteine punishment according to the Lawe c. Although the straitnes rigor of the former act was thus somewhat tempered as ye see and reformed by this presēt Parliament yet notwithstanding the venome and poison of the errors and mischiefe of those articles remayned still behind not remoued but rather confirmed by this Parliament aforesayd By the which Parliament moreouer many thinges were prouided for the aduauncement of Popery vnder the coulor of religion so that all maner of books of the old and new Testament bearing the name of Will Tindall or any other hauing Prologues or conteining any matters annotations preambles wordes or sentēces contrary to the sixe articles were debarred In like maner all songs playes and Enterludes with all other books in English conteining matter of religion tending any way agaynst the sayd articles were abolished In the which Parliament furthermore it was prouided that the text of the new Testament or of the Bible being prohibited to all women artificers prentises iourneimen seruingmen yeomen husbandmen and laborers yet was permitted notwithstanding to noble men and gentle men gentlewomen to read and peruse to their edifying so that they did it quietly without arguing discussing or expounding vpon the Scripture Ouer and besides Qualification of the acte of the 6. articles wheras before the offender or defendaunt might not be suffered to bring in any witnesses to purge and try himself In this Parliament it was permitted to the party detect or complayned on to try his cause by witnesses as many or mo in nūber as the other which deposed agaynst him c. Other qualifications of the acte of the sixe Articles AFter this Parliament moreouer folowed an other parliament an 1545. wherein other qualifications more speciall of the sixe articles were prouided That where as before the cruell statute of the sixe articles was so strayt y t if any of the kinges subiectes had bene cōplayned of by any maner of person as wel being his enemy as otherwise he should be indicted presently vpon the same without anye further examination or knowledge geuē to the party so accused so thereupon to be attached committed and in fine to be condemned it was therfore by this parliamēt prouided that all such presentmentes and indictmentes shoulde not be brought before the Commissioners otherwise then by the othes of xij men or moe of honesty and credit with out corruption or malice accordingly Item that no such indictmentes or presentmentes should be taken but within one yeare of the offences committed eyther els the sayd indictmentes to stand voyd in the law Item that no person accused vpon any such offence agaynst the sixe articles should be attached or committed to ward before he were therof indicted vnlesse by speciall warrant from the king c. Item by the authority of the sayd Parliament it was considered and enacted that if any preacher or reader for any word spoken supposed to be agaynst the sixe articles shoulde be accused not within the space of 40. dayes of the sayd his reading or preaching then the partie accused to be acquited Item that the Iustices or inquirers of suche presentmentes should haue full power to alter and reforme all panelles of inquirie returned before them in like maner as the Iustices of peace may do in theyr Sessions vpon any other inquiries Item that the party so accused or indicted vppon his tryall may haue all manner of chalenges peremptory onely excepted as other persons arraigned for felony may haue by the lawes of this realme Stat. anno 1545. R. Hen. 8. By these qualifications moderatiōs of the 6. articles it may appere that the king begā somwhat to grow out of fauor with Ste. Gardiner to discredit his doings wherby he was y e more forward to incline somewhat in furthering the desolate cause of religiō as may appeare both by these premisses also by other prouisions determinations of the foresayd parliament an 1545. wherein it was decreed by act of parliamēt A Statute for examination of tha Canon law y t the king should haue full power authority to appoynt 32. persons to wit 16. of y e clergy 16. of the tēporalty to peruse ouersee examine the Canōs cōstitutions ordinaūces
Christ tooke the bread and gaue it to his disciples The confesioÌ„ of Anne â—â—kew in Newgate saying Take eate this is my body which shall be broken for you meaning in substaÌ„ce his owne very body the bread being thereof an only signe or Sacrament For after lyke maner of speaking he sayde he would breake down the temple and in three days build it vp agayne signifieng his owne body by the temple as S. Iohn declareth it Iohn 2. and not the stony temple it selfe So that the bread is but a remembrance of his death or a Sacrament of thanks geuing for it Aâ— Chriâ—tes body 〈…〉 the temple in the â—cripture so is the bread called Christes body whereby we are 〈◊〉 vnto him by a communioÌ„ of christian loue Although there be many that cannot perceiue the true meaning therof for the veile that Moises put ouer his face before y e children of Israel that they should not see the clearenes thereof Exod. 24. and 2. Cor. 3. I perceyue the same veyle remayneth to this day But when God shall take it away then shall these blynd men see For it is plainly expressed in the history of Bell in the Bible that God dwelleth in no thyng materiall Heâ—od 24. â— Cor. 3. O kyng sayth Daniel be not deceiued for God will be in nothing that is made with hands of men Daniel 14. Oh what stifnecked people are these that will alwayes resist the holy Ghost Dan. 14. Actes 7. But as their fathers haue done so do they because they haue stony hartes Written by me Anne Askew that neyther wisheth death nor yet feareth his might and as mery as one that is bound towards heauen Truth is layd in prison Luke 21. The law is turned to wormewood Amos. 6. And there can no right iudgement go forth â—â—ke 21. Amos. 6. Esay 59. Esay 59. Oh forgeue vs all our sinnes and receiue vs graciously As for the workes of our hands we will no more call vppon them For it is thou Lord that art our God Thou shewest euer mercye vnto the fatherlesse Oh if they would do this sayth the Lord I shoulde heale their sores yea with all my hart would I loue them O Ephraim what haue I to do with Idols any more who so is wyse shall vnderstand this And he that is rightly instructed will regard it for the wayes of the Lord are righteous Such as are godly Osâ— 14. will walke in them and as for the wicked they will stumble at them Ose. 14. Salomon sayth S. Steuen builded an house for the God of Iacob Howbeit the highest of all dwelleth not in Temples made with hands Esay 66. as sayth the Prophet Heauen is my seat the earth is my footstoole What house will ye build for me saith the Lord or what place is it that I shall rest in Hath not my handes made all things Act. 7. Act. 7. Woman beleeue me sayth Christ to the Samaritane the tyme is at hand that ye shall neyther in this mountayne nor yet at Ierusalem worship the father Ye worshippe ye wotte not what but we knowe what we worshippe For saluation commeth of the Iewes But the houre commeth and is nowe when the true worshippers shall worship the Father in spirite and veritie Iohn 3. Iohn 5. Labour not sayth Christ for the meate that perisheth but for that that endureth into the lyfe euerlastyng which the sonne of man shall geue you For hym GOD the Father hath sealed Iohn 6. Iohn 6. The summe of the condemnation of me Anne Askew at the Guild hall An other 〈…〉 Anne Askew at the Guild Hill THey sayd to me there that I was an heretike and condemned by the law If I would stand in mine opinioÌ„ I answered that I was no heretike neither yet deserued I any death by the law of God But as concerning y e faith which I vttered and wrote to the counsell I would not I sayd deny it because I knew it true Then would they needes know The substance of the Sacrament denyed to be God if I would deny the Sacrament to be Christes body and bloud I said yea For the same sonne of God that was borne of the virgine Mary is now glorious in heauen and will come againe from thence at the latter day like as he went vp Act. 1. And as for that ye call your god it is a peece of bread For a more proofe thereof marke it when ye list let it lye in the boxe but iij. monethes and it will be mouldy so turne to nothing that is good Wherupon I am perswaded that it cannot be God After that they willed me to haue a Priest Anne Askew wiâ—h her felows condemned by a Quest. and then I smiled Then they asked me if it were not good I sayd I would confesse my faults vnto God For I was sure that he would heare me with fauour And so we were condemned with a Quest My beliefe which I wrote to the Counsaile was this The beliefe of Anne Askew concerning the Sacramentes written to the Councell Iohn 4. that the sacramental bread was left vs to be receiued with thankes geuyng in remembraunce of Christes death the onely remedy of our soules recouery and that thereby we also receiue the whole benefits and fruits of his most glorious Passion Then would they needes know whether the bread in the boxe were God or no I sayd God is a spirit and will be worshipped in spirit and truth Iohn 4. TheÌ„ they demanded will you plainly deny Christ to be in the Sacrament I answered that I beleeue faithfully the eternall sonne of God not to dwell there In witnesse whereof I recited agayne the history of Bell Dan. 19. Actes 7.17 Math. 24. and the 19. chap. of Daniell the 7. and 17. of the Acts and the 24. of Mathew coÌ„cluding thus I neither wish death nor yet fear his might God haue the prayse thereof with thanks My letter sent to the L. Chauncellor THe Lord God by whom all creatures haue their being The letter of Anne Askew to the Lord ChauÌ„cellour blesse you with the light of his knowledge Amen My duety to your Lordship remembred c. It might please you to accept this my bold sute as the sute of one which vppon due considerations is moued to the same and hopeth to obtaine My request to your Lordship is onely that it may please the same to be a meane for me to the kings maiesty that his grace may be certified of these few lynes which I haue written concerning my beliefe Which when it shall be truely conferred with the harde iudgement geuen me for the same I thinke his grace shal wel perceiue me to be wayed in an vneuen paire of balance But I remit my matter and cause to almighty God which rightly iudgeth all secrets And thus I commend your Lordship to the gouernaunce of him and fellowship of all saints Amen By your handmayd
whole body of the scripture Neither can any make this an heresie The Papistes of the principles of diuinitye make heresie but they must make S. Paule an hereticke and shew themselues ennemies to the promises of grace and to the crosse of Christ. 2. The law maketh vs to heare God because we be borne vnder the power of the Deuill 2. article Fol. 59. 3. It is impossible for vs to consent to the will of God Fol. 59. 3. article The place of Tyndall from whence these Articles be wrasted is in the wicked Mammon as followeth Whych place I beseeche thee indifferente to reade and then to iudge Herein is no thing conteyned but that which is rightly consonant vnto the Scripture In the faith which we haue in Christ in Gods promises finde we mercy life fauour peace In the law we finde death damnation and wrath moreouer the curse and vengeance of God vpon vs. And it that is to say the law is called of Paul the ministratioÌ„ of death and damnation In the lawe wee are prooued to be the ennemies of God and that we hate hym For howe can we be at peace wyth God and loue hym seeing we are coÌ„ceiued and borne vnder the power of the Deuill and are his possession kingdome hys captiues and bondmen and led at hys will and he holdeth our hearts so that it is impossible for vs to consent to the will of God Muche more is it impossible for a man to fulfill the lawe of hys owne strength and power seeing that we are by birth and nature the heires of the eternall damnation c. 4. The lawe requireth impossible things of vs Fol. 59. Read the place 4. article The law when it commaundeth y t thou shalt not lust geueth thee not power so to do but daumeth thee because thou canst not so doe What hereâ—sy is in the wordes 2. Cor. 3. If thou wilt therefore be at peace with God and loue hym then must thou turne to the promises and to the gospel which is called of Paul the ministration of righteousnesse and of the spirite 5. The spirit of God turneth vs our nature that we do good as naturally as a tree doth bring fourth fruit Fol. 65. 5. article The place is this the spirite of God accompanyeth fayth and bringeth with her light wherwith a man beholdeth himself in the law of God and seeth his miserable boÌ„dage captiuitie and humbleth himselfe This place speaking of the 〈◊〉 effecteâ— fayth conteyneth noâ—thing but which is mayntaynâ—â—ble by the Scripture abhorreth himselfe She bringeth Gods promises of all good thynges in Christ God worketh with his word in his worde And as hys word is preached fayth rooteth her selfe in y e harts of the elect and as fayth entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie bondage vnder sinne and knitteth coupleth hym to God to the will of God altereth hym changeth him cleane fashioneth and forgeth hym a new geueth him power to loue and to do that which before was impossible for him either to loue or doe and turneth him into a new nature so that he loueth that which before hee hated hateth that which he before loued and is cleane altered and changed and contrary disposed and is knitt and coupled fast to gods will and naturally bringeth fourth good workes y t is to say that which God commandeth to do not things of his owne imagination and that doth hee of his owne accord as a tree bringeth forth fruit of his owne accord c. 6. Workes doe onely declare to thee that thou art iustified Fol. 65. If Tindall say 6. article that workes doe onely declare our iustification he doth not thereby destroy good works but onely sheweth the right vse and office of good workes to be noted to merite our iustificatioÌ„ but rather to testify a liuely fayth which onely iustifieth vs The article is playn by the scripture and S. Paule 7. Christ with all his workes did not deserue heauen fol. 69. Reade the place Al good workes must be done freely w t a single eye without respect of any thing 7. article so that no profit be sought thereby That commaundeth Christ where hee sayth Free haue you receaued free geue agayne For look as Christ with all his workes did not Math. 10. He meaneth in his diuinitye but iâ— his humanitye he deserued heauen by his workes not onely for himselfe 〈◊〉 for vs all deserue heauen for that was his already but did vs seruice therewith neyther looked for nor sought his owne profite but ours and the honour of god his father onely euen so we withal our workes may not seeke our owne profite neither in thys world nor in heauen but must and ought freely to worke to honour God withall and without all maner of respect seeke our neighbours profite and do him seruice c. 8. Labouring by good workes to come to heauen thou shamest Christes bloud Fol. 9. Read the place 8. article If thou wouldest obteine heauen with the merites and deseruings of thine owne works so doest thou wrong yea and shamest the bloud of Christ and vnto thee Christ is dead in vaine Now is the true beleuer heire of God by christes deseruings To say that heauen is gotten by our deseruings is a Popishe heresie contrary to the Scriptures yea and in Christ was predestinate and ordained vnto eternall life before the worlde began And when the Gospell is preached vnto vs we beleue the mercy of God and in beleuing we receiue the spirit of God which is the earnest of eternall life and we are in eternal life already and feele already in our harts y e sweetnes thereof and are ouercome with the kindnes of God Christ and therefore loue the will of God and of loue are ready to woorke freely and not to obtaine that whyche is geuen vs freely and whereof we are heyres already c. 9. Saintes in heauen can not helpe vs thither fol. 69. Whether saintes can helpe vs vnto heauen see y e scripture 9. article and marke wel the office of the sonne of God our only Sauiour and redeemer and thou shalt not nede to seeke any further 10. To builde a Churche in the honour of our Ladye or anye other Saincte is in vaine they cannot helpe thee 10. article they be not thy friends fol. 71. Read the place of Tind What buildest thou Churches foundest Abbeys Chauntreis Colledges in the honour of Saintes to my mother S. Peter Paule The place â—â—nexed and Saintes that be deade to make of them thy friendes They neede it not yea they be not thy friends Thy friends are thy poore neighbours which neede thy help and succour TheÌ„ make thy friendes with the vnrighteous Mammon that they may testifie of thy fayth and that thou mayest
mocked them so do ye Oliph Thou denyest the sacrament of the aultar to be the very body of Christ really in flesh and bloud Oliphant Mylle The Sacrament and sacrifice of the Masse Mille. The scripture of God is not to be taken carnally but spiritually and standeth in faith only as for the Masse it is wrong for Christ was once offered on the Crosse for mans trespasse and will neuer be offered agayne for then he ended all sacrifice Oliph Thou deniest the office of a Byshop Mille. Oliphant Mylle Byshops no Byshops I affirme that they whome ye call Byshops do no Bishops workes nor vse the offices of Bishops as Paul biddeth writing to Timothy but liue after their owne sensuall pleasure and take no care of the flocke nor yet regard they the word of God but desire to be honored and called my Lords Oliph Olyphant Thou speakest against pilgrimage and callest it a pilgrimage to whoredome Mille. I affirme that and say that it is not commaunded in the scripture Mylle and that there is no greater whoredome in no places then at your pilgrimages except it be in common brothels Oliph Thou preachedst quietly and priuatly in houses and openly in the fields Mille. Yea man and on the sea also sailing in ship Oliph Walter Mylle constant in the truth Sentence pronounced against Walter Mylle Wilt thou not recant thine erroneous opinioÌ„s and if thou wilt not I will pronounce sentence against thee Mille. I am accused of my life I know I must die once therfore as Christ sayd to Iudas Quod facis fac citius Ye shal know that I will not recant the truth for I am corne Patricke Learmonâ— the Archbyshopâ— stuard 〈◊〉 Prouost â—â—â—fuseth to his tempâ—â—rall iudgeâ— Also the Archbishops chamberlaine refuseth to be his iudge The townâ— offended wâ—th the condemâ—â—â—tion of Walter Mille. No corde all the towne could be bought to tye him to the stake Alexander Symmerâ—waill the Bishops seruant made teâ—â—poral iudâ—â— for Walteâ— Mille. The miraculous weâ—â— king of 〈◊〉 in Walter Mille. W. Millâ— denyed by the Byshoâ—â— to speake W. Mille permitted by the 〈◊〉 men to speake I am no chaffe I wil not be blowne away with the wind nor burst with the flaile but I will abide both These thinges rehearsed they of purpose with other light trifles to augment their final accusation and then sir Andrew Oliphant pronounced sentence against him that he shuld be deliuered to the temporall iudge and punished as an hereticke which was to be burnt Notwithstanding his boldnes and constancie moued so the hartes of many that the Byshops Stuard of his regalitie Prouost of the towne called Patrike Learmond refused to be his temporall iudge to whome it appertained if the cause had bene iust Also the Bishops chamberlaine being therwith charged would in no wise take vpon him so vngodly an office Yea the whole towne was so offended with his vniust coÌ„demnation that the Bishops seruauntes could not get for their money so much as one cord to tie him to y e stake or a tarre barrell to burne him but were constrained to cut the cordes of their maisters own pauilion to serue their turne Neuerthelesse one seruaunt of the Byshops more ignoraunt and cruell then the rest called Alexander Symmerwayll enterprising the office of a temporall iudge in that part conueyed him to the fire where against all naturall reason of man his boldnes and hardines did more and more increase so that the spirit of God working miraculously in him made it manifest to the people that his cause and Articles were iust and he innocently put downe Now when all things were ready for his death and he conueyed with armed men to the fire Oliphant had him passe to the stake and he said nay but wilt thou put me vp with thy hand and take part of my death thou shalt see me passe vp gladly for by y e law of God I am forbiddeÌ„ to put hands vpon my selfe TheÌ„ Oliphant put him vp with his hand and he ascended gladly saying Introibo ad altare Dei and desired that he might haue place to speake to y e people the which Oliphant and other of the burners denyed saying that he had spoken ouer much for the Byshops were altogether offended that y e matter was so long continued Then some of the yong men committed both the burners and the Byshops their maysters to the Diuell saying that they beleeued that they should lament that daye and desired the sayd Walter to speake what he pleased The Martyrdome of Walter Mille. Epitaphium Non nostra impietas aut actae crimina vitae Armarunt hostes in mea fata truces Sola fides Christi sacris signata libellis Quae vitae causa est est mihi causa necis After this by the iust iudgement of God in the same place where Walter Mille was burnt the Images of the great Church of the Abbey which passed both in number and costlines were burnt in time of reformation Ex fideli testimonio è Scotia misso And thus much concerning such matters as happened and such Martirs as suffered in the Realme of Scotland for the faith of Christ Iesus and testimonie of his truth ¶ Persecution in Kent IN reuoluing the Registers of William Warrham Archbyshop of Canterbury I finde moreouer besides these aboue comprehended Ex Regist. W. Warrham Archiepisc Cant. in the time and reigne of king Henry the names of diuers other wherof some suffered Martyrdome for the like testimonie of Gods worde and some recanted which albeit heere do come a little out of order and shoulde haue bene placed before in the beginning of King Henries reigne yet rather then they should vtterly be omitted I thought heere to geue them a place though somewhat out of time yet not altogether I trust without fruit vnto the Reader being no lesse worthy to be Registred and preserued from obliuion then other of theyr fellowes before them ¶ A Table of certayne true seruants of God and Martyrs omitted which were burned in the Dioces of Cant. vnder William Warrham Archbyshop of Canterbury with the names of theyr persecuters and accusers an 1511. Persecuters and Iudges Accusers and witnesses The Martyrs Wyllyam Warrham Archbishop of Caunterbury D. Cutbert Tonstall Doctour of both lawes and Chauncelour of the Archbyshop D. Syluester Lawyer D. Wellys Doctour Clement Browne Doctor Iohn Collet Deane of Paules Doctour Wodyngton Martirs in Kent before the tyme of M. Luther Willyam Rich of Benynden Agnes Iue of Canterbury Robert Hilles of Tenterden Steuen Castelyn of Tenterden Io. Grebill of Tenterden husband to Agnes Grebill the Martyr Christopher Grebill the naturall sonne of Agnes Grebill the Martyr Io. Grebill the yonger the naturall sonne of Agnes Grebill the Martyr Wil. Oldbert of Godmersham Laur. CheterdeÌ„ Tho. Harwood of Rowenden Ioane Harwood his wife Phill. Hardwod WilliaÌ„ Baker of Cramebroke Edw. Walker Robert Reinold of Benynden Williem Carder of Tenderden
the workes of fayth mercy prescribed in the same word Differeâ—â— betweeâ— worâ—â—s câ—â—â—maundeâ— God 〈◊〉 workes 〈◊〉 of 〈◊〉 and not vnto workes deuised by mans fantasy as going on pilgrimages and other lyke idolatrous superstitions the which they should also to the vttermost of theyr powers reproue and speak agaynst declaring that all grace goodnes ought onely to be soughte for at gods hand as the alone geuer therof not at any other câ—eature And that they shoulde not onely foorthwyth take down and destroy all such Images as had bene thertofore abused by pilgrimage or offerings within theyr said cures Images â—â—bused 〈◊〉 Pilgrimâ—â—â— to be deâ—stroyed but also should not thenceforth suffer any lightes or other idolatrous oblation to be made or set vp before any other image then was yet suffered in the Church Also that euery holy day hauing no Sermon in theyr Church they should immediatly after the gospel distinctly read in the Pulpit the Lordes prayer Annâ— 154â— the beliefe and the x. commauÌ„demeÌ„ts of almighty God in the english toung The 〈…〉 the 〈◊〉 prayer 〈◊〉 English be read Parentâ— maister charged trading of their childreâ— Sacramâ—â—â—â— to be 〈…〉 exhorting the people not only to learn theÌ„ theyr selues but also to teach them to theyr childreÌ„ families also should charge all Parentes and gouernors of housholds to bring vp their youth in some good exercise or occupation wherby they might afterwards serue the common wealth and not runne and like vagabondes and idle loyterers thereby encur the daunger of the lawes And furthermore that the sayd persons hauing cure should see the holy Sacramentes of Christ reuerently ministred within theyr cures that if any of them by speciall licence or other cases expressed in the Statutes of thys realme should be at any time absent from theyr benefices that then they should leaue in theyr rowmes some Godly learned and discreet Curate that were able to instruct the people in all truth and godlines not seking theÌ„selues but rather the profit of theyr flocke And likewise that they should see prouided and set vp some most conuenient and open place of euery their seuerall Churches one great Bibe in english one book of the Paraphrases of Erasmus vpon the gospels both in English that the people might reuerentlye without any argument or contention read heare the same at such times as they listed and not to be inhibited therfroÌ„ by the Parson or Curate but rather to be the more encouraged and prouoked thereto And that the sayd Parsons and Curates should not at any time but for necessary causes haunt anye Tauerne or Ale house neither should spend their time idlely in vnlawfull games but at all theyr conuenient leasures shoulde geue theÌ„selues to the reading or hearing of the holy scriptures Moreouer that in the time of confession euery Lent they should examine theyr parishners whether they could say the Lordes prayer the ten commaundementes and the articles of the Christian fayth and that if they coulde not they should then reproue them declaring further vnto theÌ„ that they ought not to presume to come vnto y e Lordes table without the true knowledge therof and earnest desire to fulfill the same Also that they shoulde not admitte any man to preache within theyr cures but suche as were lawefully licensed thereunto None to preach 〈◊〉 â—â—fficiently 〈◊〉 and that they hauing at anye tyme before extolled and praysed any Idolatrous Pilgrimage or other superstition should now openly recant the same before the people That all hinderers of Gods word and fauourers of the contrary proceedings should 〈◊〉 detected Ecclesiaâ—ticall and beneficed persons what they must 〈◊〉 to the 〈…〉 beneâ—â—â— of a 〈◊〉 pouâ—d to finde a scholer at the vniuersitye And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes that then they should forthwith detect the same vnto the kinges counsell or vnto some Iustice of peace to theÌ„ next inhabiting And further that learning and knowledge might be y e better mayntayned it was also ordeined herein that euery beneficed persoÌ„ y t inought yerely dispend twenty pouÌ„des or vpward and not resident vpon their cures should pay towardes the reliefe of the poore within theyr parishes euery yeare the fourty part of theyr fruites and profites likewise that euery suche as might dispende one hundreth poundes yearely or more should for euery hundreth pouÌ„d geue a competent exhibition vnto some poore scholer within one of the Uniuersityes of Oxford or Cambridge or els in some other grammer schole of the realme And also that euery priest being vnder the degree of a Bacheler of Diuinity should haue of his owne one newe Testament in English and Latine with the Paraphrases of Erasmus vpon the same and should diligeÌ„tly read and study therupon and should collect and keep in memory all such comfortable places of the scripture as do set forth the mercy benefites and goodnes of almighty God towardes all penitent beleuing persons that they might therby coÌ„fort theyr flock in al dauÌ„ger of death Certaine â—hinges to â—e prouided 〈◊〉 of the â—â—â—rchmen dispayre or trouble of conscience and that therfore euery bishop in theyr visitations should from time to time try and examine them how they had profited in these theyr studyes And although the Masse was then still by the Law reteyned yet was it enioyned that at euery high masse the sayer or singer therof should openly and distinctly read the Gospell and Epistle in English in the Pulpit or in some other conuenient place that the people mought heare the same The Gospel 〈◊〉 epistle to 〈◊〉 read in 〈…〉 And in like place and maner should read euery holy day and Sonday at Mattins one chapter of the new Testament in English omitting therfore three of theyr 9. Latine Lessons with theyr Respondes and at Euensong like wise immediately after Magnificat one chapter of the old Testament in stead of theyr wonted Respondes and Memories Furthermore because of the vayne contention that often fall among the people for goyng on Procession it was ordeined that thenceforth the Priests and Clerkes should kneele in the midst of the Church there distinctly sing or reade the Letany in English sette forth by the authority of K. Henry the eight and that no person should depart the church in the time of reading the Scripture or the Letany or during the time of any Sermon without iust and vrgent cause Likewise that the people should spend the holydaies in hearing the word of God in priuate and publick prayers in knowledging theyr offences vnto God and amendmeÌ„t of the same in reconciling themselues charitablye to theyr neighbors where displeasure hath bene in often receiuing the Communnion of the body and bloud of Christ in visiting the poore sicke in all sober and godly conuersatioÌ„ and not in vanity idlenes or dronkenes
daily in oure schoole that therefore we learne things because we knowe theÌ„ not are not alowed to say we know not these things or we thinke they be not good therfore we wil not learne them Sister you must thinke nothing can commende you more then reason according to the which you haue bene hitherto vsed nowe for very loue we will offer you reason our selfe If you are perswaded in conscience to the contrarye of our lawes you or your perswaders shall freely be suffered to say what you or they can so that you will heare what shal be said againe In this poynt you see I pretermit my estate and talke with you as your brother rather then your supreme Lord and king Thus should you being as wel content to heare of your opinions as you are content to holde them in the end thanke vs as much for bringing you to light as nowe before you learne you are loth to see it And it thus muche reason with our natural loue shal not mooue you whereof we would be sorie then must we consider the other part of your fault which is the offence of our lawes For though hitherto it hath bene suffered in hope of amendement yet now if hope be none how shall there be sufferaunce Our charge is to haue the same care ouer euery mannes estate that euery man ought to haue ouer his owne And in your owne house as you would be lothe openly to suffer one of your seruauntes being next you most manifestly to breake your orders so must you thinke in our state it shal miscontent vs to permit you so great a subiecte not to keepe oure lawes Your nearnes to vs in bloud your greatnesse in estate the condition of this time maketh your fault y e greater The example is vnnatural that our sister shuld do lesse for vs then our other subiects The case is sclanderous for so great a personage to forsake our maiestie Finally it is too dangerous in a troublesome common wealth to make y e people to mistrust a faction We be yoÌ„g you thinke in yeeres to consider this Truely sister it troubleth vs somwhat the more for it may be this euil suffered in you is greater then we can discerne so we be as much troubled because we doubt whether we see the whole pearil as we be for that we see In deede we will presume no further then our yeres geueth vs y t is in doubtfull things not to trust our own wits but in euideÌ„t things we thinke there is no differeÌ„ce If you shuld not do as other subiects do were it not euident that therin you shuld not be a good subiect Were it not plaine in that case that you should vse vs not as your soueraigne Lord Againe if you shoulde be suffred to breake our lawes manifestly were it not a comfort for others so to do and if our lawes be broken contemned where is our estate These things be so plaine as we could almost haue iudged them sixe yeares past And in deede it greeueth vs not a little that you whych shoulde be our most comfort in our yong yeres should alone geue vs occasion of discomfort Thinke you not but it must needes trouble vs and if you can so thinke you oughte sister to amend it Our natural loue towards you without doubt is great therfore diminish it not your self If you wil be loued by vs shewe some token of loue towardes vs that we say not with the Psalme Mala pro bonis mihi reddiderunt If you will be beleeued when by wryting you confesse vs to be your soueraigne Lord heare that which in other things is often alleaged Ostende mihi fidem tuam ex factis tuis In the answere of your letter to our counsaile we remember you sticke only vpon one reason deuided into two partes The first is that in matters of religion your faith is none other but as all Christendome doth confesse The next is you wil assent to no alteration but wish things to staÌ„d as they did at our fathers death If you meane in the firste to rule your faith by that you call Christendome and not by this Church of England wherein you are a member you shal err in many poynts such as our fathers yours wold not haue suffered whatsoeuer you saye of the standing still of thinges as they were leaft by him The matter is too plaine to write what may be gathered and too perillous to be concluded against you For the other part if you like no alteration by our authoritie of things not altered by oure father you should doe vs too great an iniurie We take our self for the administration of this our common wealthe to haue the same authoritye which our father had diminished in no part neither by example of scripture nor by vniuersal lawes The stories of Scripture be so plenteous as almost y e best ordered church of the Israelites was by kings yonger then we be Well sister we will not in these things interprete your wrytings to the worste loue and charitie shall expound them But yet you must not therby be bolde to offend in that whereunto you see your wrytings might be wrested To conclude we exhort you to do your duetie and if any impediment be thereof not of purpose you shall finde a brotherly affection in vs to remedy the same To teache you and instruct you we wil geue order and so procure you to doe your duetie wilâ—ingly that you shall perceiue you are not vsed meerely as a subiect and onely commaunded but as a daughter a scholler and a sister taught instructed and perswaded For the which cause when you haue considered this our letter we pray you that wee may shortly heare from you To the kings most excellent Maiestie MY duetie moste humbly remembred to your maiestie please it the same to vnderstande that I haue receiued your letters by maister Throgmorton this bearer The contents wherof doeth more trouble me then any bodily sicknesse though it were euen to the death and the rather for that your highnesse doeth charge me to be both as a breaker of your lawes and also an encourager of others to do the like I most humbly beseeche your Maiestie to thinke that I neuer entended towards you otherwise then my duty compelleth me vnto that is to wish your highnesse all honour and prosperitie for the which I do and daily shal pray And where it pleaseth your maiestie to wryte that I make a chaleÌ„ge of a promise made otherwise then it was meant the trothe is the promise coulde not be denied before your maiesties presence at my laste waiting vpon the same And althoughe I confesse the grounde of faith wherunto I take reason to be but an handmaid my conscience also hath and doth agree with the same yet touching that promise for so much as it hath pleased your maiestie God knoweth by whose perswasion to wryte it was not so meanr I shal most
letter of execution from the Kinge and the Counsaile the foresayde Duke and Uncle to the Kyng beinge founde no traitour onely being caste by the Acte of Fellonye was deliuered vnto the Sheriffes and so brought to the place of execution Touching which execution a few words here woulde be bestowed in describing the wonderful order and maner thereof according as it hath faithfully ben suggested to vs vppon the credite of a certaine noble Personage who not onely was there present at the deede doing but also in a maner next vnto him vpon the scaffolde beholding the order of all things with his eies and with his penne also reporting the same in order and maner as here foloweth In the yeare of our Lorde 1552. the 22. day of Ianuary in the sixte yeare of the raigne of king Edward the sixte he being yet vnder age and gouernaunce of Tutours the noble Duke of Somersette vncle to kynge Edwarde was brought out of the tower of London and accordinge to the maner deliuered to the Sheriffes of the Citie and compassed round about w t a great number of armed men both of the garde and others he was brought vnto the scaffolde on Tower hill where as hee nothing chaunging neyther voyce nor countenance but in a maner with the same gesture whych he commonly vsed at home kneeling downe vppon both his knees and lifting vpp his handes commended himselfe vnto God After that he had ended a fewe short prayers standing vp againe and turning him selfe towarde the East side of the Scaffold nothing at all abashed as it seemed vnto me standing about the middest of the Scaffold and diligently marking all things neither with the sight of the axe The cheaâ—â—â—full counteâ—nance of 〈◊〉 Duke of Somerset his death neyther yet of the hangman or of present death but wyth the like alacritie and chearefulnesse of minde and countenance as before times he was accustomed to heare the causes and Supplication of other and especially the poore towardes whom as it were with a certaine fatherly loue to his children he alwaies shewed himselfe moste attentiue he vttered these wordes to the people Dearly beloued frendes The worâ— of the Duke of Somerset peopâ—â— the peopâ—â— at his deaâ—â— I am broughte hither to suffer death albeit that I neuer offended against the king nether by word nor dede and haue bene alwaies as faithful true vnto this Realme as any man hath bene But for somuch as I am by a lawe condemned to die I do acknowledge my selfe as well as others to bee subiecte thereunto Wherefore to testifie my obedience whiche I owe vnto the lawes I am come hither to suffer death wherunto I willingly offer my selfe with most hearty thankes vnto God that hath geuen me this time of repentaunce who myght thorowe sodaine death haue taken away my life that neyther I should haue acknowledged him nor my selfe Moreouer dearly beloued frendes there is yet somewhat that I must put you in minde of as touchinge Christian religion which so long as I was in authoritie I alwayes diligently sette foorth and furthered to my power Neither I repent me of my doinges but reioyce therein sith that now the state of Christian religion commeth most neare vnto the forme and order of the Primitiue Churche The 〈◊〉 the Dukâ— Somerseâ— setting forth truâ— religion Which thing I esteeme as a great benefite geuen of God both vnto you and me most hartily exhorting you all that this which is most purely set forth vnto you you wil with like thankfulnesse accept and embrace and set out the same in your liuing Which thing if you do not wythout doubt greater mischiefe and calamitie wil folow When he had spoken these wordes A sodeinâ— noyse and feare of people 〈◊〉 the deatâ— the Duâ—â— Somersâ—â— sodainely there was a terrible noise heard whereupon there came a great feare on al men This noise was as it had bene the noise of some great storm or tempest which vnto some semed to be heard from aboue like as if a great deale of gunpouder being inclosed in an armorie and hauing caught fire had violently broken out But vnto some againe it seemed as though it had ben a great multitude of horsemen running together or comming vppon them Suche a noyse was then in the eares of all men albeit they saw nothing Whereby it hapned that all the people being amased wythout any euident cause wythout any violence or stroke striken or any man seene they ran away some into y e ditches and puddles and some into the houses thereabout other some being afraide with the horrour and noyse fell downe groueling vnto the ground w t their polaxes and halbards most part of them cried oute Iesus saue vs Iesus saue vs. Those whyche tarried still in their places for feare knewe not where they were And I my selfe which was there present among the rest being also afraid in this hurly burly stoode stil altogether amased looking when any man woulde knocke me in the head It hapned heere as the Euangelists write it dyd vnto Christ when as the officers of the high Priestes and Phariseis comming wyth weapons to take him being astonied ran backwardes and fell to the ground In the meane time The lyke story you shall reaâ— Caius Mâ—â—rius in Vâ—â—lerius Mâ—â—â—imus the booke chapter whilest these things were thus in doing the people by chance spied one sir Anthony Broune riding vnto the scaffold which was the occasion of a new noise For when they saw him comming they coniectured that which was not true but notwithstanding which they all wished for that the king by that messenger had sent hys vncle pardone and therfore with great reioysing casting vp their cappes they cried out Pardon pardone is come God saue the king Thus this good Duke although hee was destitute of all mans helpe The greaâ— fauour of the peopâ—â— to the 〈◊〉 of Somerâ—set yet he sawe before hys departure in how great loue fauour he was with all men And truely I doe not thinke that in so great slaughter of Dukes as hath bene in England within these few yeares there was so many weeping eyes at one time and not w tout cause For all men did see in the decay of this Duke the publike ruine of al england except such as in dede did perceiue nothing But now to returne from whence we haue strayed the Duke in the meane time standing stil in y e same place modestly and with a graue couÌ„tenance made a signe to the people w t his hand that they woulde kepe themselues quiet Which thing being done silence obtained he spake vnto them in this maner Dearely beloued frendes The word of the Duâ—â— agayne to the peoplâ— there is no such matter heere in hande as you vainely hope or beleeue It seemeth thus good vnto almighty God whose ordinance it is meete and necessary that we all be obedient vnto Wherefore I pray you all to be
neither for hope of life nor for feare of death For if ye will denie his truth to lengthen your lyfe God will denie you and yet shorten your dayes And if you will cleaue vnto him he will prolong your dayes to your comfort and his glory to the which glory God bring me now and you heereafter when it pleaseth him to call you Fare you well good Sister and put your only trust in God who only must helpe you * Heere followeth a certayne effectuall prayer made by the Lady Iane in the time of her trouble O Lord thou God and father of my life heare mee poore and desolate woman A prayer of the Lady Iane. which flyeth vnto thee onely in all troubles and miseries Thou O Lord art the onely defendour and deliuerer of those that put their trust in thee and therefore I beeyng defiled wyth sinne encombred with affliction vnquieted wyth troubles wrapped in cares ouerwhelmed with miseries vexed with temptations and greeuously tormented wyth the long imprisonment of this vile masse of clay my sinfull body do come vnto thee O mercifull Sauiour crauing thy mercy and helpe without the which so little hope of deliueraunce is lefte that I may vtterly despayre of any libertie Albeit it is expedient that seeyng our life standeth vpon trying we should be visited sometyme wyth some aduersitie whereby we might both be tryed whether we be of thy flocke or no and also knowe thee and our selues the better yet thou that saydest that thou wouldest not suffer vs to be tempted aboue our power be mercifull vnto me now a miserable wretch I beseech thee which with Salomon do cry vnto thee humbly desiring thee that I may neyther be too much puffed vp with prosperitie neither too much pressed down wyth aduersitie least I beeyng too full should denie thee my GOD or beeyng too lowe brought should despayre and blaspheme thee my Lord and Sauiour O mercifull GOD consider my miserie best knowne vnto thee and be thou now vnto me a strong tower of defence I humbly require thee Suffer me not to be tempted aboue my power but eyther be thou a deliuerer vnto me out of thys great miserie eyther else geue me grace paciently to beare thy heauie hand and sharpe correction It was thy righte hande that delyuered the people of Israell out of the handes of Pharao which for the space of foure hundred yeares did oppresse them and keepe them in bondage Let it therefore lykewyse seeme good to thy fatherly goodnes Psal. â—â— to delyuer mee sorrowfull wretch for whome thy Sonne Christ shedde hys precious bloud on the Crosse out of thys miserable captiuity bondage wherein I am now Howe long wilt thou be absent for euer Oh Lord hast thou forgotten to be gracious and hast thou shut vp thy louing kindnes in displeasure wilt thou be no more entreated Is thy mercy cleane gone for euer and thy promise come vtterly to an end for euermore why doest thou make so long tarying shall I despaire of thy mercy O God farre be that from me I am thy workmanship created in Christ Iesu geue me grace therefore to tary thy leysure and patiently to beare thy woorkes assuredly knowing that as thou canst so thou wilt deliuer me when it shall please thee nothing douting or mistrusting thy goodnes towardes me for thou wottest better what is good for me then I do Therefore do with me in all thinges what thou wilt plague me what way thou wilt Onely in the meane time arme me I beseech thee with thy armour that I may stand fast my loynes being girded about with veritie hauing on the brest plate of righteousnes shod with the shoes prepared by the Gospell of peace Ephes. 6. aboue all thinges taking to me the shield of fayth wherewith I may be able to quench all the fiery dartes of the wicked and taking the helmet of saluatioÌ„ the sword of the spirit which is thy most holy word praying alwaies with al maner of praier supplicatioÌ„ that I may refer my selfe wholy to thy wil abiding thy pleasure and comforting my selfe in those troubles that it shall please thee to send me seeing such troubles be profitable for me and seeing I am assuredly perswaded that it can not be but well all that thou doest Heare me O mercifull father for his sake whoÌ„ thou wouldest shoulde be a sacrifice for my sinnes to whome with thee and the holy Ghost be all honour and glory Amen After these thinges thus declared it remayneth nowe comming to the end of this vertuous Lady next to inferre the maner of her execution with the words and behauiour of her in time of her death ¶ These are the wordes that the Lady Iane spake vpon the Scaffold at the houre of her death FIrst when she mounted vpon the Scaffold The wordâ—â— and behauiour of the Lady Ianâ— vppon the Scaffold she sayde to y e people standing thereabout good people I am come hether to dye and by a lawe I am condemned to the same The fact against the Queenes highnes was vnlaw full and the consenting thereunto by me but touching the procurement and desire therof by me or on my behalfe I doe wash my handes thereof in innocency before God and the face of you good Christian people this day and therewith she wrong her handes wherein she had her booke Then said she I pray you all good Christian people to beare me witnes that I dye a true Christian woman and that I do look to be saued by no other meane but onely by the mercy of God in the bloud of his only sonne Iesus Christ and I confesse that when I did know the word of God I neglected y e same loued my selfe and the world therfore thys plague and punishment is happily and worthily happened vnto mee for my sinnes and yet I thanke God of hys goodnes that hee hath thus geuen me a time and respite to repent and now good people while I am aliue I praye you assist me with your prayers And then kneeling down she turned her to Fecknam saying shall I say this psalme and he sayd yea Then sayd she the Psalme of Miserere mei Deus in English in most deuoute maner throughout to y e end and then she stoode vpp and gaue her mayden Maistresse Ellen her gloues and handkerchefe and her book to Maister Bruges and then she vntyed her gowne and the hangman pressed vpon her to helpe her off with it but she desiring him to let her alone turned towardes her two Gentlewomen who helped her of therwith and also with her frowes past and neckerchefe geuing to her a fayre handkerchefe to knit about her eyes Then the hangman kneeled downe and asked her forgeuenesse whom she forgaue most willingly TheÌ„ he willed her to stand vpon the straw which doing she sawe the blocke Then shee sayd I pray you dispatche me quickely Then she kneeled downe saying wil you take it off before I lay
speaking of Christ tropicall figuratiue anagogicall allegoricall which they do interpret after this sort that although the substance of bread wyne doe remayne and be receiued of the faythfull yet notwithstanding Christ chaunged the appellation thereof called the bread by the name of his flesh the wine by the name of his bloud non rei veritate sed significaÌ„te misterio i. not that it is so in verye deede but signified in a misterye So that wee shoulde consider not what they bee in theyr owne nature But what they import to vs and signify and should vnderstand the Sacrament not carnally but spiritually and shoulde attend not to the visible nature of the Sacraments neither haue respect onely to the outward bread cup thinkyng to see there with our eye no other thinges but onely bread and wyne but that liftyng vp our mynds we should looke vp to the bloud of Christ with our fayth Ann. 1454. â—priâ—l should touche hym with our mynde and receiue him with our inward man and that beyng lyke Egles in this lyfe we should flye vp into heauen in our heartes where that Lambe is resident at the right hand of hys father 〈◊〉 Sacraâ—â—â—â— to 〈…〉 what it 〈◊〉 â—ature 〈◊〉 whaâ— it 〈…〉 which taketh away the sinnes of the world by whose stripes we are made whole by whose passion we are filled at hys table and whose bloud we receiuyng out of his holy side do lyue for euer beyng made the ghests of Christ hauing him dwellyng in vs through the grace of his true nature and through the vertue and efficacie of his whole passion beyng no lesse assured and certified that we are fed spiritually vnto eternall lyfe by Christes flesh crucified and by hys bloudshed the true food of our myndes then that our bodies be fed with meat and drinke in this lyfe and hereof this sayd mysticall bread on the table of Christ the mysticall wyne beyng administred and receyued after the institution of Christ be to vs a memoriall a pledge a token a sacrament The Sacrament is a â—â—moriall 〈◊〉 pledge a 〈◊〉 a â—â—crament 〈…〉 â—hat is 〈◊〉 by 〈◊〉 the 〈…〉 and a seale And thereof is it that Christ sayth not thus This is my body eate ye but after he had biddeÌ„ them eate then he said This is my body which shal be geueÌ„ for you Which is to mean as though he should say In eating of this bread consider you that this bread is no common thyng but a mysticall matter neither do you attend that which is set before our bodily eyes but what feedeth you within Consider behold my body crucified for you that eate and digest in your myndes Chaw you vpon my passion be fed w t my death This is the true meat this is the drinke that moysteneth wherwith you beyng truly fed and inebriate shall liue for euer The bread and the wyne which be set before our eies are onely declarations of me What the 〈◊〉 â—ody of Christ doth â—o our sâ—â—les but I my selfe am the eternall food Wherfore whensoeuer at this my table you shall behold the sacraments haue not regard so much to them as consider ye what I promise to you by them which is myselfe to be meat for you of eternall lyfe The onely oblation of Christ wherewith he offered himselfe to God the father once to death vpon the aultar of the crosse for our redemption was of such efficacy y t there is no more need of any sacrifice for the redemption of the whole world The sacriâ—â—ce of Christes 〈…〉 all but all y e sacrifice of y e old law he tooke away performyng that in very deede which they did signify and promise Whosoeuer therfore shal fixe the hope of his saluatioÌ„ in any other sacrifice he falleth froÌ„ the grace of Christ and is contumelious against the bloud of Christ. For he was wounded for our transgressions and was broken for our iniquities 〈◊〉 53. All we lyke sheepe haue wandered astray Euery man hath turned after his owne way and the Lord hath layd all our iniquities vpon him For he hath entered once for all into the holy place by the bloud not of Goates or Calues but by his own bloud Heb. 9. finding eternall redemption And hath entered into heauen to appeare now in the sight of God for vs not to offer hymselfe oftentymes for so should he haue suffred many times but now hath he appeared once to put away sinne through hys owne oblation And as it is appoynted to all men once to dye so also Christ once was offered Heb. 17. Who offering vp one oblation for sinnes sitteth now for euer on the right hand of God For by one oblation hath he made perfect for euer those that be sanctified For where is remission of sinnes there is now no more oblation for sinne but this only sacrifice of Christ whosoeuer shall seeke any other sacrifice propitiatory for sinne 〈◊〉 sacrifice 〈◊〉 for 〈◊〉 but 〈◊〉 maketh the sacrifice of Christ of no validitie force or efficacie For if it be sufficient to remit sinnes what neede is there of any other For the necessitie of another argueth and declareth this to be insufficient Almighty God graunt that we may truly leaue to one sacrifice of Christ and that wee to hym agayne may repay our sacrifices of thanksgeuing of prayse of confessing hys name of true amendment of repentaunce of mercifulnes towards our neighbors and of all other good workes of charitie Christ 〈…〉 for 〈◊〉 we 〈…〉 For by such sacrifices we shall declare our selues neither ingratefull to God nor altogether vnworthy of this holy sacrifice of Christ. And thus you haue out of the testimonies of holy scripture and of the ancient Doctors of the Church the true and sincere vse of the Lordes holy supper and the fruite of the true sacrifice of Christ. Which whosoeuer thorough captious or wrested interpretations or by mens traditions shal go about otherwise then Christ ordeined them to alter or traÌ„substantiate he shall aunswere to Christ in the latter day when he shal vnderstand but then to late that he hath no participation with the body and bloud of Christ but that out of the supper of eternal lyfe he hath eaten and dronken eternall damnation to hymselfe West Because we will not consume and spend the tyme in waste this your writyng which you exhibite hereafter shall be read in hys place In the meane season let vs now fall to the Arguments Ched The Scriptures in many places doe affirme Argument that Christ gaue hys natural body Mat. 26. Mark 14. Luk. 22 Ergo Aunsâ—â—â—â— I doe conclude that the naturall body is in the Sacrament Cran. To your argument I aunswer If you vnderstand by the body natural organicum that is hauyng such proportion and members as he had liuyng here then I aunswer negatiuely Furthermore concernyng the Euangelists thus I say and graunt that Christ tooke bread and called
hee would not preuent them but taryed still sayeng Once I did flee and tooke me to my feete but now because I am called to this place and vocation I am throughly perswaded to tary and to liue and dye with my sheepe And when at the day of his appearaunce which was the first of September he was come to London before he could come to the foresayd D. Heath and Boner hee was intercepted commaunded violently agaynst hys wyll to appeare before the Queene and her Counsaile M. Hoopeâ— refused to flye away to answer to certaine bonds and obligations wherein they sayd hee was bound vnto her And when he came before theÌ„ Winchester by and by receyued hym very opprobriously M. Hoopâ—â— commeth vp to Loâ—don and rayling and ratyng of hym accused him of Religion Hee agayne freely and boldly told his tale and purged hymselfe But in fine it came to this conclusion that by them he was commaunded to Ward it beyng declared vnto hym by his departure M. Hoopâ—â— charged to aunswere the Queâ—â— for bonds 〈◊〉 debt that the cause of his imprisonment was only for certaine summes of money for the which he was indebted to the Queene and not for religion This how false and vntrue it was shall hereafter in his place more plainly appeare The next yeare beyng 1554. the 19. of Marche M. Hopeâ— commaâ—â—â—ded to warde he was called agayne to appeare before Winchester and other the Queenes Commissioners where what for the Bishop and what for the vnruly multitude when he could not be permitted to plead his cause he was depriued of hys Bishoprikes Which how in what order it was done M. Hoopâ—â— depriued 〈◊〉 his Bishoprickâ—s here now followeth to be seene by the testimonie and report of one which being present at the doing committed the same to writyng ¶ A letter or report of a certaine godly man declaring the order of M. Hoopers depriuation from hys Bishoprike An. 1554. March 19. FOr so much as a rumor is spread abroad of the talk had at my L. Chuancellours A letter reportinâ— the orde◠〈◊〉 M. Hoopâ—â— depriuatiâ—â— betweene hym with other Commissioners there appoynted and M. Hooper cleane contrary to the veritie and truth thereof in deede and therfore to bee iudged rather to be risen of malice for the discrediting of the truth by false suggestions and euill reportes then otherwise I thought it my duetie bâ—yng present thereat my selfe in writyng to set forth the whole effect of the same partly that the veritie therof may be knowen to the doubtfull people and partly also to aduertise them how vncharitably M. Hooper was handled at their hands which with all humilitie vsed hymselfe towards them desiryng that with patience he might haue bene permitted to speake assuryng all men that where I stood in a mammeryng and doubt which of these two religions to haue credited eyther that set forth by the kings maiesty that dead is or els that now mainteyned by the Queens maiesty theyr vnreuerend behauiour towards M. Hooper doth mooue me the rather to credite hys doctrine then that which they with railyng and cruell words defended consideryng that Christ was so handled before And that this which I haue written here was the effect of theyr talke as I acknowledge it to bee true my selfe so I appeale to all the hearers consciences that there were present so they put affection away for the witnesse to the same ¶ The Bishops of Wint. of London of Duresme of Landaffe of Chichester sate as Commissioners Lord Chauncellour AT M. Hoopers commyng in the L. Chauncellour asked whether he was maried Hooper Yea my L. and will not be vnmaried tyll death vnmary me Duresme That is matter enough to depriue you Hooper That it is not my Lord except ye do agaynst the Law The matter concerning mariage was no more talked of then for a great space but as well the Commissioners as such as stood by began to make such outcries laughed and vsed such gesture as was vnseemely for the place and for such a matter The Bishop of Chichester D. Day called M. Hooper hypocrite with vehement wordes and scornefull countenance Bekonsall called him beast so did Smyth one of the clerkes of the Counsayle and diuers other that stoode by At length the Bishop of Winchester said that all men might liue chast that would and brought in this text Castrauerunt se propter regnum coelorum That is There he that haue gelded themselues for the kingdom of heauen Math. 19. M. Hooper sayd that text prooued not that all men could lyue chaste but such onely to whome it was geuen and read that which goeth before in the text But there was a clamour and cry Priest maâ—â—age not â—orbyd by â—he olde â—anon mocking and scorning with callyng hym beast that the text could not be examined Then M. Hooper sayd that it did appeare by the olde Canons that marriage was not forbidden vnto Priestes and named the Decrees But the Bishop of Winchester sent for another part namely the Clementines or the Extrauagants But M. Hooper said that booke was not it which he named Then cryed out the Bishop of Winchester and sayd You shall not haue any other vntill ye be iudged by this And then began such a noyse tumult and speakyng together of a great many that fauoured not the cause 〈◊〉 More 〈◊〉 shortly 〈◊〉 into 〈…〉 dyed of 〈◊〉 that nothyng was done ne spoken orderly nor charitably Afterwardes Iudge Morgan began to rayle at M. Hooper a long time with many opprobrious fowle words of hys doyng at Glocester in punishing of men said there was neuer such a tyrant as he was After that D. Day Bishop of Chichester said that the Councel of Ancyra which was before the Councell of Nice was against the marriage of Priests Then cryed out my L. Chancellor many with him that M. Hooper had neuer read the Councels Yes my Lord quoth M. Hooper and my L. of Chichester Doctor Day knoweth that the great Councell of Nice by the meanes of one Paphnutius decreed that no Minister should be separated from his wife But such clamours and cries were vsed that the Councel of Nice was not seene After this long brutish talke Tonstall Bishop of Duresme asked M. Hooper whether he beleeued the corporal presence in the sacrament And maister Hooper said plainly that there was none such neither did he beleue any such thyng Then would the Bish. of Duresme haue read out of a booke for his purpose belike what booke it was I cannot tell but there was such a noise and confuse talke on euery side that he dyd not read it Then asked Winchester of M. Hooper what authoritie mooued him not to beleue the corporall presence He said the authoritie of gods worde and alleged this text Quem oportet coelum suscipere vsque ad tempus restaurationis omnium i. Whom heaueÌ„ must hold vntill the latter
theÌ„ within the said Deanry whom he shall lyke best to be instructed and appeased in that behalfe And also I haue appoynted that iâ— this beyng done there shall yet remayne any scruple in the parties conscience and himselfe not satisfied then the said partie to repaire vnto one of myne Archdeacons or chaplens vnto whom his mynd shal be most inclined vnto or els to repaire vnto myne owne selfe to bee resolued in his saide scruple or doubt and to receiue and take such order therin as to one of the sayd Archdeacons or vnto me shall therin appeare to be most expedient Further certifieng and declaring vnto you that I haue geuen commaundement herein to all my Archdeacons that they monish and commaund euery pastor Curate within their Archdeaconries that they hauing knowlege hereof doe in the first holiday next then followyng at the masse tyme when the multitude of people is present declare all these thyngs vnto their parishioners and exhort them that they esteeme this grace accordingly and reconcile themselues to the church before the first Sonday after Easter next ensuyng which thyng I also do commaunde by the tenour hereof with intimation that the sayd tyme beyng once past and they not so reconciled euery one of them shall haue processe made agaynst hym accordyng to the Canons as the cause shall require for which purpose the pastours and Curates of euery parish shall be coÌ„manded by their Archdeacon to certifie me in writyng of euery man and womans name that is not so reconciled Further herewith I do signify and declare vnto you that our holy father the Pope Iulius the 3. of that name lyke a most tender and naturall father hearyng of the returne and recouery of his prodigall child this Realme of England hath hymselfe made much ioy and gladnes here at and also all other true christen Realmes haue done the lyke Exhorting you therefore in our Lord not to bee vnthankfull your selues or negligent in this behalfe but diligently to seeke for it ioyfully to embrace it and fruitfully to vse it remembryng with all the monition and charge which came from me the last yeare concernyng your commyng to confession in Lent and receiuyng the sacrament at Easter which monition to all effects and purposes I haue now here repeated and renewed chargyng you and also al your Curates therwith And because al our dueties is earnestly and deuoutly to pray for the prosperous estate of our soueraignes the King and Queene of this Realm I do finally require and pray you as hartily as I can to pray for their maiesties accordingly and specially that it may please almighty God to send vnto her grace a good tyme and to make her a glad mother which cannot be but vnto vs all great ioy much comfort and inestimable profite Geuen at London the 19 day of the moneth of Febr in the yere of our Lord God after the computation of the church of England 1554. and of my translation the 16. * The forme of absolution to be kept by the Pastors and Curates in priuate confessions concernyng this reconciliation OVr Lord Iesus Christ absolue you and by the Apostolike authoritie to me graunted and committed I absolue you from the sentences of excommunication and from all other censures and paynes into the which you be fallen by reason of heresie or schisme or any other wayes and I restore you vnto the vnity of our holy mother the Churche and the Communion of all Sacramentes dispensing with you for all manner of irregularitie and by the same authoritie I absolue you from all your sinnes In the name of the father and of the sonne and of the holy Ghost Amen ¶ The lamentable history of Maister Iames Hales Iudge IN the history of M. Hooper mention was touched a little before of Iudge Hales The history of Iuâ—ge 〈◊〉 wherefore somethyng would be sayd more in this place touching that matter But because the story of that man and of his ende is sufficiently comprehended in our first booke of Acts and MonumeÌ„ts we shall not greatly need to stand vpon rehersall of euery perticular matter touching the whole but only taking the chiefest and leauyng the rest we will report somewhat of the communication betwene the B. of Winchester hym declaring withal how false and vntrue the excuse is of our aduersaries which so precisely by the law defend theÌ„selues and say that in all their doyngs they did nothing but by y e Law to beare them out Which if it be so how did they theÌ„ to Anne Askew What law had they when they had condemned her first for a dead woman then afterward to rack her The Catholickes proued to doe agaynst the law in Q Maryes tyme. By what law did they cal vp M. Hooper prison him for the Queenes debt when the Queene in very deede did owe hym foure score pounds and kept hym a yeare and a halfe in prison and gaue hym neuer a penny pag. 1577. By what law did B. Boner condemn and burne Richard Mekins a lad of xv yeares when the first Iurie had quit hym and at the stake reuoked all heresies and praised the sayd Boner to be a good man and also hauing him in prison would not suffer his father and mother to come to hym to comfort their owne chylde pag. 1168. What lawe had they to put Maister Rogers in prison when hee dyd neyther preache nor reade Lecture after the tyme of the Queenes inhibition and when they had kept hym in his owne house halfe a yeare beyng not depriued of anye liuyng yet would not let hym haue a halfe peny of his owne liuyngs to relieue hym his wyfe and xi childreÌ„ pag. 1574. By what law was Thomas Tomkins hand burnt and afterward his body consumed to ashes What good law or honestie was there to burne the 3. poore womeÌ„ at Garnsey with the infant chyld fallyng out of the mothers woÌ„be when as they all before theyr death recanted their wordes and opinions and were neuer abiured before So here likewyse in this case what order or right of law did Steuen Gardiner follow in troublyng imprisoning Iudge Hales when he had done nothyng neither agaynst Gods law nor mans law in proceeding by order of law against certayne presumptuous persones which both before the law and agaynst the law then in force tooke vppon them to say their Masse as ye shall heare in these his answers and communication had with Steuen Gardiner here vnder ensuyng ¶ The communication betwene the Lord Chauncellour and Iudge Hales beyng there among other Iudges to take his oth in Westminster hall An. 1553. October 6. Lord Chauncellour I. Hales MAister Hales ye shall vnderstand that lyke as the Queenes highnes hath heretofore conceiued good opinion of you especially for that ye stood both faithfully lawfully in her cause of iust succession refusing to set your hand to the booke among others y t were against her grace in that behalfe Communication
as before ye heard Nicholas Sheterden and Umfrey Middleton answered to the first and second articles affirmatiuely To the third concerning the Catholicke Churche after a sorte they graunted To the fourth and fift and sixt touching the reall presence and the sacrameÌ„t to be ministred in the Latin tongue and in one kind they refused vtterly to sweare Sheterden sayd he would not aunswere thereto before the cause were determined why he was imprisoned and so stil remayned prisoners before the lawes of Parliament receiued c. Middleton added moreouer and confessed that he beleued in hys owne God saying my liuyng God no dead God c. Thacker onely relented and was content to take penaunce Thus the foresayd foure vpon these aunsweres were condemned by the Byshop of Douer the 25. day of Iune an 1555. The burning of foure Martyrs And so being geuen to the seculer power they were burned at Cant. the 12. of Iuly at two seuerall stakes 〈◊〉 Châ—iâ—tian â—â—ayer of â—icholas â—heterden â—â—fore his â—eath but all in one fire together where they in the sight of God and of his Aungels and before men like true souldiours of Iesus Christ gaue a constant testimony to the truth of his holy Gospell The prayer of Nicholas Sheterden before his death O Lord my God and Sauiour whiche art Lord in heauen and earth maker of all things visible and inuisible I am the creature and worke of thy handes Lord God looke vppon me and other thy people which at this time are oppressed of the worldly minded for thy lawes sake Yea lord thy law it self is now trodeÌ„ vnder foote and mens inuentions exalted aboue it and for that cause do I and many thy creatures refuse the glory prayse and commoditie of this life and do chuse to suffer aduersitie and to be banished yea to be burnt with the bookes of thy worde for the hopes sake that it is layd vp in store For Lorde thou knowest if we would but seeme to please men in thinges contrary to thy word we might by thy permission enioy these commodities that other do as wife children goodes and frendes which al I knowledge to be thy giftes geuen to the end I should serue thee And now Lord that the worlde will not suffer me to enioye them except I offend thy lawes behold I geue vnto thee my whole spirite soule and body and loe I leaue here all the pleasures of this life and doe nowe leaue the vse of them for the hope sake of eternall life purchased in Christes bloud Sacrifice of obedience to God and promised to all them that fight on his side and are content to suffer with hym for his truth when soeuer the world and the deuill shall persecute the same O father I doe not presume vnto thee Sacrifice of thankes for redemption in mine owne righteousnes no but onely in the merites of thy deare sonne my sauiour For the whiche excellent gifte of saluation I cannot worthily prayse thee neither is any sacrifice worthy or to be accepted with thee in comparison of oure bodyes mortified and obedient vnto thy will and now Lorde Sacrifice of the body what soeuer rebellion hathe bene or is found in my members agaynst thy will yet do I here geue vnto thee my body to the death rather then I will vse anye straunge worshipping whiche I beseech the accept at my hande for a pure sacrifice let this torment be to me the last enemye destroyed euen death the ende of misery and the beginning of all ioy peace and solace and when the tyme of resurrection commeth then let me enioy agayne these members then glorified which now be spoyled and consumed by the fire O Lord Iesu receaue my spirite into thy handes Amen Letters of Nicholas Shetterden and first a letter to his mother AFter my humble and bounden duety remembred welbeloued Mother A letter of Nicholas Sheterden to his mother this shal be to wishe you increase of grace and and godly wisedome that yee may see and perceiue the craftye bewitching of Sathan our mortal enemy which as I haue diuers times declared vnto you doth not openly shewe himselfe in hys owne likenes but vnder colour of deuotion deceiueth them that keep not a dilligent eye vpon him Sathan transformeth himselfe into an Angell of light but hauing confidence in mans traditions and customes of the worlde leauing the commaundementes of God and Testament of his Sonne Christ Iesus our Lord doe grow more into superstition hipocrisie then into wisedome and true holynesse For this is most true that Sathan the enemy of soules dothe by his ministers make many beleue that those thinges whiche they compell vs vnto for theyr bellye 's sake haue many godly significations although they be most contrary to Gods will as doubtlesse they be euen as did the serpent in Paradise to our first mother Eue. What sayd he hath God commaunded yee shall not eate of all the trees in the Garden The woman sayd of the fruites of the trees in the Garden we may eate but of the tree in the middest of the Garden sayd God see ye eate not least ye dye As the Serpent seduced Eue by an Aple so Priestes seduce the people by Images EueÌ„ so our Ministers now a dayes say hath God commaunded ye shall not make you anye Image or likenes of any thing Yea forsoothe Tush say they what harme can they doe May we not remember God the better wheÌ„ we see his Image or Picture For they are good bookes for the lay men but in deed they be better for the priestes because they receiue the offeringes And looke howe truely the promise of the serpent was kepte with Eue so is the perswasion of our Priests found true to vs. Images more profitable bookes for Priests then for lay men For as Adam and Eue did become like God in knowing good and euill so are we in remembring God by hys Image For Adams eyes were so open that he lost both innocencye and righteousnes and was become most miserable of all creatures and euen so we remember Christ so well by Images that we forget his commaundements and count his Testament confirmed in his bloud for starke madnesse or heresie so miserably haue wee remembred him that of all people we are most blinde Sheterden prophesieth of Gods plagues and this doth followe vpon our presumption when wee remember God by breking of hys law and therefore surely except we repent shortly God wil remember vs in his wrath reward vs with his plagues as sure as there is a God it will come to passe But I know the craftines of them herein I thanke God whiche wil say Where went he to schoole Learning against or without Gods word is vayne and to no purpose Antichrist hath turned the Church cleare vpside downe Is he wiser then our great Doctours that studyed all their life And loe they saye that it is good hay although we smell
Letter of Nicholas Shetterden to his mother O My good mother whom I loue with reuerence in the Lord 〈◊〉 his moâ—â—er an oâ—â—er letter 〈…〉 and according to my duety I desire your fauourable blessing and forgeuenes of al my misdedes towards you Oh my good mother in fewe wordes I wish you the same salutation which I hope my selfe to feele and partly tast of before this come to you to reade And in the resurrection I verely beleeue to haue it more perfectly in body and soule ioyned together for euer and in that daye God graunt you to see my face with ioy but deare mother then beware of that greate Idolatrie and blasphemous Masse O lette not that be your God whiche mice and wormes can deuoure â—â—stimony 〈…〉 against 〈◊〉 Idâ—ll of 〈◊〉 Aultar Beholde I call heauen and earth to recorde that it is no God yea the fire that consumeth it and the moystenesse that causeth it to moulde and I take Christes Testament to witnesse that it is none of his ordinaunces but a meere inuention of men and a snare to catche innocents bloud and now that God hath shewed it vnto you be warned in time O geue ouer olde customes become new in y e truth What state soeuer your fathers be in leaue that to God â—hat soeâ—er the 〈◊〉 were 〈◊〉 word â—ust needes 〈…〉 and let vs followe the counsell of his woorde Deare mother imbrace it with heartye affection reade it wyth obedience lette it be your pastime but yet caste of all carnall affections and loue of worldly things so shall we meete in ioy at the last day or els I bid you farewell for euermore Oh farewell my friendes and louers all God graunt me to see your faces in ioy Amen From Westgate the 11. of Iuly 1555. Your childe wrytten with his hande and sealed with his bloude Nicholas Shetterden being appoynted to be slaine The copie of a letter wrytten to his wife I Wrote vnto you as one y t longed more to heare of your healthe â—n other â—etter of 〈…〉 wyâ—e then of all worldly treasure willing you to entreate Esau the elder brother by nature gently geuing to him his own yea and offer him one of the droues and say they be Iacobs and are sent for a present to my Lorde Esau but he wil not take it c. Now my beloued ye knowe the blessing of oure father is that the elder shall serue the younger wisedom our mother hath taught vs the same and I know ye do complaine of your seruaunt the flesh that he is rebellious diobedient and vntoward vnruely and crookedly ye thinke he doth his seruice but yet behold how shall ye plead your cause before an indifferent iudge for if it be true that his seruice be not according to hys duetie as it is many times found in seruaunts yet I say can you shewe your cause to no indifferent iudge but hee shall obiect against you that he is not kept like a seruant but he lacketh both meat and drinke and other necessaries meete and due for a seruaunt so shall ye take more shame of your own complaint then remedy or vantage against your seruant and it shal be a cloke for him to hide all his rebellion and vntoward seruice because ye haue misused him And therefore my sentence is that yee paciently beare with him in small faultes and amende your owne greate faultes as oppression crueltie and couetousnes requiring more then a seruaunt can do specially being tired wyth labour famined wyth hunger and lamed with stripes And these things amended if hee doe hys seruice negligently as no doubt sometime he wil yet then ye may boldly correct him with discretion sometime if he do not hys taske ye may make hym go to bed supperlesse but yet beate hym not with durable strokes neither withholde hys meate in due time and pinche him not by the belly continually but * * Corporis curam agite 〈◊〉 ad concupisceÌ„tiaâ— let him haue some thing to ioy in onely watch hym and keepe him from doing of harm Though he be but a stranger in the life that is in God yet be good to straungers for we are all straungers in darkenesse and captiues in sinne as well soule and spirite being in Egypt as now the flesh is yet vnbaptised with the terrible red Sea of deathe and remember that one lawe abideth for the stranger I meane one reward abideth both bodye and soule in the lande of euerlasting rest And therefore intreat him gently and deale with him iustly now The body of man is redemed as well as the soule for the time will come that the yoke of bondage shall be taken from his necke and he shall be a fellow heire with your yonger brother Circumcise him therefore but doe not misuse hym nor keepe him from hys owne but deale mercifully wyth the straunger that he may saye Oh of what vnderstanding heart is this people who hath God Or where is God so nigh as to these God make you wise and politike in hart victorious in fielde of this world to rule the nations with a rodde but kill not the Gabaonites wyth whome peace is taken but lette them drawe water and hew woode The Gabaonites though they be but strangers not to be pampared yet are they not to be cast out but geue them their meate and drinke due for labourers and be glad because your disease is so remedied for it is better and easier for a thirstie labouring man to drinke then for a dronken man to tell a sober tale Yea it is a token that yee haue earnestly followed your labour and not kepte companie with dronkardes and belly Gods and therefore be glad I say yea and glad againe for great is your rewarde in heauen yea blessed shall they be that in this your zeale shall meete you and withdrawe your hande from reuenging your selfe vppon that churlish Naball which thing I hope to doe nowe with these sweete reasons and frailes of Figges I being of one house with your seruaunt Naball I dare say to you that churlishnesse is hys name but reuenge not for the Lorde shal do it in his due time Farewell mine owne heart Yours in bondes at Westgate Nicholas Shetterden The next day after the condemnation of these foresayd which was the 26. day of Iulye were also condemned for the same Articles W. Coker W. Hopper of Cambroke Henry Laurence Richarde Wright of Ashforde W. Stere of Ashforde But because the execution of these Martyrs pertaineth not to thys moneth more shall be sayde the Lorde willing of them when we come to the moneth folowing of August Nicholas Hall and Christopher Waide Martyrs THe same moneth of Iuly next after the suffering of the Kentishmen aboue named Iuly 19. Nic. Hall and Christopher Wayde Martyrs followed the death Martyrdome of Nicholas Hall Brickelayer and Christopher Waid of Dartford which both were condemned by Maurice Bishoppe of