him the tenour whereof here ensueth ¶ The sentence geuen against Iohn Frith IN the name of God Amen We Iohn by the permission of God Byshop of London lawfully and rightly proceeding with all godly fauour by authoritie and vertue of our office against thee Iohn Frith of our iurisdictiō Sentence against Iohn Frythe before vs personally here present being accused and detected and notoriously slaundered of heresie hauinge hearde seene and vnderstande and with diligent deliberation wayed discussed and considered the merites of the cause all thinges being obserued which by vs in this behalfe by order of law ought to be obserued sittyng in our iudgement seate the name of Christ being first called vppon and hauing * As they had which crucified Christ. God onely before our eyes because by y e actes enacted propoūded and exhibited in this matter and by thine owne confession iudicially made before vs we do finde that thou hast taught holden and affirmed and obstinately defended dyuers errours and heresies and damnable opinions contrarie to the doctrine and determinatiō of the holy Church and specially agaynst the reuerende Sacrament and albeit that we following the example of Christ which woulde not the death of a sinner but rather that he should conuert and lyue haue oftentimes gone about to correct thee and by al lawfull meanes that we coulde and moste wholesome admonitions that we did knowe to reduce thee againe to y e true fayth and the vnitie of the vniuersall Catholique Churche notwithstanding wee haue founde thee obstinate and stiffe necked willingly continuing in thy damnable opinions heresies and refusing to returne againe vnto the true faith and vnitie of the holy mother Church and as the childe of wickednesse and darkenesse so to haue hardened thy harte that thou wylt not vnderstande the voyce of thy sheapeheard which with a fatherly affection doth seeke after thee nor wilt not be allured with his godly and fatherly admonitions We therefore Iohn the Bishop aforesaid not willyng that thou whiche arte wicked shouldest become more wicked and infecte the Lordes flocke wyth thy heresye which we are greatly afrayde of do iudge thee and definitiuely condemne thee the sayde Iohn Frith thy demerites and faultes beyng aggrauate through thy damnable obstinacie as gyltie of most detestable heresies and as an obstinate vnpenitent sinner refusing penitently to returne to y e lappe and vnitie of the holy mother Church and that thou haste bene and arte by Lawe excommunicate and pronounce and declare thee to be an excōmunicate person also wee pronounce and declare thee to bee an heretique to be cast out from the Church and left vnto the iudgement of the secular power and nowe presentlye so do leaue thee vnto the secular power and their iudgement moste earnestly requiring them in the bowels of our Lorde Iesus Chryst that this execution and punishment worthily to be done vppon thee maye so bee moderate that the rigour thereof be not too extreme nor yet the gentlenesse too muche mitigated but that it may bee to the saluation of thy soule to the extirpation terrour and conuersion of heretiques to the vnitie of the Catholique fayth Moderation pretended but none shewed by this our sentence definitiue or finall decree which we here promulgate in this fourme aforesayde This sentence thus readde the Byshop of London directed hys letter to Syr Steuen Pecocke Mayor of London Iohn Fryth deliuered to the secular handes and the Sheriffes of the same Citie for the receyuyng of the foresayde Iohn Frith into their charge Who being so deliuered ouer vnto them the fourth daye of Iulie in the yeare aforesayde was by them caryed into Smithfield to be burned and when he was tyed vnto the stake there it sufficiently appeared with what constancye and courage he suffered death The constant death of Iohn Fryth for when as the fagots and fire were put vnto hym hee willingly embraced the same therby declaring with what vprightnesse of mynde he suffered hys death for Christes sake and the true doctryne whereof that daye hee gaue with his bloud a perfect and firme testimonie The wynde made hys death somewhat the more longer which bare away the flame from him vnto his felowe that was tyed to his backe but hee had established hys minde with such pacience God geuinge hym strength that euen as though he had felt no paine in that long torment he seemed rather to reioyce for his felow thē to be careful for himselfe This truely is the power and strength of Christ stryuing vanquishing in his Saintes who sanctifye vs together with them and direct vs in all thinges to the glory of his holy name Amen This day before the burning of these worthye men of God the Bishop of London certified king Henry the eight of his worthy ye rather wooluish proceeding against these men the tenour whereof for as muche as it proceedeth as the other do before we therefore omit it referryng the reader to the same ¶ Andrewe Hewet burned with Maister Frith ANdrewe Hewet borne in Feuersham in the county of Kent Andrew Hewet Martyr a yong man of the age of foure and twenty yeres was apprentise with one maister Warren Taylor in Watlyng streete And as it happened that hee went vppon a holy daye into Fleete streate Anno. 1533. towarde Saint Dunstanes he met with one William Holt which was foreman with the kyngs Taylour at that present called maister Malte and beynge suspected by the same Holt which was a dissemblyng wretche to be one that fauoured the Gospel after a litle talke had with hym he went into an honest house about Fleete Bridge whiche was a bookesellers house Then Holt thynking he had founde good occasion to shew foorth some fruit of his wickednesse Andrew Hewet apprehended sent for certaine offycers and searched the house fynding the same Andrew apprehended hym and caryed hym to the Byshops house where he was cast into yrons The man that gaue him this file was Valentine Freese the Painters brother who was afterward with his wyfe burned in Yorke and being there a good space by the meanes of a certaine honest man he had a File conueyed vnto hym wherewith he fyled of his yrons when he spyed his tyme he got out of the gate But being a man vnskilfull to hyde hym selfe for lacke of good acquaintance he went into Smythfielde and there mette with one Wythers whych was an hypocrite as Holt was Which Wythers vnderstandynge howe he had escaped and that hee knewe not whyther to goe pretendyng a faire countenāce vnto hym willed hym to go wyth him promysing that he shoulde bee prouyded for and so kept hym in the countrey where he had to do from Lowe Sunday til Whitsuntide and then brought him to London to y e house of one Iohn Chapman in Hosier lane beside Smithfielde and there left him by the space of two dayes Then he came to the layde Chapmans house againe and brought Holt with
much ado and a great number also to be sore afrayd Ye heard a little before the Councels letter sent to B. Boner signifiyng the good newes of Queene Mary to be not onely conceyued but also quicke with childe which was in the moneth of Nouember the xxviij day Of this child great talke began at this tyme to ryse in euery mans mouth with busy preparation and much ado especially amongst such as semed in England to cary Spanish hartes in English bodies In number of whom here is not to be forgotten nor defrauded of his condigne commendatioÌ„ for his woorthy affection toward his Prince and her issue one sir Rich. Southwel who being the same tyme in the parlament house when as the Lordes were occupied in other affaires matters of importance sodainly starting vp for fulnes of ioy brast out in these words folowing Tush my Maisters quoth he what talke ye of these matters I would haue you take some order for our yong maister that is now comming into the world apace The wordes of Sir Rich. Southwell â—n the Parliament house for his yong master lest he find vs vnprouided c. By the which words both of him and also by the foresaid letters of the counsaile and the common talke abroad it may appeare what an assured opinion was theÌ„ conceiued in mens heds of Queene Mary to be conceiued and quicke with child In so much that at the same tyme and in the same Parliament there was eftsoones a bill exhibited and an Act made vpon the same the words wherof for the more euidence I thought here to exemplificate as vnder followeth ¶ The wordes of the Acte ALbeit we the Lordes spirituall and temporal the commons in this present parliament assembled Ex sâ—at â—n 1. 2. Phil. Mar. cap. 10. haue firme hope confidence in the goodnes of almighty God that like as he hath hitherto miraculously preserued the Queenes maiesty from many great imminent perils and daungers euen so he will of his infinite goodnes geue her highnes strength the rather by our continuall prayers to passe well the danger of deliuerance of chylde The iudgement of the 〈…〉 in God 〈…〉 wherwith it hath pleased him to al our great comforts to blesse her Yet forasmuch as all things of this world be vncertaine and hauing before our eyes the dolorous experience of this inconstant gouernment during the tyme of the raigne of the late king Edward the 6. do plainly see the manifold inconueniences great dangers and perils that may ensue to this whole realme if foresight be not vsed to preuent all euill chances if they should happen For the eschewyng hereof we the Lordes spirituall temporall and the commons in this present Parliament assembled for and in consideration of a most speciall trust and confidence thot we haue and repose in the kings maiesty Order taken by Parliament for Q. Maries child for and coÌ„cerning the politike gouernment order and administration of this realm in the tyme of the yong yeres of the issue or issues of her maiesties body to bee borne if it should please God to call the Queenes highnes out of this present lyfe during the tender yeares of such issue or issues which God forbid according to such order and maner as hereafter in this present Acte his highnes most gracious pleasure is should be declared and set forth haue made our humble sute by the assent of the Queenes highnes that his maiestie would vouchsafe to accept and take vppon hym the rule order education and gouernment of the sayd issue or issues to bee borne as is aforesayd vpon which our sute beyng of his said maiestie most graciously accepted it hath pleased his highnesse not onely to declare that like as for the most part his maiesty verely trusteth that almighty God who hath hitherto preserued the Queenes maiesty to geue this realme so good an hope of certayne succession in the bloud royall of the same realme will assist her highnes with his graces and benedictions to see the fruite of her body well brought forrh Trust disapoynted lyue and able to gouerne whereof neither all this realme ne all the world besides should or coulde receiue more comfort then his maiesty should and would yet if such chaunce should happen hys maiesty at our humble desires is pleased and contented not onely to accept and take vpoÌ„ him the cure and charge of the education rule order and gouernmeÌ„t of such issues as of this most happy Mariage shall be borne betweene the Queenes highnes and him but also during the time of such gouernment would by all wayes and meanes study trauaile and employ hymselfe to aduance the weale both publike priuate of this realme and dominions thereunto belonging according to the sayd trust in his maiestye reposed with no lesse good will and affection then if his highnesse had bene naturally borne amongst vs. In consideration whereof be it enacted by the King and the Quenes most excellent maiesties by the assent of the Lordes spirituall and temporall and the commons in this present Parliament assembled and by the authoritie of the same c. as it is to be seene in the Acte more at large ratified and confirmed at the same Parliament to the same entent and purpose ¶ Thus much out of the Acte and statute I thought to rehearse to the entent the Reader may vnderstand not so much how Parliaments may sometimes be deceiued as by this childe of Queene Mary may appeare as rather what cause we Englishmen haue to render most earnest thanks vnto almighty god who so mercifully against the opinion expectatioÌ„ and working of our aduersaries hath helped deliuered vs in this case which otherwise might haue opened such a window to the Spaniardes to haue entred and replenished this land that peradueÌ„ture by this tyme Englishmen should haue enioyed no great quiet in their owne countrey the Lord therefore make vs perpetually myndfull of his benefits Amen Thus we see then how man doth purpose but God disposeth as pleaseth him For all this great labour prouision and order taken in the Parliament house for their yoÌ„g maister long looked for commyng so surely into the world in the end appeared neither yong maister nor young maistresse that any man yet to this day can heare of Furthermore as the labour of the lay sort was herein deluded The Prayers of the Papistes of what litle effect they are with God so no lesse ridiculous it was to behold what litle effect the prayers of the Popes Churchmen had wyth almighty God who trauailed no lesse with their processions Masses and Collects for the happy deliueraunce of thys yong maister to come as here followeth to be seene ¶ A prayer made by D. Weston Deane of Westminster daily to be sayd for the Queenes deliueraunce O Most righteous Lord God which for the offence of the first woman hast threatened vnto all women a common sharpe A prayer for
part agaynst his accusers that he at that time was rid out of trouble William Tyndall in hys booke aunswering that M. More addeth moreouer and testifieth that the Byshop of London would haue made the said Colet Deane of Paules an hereticke for translating the Pater noster in Englishe had not the Byshop of Caunterbury holpen the Deane But yet the malice of Fitziames the Byshop so ceased not who being thus repulsed by the Archbishop practised by an other trayne how to accuse hym vnto the king The occasion thus fel. It happened the same time that the king was in preparation of warre agaynst Fraunce Whereupon the Byshop with his coadiutors taking occasion vpon certaine wordes of Colet wherein he seemed to preferre peace before any kinde of warre Iniqua pax iustissimo bello praeferenda were it neuer so iust accused him therefore in their sermons and also before the Kyng Furthermore it so befell the same time y t vpon good friday D. Colet preaching before the king entreated of the victory of Christ exhorting all Christians to fight vnder y e standard of Christ against the deuill adding moreouer what an hard thing it was to fight vnder Christes banner and that all they which vpon priuate hatred or ambition tooke weapon against their enemy one christian to slay an other suche did not fight vnder the banner of Christ but rather of Satan therefore concluding his matter he exhorted that Christian men in theyr warres would followe Christ their Prince captayn in fighting against their enemies rather then the example of Iulius or Alexander c. The king hearing Colet thus to speake and fearing lest by hys words the hartes of his souldiours might be withdrawne from his warres which hee had then in hande Colet called before the kyng tooke hym aside and talked with him in secret conference in his garden walking Bish. Fitziames Bricot and StaÌ„dish who were his enemies thought now none other but that Collet must needs be committed to y e Tower wayted for his comming out But the king with great gentlenes intertayning D. Colet and bidding him familiarly to put on his cap in long curteous talk had with him in the garden much commended him for his learning integritie of lyfe agreeing with him in all poyntes D. Colet commended of the king but that onely he required him for that the rude souldiours shuld not rashly mistake that which he had said more playnly to explane hys words and minde in that behalfe which after he dyd and so after long communication and great promisâ—s the king dismissed Colet with these wordes saying let euery man haue his Doctour as him liketh this shall be my Doctour and so departed Wherby none of his aduersaries durst euer trouble him after that time The foundation of the schoole of Paules Among many other memorable actes left behind him he erected a worthy foundation of the schoole of Paules I pray God the fruites of the schoole may answere y e foundation for the cherishing vp of youth in good letters prouiding a sufficient stipende as well for the maister as for the Husher whome he willed rather to be appoynted out of the number of maryed men then of single priestes with their suspected chastitie The first moderator of this schoole was Guliel Lilius Gulielm Lilius Ex epist. Eras. ad Iod. Ionam Guliel Grocinus Guliel Latimerus The iudgemeÌ„t of Greocinus vpon Hierachia ecclesiast Dionisii Areopag a man no lesse notable for hys learnyng then was Colet for his foundation Ex. Epist. Erasm. ad Iodoc Ionam This Colet died the yeare of our Lord 1519. Not long before the death of this Colet and Lily lyued Gulielmus Grocinus and Gulielmus Latimerus both English men also and famously learned This Grocinus as he began to read in his opeÌ„ lecture in y e church of S. Paul the booke of Dyonisius Areopagita commonly called Hierarchia Ecclesiastica for the reading of the holy scriptures in Paules was not in vre in the first entry of his preface he cryed out with great vehemency agaynst them who soeuer they were whiche eyther denyed or stoode in doubt of the authoritie of that booke in the number of whome hee noted Laurence Valla diuers other of like approued iudgement and learning But afterward the same Grocine when he had continued a few weekes in hys reading thereof and did consider further in him he vtterly altered and recanted his former sentence protesting openly that the forenamed booke to his iudgement was neuer written by that authour whom we reade in the actes of the Apostles to be called Dyonisius Areopagita Ex. Eras. ad Parisiens Dionisius Areopag The tractation of these two couples aboue rehearsed doe occasion me to adioyne also the remembraunce of an other couple of like learned men The names of whom not vnworthy to be remembred were Thomas Linacre and Richard Pace which two followed much vpon the tyme of Colet Thomas Linacre Richarde Pace and of Wil. Lily But of Richard Pace whiche was Deane next after the foresayd Iohn Colet more conuenient place shall serue vs hereafter to speake comming to the story of Cardinall Wolsey Moreouer to these two I thought it not out of season to couple also some mention of Geffrey Chaucer and Iohn Gower Geffrey Chaucer Iohn Gower Which although being much discrepant froÌ„ these in course of yeres yet may seeme not vnworthy to be matched with these forenamed persons in commendation of their study and learning Albeit concerning the full certainty of the tyme and death of these two we cannot find yet it appeareth in the prologe of Gowers work intituled confessio Amantis that he finished it in the 16. yeare of K. Rich. the second And in the end of the viij booke of hys sayde treatise he declareth that he was both sicke and old when he wrote it wherby it may appeare that he liued not long after Notwithstanding by certayne verses of the sayde maister Gower placed in y e latter end of Chaucers works both in Latine and Englishe it may seeme that he was aliue at the beginning of the raigne of king Henry the iiij and also by a booke which he wrote to the same K. Henry By his sepulture within a Chappell of the Churche of S. Mary Oueries The bookes 〈◊〉 Iohn Gower whiche was then a monastery where he his wife lye buried it appeareth by hys cheyn his garlaÌ„d of Laurell that he was both a knight and florishing than in poetry In the which place of his sepulture were made in hys grauestone 3. books the first bearing the tytle Speculum meditantis The second Vox Clamantis The thyrd CoÌ„fessio amantis Besides these diuers Chronicles and other workes moe he compiled Likewise as touching the tyme of Chaucer by hys owne works in the end of hys first booke of Troylus and Crâ—scide it is manifest that he and Gower were bothe of one tyme
was taken prisoner by the Cardinall of Loraines seruants by whome he was caryed from Gorze to the Castell of Nommeny Doctor Castellane carriâ—d to the Castell of Nommenye The zelous affection of the CitezeÌ„s of Metz toward their preacher wherupon the citizens of Merz tooke no little displeasure and greeuance who being greeuously offended to haue their preacher so to be apprehended and imprisoned within short space after tooke certaine of the Cardinalles subiectes and kept them prisoners so long vntill the Abbot of S. Antonies in Uiennois called Theodore de Chaumont vicar generall as wel in causes spirituall as teÌ„porall through the iurisdiction both of the Cardinall and Bishopricke of Metz Tollouse and Uerdune being furnished with a letter commission from the See of Rome came to the saide towne of Metz and after diuers declarations made to the Prouost and the other Iustices and Counsellers of the Citie he so wrought and brought to passe that immediately the sayde subiectes of the Cardinall were set at libertie But Iohn Castellane was kept still prisoner in the Castell of Nommeny Whosoeuer escape the Christians are sure to suffer and was most cruelly handled from the time of the fourth day of May vntill the twelfth day of Ianuary during all which time he perseuered constant in y e doctrine of the sonne of God Wherupon he was carried from Nommeny Doctor Castellane constant in his doctrine to the towne and Castell of Uike alwaies perseuering constantly in the profession of the same doctrine so that they did proceed vnto the sentence of his degradation that he might be deliuered ouer vnto the secular power according to the custome and manner And for so much as the fourme and manner of the sentence and processe of disgrading is notable and hath bene reported vnto vs word for word we haue thought good heere to annexe the same to declare the horrible blasphemies ioined with grosse and brutish subtiltie in those high misteries which the enemies of the truth do vse in their processe against the children of God whereby euery man euen the most ignoraunt may euidently perceaue the horrible blindnes that these vnshamefast Catholiques are blinded withall The sentence of the degradation The senteÌ„ce of his degradation Ex actis episcopalibus COncerning the processe inquisitorie fourmed and geuen in fourme of accusation against thee Iohn Castellane priest and religious man of the fryer Eremites of the order of S. Austine vnderstanding likewise thy confession which thou hast made of thine owne good will mainteining false and erroneous doctrine and marking also besides this the godly admonitions and charitable exhortations which we made vnto thee in the towne of Metz which thou like vnto the serpent Aspis hast refused and geuen no eare vnto also considering thine answeares made and reiterate vnto our interrogatories by meanes of thine othe in the which diuelishly thou hast hydden and kept backe not onely the truth but also following the example of Caine hast denyed to confesse thy sinnes and mischeuous offence and finally hearyng the great number of witnesses sworne and examined agaynste thee theyr persons and depositions diligently considered and all other things woorthy of consideration beeing iustly examined the reuerende mayster Nicholas Sauin doctour of diuinitie and inquisitour of the fayth assistaunt vnto vs hath entred processe agaynst thee and geuen full information thereof this our purpose and intent being also communicate vnto diuers Maysters and Doctours both of the Ciuile and Canon lawes heere present which haue subscribed and signed heereunto whereby it appeareth that thou Iohn Castellane hast oftentimes and in diuers places openly and manifestly spread abroade and taught manye erroneous propositions full of the heresie of Luther contrary and against the Catholique faith and the veritie of the Gospell and the holy Apostolique see and so accursedly looked backe turned thy face that thou art founde to be a lyer before Almighty God It is ordeyned by the sacred rules of the Canon lawe that such as through the sharpe dartes of their venemous tongue doo peruert the Scriptures and go about with all their power to corrupt and infect the soules of the faithfull should be punished and corrected with most sharpe correction to the ende that others should be afrayde to attempt the like and apply themselues the better to the study of Christian concorde through the examples set before their eyes as well of seuerity as of clemency For these causes and others rising vpon the saide processe by the Apostolique authoritie and also the authoritie of our sayde reuerende Lorde the Cardinall whych we doo vse in this our sentence definitiue whiche wee sitting in our iudgement seate declare in these writinges hauing God onely before our eyes and surely considering that what measure we do meat vnto other the same shal be measured to vs againe True you say for your measure is death definitiue and therfore looke you for the same measure agayne at Gods hand we pronouÌ„ce and declare senteÌ„tially and diffinitiuely thee Iohn Castellane beyng here present before vs and iudge thee because of thy desertes to be excoÌ„municate with the most great excoÌ„munication and therewithall to be culpable of treason against the diuine maiesty and a mortall enemy of the Catholicke fayth and veritie of the Gospell also to be a manifest hereticke a folower partaker of the execrable * If Luther be to be noted of cruelty which teacheth all meÌ„ and killeth no man what then is to be noted in the Pope which killeth all Gods children and teacheth none crueltie of Martin Luther a stirrer vp of old heresies already coÌ„demned and therfore as thou oughtest to be deposed and depriued of all Priestly honor and dignitie of all thy orders of thy shauing religious habite also of thy Ecclesiasticall benefices if thou hast any and from all priuilege of the Clergy so we here presently do depose depriue and seperate thee as a rotten member from the communion and companie of all the faythfull and beyng so depriued we iudge that thou oughtest to be actually disgraded that done we leaue thee vnto the secular powers committyng the degradation and actuall execution of this our sentence vnto the reuerend Lord and Byshop here present with the authoritie and commaundement aforesayd This senteÌ„ce beyng thus ended with their Catholicke Sermon also the sayd Byshop of Nicopolis sittyng in his pontificalibus in the iudgement seate beyng Suffragan of Metz with the clergy nobles and people about him proceeded to the disgradyng as they call it of the sayd maister Iohn Castellane Thus the sayd maister Iohn Castellane being made ready to his degradation by the officers of the sayd Byshop was apparelled in his Priestly attyre and afterward brought forth of the Chappell by the Priestes which were therunto appointed with al his priestly ornamentes vpon him and holdyng his handes together he kneeled downe before the Bishop Doc. Castellane disgraded Then the officers gaue him the chalice
hys speach And so these two after they had confirmed manye in Gods truth gaue their lyfe for Christes Gospell Ibidem Ioan. Andreas Promoter Tho. Sanpaulinus martyr Peter Liset President of the Counsel of Paris Mailardus Doctor Sorbonius Aubertus Consiliarius Thomas Sanpaulinus At Paris An. 1551. This Thomas a yong man of the age of 18. yeares commyng from Geneua to Paris rebuked there a maÌ„ for swearing For the which cause he being suspected for a Lutheran was followed and watched whether he went and was taken and broughte before the Counsaile of Paris and put in prisoÌ„ where he was racked and miserably tormented to the inteÌ„t he should eyther chaunge his opinion or confes other of hys profession Hys tormentes and rackinges were so sore through the setting on of Maillard and other Sorbonistes that the sight therof made Aubertus one of the counsayle a cruell and vehement enemy against y e Gospel to turne hys back and weepe The youÌ„g man when he had made the tormenters weary with racking and yet woulde vtter none at last was had to Maulbert place in Paris to be burned Where he being in the fire was pluckt vp agayn vpon y e gybbet and asked whether he would turne To whome he sayd that he was in hys way toward God and therfore desired them to let him go Thus this glorious martir remayning inexpugnable glorified the Lord with constant confession of his truth Ibid.  Mauricius Secenat In Prouince An. 1551. He first hauing interrogations put to hym by the Lieuetenaunt of that place Mauryce Senenat martyr made hys aunsweres thereunto so as no great aduantage could be taken thereof But he being greatly compuncted and troubled in hys conscience for dissembling with the truth and called afterward before the Lorde chiefe Iudge aunswered so directly that he was condemned for y e same and burned in Prouince Ex eodeÌ„ A Cittizen of Vzez Ioannes Putte or de Puteo surnamed Medicus At Vzez in Prouince An. 1551. This Medicus beyng a Carpenter and vnlettered Ioannes de Puteo martyr had a controuersie about a certaine pitte withe a Citizene of the towne of Uzez where he dwelled He to cast thys Medicus in the lawe from the pitte accused him of heresie bringing for his witnesses those labourers whome Meddicus had hyred to work in his vineyard wherfore he being examined of the Sacrament of y e Lords Supper was condemned and burned At Uzez in Prouince Ex eodem The gouernour of Lyons The Official of the Archdeacon of Lyons Claudius Monerius At Lyons An. 1551. This man being well instructed in y e knowledge of Gods worde for the whiche he was also driuen from Auernia came to Lyons Claudius Monerius martyr and there taught children He hearing of y e Lord Presidents comming to the citie went to geue warning to a certain familiar friend of hys and so conducted him out of y t town In returning agayne to comforte the mans wife and children he was taken in hys house and so he confessing that which he knew to be true and standing to that whiche he confessed after muche affliction in prison and doungeons was condemned and burned at Lyons He was noted to be so gentle and milde of conditions and constant withall and also learned that certayne of the Iudges coulde not forbeare weeping at his death The sayd Monerius being in Prison wrote certeine letters but one specially very comfortable to all the faythful which the Lorde willing in y e ende of these histories shal be inserted He wrote also y e questioÌ„s interrogatories of y e Official w t his aunsweres likewise to the same which summarily we haue here contracted as followeth Officiall What beleue you of the Sacrament The Sacrâ—ment is the bodye of Christ in the bread or no The Martyr I worship Iesus Christ in heauen sitting at the right hand of God the Father Officiall What say you by purgatory The Martyr Forsomuch as there is no place of mercy after thys life therefore no neede there is of any purgation but necessary it is that wee be purged before wee passe hence Officiall Supremacie Of the Pope what thinke you The Martyr I say he is a Bishop as other Bishops are if he be a true folower of S. Peter Officiall Vowes What say you of vowes The Martyr No man can vow to God so much but the lawe requireth much more then he can vow Officiall Praying to Saintes Are not Sayntes to be inuocated The Martyr They can not pray without fayth and therfore it is in vayne to call vnto them And againe God hath appoynted his Aungels about vs to minister in our necessities Officiall Is it not good to salute the blessed virgine wyth Aue Maria The Martyr When she was on this earth she had then need of the Aungels greeting for then she had need of saluation as well as other but now she is so blessed that no more blessing can be wished vnto her Officiall Images Are not Images to be had The Martyr For that the nature of man is so prone to Idolatry euer occupyed and fixed in those thinges whych lye before his eies rather then vpon those which are not seene Images therefore are not to be sette before Christians You know nothing is to be adored but that which is not seene with eies that is God alone which is a spirit and him we must worship onely in spirit and truth Officiall What say you by the canonicall or ordinary houres for prayer The Martyr To houres and times prayer ought not to be tied But when so euer Gods spirit doth mooue vs or when any necessity driueth vs theÌ„ ought we to pray Then the Officiall asked what he thought of holy oyle salt with such other like To whome the Martyr aunswered that all these thinges were a meere * Maranatha is an Hebrue word mentioned 1. Cor. l 6. and signifieth curse or malediction to the losse of all that a man hath and thereof commeth Matanismas vid. Nic. Lyr. Renate Poyet martyr Maranismus that is sauoured of the law of MaranoruÌ„ and of the superstition of the Iewes  Renate Poyet At Salmure in Fraunce An. 1552. Renate Poyet the sonne of William Poiet which was Chauncellour of Fraunce for the true and syncere profession of the word of GOD constantly suffered Martyrdome and was burned in the Citty of Salmure an 1552. Ex Crisp.  Iohn Ioyer and his seruant a young man Ioh. Ioyer with his seruaunt martyrs At Tholouse An. 1552. These twoe comming from Geneua to theyr Countrey with certayne bookes were appreheÌ„ded by y e way and at length hadde to Thoulouse Where the mayster was first condemned The seruaunt beyng young was not so prompt to aunswere them but sent them to his mayster saying that he should answer them When they were brought to the stake the yong man first going vp began to weep The mayster fearyng least he would geue ouer ranne to
for they shal see God c. Mat. 5. Againe except ye be made like these children ye shall not enter c. Mat. 18. Itē But he that doth the will of my father shal enter into the kingdom of heauen c. Mat. 7. Item Math. 18. the parable of the vnkind seruant iustly cast into prison for not forgetting his fellowe c. Mat. 18. The casting of the rich glutton into hell c. Luk 16 Item Math. 7. Math. 18. Luke 16. Luke 12. he that denieth me here before men I will deny him before my father c. Luk. 12 With such other places of like condition All these I say pertaining to the doctrine of the lawe doe euer include in them a secrete exception of earnest repentance and faith in Christes precious bloud For els Peter denied and yet repented Many Publicanes and sinners were vnkinde vnmerciful and hard hearted to theyr felow seruaunts and yet many of them repented by faith were saued c. The grace of Christe Iesus worke in vs earnest repentance and faith in him vnfained Amen Briefly to know when the law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note That when there is any morall worke commaunded to be done either for eschewing of punyshment or vpon promise of any reward temporall or eternal either els when any promise is made with condition of any worke commaunded in the law there is to be vnderstanded the voyce of the lawe Contrary where the promise of life and saluation is offered vnto vs freely without all our merites The promise of the Gospell is without cōditiō simply without any condition annexed of any law either naturall ceremonial or morall all those places whether they be read in the olde Testament or in the new are to be referred to the voyce and doctrine of the Gospell Free without merites Simple without condition What is the Gospell properly And this promise of God freely made to vs by the merites of Iesus Christ so long before prophesied to vs in the old Testament and afterward exhibited in the new Testament and nowe requiring nothing but our faith in the sonne of God is called properly the voyce of the Gospel and differeth from the voyce of the lawe in this that it hath no condition adioyned of our merityng but onely respecteth the merits of Christ the sonne of God by whose faith only we are promised of God to be saued iustified according as we read Rom. 3. Rom. 3. The righteousnesse of God commeth by faith of Iesu Christ in all and vpon all that do beleue c. The second Caution or danger to be auoyded is that we nowe knowing how to discerne rightly betweene the lawe and the Gospel and hauing intelligence not to mistake the one for the other The second caution must take hede againe that we breake not the order betwene these two taking and applying the lawe where the Gospel is to be applied either to our selues or toward other For albeit the law and the Gospel many times are to be ioyned together in order of doctrine yet case may fall sometimes that the lawe must be vtterly sequestred from the Gospell As when any person or persones doe feele them selues with the maiestie of the lawe Who they be to whō the Gospel onely belōgeth and iudgement of God so terrified and oppressed and with the burdenne of theyr sinnes ouerweyed and throwen downe into vtter discomfort and almost euen to the pitte of hell as hapneth many times to soft and timorous consciences of Gods good seruaunts when such mortified hearts do heare either in preaching or in reading any such example or place of the Scripture whiche pertaineth to the lawe A mourning gowne in a place of mariage doth not agree let them thinke the same nothing to belōg to them no more then a mourning weede belongeth to a mariage feaste and therefore remouing vtterly out of their minds all cogitation of the lawe of feare of iudgemente and condemnation let them onely set before their eyes the Gospel the sweete comfortes of Gods promise free forgeuenes of sinnes in Christe grace redemption liberty reioycing Psalmes thanks singing and a Paradise of spiritual iocundity and nothing els thinking thus with them selues Christ the fulfiller also the finisher of the lawe that the lawe hath done his office in them already and nowe must needes geue place to his better that is must nedes geue roume to Christe the sonne of God who is the Lorde and maister the fulfiller and also the finisher of the law for the end of the law is Christ. Rom. 10. The thirde daunger to be auoyded is that we doe not vse or apply on the contrary side the Gospell in stead of the lawe The 3. Caution How to seperate the lawe from the Gospell For as the other before was euen as much as to put on a mournyng gowne in the feast of a Mariage so is this but euen to cast pearles before swine Wherin is a great abuse among many For commonly it is sene that these worldly Epicures and secure Mammonistes to whom the doctrine of the law doth properly appertain do receiue and apply to themselues most principally the sweete promises of the Gospel and contrariwise the other contrite and brused harts to whome belongeth onely the ioyfull tidings of the Gospel and not the lawe for the most part receiue and reteine to thēselues the terrible voice and sentences of the law Whereby it commeth to passe that many do reioyce where they shuld mourne and on the other side many doe feare and mourne where they neede not Wherefore to conclude in priuate vse of life let euery person discreatly discerne betweene the lawe and the Gospell and aptly apply to him selfe that which he seeth conuenient And againe in publike order of doctrine let euery discrete preacher put a difference betweene the broken heart of the mourning sinner How to ioyne both the law the Gospell and the vnrepentant wordling and so conioyne bothe the law with the Gospel and the Gospel with the law that in throwing downe the wicked euer hee spare the weake hearted and agayne so spare the weake that he doe not encourage the vngodly And thus muche concerning the coniunction and difference betweene the lawe and the Gospell vppon the occasion of M. Patrikes places Persecutors Martyrs The causes Henry Forest Martyr Iames Beton Archb. of S. Andrewes Frier Walter Laing be wraier of the confession of thys Henry Forest Henry Forest At S. Andrewes in Scotland Wythin fewe yeares after the martyrdome of master Patrike Hamelton one Henry Forrest a yonge manne borne in Lithquow who a lyttle before had receiued the orders of Bennette and Collette as they tearme them affirmed and said that master Patrike Hamelton died a Martyr and that hys Articles were true for the whych
oftentimes and hadde not sayde hys Mattens and his deuine Seruice before That hee hadde gone to Masse wythout Confession made to a Priest That it was sufficient for a manne being in deadly sinne to aske God mercy onely for his sinne wythoute farther confession made to a Prieste That hee helde agaynste Pilgrimages and called Images stockes and stones and witches Item that he being sicke wente to the Roode of Sainte Margarete Patens and sayde before hym twenty Pater nosters and when hee sawe hymselfe neuer the better then he sayde a foule euill take him and all other Images Item that if a manne keepe a good tongue in hys head hee tasteth well Item for commending Luther to be a good manne for preaching twise a day c. For saying that the Masse was but a Ceremonie and made to the entent that men should pray onely Item for saying that if a man had a paire of beades or a booke in his hand at the church and were not disposed to pray it was naught c. Wil. Hale holy water clearke of Tolenham 1529. Hys Articles That Offeringe of money and Candles to Images dyd not auaile sith wee are iustified by the bloude of Christe Item for speakynge againste worshipping of Saintes and the Popes pardones For sayinge that sith the Sacramentes that the Prieste doeth minister bee as good as they which the Pope doeth minister he dyd not see but the Priest hast as good authority as the Pope Item that a man shoulde confesse himselfe to God only and not to a Priest c. Wil. Blomfeld Monke of Buâ—y Abiured for the like causes Iohn Tyndall 1530. For sending 5. markes to his brother Wil. Tindall beyond the sea and for receiuing and keeping with him certayne letters from his brother Wil. Worâ—ley Priest Hermite 1530. His Articles For preaching at Halestede hauing the Curates licence but not the Byshops Item for preaching of these woordes that no man riding on Pilgrimage hauing vnder hym a soft saddle and an easy horse should haue any merite therby but the horse and the saddle c. Item for saying that hearing of Mattens and masse is not the thing that shall saue a mans soule but onely to heare y e word of god Iohn Stacy Tyler 1530. Hys Articles were agaynst Purgatory whiche he sayde to be but a deuise of the Priestes to get money Against fasting dayes by mans prescription and choise of meates Agaynst superfluous holydayes Item agaynst Pilgrimage c. Laurence Maxwel Taylor 1530. His Articles That the Sacrament of the alter was not the very bodye of Christ in fleshe and bloud but that he receiued hym by the word of GOD and in remembraunce of Christes passion Item that the order of Priesthood is no sacrament Tat there is no purgatory c. Tho Curson Monke of Eastacre in Northfolke 1530. Hys Articles were these For goyng out of the monastery and changing his weede and letting hys crowne to grow working abrode for his liuing making copes and vestimentes Also for hauing the new Testament of Tindals translation and an other booke conteining certayne bookes of the old Testament translated into Englishe by certayne whome the Papistes call Lutherans Tho. Corn. well or Austy 1530. Thomas Phillip 1530. Hys Articles It was obiected that hee beyng enioyned aforetyme by Richard Fitziames B. of London for hys penaunce to weare a fagot bordered vppon his sleeue vnder payne of relapse hee kept not the same therefore hee was condemned to perpetual custody in the house of S. Bartlemew from whence afterward he escaped and fled away Thomas Philip was deliuered by syr Thomas More to bishop Stokesley by indenture Besides other Articles of Purgatorie Images the Sacrament of the altare Holydaies keeping of bookes and suche like it was obiected to him that he being searched in the Tower had founde aboute hym Tracies Testament and in his chamber in the Tower was founde Cheese and Butter in Lent time Also that hee had a letter deliuered vnto him goyng to the Tower Which letter wyth the Testament also of Tracie because they are both worthy to be seene we mynde GOD willing to annexe also to the storie of thys Thomas Phillip As hee was oftentimes examined before maister More and the Bishop he alwaies stoode to his denial neither could there any thing be prooued clearely agaynste him but onely Tracies Testamente and hys butter in Lente One Stacie first bare witnesse againste him but after in the Courte openly hee protested that he did it for feare The Byshoppe theÌ„ willing him to submit him self to sweare neuer to holde any opinion coÌ„trarye to the determination of holye Church he sayde he would And when the forme of hys abiuration was geuen him to read he read it but the Byshop not content with that wold haue hym to reade it openly But that hee woulde not and sayde hee woulde appeale to the king supreame heade of the Churche and so did Stil the Byshop called vpon him to abiure Hee aunsweared that he would be obedient as a Christen man shoulde and that hee woulde sweare neuer to holde any heresie during his life nor fauoure anye heretickes But the Bishop not yet contente would haue him to reade the abiuration after the forme of the Churche conceaued as it was geuen him Hee aunsweared again that he would forswear all heresies and that he woulde maintaine no heresies ne fauour and heretickes The Byshop with this woulde not be aunsweared but needes would driue him to the abiuration formed after the Popes Church To whome hee said if it were the same abiuration that he read he would not read it but stand to his appeale made to the kinge the supreame heade of the Churche vnder God Againe the Bishop asked hym if he would abiure or not Except sayd he you will shewe me the cause whye I should abiure I will not say yea nor nay to it but will stand to my appeale and required the Bishop to obey the same Then the Bishop reading openly the Bil of excommunication against him denounced him for contumax and an excoÌ„municate person chargyng all men to haue no company or any thyng to doe with him After this excommunication what became of him whether he was holpen by his appeale or whether he was burned or whether he died in the Tower or whether he abiured I find no mention made in the registers * A letter directed to Thomas Phillip in the name of the brethren and geuen him by the way going to the Tower THe fauour of him that is able to keepe you that you fall not and to confesse your name in the kingdome of glorye A letter seâ—â— by the congregation to Tho. Philippe and to geue you strength by his spirite to confesse him before all hys aduersaries be with you euer Amen Syr the brethren thincke that there bee diuers false brethren craftily crept in among them to seeke out their freedome in the Lord that they may accuse them to the Lords aduersaries as
of Christ which is among you which he bade them do by the authority that Christ had put them in as foloweth And when the chiefe shepheard shall appeare ye shall receiue the incorruptible crowne of eternall glory The same likewise Saynt Paule in the Actes testifieth sayinge Geue heed to your selues and to the whole flocke Actes 20. wherin the holy ghost hath set you to gouerne the church of God Where in the originall text the word signifiyng Regere to gouerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that was spoken to Peter Pasce Feede for it signifieth both in the Scripture And that by these wordes he was not constitue a shepheard ouer all it is very playne by the facte of Saynct Peter which durst not enterprise much conuersation among the Gentiles but eschewed it as a thing vnlawfull and muche rather prohibited then commaunded by Gods law vntill he was admonished by the reuelation of the sheete full of diuers viandes mentioned in the Actes of the Apostles where if Christ by these wordes Feede my sheepe had geuen such an vniuersall gouernaunce to Peter then Peter being more ferueÌ„t then other of the Apostles to execute Christes commaundement Actes 10 woulde of his owne courage haue gone without any such new admonition to Cornelius except peraduenture you would say that Peter did not vnderstaÌ„d the sayd wordes of Christ for lacke of the light which the latter men haue obteined to perceiue and thereby vnderstand the wordes of Christ to Peter better then Peter himselfe did And straunge also it were to condemne Peter as an high Traytour to his mayster after his ascention as he in deede were worthy if hys mayster had signified vnto him that the Byshops of Rome by hys dying there shoulde be heades of all the church and he knowyng the same by these wordes Feede my sheepe yet notwithstandyng his maysters high legacy and commaundement woulde flee as he did from Rome vntill his mayster encountring him by the waye Of this flying away of Peter froÌ„ Rome reade before pag. 34. with terrible woordes caused him to returne And because thys history peraduenture can not weigh agaynst an obstinate mynde to the contrary What shall we saye to the woordes of Saynt Ambrose declaring and affirming that as great and as ample primacy was geuen to Paule as to Peter Vppon these woordes of Paule He that wrought by Peter c. thus he writeth Petrum solum nominat sibi comparat As great primacy geuen to S. Paule as to Peter quia primatum ipse acceperat ad fundandam Ecclesiam se quoque pari modo electum vt primatuÌ„ habeat in fundandis Ecclesijs Gentium c. That is to say He nameth Peter onely and compareth him to himselfe because he receiued a primacy to builde a church and that he in like sort was chosen himselfe to haue a primacye in building the churches of the Gentiles And shortly after it foloweth Of those that is to say of the Apostles which were the chiefest his gift he sayth was allowed whither he had receiued of God so that hee was founde worthy to haue the primacy in preaching to the Gentiles as Peter had in preaching to the Iewes And as he assigned to Peter for his companions those whiche were of the chiefest men amongst the Apostles euen so also did he take to him selfe Barnabas who was ioyned vnto him by Gods iudgement and yet did hee challenge to himselfe alone the prerogatiue or primacy which God had geuen him as to Peter alone it was graunted among the other Apostles So that the Apostles of the Circumcision gaue theyr handes to the Apostles of the Gentyles to declare theyr concorde in fellowshippe that eyther of them should know that they had receiued the perfection of the spirite in the preaching of the Gospell and so shoulde not neede eyther other in any matter Equalitye of degree among the Apostles And shortelye after sayth Saynt Ambrose who durste resiste Peter the chiefe Apostle but an other suche a one whiche by the confidence of his election might knowe himselfe to be no lesse and so might reproue boldly that thing which he inconsiderately had done This equallity of dignity whiche Saynt Ambrose affirmeth by scripture to be equally geuen to Peter and Paule Ciprian De simplicitate clericorum S. Cyprian and S. Hierome do extend to all the Apostles Cyprian â—aying thus Hoc eraÌ„t vtique caeteri apostoli quod fuit Petrus pari consortio praediti honoris potestatis All the rest of the Apostles were the same that Peter was being endued with like equality of honor and power Contra Iouinianum And S. Hierome thus Cuncti Apostoli claues regni coelorum accipiunt ex aequo super eos Ecclesiae fortitudo fundatur All the Apostles receiued the keyes of the kingdome of heauen vpon them as indifferently equally is the streÌ„gth of the Church grounded and established Which S Hierome also as well in hys Commentaries vpon the Epistle to Tite as in hys epistle to Euagrius sheweth that these primacies long after Christes ascention were made by the deuise of men which before by the common agreement and consent of the Clergye euery of the Churches were gouerned yea the patriarchall Churches The wordes of S· Ierome be these Sciant ergo episcopi se magis ex consuetudine Cap. 1. super Tiâ—um quam dispeÌ„sationis dominicae veritate presbitteris esse maiores Let the Bishopps vnderstand that they bee greater then other Priestes Difference betwixt Bishops Priestes how it is come rather of custome then by the vertue and verity of the Lordes ordinaunce And in his sayd epistle to Euagrius he hath the like sentence and addeth thereto Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli c. Whersoeuer a Bishop be either at Rome or at Eugubium or at Constantinople he is of all one worthynes of all one priesthood that one was elected which should be preferred before other it was deuised for the redresse of schismes least any one chalenging to much to himself should reÌ„t the church of Christ. These wordes onely of S. Ierome be sufficient to prooue that Christ by none of these 3. textes which be all that you others do alledge for your opinion gaue to Peter any such superiority as the B. of Rome by them vsurpeth and that Peter nor no other of the chiefe Apostles did vendicate such primacy or superiority but vtterlye refused it and therfore gaue preeminence aboue theÌ„selues to one that though he be sometimes called an Apostle yet he was none of the 12. as Eusebius in the beginning of his second book called Historia ecclesiastica doth testify alledging for him the great and auncient clerke Clemens Alexandrinus saying thus Petrus Iacobus ac Ioannes post assumptionem Saluatoris quamuis ab ipso fuerant omnibus penè praelati tamen non sibi vindecaruÌ„t gloriam sed
Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woâ—nde not Conscience Standing â—pon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌ„g and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâ—tancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌ„ce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌ„ders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob ¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌ„demnatioÌ„ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌ„sciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌ„scieÌ„ces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the
desiring him wyth plentie of teares so to conducte and prosper him in his iourney that he myght well escape the daunger of al his enemies to y e glory of his holy name if his good pleasure and will so were and then we embraced and kissed the one the other the teares so aboundantly flowing out from both our eies The parting betweene M. Garret Dalaber that we al bewet both our faces and scarcely for sorrowe coulde we speake one to the other and so he departed from me apparelled in my coate being committed vnto the tuition of oure almyghtye and mercifull father When he was gone downe the staires from my chamber I straightwayes did shut my chamber doore and weÌ„t into my study and tooke the new Testament in my hands kneeled downe on my knees and with many a deepe sigh and salt teare I did wyth much deliberation read ouer the 10. chapter of S. Mathew his Gospell and when I had so done Dalabers prayer for M. Garret with feruent prayer I did coÌ„mit vnto God that our dearely beloued brother Garret earnestly beseeching him in and for Iesus Christes sake his onely begotten sonne our Lord that he would vouchsafe not only safely to conducte and keepe our saide deare brother from the hands of all his ennemies but also that he would endue hys tender and lately borne litle flock in Oxford w t heauenly strength by his holy spirite that they might be well able therby valiauntly to wythstand to hys glory al their fierce enemies and also myght quietly to theyr owne saluation with all godly pacience beare Christes heauy crosse which I now â—awe was presently to be laide on their young and weake backes vnable to beare so huge a burden w tout the greate helpe of his holy spirite This done I laide a side my bookes safe folded vp M. Garrets gowne and hoode and laide them into my presse among mine apparel so hauing put on my short gowne shut vp my study and chamber doores and went towards Friswides to speake with that worthy martyr of God M. Clarke and others and to declare vnto them what hadde happened that after noone But of purpose I went by S. Mary church M. Clarke a famous or worthy leâ—rned man M. Diâ—t M. Vdall M. Eeden to goe firste vnto Corpus Christi Colledge to speake with Diet and Udall my faithfull brethren and fellowes in the Lord there But by chaunce I mette by the way wyth a brother of ours one master Eeden fellowe of Magdalene Colledge who assoone as hee sawe mee came with a pitifull countenance vnto mee saying that we were all vndone for M. Garret was returned agayne to Oxforde taken the last night in the priuie searche and was in prison with the Commissary I sayd it was not so He sayd it was so I tolde him it could not be so for I was sure he was gone He aunswered me and sayde I knowe he was gone with your letters but he came again yesterday in the euen was taken in his bed at Radleis this nyghte in the priuie search for quod he I heard our Proctour M. Cole say and declare the same this day in our colledge to diuers of the house But I told him againe that I was wel assured he was now gone for I spake with him later theÌ„ either the Proctor or Commissarie did and then I declared the whole matter vnto him how and when he came vnto me and howe hee went hys way willinge hym to declare the same vnto other our brethren whom he should meete with all and to geue God harty thankes for his wonderfull deliueraunce and to pray him also that he would grauÌ„t hym safely to passe away from al his enemies and told him that I was goinge vnto mayster Clarke of Friswides to declare vnto him this matter for I knewe thought verely that he and diuers others there were then in great sorowe for this matter Then went I straight to Friswides and Euensong was begon and the Deane and the other Canons were there in their gray Amices they were almost at Magnificat before I came thether M. Tauerner I stoode at the quier doore and heard master Tauerner play and others of the Chappell there sing wyth and among whome I my selfe was wont to sing also but nowe my singing and musicke was turned into sighing and musing As I thus and there stoode in commeth D. Cotisforde the Commissary The Phariâ—â— is troubled aâ— M. Garrets escape out of prisoÌ„ as fast as euer he could goe bare headed as pale as ashes I knewe his griefe well inough and to the Deane he goeth into the Quier where he was sittinge in hys stall and talked wyth him verye sorrowfully what I know not but whereof I might and did well and truely gesse I went aside from the Quier doore to see heare more The Commissary and Deane came out of the Quier wonderfully troubled as it seemed Aboute the middle of the Church met them D. London puffing blustering and blowing like a hungry and gredy Lion seeking hys pray They talked together a while but the Commissarie was much blamed of them for keeping of hys prisoner so negligently in so muche that hee wepte for sorrowe and it was knowen abroade that master Garret was escaped gone out of the Commissaries chamber at Euensonge tune but whether no man coulde tell These doctours departed and sent abrode their seruants and spies euery where Maister Clarke aboute the middle of Compline M. Clarke came foorth of the Quier I followed him to his chamber and declared what was happened that after noone of master Garrets escape He was glad for he knewe of his foretaking Then he sent for one M. Sumner anst M. Bets M. Sumner M. Bettes fellowes and Canons there In the meanâ— while he gaue me a very godly exhortation praying God to geue me and all the rest of our brethren prudentiam serpentinam simplicitateÌ„ columbinam for we shoulde haue shortly much neede thereof as he veâ—ely thought When M. Sumner and M. Bets were come vnto him hee caused mee to declare againe the whole matter vnto them two and they were very glad that M. Garret was so deliuered trusting that he should escape al his enemies Then desiring them to tell vnto our other brethren what was happened for there were diuers other in that Colledge I went to Corpus Christi colledge to comfort our brethren there being in like heauines There I taried and supped wyth them At whiche supper we were not very merie considering our state and pearill at hand When we had ended our supper and committed our whole cause with feruent sighes and harty prayers vnto God our heauenly father I went to Alborne hall there lay that night In the morning I was vp very early and as soone as I could get out at the dore I went straight toward Gloucester Colledge to my chamber It had rayned that morning and with my goyng I
and yet will he vtter none of them Alas my Lord quoth she my husband was neuer beyond the seas nor no great trauailer in the Realme to be so acquainted therfore good my Lord let me goe see him But all her earnest sute from day to day would not help but still he put her of harping always vpon this string thy husband wil vtter nothing At the last she finding him in the court at s. Iames going toward his chamber was so bold to take him by y e ratchet and say O my Lord these 18. dayes I haue troubled your Lordship now for the loue of God and as euer ye came of a woman put me of no longer but let me go to my husband Winchesâ—â—â— argument He hath read much Scripture Ergo he 〈◊〉 an 〈◊〉 Henry Câ—â—â—ricke playeth the 〈◊〉 of a good neighbâ—â—â— And as she was standing with the Bishop his men in a blynd corner goyng to his chamber one of the kings seruantes called Henry Carrike and her nexte neighbor chanced to be by hearing the talke betweene the B. and her desired his Lordship to be good Lord vnto the poore woman which had her owne mother lying bedred vpon her hands beside 5. or 6. children I promise you quoth the B. her husband is a great heretike hath reade more scripture then any man in the Realme hath done I cannot tel my Lord quoth Carrike what he is inwardly but outwardly he is as honest a quiet neighbour as euer I dwelt by He will tell nothing quoth the B. He knoweth a great sort of false harlots and will not vtter theÌ„ Yes my Lord quoth Carrike he will tell I dare say for hee is an honest man Well quoth the B. speaking to the wyfe thou seemest to be an honest woman and if thou loue thy husband well go to him and geue him good counsayle to vtter such naughty felowes as he knoweth and I promise thee he shall haue what I can doe for him for I doe fansie him well for his Art wherin he had pleased me as well as any man and so stepping into his chamber said she shold haue his letter to the keper Marbecâ—â—â— wife permitted at last to go 〈◊〉 her husband But his mynd being changed he sent out his ring by a Gentleman which Gentleman deliuered the ring to his man charging him with the Bishops message And so his man went with the woman to the water side tooke boat who neuer rested rayling on her husband all the way till they came to y e prison which was no small crosse vnto the poore woman And when they were come to the Marshalsey the messenger shewed the B. ring to the Porter saying Maister Stokes my Lord willeth you by this token that ye suffer this woman to haue recourse to her husband but he straitly chargeth you that ye search her both comming going least she bring or cary any letters to or fro that she bryng no body vnto him nor no word from no maÌ„ Gods bloud quoth the Porter who was a foule swearer what wil my Lord haue me to do Like 〈◊〉 man Can I let her to bring word from any man Either let her go to her husband or let her not go for I see nothyng by him but an honest man The poore woman fearing to be repulsed spake the Porter faire saying Good maister be content for I haue found my Lorde very good Lord vnto me This yong man is but the Gentlemans seruant which brought the ring from my Lord I thinke doth his message a great deale more straiter then my Lord commanded the Gentleman or that the Gentleman his maister commanded him But neuerthelesse good M. quoth she I shal be content to strip my selfe before you both commyng and goyng The part 〈◊〉 good 〈…〉 so farre as any honest woman may do with honesty For I entend no such thyng but only to comfort and helpe my husband Then the Messenger sayd no more but went his way leauing the womaÌ„ there who from that tyme forth was suffered to come and go at her pleasure The fourth examination of Marbecke before the Commissioners in the Bishop of Londons house ABout a three weekes before Whitsonday was Marbecke sent for to the B. of Londons house where sat in Commission Doctor Capon Bishop of Salisbury Doctor Skyp Bishop of Harford Doct. Goodricke Bishop of Ely Doct. Okyng Doct. May and the Bishop of Londons Scribe hauyng before them all Marbeckes bookes Then sayd the Byshop of Salisbury Marbecke we are here in commission sent froÌ„ the kings maiesty to examine thee of certaine things wherof thou must be sworne to answer vs faithfully truly I am content my lord quoth he to tell you the truth so far as I can and so tooke hys othe Then the Bishop of Salisbury layd forth before hym hys 3. bookes of notes demaunding whose hand they were He answered they were his owne hand notes which he had gathered out of other mens works 6. yeres ago For what cause quoth the Byshop of Salisbury diddest thou gather them For none other cause my Lorde quoth he but to come by knowledge For I being vnlerned desirous to vnderstaÌ„d some part of scripture thought by readyng of lerned mens works to come the sooner therby where as I found any place of Scripture opened and expounded by theÌ„ that I noted as ye see with a letter of his name in the margent that had set out the worke So me thinke quoth the Byshop of Ely who had one of the bookes of notes in his hand al y e time of their sitting thou hast read of al sorts of bookes both good and bad as seemeth by the notes So I haue my Lorde quoth he And to what purpose quoth the Byshop of Salis. by my trouth quoth he for no other purpose but to see euery mans minde Then the B. of Salis drew out a quire of the Concordance and layd it before the B. of Harford who looking vppon it a while lifted vp hys eyes to D. Oking standing next him and sayd Thys man hath ben better occupied then a great sort of our priestes To the which he made no answer Then sayd the Byshop of Salisbury whose helpe hadst thou in setting foorth this booke Truely my Lorde quoth he no helpe at al. How couldest thou quoth the bishop inuent such a booke or know what a Concordance meant w tout an instructer I wil tell your Lordship quoth he what instructer I had to begin it The occasioÌ„ why Marbecke began the Concordance in Englishe When Thomas Mathewes bible came first out in print I was much desirous to haue one of them and being a poore man not able to buye one of them determined wyth my selfe to borrow one among my frends to wryte it foorth And when I had wrytten oute the 5. bookes of Moises in faire greate paper was entred into the booke of Iosua M. Richard
rehearsed Besides these two there was none els in all king Edwardes raigne Tho. Dobbe inprisoned and in prison dyed that dyed in any maner cause of religion but that one Thom. Dobbe who in the beginning of this kinges raigne was apprehended for speaking agaynst the idolatry of the masse and in the same prison died as in story here ensueth to be sene This Thomas Dobbe being a studeÌ„t and a maister of Arte in Cambridge was brought vp in the colledge called S. Iohns Colledge and felowe of the same where he increased in the studye of good letters among his equals very forward of nature and disposition simple and modest of zeale toward God ferueÌ„t pacient in iniuries Doues as Philosophers naturally do write haue no gall iniurious to no man of much like sort condition as in Doues which without all bitternes of gal are more apt to receiue iniury then to worke wrong to any At length this godly man intending with himselfe and addicting hys mynde to the Christian state of Matrimony resorted to a certayn mayden not farre of where he dwelt For the whiche cause he was greatly molested and wickedly abused by iij. of that Colledge whose names were Hutchinson Pindare and Tailer who with theyr malicious handlyng scornful dealing opprobries rebukes and coÌ„tumelies so much vexed the vertuous simplicity of y e man that they neuer left him till at length they weryed him out of the Colledge Who there hauing no rest nor quietnes by reasoÌ„ of the vnreasonable and viruleÌ„t handling of his aduersaries was compelled to seek some other place wherin to settle himself Up on the occasion wherof comming vp to LoÌ„don it chauÌ„ced him to passe through Paules Church wheras it happned that at the Southside of the Churche at the same tyme there was a Priest at Masse more busy then wel occupied being at the eleuation as he passed by The yong man repleat with godly zeale pitying the ignorance and idolatry of the people in honoring that so deuoutly which the priest lifted vp was not able to forbeare but opening his mouth turning to the people he exhorted them not to honor the visible bread as God which neither was God nor yet ordeined of God to be honored c. with such other wordes mo of christian information For which cause straight way he was apprehended by the Maior and after accused to the Bishop of CauÌ„terbury was committed to the CouÌ„ter theÌ„ in Bredstreete where he not long continued but fallyng into a sicknes how or wherupon I can not tell shortly vp on the same chauÌ„ged this mortall life Whose pardoÌ„ notw tstanding was obteined of the Lord Protector and shoulde haue bene brought him if he had coÌ„tinued And thus much concerning Thomas Dobbe and other Ouer and besides I finde that in the first yeare of the raygne of King Edward which was an 1547. there was one Iohn Hume seruaunt to Maister Lewnax of Wresell apprehended accused and sent vp to the Archbish. of CauÌ„terbury by the sayd M. Lewnax his Mayster Margaret Lewnax his mistres for these Articles 1 First for denying the Sacrament as it was then called of the aultar to be the reall flesh and bloud of Christ. 2 For saying that he would neuer vale his bonet vnto it to be burned therefore 3 For saying that if he shoulde heare Masse he shoulde be damned For this was he sent vp by his maister and mistres aforesayd with speciall letters vnto the Archbishop requiring him seuerally to be punished by the law for the same But because I finde no execution folowing thereupon I therfore passe ouer this story of him These thinges premissed when this vertuous godly yong prince endued as you haue heard with speciall graces from God was now peaceably stablished in his kingdome and had a couÌ„sell about him graue wise and zelous in Gods cause especially his vncle y e duke of Somerset he then most earnestly likewise desired as well the aduauncement of the true honor of almighty God and the planting of his sincere religion as also the vtter suppressioÌ„ and extirpation of all idolatry superstition hipocrisy and other enormities and abuses throughout his realmes and dominions therefore folowing as is afore expressed the good example of king Iosias he determined forthwith to enter into some reformation of Religion in the Church of England And forasmuch as at his first entry notwithstanding his fathers good beginning in abolishing the vsurped power of Antichrist he yet fouÌ„d most of his lawes greatly repugning agaynst this his zealous enterprise he therefore purposed by the aduise of his sayd wise honorable Counsell of his owne regall power and authority somewhat to prosecute his godly purpose vntill such time as by consent of the whole estate of parliameÌ„t he might establish a more free perfect and vniforme order therin Wherupon intending first a generall visitation ouer al the bishopricks within his realm therby as wel to vnderstaÌ„d Order 〈◊〉 by K. 〈◊〉 for 〈…〉 â—â—â—ligion as also to redresse the abuses in the same he chose out certayn wise learned discrete and worshipful personages to be his Commissioners in that behalfe and so deuiding them into seuerall companies Learneâ— preacheâ— appoynâ—â—â— by King Edwarâ— assigned vnto them seueral Diocesses to be visited appoynting likewise vnto euery company one or two godly learned preachers which at euery Session shoulde in theyr preaching both instruct the people in the true doctrine of the Gospell of Christ in all loue and obedience to the same and also earnestly dehorâ—e them from theyr olde superstition and wonted Idolatrye And that they might be more orderly directed in this their Commission there were deliuered vnto them certayn Iniunctions ecclesiasticall orders drawne out by the kings learned counsell the which they should both enquyre of also commaund in his maiesties behalfe to be thenceforth obserued of euery person to whoÌ„ they did seuerally appertayne within theyr sondry circuites In the which amongst other things it was first enioined that all Ecclesiasticall persons should themselues obserue and cause to be obserued of other Ecclesiaâ—â—â—â—call 〈◊〉 must 〈◊〉 against 〈◊〉 Popes 〈…〉 all such Statutes as were made for the abolishing of the Bishop of Romes vsurped power and establishing of the kings supreme authority and that they should euery one foure times in the yeare at the least in theyr publick sermons declare vnto y e people that the one being most arrogaÌ„tly vsurped against the word of God was now iustly taken away and the other according to y e very true meaning of the same worde was of most loyall duety onely to be obeyed of all his graces subiectes And agayne that euery the aforesayd ecclesiastical person hauing cure shoulde preach Sermonâ— quarterâ—â— be made or cause to be preached w t in theyr seueral cures one sermon euery quarter of y e yere In the which they should sincerely set forth the woorde of God exhort the people vnto
a certaine Sermon of the sayd Maister Ridley made at the Courte MAister Ridley after right hearty commendations it chaunced me vpon Wednesday last past to be present at your sermon in the courte wherein I hard you confirme the doctrine in religion set foorth by our late Soueraigne Lorde and mayster whose soule God pardon admonishing your audience that ye would specially trauell in the confutation of the bishop of Romes pretended authoritie in gouernement and vsurped power in pardons whereby hee hath abused himselfe in Heauen and earthe Which two matters I note to be playne If this doctrine were playne in king Edwardes time how chauÌ„ced it was not â—o playne with you in Queene Maryes tyme and here wythout controuersie In the other two ye spake of touchyng images and ceremonies and as ye touched it specially for holy water to driue away deuils for that ye declared your selfe alwayes desirous to set forth the mere trueth with great desire of vnitie as ye professed not extending anye your asseueration beyond your knowledge but alwayes adding such like words as farre as ye had read and if any man could shew you furder ye would heare him wherein ye were much to be commended Upon these considerations and for the desire I haue to vnitie I haue thought my selfe bound to communicate to you that I haue read in the matter of Images and holy water to the intent ye may by your selfe consider it and so wey before that ye wil speake in those two pointes as ye may reteining youre owne principles affirme still that ye woulde affirme and may in deede be affirmed and mayntayned wherein I haue seene other forget themselfe First I send vnto you herewith which I am sure ye haue red that (a) (a) Euseb. Caesar sayth that he saw the pictures of Paul Peter kept with a certain christian man but yet he saith not that those pictures were set vp in any Church Eusebius writeth of Images whereby appeareth that Images haue beene of (b) (b) What antiquitie Images had in the Church is declared by the doyng and writing of Epiphanius in his epistle ad Episc. Hierosol translated by Hierome Item in the Councell called Elâ—hertinum Artic. 36. it is to be seene how pictures were forbid in church walles Item in concilio Constantinop sub leone imp Images were condemned IteÌ„ Carolus Magnus with the whole Councell of Frankford decreed against Images abrogating the vayne and friuolous actes of Irene in his Councell a little before Brieflie concerning the antiquity of Images when bishops began to cease from preaching in churches then Images began to be set vp great antiquitie in Christes Church and to say we may not haue Images or to call them when they represent Christ or his Saintes be ouer grosse opinions to enter into your learned head what so euer the vnlearned woulde tattle For you know the text of the old law (c) (c) It is not lyke for non facies sculptile that is Morall De immundâ—â— is but ceremoniall NoÌ„ facies tibi sculptile forbiddeth no more Images now then another text forbiddeth to vs puddings And if omnia be munda mundis to the bellye there can be no cause why they should bee of themselues impura to the eye wherein ye can say much more And then when we haue Images to call them Idols is a like fault in fond folly As if a maÌ„ would call Regem a Tyrant and then bring in old writers to prooue that Tyrannus signified once a kyng like as Idolum signified once an Image but like as Tyrannus was by consent of men appropriate to signifie an vsurper of that dignitie and an vntrue king So hath Idolum bene appropriate to signifie a false representation and a false Image In so much as there was a solemne anathemization of all those that would call an Image and Idoll as he were worthy to be hanged that would call the king our maister God saue him our true iust king a tyrant and yet in talke he might shew that a tyrant signified sometime a king but speech is regarded in his present signification which I doubt not ye can consider right well I verily thinke that as for the hauing of Images ye will say inough and that also when we haue them we should not despise them in speach to call them (d) (d) Betwixt Images and Idols there is but little difference but betwixt Images set vp in Churches and Idols there is none at all Cic. lib. 1. de finib Imagines quae Idol a nominant idols ne despise them with deedes to mangle them or cut them but at the least suffer them to stand vntorne wherein Luther that pulled away all other regarde to them straue stoutly and obteyned as I haue seene in diuers of the churches in Germany of his reformation that they shoulde as they do stand still All the matter to be feared is exces in worshipping wherein the church of Rome hath bene very precise And specially Gregory writing Episcopo Mastilien which is coÌ„teined De consecratio Distinctione 3. as followeth Duo hic videnda sunt primum tempore Gregorij Imagines non dum colebantur vt hodie apud nos sed tantum ad historiam adhibebantur Cuiusmodi videtur pictura illa Christi mulieris fimbriam tangentu cuius meminit Eusebius in hist. Verum si viueret hodie Gregorius videâ—et que tantam in statuis prophanationem quid tum sensisset ille haud obscurum est Praeterea excusatio illa defensio picturarum quam affert praeterquam quod iusta ratione careâ— pugnat etiam manifeste cum Synodo Elib Artic. 3â— vbi prohibentur in templis picture ne in â—ultu sit error Pugnat etiam cum exemplo Epiphanij Ez ech c. Perlatum ad nos fuerat quod inconsiderato zelo succensus fanctorum imagines sub hac quasi excusatione ne adorari debuissent confregeris quidem eas adorari vetuisse omnino laudamus fregisse verò reprehédimus Dic frater a quo factum esse sacerdote aliquaÌ„do auditum est quod fecisti Aliud est enim picturam adorare aliud per picturam historiam quid sit adorandum addiscere Nam quod legentibus scriptura hoc idiotis praestat pictura cernentibus quia in ipsa ignorantes vident quid sequi debeant in ipsa legunt qui literas nesciunt vnde praecipue gentibus pro lectione pictura est Herein is forbidden adoration Idolatry is not excluded so long as any vertue is sought at their hands and then in Sexta Sinodo was declared what maner of adoration is forbidden that is to say Vertue is and hath beene sought at their handes godly adoration to it being a creature as is conteined in the chapiter Venerabiles imagines Ergo. Idolatry is not excluded as he sayth in the same distinction in this wise Venerabiles Imagines Christiani non deos appellant neque seruiunt eis vt
Winchesters story And though I haue not here withal so fully expressed all his letters answeres preachinges examinations defensions exhibites attestations with the depositions of all suche witnesses as he could and did produce for the most aduantage of hys owne cause with such notes also and collections gathered vpon the same as here I might and as before I haue don I must intreate y e reader to cōsider first y e greatnes of this volume which would not well beare the tedious tractatiō thereof and secondly to content himself in resorting to our first history The Notes and collections hereof read in the first edition fol. 862. where not onely he may peruse the whole discourse of this bishops doinges set foorth at large but also may briefely read in a few summarye notes collected the whole course of his doctrine and Iudgement touchyng what poyntes of religion he did consent and agree or not agree vnto pag. 862. And thus an end of Winchester for a while til we come to talke of his death hereafter Whome as wee number amongest good Lawyers so is he to be reckoned amongest ignoraunt and grosse Diuines Winchester a good lawyer yet but a naughty diuine and a worse Bishop proud Prelates and bloudy persecuters as both by his cruell life and Pharisaicall doctrine may appeare especially in the article of the Sacrament and of our iustification and Images and also in crying out of the Paraphrase not considering in whose person the things be spoken but what the Paraphrast vttereth in the person of Christ or of the Euangelist and not in his own that he wrasteth vnto the author and maketh thereof heresie and abhomination The like impudency and quarrelling also hee vsed agaynst Bucer Luther Peter Martyr Cranmer almost agaynst all other true Interpreters of the Gospell So blinde was his iudgement or els so wilfull was his mind in the truth of Christs doctrine that it is hard to say whether in him vnskilfulnes or wilfulnes had greater predomination But agaynst this doct Gardiner we will now set and match on the cōtrary side D. Redman Winchester as vnskilfull as wilfull for so much as he departing this transitory life the same present yeare 1551. commeth now by course of history here to be mentioned Who for his singular life and profounde knowledge being inferiour in no respect to the sayde Gardiner D. Redman set to match Steuen Gardiner shall stand as great a frend in promoting the gospels cause as the other seemeth an enemy by all maner of wayes to empayre and deface the same For the more assured declaratiō whereof we will hereto adioyne the Lorde willing the learned communication betweene the said Doct. Redman lying in his deathbed and M. Wilkes mayster Alexander Nowell Doct. Yong and other witnesses moe Whereof the sayd M. Wilkes thus recordeth speaking in his owne person and his owne wordes as followeth A note of the communication that I Richard Wilkes had with maister Doctor Redman being sicke at Westminster but of good memory 2. Nouemb. 1551. in the presence of M. Yong an other whō I did not know and 2. of M. Doct. Redmans seruants the one called Elias and the other vnknowne I The foresayd Richard Wilkes comming to Doct. Redman lying sicke at Westminster and first saluting him after my ordinary duetye wished him health both in soule body not doubting moreouer The communication and confession of D. Redman in his deathbed but he did practise the godly counsaile in himselfe which he was wont to geue to other being in his case and thankes be to God said I who had geuen him stuffe of knowledge to comfort himself w tall To whom he answering again said in this wise God of all comfort geue me grace to haue comfort in hym and to haue my mind wholy fixed in him M. Yong I sayd Amen Thē I cōmoned w t him of his sickenes the weaknes of his body and said y t though he were brought neuer so low yet he if it were his pleasure that raised vp Lazarus could restore him to health agayne No no saith he that is past and I desire it not but the will of God be fulfilled After this or a little other like communication I asked if I mighte be so bolde not troubling him to knowe hys mynde for my learning in some matters and poyntes of religion He sayd yea and that he was as glad to common wyth me in such matters as with any man And then I sayde to hys seruauntes I trust I shall not trouble hym No said Ellis his seruaunt my L. of London M. Nowel and other haue communed with him and he was glad of it Then sayd M. Redman no you shall not trouble me I pray God euer geue me grace to speake the truth and hys truth and that which shall redound to his glory and send vs vnitie in his Church and we sayd Amen I sayde he shoulde do much good in declaring his faith and I would be glad to knowe his minde as touching the Sacrament of the body and bloud of Christ. Communicatiō touching the Sacramēt of the Lordes Body bloud He sayd as man is made of two partes of the body and the soule so Christ would feede the whole man but what sayth he be the wordes of the text Let vs take the words of the Scripture and he rehearsed the text himselfe thus Accepit Iesus panem Christ tooke bread Wherein hys wyll was to institute a Sacrament Accipite commedite Take eate Here he told the vse of it What did he geue them Hoc est corpus meum Question Whether Christ be present in the Sacrament Vnitio he calleth it his body Then I asked him of the presence of Christ. He said Christ was present with his sacrament and in those that receaued it as they ought And there was Mira vnitio a wonderfull vnion for that word was named betwixt Christ and vs as S. Paul saith Vos estis os ex ossibus eius caro ex carne eius Ye be bone of his bones and flesh of his flesh Question Whether Christ be present corporally naturally and really in the Sacramēt Corporally that is truely so Christ is there otherwise not Quest. Whether Christ be there flesh bloud bone The which vnion was ineffable Then I asked him what he thought of the opinion that Christ was there corporally naturally and really He aunswered if you meane by corporally naturally and really that he is there present Verè I graunt Then I asked how he thought of that which was wont commonly to be spoken that Christ was there flesh bloud bone as I haue heard the Stewards in their Leets giue charge when the 6. articles stoode in effect and charge the Inquest to enquire that if there were any that would denie that Christ was present in the Sacrament of the aultar in flesh bloud and bone they should apprehend them He said that was too grosse
and could not well be excused from the opinion of the Capernaites Quest. Whether Christ be receaued in minde spirite or with mouth body or with both TheÌ„ I asked him in as much as Christ was there Verè howe do we receaue him in our myndes and spirituall partes or with our mouthes and into our bodies or both He said we receaue him in our minds soules by fayth Then in asmuch as he was much in this point y t there was Mira vnitio a marueylous vnion betwixt vs Christ in that we were Caro ex carne eius os ex ossibus eius Bone of his bone Quest. Whether Christes very body be receaued into our very bodyes or no and flesh of his flesh I desired to knowe his opinion whether we receiued the very body of Christ wyth our mouthes and into our bodies or no. Here he paused held his peace a litle space and shortly after he spake saying I will not say so I can not tell it is a hard question but surely saith he we receiue Christ in our soule by faith When you speake of it other wayes it soundeth grosly and sauoureth of the Capernaites Quest. Whether that be to be worshipped which the priest sheweth to the people betwixte his handes Then I asked him what he thought of y t which y e Priest was wont to lift vp shew the people betwixt his haÌ„ds He saide it is the Sacramente Then sayd I they were wont to worship that which was lifted vp Yea saith he but we must worship Christ in heauen Christ is neither lifted vp nor downe I am glad sayd I M. Doctour to heare you say so much I would not speake of the holy Sacrament otherwise then reuerently but I feare least that Sacrament and the little white peece of bread so lifted vp hath robbed Christ of a great part of his honour Quest. Whether the carying about of the Sacrament is to be alowed Then said he looking vp and praying God graunt vs grace that we may haue y e true vnderstanding of his word whereby we may come to the true vse of his Sacraments and sayd he woulde neuer allow the carying about of the Sacrament and other fond abuses about the same Then after a little while pausing said I Maister Doctor Transubstantiation if I shuld not trouble you I would pray you to know your mind in transubstantiation Iesu M. Wilkes quoth he wyll you aske me that Syr sayde I not if I shoulde trouble you No no I will tell you saith he Because I founde the opinion of Transubstantiation receiued in the Church when I heard it spoken against I searched the auncient Doctors diligently Transubstantiation not to be founde in the Doctours went about to stablishe it by them because it was receiued And wheÌ„ I had read many of them I found little for it could not be satisfied TheÌ„ I went to the Schoole Doctors and namely to Gabriell and wayed his reasons The which when I had done and perceiued they were no pithier Languescebat opinio mea de transubstantiatione my opinion of Transubstantiation waxed feeble and then sayth he I returned agayne to Tertullian and Irenaeus and when I had obserued their sayings mine opinion that there should be transubstantiation prorsus erat abolita was quite dashed Then sayd I The scholâ— Doctourâ— deceaued iâ— the word consecratioÌ„ you know that the Schoole Doctors dyd hold that panis non remanebat post consecrationem that bread remained not after consecration as they called it The schoole Doctors sayth he did not know what consecratio doth meane and here he paused a while I pray you sayd I what say you that consecratio doth meane Sayth he it is Tota actio in ministring the Sacramente What 〈◊〉 coÌ„secratiâ—n as Christ did institute it All the whole thing done in the ministery as Christ ordeyned it that is consecratio and what saith he neede we to doubt that bread remayneth Scripture calleth it bread and certaine good authors that be of the latter time be of that opinion After that I had communed with M. Redman Talke aboâ—â— Doctour Redman and taken my leaue of him M. Yong came foorth into the nexte chamber with me to whome I said that I was glad to see M. Doct. Redman so well minded Then said M. Yong to me I am sure he will not deny it I ensure you saith he M. Doct. hath so moued me that where as I was of that opinion before in certaine things D. Yongâ— stayed by D. Redmaâ— from his Popishe oâ—pinion that I would haue burned and lost my life for them now saith M. Yong I doubt of them But I see saith he a man shall knowe more more by processe of time and reading and hearing of other and M. Doct Redmans saying shall cause me to looke more diligently for them Also Ellis M. Doctour Redmans seruaunt shewed me that he did knowe that his maister had declared to Kyng Henry 8. his Maiesty that faith only iustifieth The opiniâ—â— of Doctoâ— Redman touching iustificatioâ— by fayth Consensuâ— Ecclesiae iâ— but a weak staffe to leaue to but that doctrine as he thought was not to be taught the people least they should be negligent to do good workes The sayd maister Yong hath reported the which also I heard that M. Doctor Redman should say that consensus Ecclesiae the consent of the Church was but a weake staffe to leane to but did exhort him to reade the Scriptures for there was that which should comfort him when he should be in such case as he was then * Another communication betweene Doctor Redman lying in his death bead and Mayster Nowell then Schoolemaister in Westminster and certaine other with notes of his censure iudgement touching certayne poyntes of Christes Religion 1 IN primis the sayd D. Redman sent for M. Nowell of his own mind The confesâ—sion of D. Redman before M. Nowell and said he was willing to commune with him of such matters as he had moued y e said D. Redman of a day or two before and he being desired of the said M. Nowell to declare his mind coÌ„cerning certain points of our Religion first said aske me what ye will and I wil answere you before God truly as I thinke without any affection to the world or any worldly person Witnesses Alexander Nowell Rich. Burton Ellis Lomas Iohn Wright 2 Item the said D. Redman said that the sea of Rome in these latter daies is Sentina maloruÌ„ that is a sinke of al euil Witnesses Iohn Yong Alexander Nowell Rich. Burton Iohn Wright Edw. Cratford Rich. Elithorne Ellis Lomas 3 Item that Purgatory as the schoolemen taught it and vsed it was vngodly and that there was no such kynde of Purgatory as they fantasied Witnesses Iohn Yong Alexander Nowell Rich. Burton Ellis Lomas Edw. Cratford Rich. Elithorne Iohn Wright 4 Item Offering 〈◊〉 of the
Sacrament called the sacrifice of the Masse that the offring vp of the Sacrament in Masses and Trentals for the sinnes of the dead is vngodly Witnesses Iohn Yong Alexander Nowell Rich. Burton Edward Cratford Ellis Lomas 5 Item that the wicked are not pertakers of the body of Christ but receiue the outward Sacrament only Witnesses Iohn Yong Alexander Nowell Rich. Burton Ellis Lomas Edw. Cratford Rich. Elithorne Iohn Wright 6 Item that the Sacrament ought not to be caried about in procession Carying aâ—bout of thâ— Sacrament disproued for it is taught what is the vse of it in these wordes Accipite manducate bibite hoc facite in mei memoriam Take eate and drinke and do this in remembrance of me Witnesses Ioh. Yong Alexander Nowell Rich. Burton Iohn Wright Edward Cratford Ellis Lomas 7 Item that nothing which is seene in the Sacramente Adoration of the Sacrament disproued or perceiued with any outward sence is to be worshipped Witnesses Iohn Yong Alexander Nowell Ellis Lomas Richard Burton 8 Item that we receiue not Christes body Corporaliter id est crassè corporally that is to saye grosly A grosse opinion to thinke that 〈…〉 â—orporally 〈◊〉 the Sacâ—ament like other meates and like as Capernaites did vnderstand it Witnesses Iohn Yong Alexander Nowell Rich. Burton Edw. Cratford Ellis Lomas Iohn Wright 9 Item that we receiue Christes body sic spiritualiter vt tamen verè Anno 1551. so spiritually that neuerthelesse truly Witnesses Iohn Yong Alexander Nowell Rich. Burton Edward Cratford 〈…〉 in â—he old â—octours â—hrist can 〈◊〉 be 〈◊〉 vp not 〈◊〉 owne 〈…〉 by Gods word â—ayth onely 〈…〉 Ellis Lomas Iohn Wright 10 Item as touching transubstantiation that there is not in any of the old doctours any good ground or sure proofe thereof or any mention of it as farre as euer he could perceiue neither that he seeth what can be aunswered to the obiections made against it Witnesses Iohn Yong Rich. Burton Ellis Lomas 11 Item being asked of Maister Wilkes what that was which was lifted vp betwene the priestes handes he aunswered he thought that Christ could neyther be lifted vp nor downe Witnesses Iohn Yong Rich. Burton Ellis Lomas 12 Item that Priestes may by the lawe of God marry wiues Witnesses Alexander Nowell Ellis Lomas 13 That this proposition Sola fides iustificat so that fides signifie Veram viuam acquiescentem in Christo fidem id est amâ—lexum Christi that is to say that only faith doth iustifie so that faith do signifie a true a liuely and a faith resting in Christ and embracing Christ is a true godly sweete and comfortable doctrine so that it be so taught that the people take none occasion of carnall libertie thereof Tâ—ue fayth defined Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ioh. Wright Edwarde Cratford Richard Elithorne Ellis Lomas 14 Item that our workes cannot deserue the kingdome of God Workes do not meâ—ite to saluatioÌ„ and life euerlasting Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ellis Lomas Edwarde Cratford Richard Elithorne Iohn Wright 15 Item that the sayde D. Redman at such times as wee the foresayd persons which haue subscâ—ibed heard his coÌ„munication concerning the forâ—said pointes of Religion was of quiet mind and of perfite remembraunce as farre as we were able to iudge Witnesses Ioh. Yong Alexander Nowell Rich. Burton Ellis Lomas Edward Cratford Richard Elithorne Iohn Wright ¶ Also M. Yong of himselfe doth declare further touching the former Articles in this wise ¶ To the v. Article IN primis that D. Redman sayd more where as S. Augustine sayde Doctour Yonges testimony of Doctoâ—r Redmans doctrine 〈◊〉 receaâ—ed the same that Peter did as â—imon 〈◊〉 receiued the same Baptisme as Peter did Quòd Iudas idem accepit quod Petrus that Iudas receiued the same that Peter did he said that he vnderstoode that of the Sacramente and that after the same phrase a man might say Quòd Simon Magus idem Baptisma recepit quod Apostoli that Simon Magus receiued the same Baptisme that the Apostles did when he did receiue only the outwarde Sacramente to his condemnation for he sayd that he thought Christ would not vouchsafe to giue his holy flesh to an vngodly man And this he saide was alwayes his mind though he knew that other men did otherwise thinke ¶ To the vj. Article Item he sayde he neuer liked the cariage aboute of the Sacrament Carying about of the Sacrament and preached against it about 16. yeares since in Cambridge ¶ To the x Article Item when he was demaunded of transubstantiation he sayde TransubstaÌ„â—â—ation that he had trauayled about it and thinking that the doubtes which he perceyued dyd rise thereon shoulde be made playne by the Schoolemen did reade their bookes and after that he had read them the opinion of Transubstantiation was euery day Magis magis languida that is weaker and weaker and that there was no suche Transubstantiation as they made adding therto that the whole Schoole did not knowe what was meant by consecration which he sayd was the whole action of the holy Communion ¶ To the xiij Article Item he sayd that he did repent him that he had so much striued against iustification by only faith Instification by fayth onely ¶ To the xiiij Article Item that workes had their crowne and rewarde but that they did not deserue eternall life Workes merite not eternal life and the kyngdome of God no not the workes of grace Nam donum dei vita aeterna For euerlasting life is the gift of God Although theâ—e testimonies aboue alledged may suffice for a declaration touching the honest life sounde doctrine and sincere iudgement of Doctour Redman yet velut ex abundanti I thought not to cut off in this place the testimoniall letter or Epistle of D. Yong writteÌ„ to M. Cheke specially concerning the premisses Which Epistle of Doct. Yong as I receiued it written by his owne hand in the latine tongue the copy whiche he himselfe hath not nor can deny to be his owne is extant to be read in the former booke of Actes and Monumentes so I haue here exhibited the same faythfully translated into the English tongue the tenour whereof here followeth The letter of M. Yong written to M. Cheke concerning Doct. Redman translated out of Latine into English ALthough right worshipfull M. Yonges letter to M. Cheke touching Doct. Redman I am stricken into no little dampe and dolour of minde for the vnripe but that it otherwise pleased almighty God lamentable death of that most blessed learned man doct Redman in so much that all astonied with weeping and lamenting I can not tell what to doe or thinke yet neuerthelesse perceiuing it to be your worships will and pleasure that so I shoulde do I gladly cal my wittes together and purpose by gods grace here in these my letters sincerely and truely to open and declare what I
no lesse then the learned mayster his yong scholer Now here euery man would haue his saying which I passe ouer not much materiall for to tell But sir quoth I me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteme the sacrament as to make of it a figure For that but maketh it a bare figure without any more profit which that book doth often deny as appeareth to the reader most playnely Yes quoth he that they do Sir no quoth I of a truth and as for me I ensure you I make no lesse of the sacrament then thus I say whosoeuer receiueth the sacrament he receiueth therewith eyther life or death No quoth M. Secretary scripture sayth not so Sir quoth I although not in the same souÌ„d of words yet it doth in the same sense and S. Augustine sayth in the sound of words also for Paule sayth The bread which we breake is it not the partaking or felowship of the bodye of Christ And S. Augustine Manduca vitam Bibe vitam i. eate life drinke life Then sayd mayster Pope what can ye make of it wheÌ„ ye say there is not the reall body of Christ Whiche I doe beleue c. I pray God I may neuer beleue other How can it bring as ye say either life or death The 〈◊〉 bring 〈◊〉 with 〈◊〉 when Christes body is not there Syr quoth I when you heare Gods word truely preached if ye do beleue it and abide in it ye shal and do receiue life withal and if ye do not beleue it it doth bring vnto you death and yet Christes body is still in heauen and not carnall in euery preachers mouth I pray you tell me quoth he how can you aunswere to this Quod pro vobis tradetur which shall be geuen for you was the figure of Christes body geuen for vs No sir quoth I but the very body it selfe wherof the sacrament is a sacramentall figure How say ye then quoth he to Quod pro vobis tradetur which shall be geuen for you Forsoothe quoth I Tertullians exposition maketh it playne for he sayth Corpus est figura Corporis i. The body is a figure of the body Nowe put to Quod pro vobis tradetur Whiche shall bee geuen for you and it agreeth exceedyng well In fayth quoth he I would geue xl pouÌ„d that ye were of a good opinion For I ensure you I haue heard you and had an affection to you I thanke you mayster Pope for your hart and minde and ye knowe quoth I I were a very foole if I woulde in this matter dissent froÌ„ you if that in my conscience y e truth did not enforce me so to do For iwise as ye do perceiue I trowe it is somewhat out of my way if I would esteeme worldly gayne â—â—prian What say ye quoth he to Cyprian Doth he not saye playnly Panis quem dedit Dominus non effigie sed natura mutatus omnipotentia verbi factus est caro i. The Bread whiche the Lorde did deliuer being changed not according to the forme but according to the nature thereof by the omnipotent word is made flesh True Syr so he doth say and I answere euen the same which once by chaunce I preached at Paules Crosse in a Sermon 〈◊〉 Ridley â—â—lsely deâ—arted for 〈◊〉 Sermâ—n 〈…〉 Paules for the which I haue bene as vniustly as vntruely reported as any pore man hath bene For there I speaking of the sacrament and inueying against them that estemed it no better then a piece of bread told eueÌ„ the same thing of Poenitentes Audientes Catecumeni Energumeni that I spake of before and I bad them depart as vnworthy to heare the misterye and then I sayd to those that be Sancti Cyprian the Martyr shall tel you how it is that Christ calleth it saying Panis est corpus cibus potus caro c. i. Breade is the body The place of Saint Cyprian â—xpounded meat drinke flesh because that vnto this materiall substance is geuen the property of the thing whereof it beareth the name and this place then tooke I to vtter as the time would then suffer that the materiall substaunce of bread doth remaine M. Fecknam which as is reported to me did belie me openly in y e same matter at Paules crosse heard all this my talke as red as skarlet in his face and herein aunswered me neuer one word You do know wel quoth M. Secretary that Origenes and Tertullian were not Catholicke but erred 〈◊〉 of all 〈◊〉 Doctors 〈◊〉 in 〈◊〉 pointes Syr quoth I there is none of all the Doctors that are holden in all points but are thought to haue erred in some thinges But yet I neuer heard that it was eyther layd to OrigeÌ„s charge or to Tertullian y t euer they were thought to haue erred in this matter of the sacrament What quoth M. Chomley late chiefe Iustice doth not christ say plainly that it is his very flesh his very bloud and we must needes eate him or we can haue no life Syr quoth I if you wil heare how S. Augustin expouÌ„deth that place you shal perceiue that you are in a wrong boxe And when I began to tell S. Augustines minde in his book de Doctrina Christiana Yea yea quoth M. Secretary that is true S. Augustine doth take it figuratiuely in deed Forty yeares agoe quoth M. Fecknam all were of one opinion in this matter Forty yeares ago quoth I all held that the Bishop of Rome was supreme head of the vniuersall Church What then was master Fecknam beginning to say c. but M. Secretary tooke the tale and sayde that was but a positiue law A positiue law quoth I No Syr he would not haue it so for it is in his decrees that he challeÌ„ged it by Christes owne word For his decree sayth Nullis Synodicis constitutis neque Consilijs sed viua voce Domini praelata est Ecclesia Romana omnibus Ecclesijs in toto Mundo dicente Domino Petro tu es Petrus c. The Church of Rome was aduaunced aboue all other Churches in the world not by any Sinodicall constitutioÌ„s nor yet any counsell but by the liuely voyce of the Lord according as the Lord sayd to Peter Thou art Peter c. And in an other place he entreateth Tu es Cephas id est caput i. Thou art Cephas that is to say the head Tush it was not counted an article quoth M. Secretary of our fayth Yes sayd I if ye call that an article of our fayth which is to be beleued vnder payne of damnation For he sayeth Omninò definimus declaramus pronunciamus omnem creaturam subesse Romano pontifici de necessitate salutis i. We do absolutely determine declare and pronouÌ„ce that euery creature is subiect to the obedience of the Byshop of Rome vpon necessity of saluation And here wheÌ„ we spake of lawes and decrees M Roger Chomley
Desiderio desideraui hoc pascha manducare vobiscum i. Tertull contra Martion lib. 4. I haue desired with my harty desire to eat this Paschall with you What Paschall I pray you desired he to eate If you stand in doubt you haue Tertullian Lib. 4. Contra Martionem◠Professus itaque se concupiscentia concupiscere edere pascha suum indignum enim vt alienum concupisceret Deus acceptum panem distributum discipulis suum corpus illum fecit Hoc est corpus meum dicendo c. i. He therfore protesting a great desire to eat his Paschall his owne Paschall I say for it was not meete that he shoulde desire any other then his owne taking bread and distributing it to his Disciples made it his body saying This is my body What say you did he vnderstand by this Paschall the Iudaicall Lambe or by that whiche afterward he gaue in his Supper Rid. I suppose that the first he vnderstoode of the Iudaicall Passeouer and afterward of the Eucharist Ward Nay then Tertullian is agaynst you which sayth Ba He desired to eate his Passeouer ro But the Iudaical Passeouer was not his but straūge from Christ. Argument co Ergo he meant not of the Iudaicall Passeouer Rid. The Iudaicall Passeouer was not straunge from Christ but his owne insomuch as hee is the Lord of all Aunswere and as well the Lord of the Iudaicall Passeouer as of his owne supper Ward What aunswere you then to Tertullian the which sayth He desired to eate his owne Passeouer and not the Iuish Passeouer which stood vpon wordes without flesh Anagogicall sense is that which hath a high and misticall vnderstanding that lyeth abstruse profound vnder the externall letter Rid. Tertullian may here dallye in sense Anagogicall I know that Cyprian hath these wordes Tunc instituit quidē Eucharistiam sed vtrumque erat Christi i. He began th◠to institute the holy Eucharist but both were Christes Ward Augustine the Psalme 96. Writing vppon these wordes Adorate scabellum pedum eius i. Worshipp his footestoole c. Quaero inquit quid sit scabellum pedum eius Et dicit mihi Scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic August in Psal. 98. inuenio quomodo sine impietate adoretur scabellum pedum eius Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit nemo autem illam carnē māducat nisi prius adorauerit Inuentum est quo modo tale scabellum pedum Domini adoretur vt non solum non peccemus adorādo sed peccemus non adorando ipsum c. i. I aske sayth he what is the footstoole of his feete Esay 66. and the Scripture telleth me The earth is the footstoole of my feete And so in searching therof I turne my selfe to Christ because I seeke him here in the earth and I find how without impiety the footstole of his feete may be worshipped for he tooke earth of earth in that he is flesh of the earth and of the fleshe of Marye he tooke flesh and because that in the same flesh here he walked and also he gaue the same flesh to vs to be eaten vnto saluation But no man eateth that fleshe excepte hee haue worshypped before And so it is found how such a footestoole of the feet of the Lord is to be worshipped so that not only we sinne not in worshipping but also do sinne in not worshipping the same Da He gaue to vs his flesh to be eaten If the Minor of this argument as is sayd before be equipollent to affirmatiue then it commeth next to the Mode Datisi How Christ gaue his flesh to be eaten and when y e which he tooke of the earth in which also here he walked c. ti But he neuer gaue his flesh to be eaten but when hee gaue it at his Supper saying This is my body si Ergo in the Eucharist he gaue vs his flesh Rid. You do alledge the place of Austen vpon the Psalme 98. Where he sayth that Christ gaue his fleshe to be eaten which he tooke of the earth and in whiche here he walked inferring hereupon that Christ neuer gaue the same hys fleshe to be eaten but onely in the Eucharist I deny your Minor for he gaue it both in the Eucharist to be eaten and also otherwise as wel in the word as also vpon the crosse Smith What if Augustine say that Christ did not onelye geue himself to vs in a figure but gaue his own very flesh in deed and really Rid. I neuer sayd that Christ gaue onely a figure of his body For in deed he gaue himselfe in a reall communication that is he gaue his flesh after a communicatiō of his flesh West Here Weston read the place of Augustine in English Christ gaue himselfe not only in a figure but in deede by a reall and effectuall communication of his fleshe D. Glinne disputeth D. Glinne B. Ridleys old frend desireth him of Pardon B Ridley for geueth D. Glin. and afterwardes sayd Ye say Christ gaue not his body but a figure of his body Rid. I say not so I say he gaue his own body verely But he gaue it by a reall effectuall and spirituall cōmunicatiō ☞ After this Doctour Glinne began to reason who notwythstandinge Mayster Ridley hadde alwayes taken him for his olde frend made a very contumelious Preface agaynst him This preface Mayster Ridley therefore did the more take to hart because it proceeded from him Howbeit he thought that Doctour Glins minde was to serue the turne For afterwarde hee came to the house wherein Mayster Ridley was kept and as farre as Mayster Ridley could call ro remembraunce before Doctor Young and Doctour Oglethorpe he desired him to pardon his wordes The whiche Mayster Ridley did euen from the very hart and wyshed earnestly that God would geue not onely to him but vnto all other the true and euident knowledge of Gods Euangelicall sincerity that all offences put a part they being perfectly and fullye reconciled might agree and meete together in the house of the heauenly father Glin. I see that you elude or shift away all scriptures and fathers B. Ridley purgeth himselfe against D. Glin. I will go to worke with you after an other sort Christ hath here his Church known in earth of which you were once a child although now you speake contumeliously of the Sacramentes Rid. This is a greuous contumely that you call me a shifter away of the Scriptures and of the Doctours As touching the Sacraments I neuer yet spake contumeliously of them I graunt that Christ hath here his Churche in earth but that Church did euer receiue acknowledge the Eucharist to be a sacrament of the body of
extremely dealt withall that being but simple before he was now feared out of his wit altogether and so vpon the same had to Bedlem Wherupon the briefe Chronicle of London in this poynt is not to be credited Ioh. 〈◊〉 falsly repâ—â—â—ted of which vntruely reported that he fayned himselfe in Newgate to be mad which thing we in writing of this history by due inquisition of the partie haue found to be contrary About the v. day of October October and within a fortnight folowing were diuers as well housholders as seruaunts prentises apprehended and taken and committed to sondry prisons for the hauing and selling of certaine bookes which were sent into England by the Preachers that fled into Germany and other Countreys which bookes nipped a great number so neare Men prisâ—â—ned for bookes that within one fortnight there were little lesse then threescore imprisoned for thys matter among whome was M. Browne a Goldsmith Mayster Sparke a Draper Randall Tirer a Stationer M. Beston a Marchaunt with many other Upon the Sonday being the xiiij daye of October the old Byshop of Duresme preached in the shroudes October â—4 Upon S. Lukes day following being the xviij of October the Kyngs Maiesty came from Westminster to Paules Church along the Streetes accompanied with a great number of Noble men and there he was receyued vnder a Canapy at the West dore and so came into the Chauncell where he heard Masse which a Spanishe Byshop and his owne Chappell soong and that done he returned to Westminster to dyner agayne Upon the Friday being the xxvj of October October 26. The 〈◊〉 of the 〈◊〉 men 〈◊〉 were of 〈◊〉 Throgmâ—â—tons 〈◊〉 October Nouembâ—â— Nouembâ—â— certayne men whereof I spake before which were of Mayster Throgmortons quest being in number viij for the other foure were deliuered out of prison for that they submitted themselues and sayd they had offended like weakelyngs not considering truth to be truth but of force for feare sayd so these viij men I say whereof Maister Emanuell Lucas and M. Whetstone were chiefe were called before the Counsaile in the Starre chamber where they all affirmed that they had done all thyngs in that matter according to theyr knowledge and with good consciences euen as they shoulde aunswere before God at the daye of iudgemente Where maister Lucas sayde openly before all the Lordes that they had done in the matter lyke honest men and true and faythfull subiects and therfore they humbly besought the Lord Chauncellor and the other Lordes to be meanes to the King and Queenes Maiesties that they might be discharged and set at liberty sayd that they were all contented humbly to submit themselues to their maiesties sauing and reseruing theyr trueth consciences and honesty Some of the Lordes sayde that they were worthy to pay a thousand poundes a peece and other some sayd that Mayster Lucas and Maister Whetstone were worthy to pay a thousand markes a peece and the rest fiue hundreth pouÌ„ds a peece In conclusion sentence was geuen by the Lorde Chauncellour that they should pay a thousand Markes a peece and that they should go to prison againe there remayne till further order were taken for their punishment Upon the Tuesday being the xxx of October the Lorde Iohn Gray was deliuered out of the Tower and set at liberty Upon Sonday the fourth of Nouember fyue Priestes dyd penaunce at Paules Crosse which were contente to put away their wiues and take vpon them agayne to minister Euery of them had a Taper in his hand and a rod wherewith the Preacher did disple them Upon Wednesday the vij of Nouember the Lord Paget Syr Edward Hastings Maister of the horse were sent as Ambassadours I knowe not whither but as it was adiudged to Cardinall Poole who lay all the sommer before at Bruxelles and it was thought they were sent to accompany and conducte him into England where at that time he was nominated and appoynted Byshoppe of Caunterbury Upon the Friday folowing the 9. of Nouember Mayster Barlow late Byshop of Bathe and M. Cardmaker were brought before the counsell in the Starre Chamber where aâ—ter communication they were commauÌ„ded to the Fleete Upon the Saterday being the tenth of Nouember the Sheriffes of London had commauÌ„dement to take an inueÌ„tory of euery one of theyr goods which were of M. Throgmortons quest to seale vp theyr doores which was done the same day M. Whetstone maister Lucas and Mayster Kyteley were iudged to pay 2000. pounds a piece and the rest 1000. Markes a piece to be payd within one fortnight after From this payment were exempted those 4. whiche confessed a fault and submitted themselues whose names are these M. Loe M. Poynter M. Beswicke and M. Cater Mention was made a little before of the visitation of Ed. Boner bishop of LondoÌ„ whiche began as is sayd about the moneth of September for the better preparation whereof were set forth certayne Articles to the number of 37. Which articles partly for the tediousnes of them partly for that maister Bale in a certayne treatise hath sufficiently paynted out the same in theyr coulours partly also because I will not infect this booke with them I slippe them ouer proceeding in the progresse of this bishop in his visitation in the Countye of Essex Who passing through the sayde Countye of Essex being attended with diuers worshipfull of the shyre for so they were commaunded ariued at Sterford in Hertfordshyre where hee rested certayne dayes B. Boners behauiour at Sterford solacing himselfe after that paynefull peregrination with no small feasting and banqueting with his attendants aforesayd at the house of one Persons his Nephew whose wife he commonly called his fayre Niece and fayre she was in deede he tooke there great pleasure to heare her play vpoÌ„ the Uirginals wherin she excelled in so much y t euery dinner sitting by his sweete side she rose and played three seuerall times at his request of his good and spirituall deuotioÌ„ towards her These certeine daies thus passed in this bishoplike fashion he proceded in his popish visitation towards Hadham his owne house and parish not past two myles from Sterford Boner behauiour at Hadham being there most solemnly rang out as in all other places wheras he passed At leÌ„gth drawing nere vnto Hadham when he heard no bels there â—â—â—â—ring in honor of his holines he grew into some choler the nearer he approched the hotter was his fit the quieter the bels were the vnquieter was his moode Thus rode he on chafing and fuming with himselfe What meaneth sayth he that knaue the Clarke that he ringeth not and the parson that he meeteth me not with sundry other furious words of fiery element There this patient prelate comming to the towne alighted calling for the key of the Church which was then all vnready for that as they theÌ„ pretended he had preueÌ„ted his time by two houres whervpon he
to his wife wherein is to bee seene how this woorthy warriour prepared himselfe to the appoynted fight and to keepe hys standyng in Christes Campe. Laurence Saunders to his wyfe GRace and comfort in Christ Iesu our onely comfort in all extreme assaultes Amen M. Saunders letter to his wife Fayne woulde this flesh make strange of that which the spirit doth embrace Oh Lorde how loth is this loitering sluggard to passe forth in Gods pathe It fantasieth forsooth much feare of fraybugs and were it not for the force of faith which pulleth it forwarde by the reyne of Gods most sweete promise and of hope which pricketh on behinde great aduenture there were of fainting by the way But blessed and euerlastingly blessed be that heauenly father of ours who in his Christ our sufficient Sauiour hath vouched safe to shine in our harts 2. Cor. 4. that he geueth vs the light of the knowledge of the glory of God in the face of Iesu Christ and hauing this treasure in our earthen vessels that the excellencie of the power might be Gods and not oures we are according to his good will troubled on euery side yet are we not without shift we are in pouerty but yet not without that is sufficient 2. Cor. 4. we suffer persecution but are not forsaken therein we are cast downe neuertheles we perish not we beare in the body the dying of the Lorde Iesus that the life of Iesus might also appeare in our body Wherefore by the grace of our Christ we shall not be weeried neyther be dismayed by this our probation thorough the fire of affliction as though some strange thing had hapned vnto vs but by his power we shall reioyce in as much as we are pertakers of Christes passion that when he doth appeare we may be merry and glad knowing that our tribulation which is momentane and light 2. Cor. 4. prepareth an exceeding and an eternall weyght of glory vnto vs while wee looke not on the thyngs which are seene but on the things whych are not seene They that sowe in teares Psal. 126. shall reape in ioye For he that goeth on his way weeping and scattering his good seede shall doubtles come agayne wyth ioy and bring his whole sheaues wyth him Then then shall the Lorde wipe awaye all teares from our eyes Then then shall be brought to passe that saying which is written Death is swallowed vp in victory Death where is thy sting Hell where is thy victory Yea thankes be to God which hath geuen vs the victory thorough our Lord Iesus Christ Amen 1. Cor. 15. In the meane season it remayneth for vs to followe S. Peters bidding Let them sayth he that are troubled according to the will of God 1. Pet. 4. commit their soules to him with well doing as a faithfull Creator and Maker He is our maker we are his handyworke and creatures whome now when he hath made he doth not leaue and forsake as the shipwright doth the shyp Actes 17. leauing it at all aduentures to be tossed in the tempest but he comforteth vs his creatures and in him we liue moue and haue our being Ye not onely that but now that he hath in his deare Christ repayred vs being before vtterly decayed and redeemed vs purging vs vnto himselfe as a peculiar people by the bloud of hys Sonne he hath put on a most tender good will and fatherly affection toward vs neuer to forget vs vnto whome by such promises he hath plighted such faith that though it were possible that the mother could forget her infant Gods promises firme and sure Esay 49. and not be tender harted to the childe of her wombe yet may not it be that his faithfull beleeuers should be forgotten of him He biddeth vs to cast our care on him and sayth that assuredly he careth for vs. And what though for a season he doth suffer vs to be turmoyled in the troublous tempestes of temptation and seemeth as in much anger to haue geuen vs ouer and forgotten vs 1. Pet. 5. let not vs for all that leaue off to put our trust in him but let vs with godly Iob conclude in our selues and say Euen though he kill mee Iob. 3. Trust vpoâ— Gods promise yet will I put my trust in him Let vs with the blessed Abraham in hope euen contrary to hope by beliefe leane vnto that our louing Lord who though for our probation he suffereth vs to be afflicted yet will he not bee alwayes chiding neyther keepeth he his anger for euer for he knoweth whereof wee bee made he remembreth that we are but dust Wherefore looke how high the heauen is in comparison of the earth Psal. 103. so great is his mercy towards them which feare him Looke how wide the East is from the West so farre hath he set our sinnes from vs. Yea like as a father pitieth his owne children euen so is the Lorde mercifull vnto them that feare him Oh what great cause of reioycing haue we in our most gracious God we can not but burst foorth into the praysing of suche a bountifull benefactour and say with the same Psalmist Prayse the Lord O my soule and all that is within me prayse his holy name Praise the Lord O my soule and forget not all his benefites Deare wife riches haue I none to leaue behynde mee wherewith to endow you after the worldly maner But that treasure of tasting how sweete Christ is vnto hungry consciences whereof I thanke my Christ I do feele part Saunders godly bequest to hiâ— wife and would feele more that I bequeath vnto you and to the rest of my beloued in Christ to retaine the same in sense of hart alwayes Pray pray I am merry Experiencâ— of the comfortes of Christ in prison and I trust I shall be merry maugre the teeth of all the deuils in hell I vtterly refuse my selfe and resigne my selfe vnto my Christ in whome I knowe I shall be strong as he seeth needefull Pray pray pray Laurence Saunders As the sayde Mayster Saunders was in prison strayte charge was geuen to the keeper M. Saunderâ— wife not suffered to speake with him in prison that no person shoulde speake with him His wife yet came to the prison gate with her yong childe in her armes to visit her husband The keeper though for his charge hee durst not suffer her to come into the prison yet did he take the little babe out of her armes and brought him vnto his father Laurence Saunders seeing him reioyced greatly saying that he reioysed more to haue such a boy then he should if two thousand pounde were geuen him And vnto the standers by which praysed the goodlines of the childe he sayde what man fearing God woulde not lose this life present rather then by prolonging it heere he should adiudge this boy to be a Bastard his wife a whoore and himselfe a whooremonger Yea if there were no other
Hunter led to the place of Matirdome The Shriffes sonne geueth comfortable wordes to W. Hunter and embraced him in his right arme saying William be not afraid of these men which are here present with bowes bils weapons ready prepared to bring you to the place where you shall be burned To whom William aunswered I thanke God I am not afraide for I haue cast my coumpt what it wil cost me already Then the sheriffes sonne could speake no more to him for weeping Then William Hunter plucked vp his gowne stepped ouer the Parlour grounsel and went forward chearefully the sheriffes seruaunt taking him by the arme and I his brother by an other and thus going in the way met w t his father according to his dreame he spake to his sonne W. Hunters dreame verefied weeping and saying God be with thee sonne William and William sayd God be with you father be of a good comfort for I hope we shall meete againe when we shal be mery His father said I hope so William and so departed His wordes to his father So W. went to the place where the stake stoode euen according to hys dreame whereas all thinges were very vnready Then William tooke a wet broome fagot kneeled downe thereon and red the 51. Psalme till he came to these words the sacrifice of God is a contrite spirite a contrite and a broken heart O God thou wilt not despise Then sayd M. Tirrel of the Beaches called W. Tirel thou lyest sayd he thou readest false M. William Tyrell of the Beaches carpeth where he hath no cause for the wordes are an humble spirit But W. said the translation sayth a contrite heart Yea quoth M. Tirel the translation is fals ye translate bokes as ye list your selues like hereticks Wel quoth William there is no great difference in those words Then sayd the sheriffe heere is a letter from the Queene If thou wilt recant thou shalt liue if not thou shalt be burned No W. Hunter refuseth the Quenes pardon quoth W. I will not recante God willing Then W. roase and went to the stake and stoode vpright to it Then came one Richard Ponde a Bailiffe and made fast the chaine about William The burning of William Hunter Martyr Then sayde M. Browne here is not woode enough to burne a legge of him Then said William good people pray for me and make speede and dispatch quickly and pray for me while ye see me aliue good people and I praye for you likewise Now quoth M. Browne pray for thee A dogged saying of M. Browne I will pray no more for thee then I wil pray for a dogge To whom William aunsweared M. Browne now you haue that whych you sought for I pray God it be not laid to your charge in the last day howbeit I forgeue you Then sayde maister Browne I aske no forgeuenes of thee Wel sayd William if God forgeue you not I shall require my bloude at your handes Then sayd William Sonne of God shine vppon mee and immediately the sunne in the element shone oute of a darke cloude so full in his face that he was constrayned to looke an other way whereat the people mused because it was so darke a little time afore An externall shew of Chriâ—â—s â—auour vpon W. Hunter Williamâ— dreamâ— verified Then William tooke vppe a fagot of broome and embraced it in his armes Then this Priest which William dreamed of came to his brother Robert with a popish booke to carye to William that he might recant which booke his brother woulde not meddle withall Then William seeing the priest and perceiuing how he woulde haue shewed hym the booke sayd away Hunters wordes to a Popish Priest thou false prophet Beware of them good people come awaye from their abominatioÌ„s lest y t you be partakers of their plagues Then quoth the Priest looke howe thou burnest heere so shalt thou burne in hel William answered thou liest thou false prophet away thou false prophet away Then was there a Gentleman whiche sayde I praye God haue mercy vpon his soule The people sayd Amen Amen Immediatly fire was made Then William cast his Psalter right into his brothers hande Hunter comforted by his brother Robert who sayde William thinke on the holy Passion of Christ and be not afraid of death And William aunsweared I am not afraid Then lifte he vp his handes to heauen and sayd Lorde Lorde Lord receiue my spirit and casting downe hys head againe into the smothering smoke he yeelded vp his life for the truthe sealing it with hys bloud to the praise of God Nowe by and by after M. Browne commaunded one old Hunt to take his brother Robert Hunter lay him in the stockes till he returned from the burning of Higbed at Hornden on the hill Rob. Hunter set â—n â—he stocks Rob. Hunter had before M. Browne the same day Which thing olde Hunt did Then maister Browne when Robert Hunter came before him asked if he would doe as his brother had done But Robert Hunter answered if I do as my brother hath done I shall haue as he hath had Mary quoth M. Browne thou mayest be sure of it Then M. Browne sayde I maruell that thy brother stoode so to hys tackling and moreouer asked Robert if Williams Maister of London were not at hys burnynge Rob. Hunter by Gods prouideÌ„ce deliuered But Roberte sayde that hee was not there but Mayster Browne bare hym in hande that his master was there and howe that he did see him there but Robert denied it Then master Browne commaunded the Constable and Robert Hunter to goe theyr wayes home and so had no further talke wyth them Here followeth the hystorie of master Higbed and master Causton two worthy Gentlemen of Essex which for the syncere confession of theyr faith vnder Boner B. of London were Martyred and burned in Essex An. 1555. Marche 26. ALthough the coÌ„demnation of maister Higbed and master Causton followed after the condemning of those other Martyrs Marke 26. The story of M. Higbed and M. Causton Martirs which were condemned with Tomkyns and Hunter aboue mentioned yet because the time of their execution was before the burning of the foresaid four martyrs for so muche as they suffered the same day that William Hunter did which was the 26. of Marche I thoughte therefore next after the storie of the sayde William Hunter folowing the order of time here to place the same This maister Higbed and maister Causton two worshipfull Gentlemen in the Countie of Essex the one at Hornden of the hill the other of the parishe of Thunderst being zealous and religious in the true seruice of God as they could not dissemble with the Lord their God nor flatter with the world so in time of blind superstition wretched idolatrie they could not long lie hidde and obscure in such a number of malignant aduersaries accusers and seruaunts of thys worlde
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ— with the prayer of the Papistâ— at the sacriâ—fice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌ„ce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex 〈…〉 as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The 〈◊〉 of D. â—obert â—â—rrar Byâ—â—op of S. 〈◊〉 â—artyr followed the worthy constaÌ„t martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud 〈◊〉 articles â—gaynst B. 〈◊〉 in K. Edwardes â—yme deâ—yâ—d 〈◊〉 Tho. Yong CoÌ„â—â—antine and â—ther his aduersaryes Tho. Yong â—onne in â—awe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌ„s and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ„ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌ„date to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all