c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâ—â—â—ment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ— a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow â—eruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â— thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vâ—â—es we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
or al saynts of Barking An other apperaunce where as he ministred these interrogatories vnto him First y t since y e feast of Easter last past he sayd affirmed and beleued that the sacrament of the altar was but a misticall body of Christ and afterwarde he sayd it was but a memoriall y t which article Bainham denied The the vicar general declared vnto him that our holy mother y e catholick church determineth teacheth in this maner that in the sacramēt of the altar after the words of consecration there remaineth no bread The officiall asked Bainhā whether he did so beleue or not Wherunto Bainham answered saying that S. Paul calleth it bread S Paul calleth the sacrament bread rehearsing these words Quotiescunque comederitis panem hunc de poculo biberitis mortem Domini annunciabitis and in that poynt he sayth as S. Paul sayth and beleueth as y e church beleueth And being demaunded twise afterward what he thought therin he would geue no other answere Item that since the feast of Easter aforesaid he had affirmed beleued that euery man that would take vpō him to preach the Gospel of Christ clearly True preachers haue as much power of the keyes as the Pope had as much power as the Pope To the which article he aunswered thus He that preacheth the word of God whatsoeuer he be and liueth thereafter he hath the key that bindeth and looseth both in heauen and earth The which key is the same scripture that is preached and the Pope hath no other power to binde and to loose but by the key of the Scripture Item that he affirmed that S. Thomas of Canterbury was a thiefe and a murderer in hel Articles falslye depraued Wherunto he answered as before Item that he sayde he had as leue pray to Ioane hys wife as to our Lady the which he denyed as before Item that he affirmed beleued that Christ himselfe was but a man the which article he also denyed The premisses thus passed the vicar generall receiued Frances Realms Iohn Edwards Raphe Hilton Iohn Ridly Frances Dryland and Raphe Noble as witnesses to be sworne vpon the articles aforesayd Witnes agaynst M. Baynham and to speake the truth before the face of the sayd Iames Bainhā in the presence of M. Iohn Nayler Uicar of Barking M. Iohn Rode Bacheler of diuinity Williā Smith Richard Griuel Tho. Wimple and Richard Gill. The 26. day of Aprill in the yeare aforesayd before M. Ioh. Foxford vicar general of the bish of Londō The last appearance of Iames Baynham in y e presence of Mathew Greftō Register and Nicolas Wilson Will Philley professors of diuinity Iohn Oliuer Williā Midleton Hugh Apprise doctors of the law M. Richard Gresham Sheriffe of London a great cōpanye of others Iames Bainham was brought forth by the Lieutenaunt of the Tower in whose presence the vicar general rehearsed the merites of the cause of inquisition of heresye agaynst him proceded to y e reading of the abiuratiō And whē the Iudge read this article folowing conteined in the abiuration Itē Soules departed that I haue said that I wil not determine whether any soules departed be yet in heauen or no but I beleue that they be there as it pleaseth God to haue them that is to say in the fayth of Abraham I wote not whether the soules of the apostles or any other be in heauen or no. To this Iames aunswered that I did abiure and if that had not bene I would not haue abiured at all After all the articles were read conteined in the abiuration certeine talke had as touching the sacrament of baptisme the sayd Iames Bainham spake these words If a Turke a Iew The sacrament of Baptisme or Sarasen do trust in God keepe hys law he is a good Christian manne Then the Officiall shewed vnto him the letters which he sent vnto his Brother written with his owne hand and asked him what he thought as touching this clause folowing Yet could they not see and know him for God when in deed he was both God man yea he was three persons in one the father y e sonne and the holy ghost Wherunto Bainham said that it was nought that he did it by ignorance did not ouersee his letters Thē M. Nicholas Wilson amongest other talke as touching the sacrament of the alter The sacrament of the aultar declared vnto him that the church did beleue the very body of Christ to be in the Sacrament of the alter Bainham aunswered The bread is not Iesus Christ for Christes body is not chewed with teeth therefore it is but bread Being further demaunded whether in the sacrament of the altar is the very body of Christ God and man in flesh and bloud after diuers doubtfull aunsweres Bainham aunswered thus He is there very God and man in forme of bread This done the Officiall declared vnto him the depositions of the witnesses which were come in agaynst him obiected vnto him that a litle before Easter he had abiured all heresies as well particularly as generally Then the sayd vicar generall after he had takē deliberation aduise with the learned his assistantes did proceed to the reading of the definitiue sentence agaynst him also published the same in writing wherby amongest other thinges besides his abiuration Sentence read against Baynhā he pronounced condemned him as a relapsed hereticke damnably fallen into sundry heresies so to be left vnto the secular power that is to say to one of y e Sherifs being there presēt After the pronoūcing of which sentence M. Nicolas Wilson counselled admonished tha said Iames y t he would conforme himself vnto the church To whō he aunswered that he trusted that he is the very childe of God which ye blinde Asses sayd he doe not perceiue And last of al departing frō his iudgement he spake these wordes The wordes of Iames Baynham to M. Wilson M. Wilson nor you my Lord Chauncellor shall not proue by scripture that there is any Purgatorye Then the sentence of condemnation was geuen agaynste him the which here to repeat word for word is not necessary for so much as the tenour thereof is all one with that which passed before in the story of Bayfeld aliâs Somersam Here also should ensue the letter of the Bishop of Lōdon directed vnto the Maior and Sheriffes of the same city for the receiuing of him into their power that putting of him to death the tenor wherof is also of like effect to that before written in the story of Bayfeld After this sentence geuen Iames Bainham was deliuered into the handes of Syr Richarde Gresham Sheriffe then being present who caused him by his Officers to be caryed vnto Newegate the said Iames Baynham was burned in Smithfielde the last day of Aprill in the yeare aforesayd at three a clocke at afternoone This M. Bainham
shal giue respite vntil a certaine day appointed So that in the meane while the suters may take deliberation thereof what is best to be done If after this they wil not thus rest at the day appointed shal they come forth into a common place and the great Bel of the Citie caused to be roÌ„g whereby the people shal be warned what they are about to do and the people assembled the Iudges shal in full chargeable lamentable wise charge the parties vnder vertue of their othe to make true relation of y e shal be demaunded So y t by reason of soberly fatherly exhortations made of the Iudges or Peeres of the Towne and perswasion of neighbours and for auoyding of Gods displeasure Iury and swearing well excluded out of Germanye and shame of men there is litle sute in courts if at any time any be made they be lightly stopped So that Iurie and swearing is well excluded and neede not much to be required This haue I shewed because it pitieth me to heare and see the contrary vsed in some of our nation The rash lenity in spirituall men causing men strayght wayes for euery light matter to sweare such also as name themselues spiritual men and should be head Ministers of the Church who incoÌ„tinent as any man commeth before them anone they cal for a book and do mone him to sweare without any longer respite yea they wil charge him by vertue of the contentes in the Euangely to make true relation of all that they shall demaunde him he not knowing what they will demaunde neither whether it be lawfull to shew them the truth of their demaundes or no For such things there be that are not lawful to be shewed As if I were accused of fornication none could be found in me or if they shold require me to sweare to bewray any other that I haue known to offend in that vice A man is not bound 〈◊〉 detect an other mans 〈◊〉 before â—â—dge in 〈◊〉 I suppose it were expedient to holde me stil not to folow their wil for it should be contrary to charitie if I should so assent to bewray them that I neede not and to whom perhappes though I haue known them to offend yet trusting of their amendment I haue promised afore to keepe their fault secret without any disclosing of the same Yea moreouer if suche Iudges somtime not knowing by anye due proofe that such as haue to do afore them â—â—we compâ—â—leth no man to bewray himselfe are culpable wil enforce them by an othe to detecte themselues in opening before them their harts in this so doing I can not see that men neede to condescende in their requestes For it is in the law but I wotte not certainly the place thus â—â—w punisheth no maÌ„ for thought Nemo tenetur prodere semetipsum that is to say No man is bound to bewray himselfe Also in another place of y e law it is written Cogitationis poenam nemo patiatur No man should suffer punishment of men for his thought To this agreeth the common Prouerbe that is thus Cogitationes liberae sunt à vectigalibus Tâ—oughtes 〈◊〉 free and 〈◊〉 to pay â—â—tole That is to say thoughtes be free and neede to pay no tole So that to conclude I thinke it lawfull at the commandement of a Iudge to make an othe to say the truth specially if a Iudge requireth an othe duely and in lawful wise or to make an oth in any other case conuenieÌ„t and that also for purgation of infamie No man is 〈◊〉 to 〈◊〉 himselfe by the lawe To the 42. article when any infamie is lawfully layd against a man ¶ In the xlij where you aske whether a Christen person despising the receite of the Sacramentes of confirmation extreame vnction or solemnising of Matrimony do sinne deadly I say like of the recite of them as I haue sayd before of the selfe thinges and none otherwise ¶ In the xliij where you aske whether I beleeue that S. Peter was Christes Uicare hauing power vpon earth to binde lose I say that I do not perceiue clearely what you meane by this terme Uicare To the 43. article For Christ neuer called Peter ne none other so in Scripture If you meane thereby that after the departing hence of Christ when he was risen from death in his immortall body and so styed into heauen whereas he remayneth sitting vpon y e right hand of his Father â—ear of â—â—rist that he so being away from hence S. Peter occupied his roume then I say it is not vntrue but Peter in a manner which I shal shew here vnder was his Uicar and like as Peter was his Uicar euen so was Paule and the other Apostles and the one no lesse then the other if it be true â—â—ter no â—â—re vicar of Christ â—â—n Paule 〈◊〉 other Apostles Math. 16. that S. Cyprian doth write whiche is also consenting to Scripture he sayth thus That Christe spake vnto Peter saying I say quoth our Sauiour that thou art Peter and vppon this rocke of stone shall I builde my congregation and the gates of hel shal not ouercome it To thee will I giue the keies of heauen what thinges thou shalt binde vpon earth the same shal be bounde also in heauen and what so euer thou shalt lose vpon earth shal be losed also in heauen And to him after his resurrection doth Christ say feed my sheepe And albeit that hee gaue equall power vnto all his Apostles after his resurrection and saith Cypria de simplicitate Prelatorum like as my Father sent me do I also send you Take you the holy ghost If you shal retayne to any man his sinnes they shal be retayned If you shal remitte to any man his sinne to him they shal be remitteâ— Neuerthelesse because he woulde declare vnitie Iohn 20. he ordayned by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was induced with equall partaking both of honor and authoritie or power Vnitye but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cyprian in a treatise that is called De simplicitate Praelatorum wherein you may see that Christ made all the Apostles of equal honour and like authoritie Notwithstanding because he would testifie the vnitie of his Church or Congregation he spake The only person of Peter declareth the vnity of the Church as it were alonely vnto Peter when he sayd feede my sheepe And I shall geue thee Peter the keyes of heauen but in so saying though the wordes seeme spoken to Peter onely yet they were spoken vnto him Peter heareth the person of the whole Church in that hee sustayned the generall person of all the Church being as it were a common speaker for the same So that in speaking to him Christ
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
contrary according as Christ doth tell vs of the scribes phariseis admonishing vs to followe theyr doctrine not their liues Mat. 23. but there is great difference Math. 23. whether they y t take the gouernance of the church do sit in Moses chayre which is the seate of truth or els doe sit in the chayre of abhomination spoken of by Daniell also by S. Paule where he sayth 2. Thes. 2. That the man of perdition shal sit in the temple of God vaunting hymselfe insolently aboue all that is called God 2. Thes. 2. And as touching the keyes of binding loosing geuen to Peter Christ therein assigned to Peter The keyes of binding loosing other apostles the office of preaching the word of the gospell whiche they did also well obserue in preaching nothing els but onely the word in the whiche word is al the power conteyned of binding loosing Neither is it to be granted the Church to haue two heades one in heauen an other in earth The head whereof is but one whiche is Iesus Christ whome the father hath appoynted to be head alone both in heauen and earth Ephes. 1. Colos. 1. as S. Paul in many places of his Epistles doth teach Ephes. 1. Colos. 1 c. The Fryer You haue no vnderstanding how to expound the Scriptures But the olde doctors haue expounded the scriptures holy Councels Auricular confession whose iudgements are to be followed But what say you to auricular confession The Martyr I know no other confession but that which is to be made to God and reconciliation towardes our neighbour which Christ and his Apostles haue commended to vs. The Fryer Haue you not read in the Gospell howe Christ doth bid vs to confesse to the priest where hee commaunded the leper being made whole to shew hym selfe to the priest The Martyr The true church of the Lord Iesus Christ neuer obserued this straunge kinde of confession to carrye our sinnes to the priestes eare And though the churche of Rome haue intruded this maner of confessing it followeth not thereby that is to be receiued And as touching the leper whome the Lorde sent to the priest he was not sent therefore to whisper his sins in the Priestes care but onely for a testimony of hys health receiued according to the law Of the other confession whiche is to be made to God we haue both the examples and testimonyes of the prophet Dauid full in the psalmes 32.51.106 where he sayth Psal. 32.51.106 That he confessed his sinnes vnto the Lord and receiued forgeuenes of the same The Fryer After this the fryer proceeding further to make comparison betweene the churche of Rome The Church of Rome and of Geneua compared and the churche of Geneua would proue that the pope hath power to set lawes in the Church without anye expresse worde of God For so it is written sayd hee That there were many other thinges besides which are not written in this booke Ioan. 21. Also where Christ promiseth to his Disciples to send vnto them the holye ghost which shuld induce them into al truth Moreouer such decres ordinances which are in y e church were decided sayd he and appoynted by the doctors of y e church by al the Councels directed no doubt by the holy Ghost Furthermore he inferred that y e church also of Geneua had theyr ordinaunces and constitutions made without any word of God And for example he brought forth the order of the psalms and seruice publiquely obserued and appoynted vpon wednesday in the churche of Geneua as though that day were holyer then an other The Martyr To this the martyr answered agayne declaring that the ordinaunce of those publicke prayers and psalmes vppon wednesday in the churche of Geneua was not to bynde conscience or for anye superstitious obseruation or for any necessitie whiche eythere should bind conscience or could not be altered at their arbitrement but onely for an order or commoditie for publike resort to heare the word of god according as ancient kings temporall Magistrates haue vsed in old time to doe in congregating the people together not to put any holines in the daye or to bind conscience to any obseruation as the pope maketh his lawes but onely for orders sake seruing vnto commoditie And as touching that any thing should be left for doctors and counsels to be decided without the expresse word of God that is not so for that al things be expressed and prescribed by the word whatsoeuer is necessary eyther for gouernment of the Church or for the saluation of men so that there is no neede for doctours of the Church or Councels to decide anye thing more then is decided already Rom. 15. 2. Iohn Paule sayth that he durst vtter nothing but that the Lord had wrought by him Rom. 15. S. Iohn speaking of the doctrine of Christ Iesu willeth vs to receaue no man vnles he bring with him the same doctrine 2. Ioan. S. Paule warneth the Gallat not to beleeue an angell from heauen The Church ought to be gouerned only by the voyce of the Lords word 1. Pet. 5. bringing an other doctrine thē that which they had already receiued Gal. 2. Christ callyng himselfe the good shepheard noteth them to be his sheep which heare his voyce and not the voyce of others Ioh. 11 And S. Peter admonishing the pastors of y e churche forewarneth them to teache onely the woorde of God without any seeking of Lordship or dominion ouer the flocke From the which moderation how far y e forme of the popes church doth differ the tyranny whiche they vse doth well declare The Fryer In the old churche priestes and ministers of the church were wont to assemble together for deciding of such thinges as pertained to the gouernment and direction of the church whereas in Geneua no such thing is vsed as I can proue by this your owne testament here in my handes that you the better may vnderstand what was then the true vse and manner of the Churche The Martyr Churches may be instituted without the Pope What was the true order and manner that the Apostles did institute the church of Christ I would gladly heare and also would desire you to consider the same and when you haue well considered it yet shall you finde the institution and regiment of the Church of Geneua not to be without the publicke counsell and aduisement of the magistrates elders ministrs of that church with such care and diligence as Paule and Silas took in ordering the church of Thessalonica Birrhea c. wherin nothing was don without the authoritie of Gods word as appeareth Act. 17. As likewise also in stablishing the Church of Antioch when the Apostles were together in counsell for y e same there was no other law nor doctrine folowed but onely the word of God as may appere by the wordes of the Councell Quid tentatis Deum
Renaudine de Francuile Certayne suffered at Tournay Michell Robilert of Aras Nicaise de le Tombe at Tournay Roger du Mont. ¶ To the Catologue of French Martyrs aboue rehearsed the story of Merindoll and Cabriers Touching the storye of Merindoll Vid. infr wyth the lamentable handling of them were also to be annexed But because the tractation thereof is prolixe and cannot well be contracted into a shorte discourse therefore we haue deferred the same to a more conuenient roome after the Table here following next of the Spanishe and Italian Martyrs Where better oportunitie shal be geuen to prosecute more at full that Tragicall persecution the Lord so permittyng ¶ A Table of such Martyrs as for the cause of Religion suffered in Spayne The Spanishe Martyrs Spanishe marchantes in Antwerp The Fryers of Antwerpe Franciscus San Romanus At Burges in Spayne AN. 1540. Thys Frances was sent by certayne Spanishe Marchantes of Antwerpe Fraunces San Romane martir to Breme to take vp money due to be payde of certayne Marchantes there Where hee being at a Sermon hearing M. Iacobus priour sometimes of the Austen friers of Antwerp preache was so touched drawne thorough the maruelous woorking of Gods spirite at the hearyng thereof albeit hauing no perfect vnderstanding of the Dutche tongue that not onely hee vnderstoode all that there was sayde but also comming to the preacher The cōuersion of San Romane accompanying him home all his other worldly busines set apart there recited the whole contentes of hys Sermon euery thing as they sayd which heard the sayd minister of Breme preach in perfect forme and order as he had preached After this little taste and happy beginning he proceeded further searching and conferring with learned men that in shorte space hee was growne in great towardnes ripe knowledge in y e word of lyfe The Minister marueling at the sodayn mutation of the man and also seeyng the vehemency of hys zeale ioyned withall began to exhort hym howe to temper hymselfe with circumspection and discretion still more and more instructyng hym in the worde and knowledge of the Gospell whiche he so gredely dyd receaue as one that coulde neuer be satisfied so remayned hee with the minister 3. dayes together committyng hys worldly busines and message that he was sent for vnto hys fellowe which came wyth hym Thus being inflamed with an other desire he ceased to seeke for temporall trifles seking rather for such french or dutch bookes which he could get to read and agayne read y e same so diligently that partly by the reading therof partly by M. Iacobus and also by M. Machabeus which was there the same time he was able in short time to iudge in the chiefe Articles of our religion In so much that he took vpō him to write letters vnto his coūtrymen the Marchaunts of Antwerpe in y t whiche letters first he gaue thanks to God for y e knowledge of his holy word Fraunces writeth to the Marchauntes of Antwerpe which he had receiued Secondly he bewayled the great cruelty grosse blindnes of his countrymen desiring God to open theyr eyes and eares to see vnderstand the word of their saluation Thirdly he promised shortly to come to thē at Antwerp to confer with them touching the grace of God which he had receiued Fourthly declareth to them his purpose in going also to Spaine intēding there likewise to impart to his parentes and other frēds at Burges the wholesom Doctrine which the Lord hath bestowed vpon him Beside this he addressed other letters also to charles the Emperor Frances writeth to the Emperour opening to him the calamities and miserable state of Christes Church desiring hym to tender the quietnes thereof especially that he would reforme the miserable corruption of the Churche of Spaine c. Ouer and besides al this he wrote there a Catechisme diuers other treatises in the spanish toung And all this he did in one monethes space In the meane time the Spanish Marchaunts of Antwerpe vnderstanding by his letters both hys chaunge of religiō also his purpose of comming to Antwerpe sent him letters agayne pretending outwardly a fayre countenaunce of much good will but secretly practising his destruction For at the day appointed of his cōming certaine Friers were set ready to receiue him Frances betrayed by Spanyshe Marchantes which tooke him comming downe from his horse rifled his books had him into a marchaūts house neare hād where they examined hym with whom he agayne disputed mightely and when they found him not agreing to theyr fayth they boūd him hand and foote crying out vpon him and calling him Lutherane burnt his bookes before hys face threatning to burne himselfe also At this disputatiō within the house diuers Spaniardes were present which made the Friers more bold Being demaūded to shew The fayth and confession of San Romane of what fayth and religiō he was my fayth sayd he is to cōfesse and preach Christ Iesus onely and him crucified which is the true fayth of the vniuersall Church of Christ through the whole world But this fayth and doctrine you haue corrupted taking an other abhominable kinde of life and by your impiety haue brought the most part of the world into blindnes most miserable and to explane his fayth to thē more expressely he recited al the Articles of the Creed Which done thē the Friers asked whether he beleued the Bishop of Rome to be Christes Uicar and head of the Churche hauing all the treasures of the Church in his owne power being able to binde and loose The Pope Antichrist also to make new articles abolish the olde at his owne will arbitrement Hereunto Fraunces aūswered agayne that he beleued none of al this but contrary did affirme that the Pope was Antichrist borne of the deuill being the enemy of Iesus Christ transferring to himselfe Gods honor which more ouer being incited by the deuill turned all things vp side downe corrupted the sinceritye of Christes religion partly by his false pretences beguiling partly by his extreme cruelty destroying the poore flocke of Christ. The Popes crowne and the Fryers bellies are not to be touched c. With the like boldnes he vttred his mind likewise agaynst the Masse Purgatory The Fryers could suffer him meanely well to speake till hee came to the pope began to speak against his dignity theyr profite then could they abide no lōger but thundred agaynst him woordes full of cruelty terror As they were burning of his bookes and began also to cast the new testament into the fire Fraunces seyng that began to thūder out against them again The Spaniardes thē supposing him not to be in his right senses conueied him into a Tower 6. miles distant from Antwarpe Frances brought into prison where he was deteined in a deep caue or dungeon with much misery the space of 8. monethes In which time of his imprisonment
in his bosome took out one of the bookes and deliuered it vnto y e Cardinal TheÌ„ the Cardinall together with hys bishops ProuisioÌ„ by the Byshops against English Bookes coÌ„sulted how they might prouide a speedy remedy for thys mischiefe therupon determined to geue out a commissioÌ„ to forbid the reading of all Englishe bookes and namely thys booke of Beggers and the newe Testament of Tyndals translation which was done out of hand by Cutbert Tonstall Byshop of London who sent out his prohibition vnto his Archdeacons w t all speede for the forbiddyng of that booke and diuers other more the tenour of whiche prohibition here followeth * A prohibition sent out by Cutbert Tonstall Bysh of London to the Archdeacons of his diocesse for the calling in of the new Testaments translated into Englishe with diuers other books the Catalogue wherof hereafter ensueth CVthbert by the permission of God Bishop of London vnto our welbeloued in Christ the Archdeacon of London or to his Officiall health grace benediction A prohibition agaynst Englyshe bookes By the duty of our pastorall office we are bound diligently with all our power to foresee prouide for roote out and putte away all those things which seme to tend to the perill daunger of our subiectes and specially the destruction of theyr soules Wherefore we hauing vnderstanding by the reporte of diuers credible persons also by the euident apparaunce of the matter that many childreÌ„ of iniquity mainteiners of Luthers sect blinded through extreme wickednes wandring from the way of truth and the Catholicke fayth craftely haue translated the new Testament into our English tongue entermedling therwith many heretical Articles and erronious opinions pernicious and offensiue seducing the simple people attempting by their wicked peruerse interpretations to prophanate the maiesty of the Scripture which hetherto hath remayned vndefiled craftely to abuse the most holy word of God the true sence of the same of the whiche translation there are manye bookes imprinted some with gloses and some without coÌ„teining in the English toung that pestiferous and most pernicious poysoÌ„ dispersed throughout all our dioces of London in great number which truly without it be spedely foresene without doubt will contaminate and infect the flocke committed vnto vs with most deadly poyson and heresy to the grieuous peril daunger of the soules committed to our charge and the offence of Gods diuine maiesty Wherfore we Cuthbert the bishop aforesayd grieuouslye sorowing for the premisses willing to withstand the craft subtlety of the auncient enemy and his ministers which seeke the destruction of my flock with a diligent care to take heed vnto the flock coÌ„mitted to my charge desiring to prouide spedy remedies for the premisses do charge you ioyntly and seuerally by vertue of your obedience straightly enioine commaund you that by our authority you warne or cause to be warned al singular aswell exempt as not exempt dwelling within our Archdeaconries that within 30. dayes space whereof 10. dayes shal be for the first 10. for the second 10. for the third and peremptory terme vnder payne of excommunication and incurring the suspitioÌ„ of heresy they do bring in and really deliuer vnto our vicar general all singular such bookes as conteine the translation of the new Testament in the English tongue and that you doe certefy vs or our sayd Commissary within a monethes after the day of the date of these presents duely personally or by your letters together with these presentes vnder your seales what you haue done in the premisses vnder payne of contempt geuen vnder our seale the 23. of October in the 5. yeare of our consecration an 1526. ¶ The like Commission in like maner and forme was sent to the three other Archdeacons of Middlesexe Essex and Coâ—chester for the execution of the same matter vnder the Bishops seale * The names of the bookes that were forbidden at this time together with the new Testament Bookes condeÌ„ned and forbidden THe supplication of Beggers The reuelation of Antechrist of Luther The new Testament of Tindall The wicked Mammon The obedience of a Christen man An introduction to Paules Epistle to the Romaynes A Dialogue betwixt the father and the sonne Oeconomicae Christianae Vnio dissidentium Piae Precationes Captiuitas Babilonica Ioannes Hus in Oseam Zwinglius in Catabaptistas De pueris instituendis Brentius de administranda Republica Luther ad Galatas De libertate Christiana Luthers exposition vpon the Pater noster ¶ Besides these bookes here before mentioned within a short time after there were a great number more of other bookes in like maner prohibited by the kings proclamation but yet by the Bishops procurement an 1529. the Catalogue wherof with the names the authors are here to be sene * Libri Sectae siue factionis Lutherianae importati ad ciuitatem London per fautores eiusdem Sectae quorum nomina auctores sequuntur IOannis Wycleffi viri pijssimi dialogoruÌ„ libri quatuor quorum primus diuinitatem ideas tractat Secundus vniuersarum creationem complectitur Tertius de virtutibus vitijsque ipsis contrarijs copiosissimè loquitur Quartus Romanae Ecclesiae sacrameÌ„ta eius pestiferam dotationem antechristi regnum fratrum fraudulentam originem atque eorum hypocrisim demonstrat De bonis operibus doctoris Ma. Lutheri Epistola Lutheri ad Leonem .x. summum Pontificem Tessaradeca consolatoria pro laborantibus oneratis Mart. Lutheri Tractatus Lutheri de libertate Christiana Sermo doctors Martini Lutheri Enarrationes M. Lutheri in epistolas D. Petri. Resposio Martini Lutheri ad libruÌ„ Magistri Bartholomei Catharini desensoris Siluestri Pontificis cum exposita visione Danielis 8. de an Christi De operibus Dei Martino Cellario autore Deutronomos Mosis ex Hebreo castigatus cum annotationibus Martini Lutheri Lutheri Cathecismus Latina donatus ciuitate per Iohannem Lonicerum Ionas Propheta Martini Lutheri commentariolo explicatus In EpistolaÌ„ Pauli ad Galathas Martini Lutheri coÌ„mmeÌ„tarius Mart. Lutheri epistolaruÌ„ farrago pietatis eruditionis plena cum Psalmorum aliquot interpretatione Enarrationes seu Postillae Mart. Lutheri in lectiones qua ex EuaÌ„gelicis historijs ApostoloruÌ„ scriptis alijsque sacrae scripturae literis desumpta per vniuersum annuÌ„ tam diebus dominicis quam diuorum memoriae facris super missam faciendam recitantur Conclusiones sedecim R. patris Domini Martini Lutheri de fide ceremonijs Eiusdem de fide operibus saluberrima declaratio Ceremoniarum eruditissima resolutio quid sint quomodo eis vtendum Conclusiones quinquaginta eiusdeÌ„ pro timoratis coÌ„scientijs Resolutio Lutheriana super propositionem suam 13. de potestate Papae Didimi Fauentini aduersus Thomam PlacentinuÌ„ pro Martino Luthero Theologo oratio Enarrationes nouae Domini M. Lutheri in Ionam ProphetaÌ„ De votis monasticis Martini Lutheri iudicium Enchiridion piarum precationum Martini
tooke what stirre hee kept and what practises hee wrought wyth Cardinall Poole to stirre vp other natioÌ„s to warre against vs what difficultie also there was w t the Emperor with the French king and with the king of Scottes about the matter and what labour was vsed on the kings parte to concile these Princes for hys owne indemnitie to keepe him from their warres and inuasions and especially to obtein the Popes approbation and to auoide his censures of excommunication and finally what despitefull iniuries open wrongs the Pope wrought against hym vpon the which Pope the king had bestowed so much money and great treasors before all this likewise by the premisses may appeare Wherefore to end now with these and to go forwarde in our storie as the order and computation of yeares doe giue we haue now consequently to enter into the storie of the good Martyr of God William Tindal being this present yeare falsly betraied and put to death Whych William Tyndall as he was a speciall organe of the Lord appoynted and as Gods mattock to shake the inward rootes and foundation of the Popes proud prelacie so the great prince of darknes with his impious impes hauing a special malice against him left no way vnsought how craftely to entrap him and falsly to betray him maliciously to spil his life as by the proces of his story here folowing may apear ¶ The life and storie of the true seruaunt and Martyr of God William Tyndall Who for his notable paines and trauell maye well be called the Apostle of England in this our latter age WIlliam Tindall the faithfull Minister and constant Martyr of Christ W. Tindall Martyr was borne about the borders of Wales and brought vp from a childe in the Uniuersitie of Oxforde Anno 1536. where he by long continuance grewe vp and increased as well in the knowledge of tounges and other liberall Artes as especially in the knowledge of the Scriptures The first taste of gods truth in Magdalen Coâ—ledge by the meanes of M. â—indall wherunto his mind was singularly addicted In so much that hee lying then in Magdalene Hall read priuely to certaine students and felowes of Magdalen Colledge some parcell of Diuinitie instructinge them in the knowledge and truth of the Scriptures Whose maners also and conuersation being correspondent to the same were suche that all they which knewe him reputed and esteemed hym to be a manne of most vertuous disposition and of life vnspotted Thus he in the Uniuersitie of Oxforde increasing more and more in learning and proceeding in degrees of the schooles spying his time remoued from thence to the Uniuersitie of Cambridge where after hee had likewyse made his aboade a certaine space being nowe further ripened in the knowledge of Gods worde leauing that Uniuersitie also he resorted to one M. Welche a Knight of Glocestershire and was there Scholemaister to his children and in good fauour with his master This Gentleman as he kept a good ordinarie commoÌ„ly at his table ther resorted to him many times sondry Abbots Deanes Archdeacons wyth other diuers Doctors and great beneficed men who there together with M. Tindall sitting at the same table did vse many times to enter communication and talke of learned men as of Luther and of Erasmus Also of diuers other controuersies and questions vpon the Scripture Then maister Tindall Tindall dispâ—ting with the Doctours as hee was learned and well practised in Gods matters so he spared not to shewe vnto them simply and plainely hys iudgement in matters as hee thought and when as they at any time did varie from Tyndal in opinions and iudgement he would shew them in the booke and lay plainly before them the open and manifest places of the Scriptures to confute their errors and to confirme his sayings And thus coÌ„tinued they for a certaine season reasoning and conteÌ„ding together diuers and sondry times till at lengthe they waxed weary and bare a secrete grudge in their hearts against him Not longe after thys it happened that certaine of these great Doctours had inuited M. Welche and his wife to a banket where they had talke at wil and pleasure vttering their blindnesse and ignoraunce without any resistance or gainesaying Then M. Welche and his wife commynge home and calling for M. Tyndall began to reason w t him about those matters whereof the Priestes had talked before at their banket M. Tyndall answering by scriptures maintained the truthe and reproued their false opinions Then sayde the Ladye Welche a stoute and a wise woman as Tyndall reported Well sayd shee there was suche a Doctour which may dispend a C.li. and an other CC.li. an other CCC.li and what were it reason think you Tindall instructeth M. Welch and his wyfe in the truth that we should beleue you before them Maister Tindall gaue her no answere at that time nor also after that because hee sawe it would not auaile he talked but little in those matters At that time hee was about the translation of a booke called Enchiridion militâ—s Christiani which being translated he deliuered to his maister and Ladie Who after they had read well perused the same Enchiridion a booke of Erasmus translated by Tindall the Doctorly Prelates were no more so often called to the house neyther had they the cheare countenance when they came as before they had Which thyng they marking and well perceiuing and supposing no lesse but it came by the meanes of M. Tyndall refrained them selues and at last vtterly withdrew themselues and came no more there As thys grewe on the Priestes of the Countrey clustring together The priestes stâ—rme agaynst Tindall began to grudge and storme against Tindall railing againste him in Alehouses and other places Of whome Tyndall him selfe in his Prologue before the first booke of Moses this testifieth in his own words and reporteth that he suffred much in that countrey by a sort of vnlearned Priestes being full rude and ignoraunt sayeth hee God knoweth which haue seene no more Latine then that onely which they read in their Portesses Missalles whyche yet many of them can scarsely reade excepte it be Albertus de secretis mulierum The rudenes of the countrey priestes in which yet thoughe they be neuer so sorily learned they pore day and night and make notes therein and all to teache the midwiues as they say and also an other called Lynwood a booke of constitutions to gather tythes mortuaries offerings customes and other pillage which they call not theirs but Gods part the duetie of holy Church to discharge theyr consciences withall For they are bound that they shal not diminish but encrease all things vnto y e vttermost of theyr powers which pertaine to holy church Thus these blind rude Priestes flocking together to the Alehouse for that was their preaching place raged and raiâ—ed againste him affirming that his sayings were heresie Tindal troubled by the priests of the
after whose birth Queene Iane his mother the second daye after dyed in childbed left the king agayne a widower which so continued the space of two yeres together Upon the death of whiche Queene Iane Prince Edward borne and vppon the birth of prince Edward her sonne these two verses were made which follow Phoenix Iana iacet nato Phoenice Queene Iane dyed in childe-bed dolendum Secula Phoenices nulla tulisse duas Here is by the waye to be vnderstand that during all this season since the time that the king of Englande had reiected the pope out of the Realme both the Emperour These verses were thought to be made by M. Armigyl Wade y e French king and the king of Scottes with other forreine potentates which were yet in subiection vnder the Pope bare no him do great good fauour inwardly what soeuer outwardly they pretended Neither was here lacking pryuy setters on nor secret working among themselues how to compasse vngracious mischiefes if God by cōtrary occasions had not stopped their intended deuises For first y e Pope had sent Cardinall Poole to the French king to stir him to warre agaynst the realme of England Secondly where as the Frenche king The Pope stirreth warre agaynst England by Cardinall Poole The Emperour the French king and the king of Scottes set agaynst the king of England by treaty of perpetuall peace was bound yearly to paye to the king of England at the first dayes of May and Nouember about xcv thousand crownes of the summe and odde mony and ouer that 10000. crownes at y e sayd ij termes for recōpēce of salt due as the treates therof did purporte that pension remayned now vnpayed iiij yeares and more Furthermore the Emperour and the Frenche K. both reteined Grancetor a traiterous rebell against the king condemned by Act of Parliament with certayn other traitors moe and yet would not deliuer him to the king at his earnest suite and request The Frenche king also digressing from his promise and treaty made alliance wyth the Bishop of Rome Clement in marying the Dolphine to hys Niece called Katherine de Medicis The sayd Frenche kyng moreouer contrary to his contracte made married his daughter to the king of Scottes All which were preiudiciall and put the kinge no doubt in some feare and perplexity though otherwise a stout and valiant Prince to see the Pope the Emperour the French king and king of Scottes so bent against him And yet all this notwithstanding the Lord stil defended the iustnes of his cause against them all For although the French king was so sette on by the Pope and so linked in mariage with the Scots and sacked nothing now but only occasion to inuade the realme of England yet notwythstanding he hearing now of the birth of Prince Edwarde the kinges sonne by Queene Iane and vnderstandinge also by the death of the sayde Queene Iane that the Kyng was a widower and perceiuing moreouer talk to be that the king would ioyne in mariage with the Germains began to waxe more calme and colde and to geue much more gentle wordes and to demeane him selfe more curtuously labouring to mary the Queene of Nauare hys sister to the king The Ambassadors resident then in France for the king were Ste. Gardiner with Docto◠Thirleby c. Whyche Steuen Gard. what he wrought secreately for the Popes deuotion I haue not expressely to charge him Whether he so did or what he did the Lord knoweth all But thys is certaine that when D. Boner Archedeacon then of Leicester was sente into Fraunce by the Kinge throughe the meanes of the Lord Cromwell to succeede Steuen Gardinar in Ambassie which was about the yeare of our Lord 1538. he found such dealing in the sayd Bishop of Winchester as was not greatly to be trusted beside the vnkynde partes of the sayde Byshop againste the foresayde Boner Anno. 1538. comming then from the King and Lorde Cromwell as was not to be liked Long it is to recite from the beginning few men peruenture woulde beleeue Doct. Boner the kyngs Ambassadour in Fraunce the brawling matters the priuie complaints the contentious quarels and bitter dissentiōs betwene these two and especially what despightful contumelies D. Boner receiued at the hands of Winchester For vnderstande good Reader that this doctor Boner all this while remained yet as he seemed a good man Doct. Boner in the beginning a fauourer of the truth and a Lutherane and was a great furtherer of the kinges proceedings and a fauourer of Luthers doctrine and was aduanced only by the Lorde Cromwel Whose promotions here to reherse first he was Archdeacon of Leycester persone of Bledon of Dereham Cheswike and Cheriburton Then was made Byshop of Hereford and at last preferred to be Bish. of London The chiefe of which preferments and dignities were conferred vnto him only by the meanes and fauour of the L. Cromwel L. Cromwel the onely setter vp of Doct. Boner who was then his chiefe and only patrone and setter vp as the said Boner himselfe in al his letters doth manifestly protest and declare The Copies of which his letters I could heere produce and exhibite but for prolonging my story with superfluous matter Yet that the worlde and all posteritie may see how the comming vp of D. Boner was onely by the Gospell howsoeuer he was after vnkind vnto the Gospell this one letter of his Doct. Boners cōming vp was by the Gospell which I wil heere inferre written to the Lorde Cromwel out of Fraunce may stand for a perpetuall testimonie the tenour whereof here ensueth * A letter of Doctor Boner the kings Ambassadour resident in Fraunce sent to the Lord Cromwell declaring the order of his promotions and comming vp MY very singular especiall good Lord as one most bounden I most humbly commende mee vnto your honourable good Lordship Out of Boners owne hand writing And wheras in times passed in hath liked the same without any my desertes or merites euen only of your singular exceding goodnes to bestowe a great deale of loue beneuolence and good affection vpon me so poore a man and of so small qualities expressing in deede sondry wayes the good effectes therof to my great preferment I was very much bounde thereby vnto your honourable good Lordshippe and thought it alway my duetie as in deede it was both to beare my true hart againe vnto your Lordship D. Boner cōfesseth himselfe much bound to the L. Crōwell and also remembring suche kindnes to doe vnto the same all such seruice pleasure as might then lie in my smal power to do But where of your infinite inestimable goodnes it hath further liked you of late first to aduance me vnto the office of Legation from such a Prince as my soueraigne Lorde is vnto the Emperour and French king and next after to procure and obtayne mine aduauncement to so honourable a promotion as the Byshoprike of Hereford
the fast in Lent and other appoynted by the Canon lawe Lent fast and receiued in common vsage of Christian people vnlesse necessitye otherwise requireth are to be obserued 18. Whether it be laudable and profitable Worshipping of Images that worshipful images be set in churches for the remembraunce of Christ and his sayntes 19. Whether thou beleuest that prayers of men liuing doe profit soules departed and being in Purgatory Praying for soules departed Merites 20. Whether men may merite and deserue both by their fastinges and also by their other deedes of deuotion 21. Whether thou doest beleue that men prohibited of Bishops to preach as suspect of heresy Preaching with out lycence ought to cease from preaching and teaching vntill they haue purged thēselues of suspition before an higher iudge 23. Whether thou beleuest that it is lawfull for all Priestes freely to preach the word of God or no 23. Whether thou beleuest that it is lawfull for lay men of both kindes that is to wit Lay men to preach both men and women to sacrifice and preach the word of God 24. Whether excommunication denounced by the Pope agaynst all hereticks do oblige and bind them before God The Popes excommunication Saying of Mattens 25. Whether euery priest is bound to say dayly his mattins and euensong according as it is ordeined by the church or whether he may leaue them vnsaid without offēce or deadly sinne 26. Whether thou beleuest that y e heds or rulers by necessity of saluation are boūd to geue vnto the people Scripture in the mother tounge holy scripture in theyr mother language 27. Whether is it lawful for the rulers for some cause vpō theyr reasonable aduisement to ordeine that the scripture should not be deliuered vnto the people in the vulgar language 28. Whether thou beleuest that consecrations hallowings and blessings vsed in the Church are to be praysed 29. Whether thou beleuest that the pope may make lawes and statutes Making of lawes in the Churche to bind all christen men to the obseruaunce of the same vnder payne of deadly sinne so that such lawes statutes be not contrary to the law of God 30 Whether thou beleuest that the pope and other prelates theyr deputies in spirituall things haue power to excōmunicate Priestes and lay people that are inobedient and sturdy from entring into the church and to suspend or let them from ministration of the sacramentes of the same 31. Whether fayth only without good workes Iustification may suffice vnto a man fallen into sinne after his baptisme for his saluation and iustifying Difference betweene a Latine Priest and a Greeke Priest 32. Whether a Priest marying a wife and that without the dispensation of the Pope and begetting also childrē of her without slaunder geuing do sinne deadly 33. Item whether a latin priest after he hath taken the order of priesthood being sore troubled and styrred with pricking of lust and lechery and therefore marying a wife for remedy of the same do sinne deadly 34. Item whether thou didst euer pray for Iohn Wickliffe Praying for Wickliffe Hus and Hierome of Prage Iohn Hus or Hierome of Prage cōdemned of heresy in the Coūsell of Constance or for any of them sith they died or whether thou hast done opēly or secretly any deedes of charity for them affirming them to be in blesse saued 35. Item whether thou hast recounted them or any of thē to be saints and worshipped them as sayntes General Councels 36. Item whether thou doest beleeue holde and affirme that euery generall Coūsell and the Coūcell of Constance also do represent the vniuersall congregation or church 37. Item whether thou doest beleue that the same things which the Counsel of Constance representing the vniuersall church hath approued The Councell of Constance doth approue for the maintenance of fayth and soules health that the same is to be approued and holden of all christians 38. Whether the condēnations of Iohn Wickliffe I. Hus and Hierome of Prage done vpon theyr persons bookes and documents by the whole general coūsell of Constance were duely and rightly done and so for such of euery catholick person they are to be holden Iohn Wickliffe Iohn Hus and Hierome of Prage 39. Whether thou beleuest that Ioh. Wickliffe of Englād Iohn Hus of Boheme and Hierome of Prage were hereticks and for hereticks to be named and theyr bookes and doctrines to haue bene and now be peruerse for the which books and pertinacy of theyr persons they are condemned by the holy counsell of Constance for heretickes 40. Item whether thou beleue or affirme that it is not lawfull in any case to sweare 41. Whether thou beleue that it is lawfull at the commaūdement of a iudge To sweare to make an othe to say the truth or any other othe in case cōuenient and that also for purgation of infamy 42 Item whether a christian person despising the receipte of the sacramentes of confirmation The number of Sacramentes extreme vnction or solemnising of matrimony do sinne deadly 43. Itē whether thou beleeue that S. Peter as Christes vicar The power of Peter haue power vpon earth to bind and lose 44. Item whether the Pope ordinarily chosen for a time his proper name being exprest be the successor of S. Peter 45. Item whether thou hast euer promised at any tyme by an othe The power of the Pope or made any confederacy or league with any person or persons that you woulde alwayes hold defēd certein conclusions or articles seming to you and your accōplices right and cōsonant vnto the fayth and that you certefye vs touching the order and tenor of the sayd opinions and conclusions and of the names and surnames of them that were your adherentes promised to be adherent vnto you in this behalfe ¶ The aunswere of Iohn Lambert to the first Article VNto your first demaund wherin you do aske whether I was suspect or infamed of heresy Aunswere to the first Artycle I answere that I am not certayne what all persons at all seasōs haue demed or suspected of me peraduenture some better some worse like as y e opiniō of the people was neuer one but thought diuersly of all the famous prophets The speach of people diuers inconstant Iohn 7. of the Apostles yea and of Christ himselfe as appereth in S. Iohn how whē he came into Ierusalem in the feast called Scenopegia anon there arose vpon him a great noyse some saying that he was a very good man other sayd nay called him a seducer because he led the people frō the right waies of Moses law into error Seing therfore that all men coulde not say wel by Christ which is the author of verity and truth yea the very truth it selfe and likewise of his best seruāts what should I need to regard if at some time some person for a like cause should
fashioÌ„s brought all which if we should confer w t the forme of the election shewed of Christ by hys apostle Paule we should finde no smale diuersitie but all turned vp side downe To coÌ„clude I say y e order or state of priests deacons was ordayned by God but SubdeacoÌ„s comuâ—ers otherwise called Ex 〈…〉 Accolitae which We call Benet and Collect Subdeaconship in the time of the Apostles no holy order Answere to the 10. Article Auricular confession not ordeyned by God were institute by the inuentioÌ„ of men And this you may finde in the law Dist. 21. and other places where is written Subdiaconatus tempore Apostolorum non fuit sacer Subdeaconship in the time of the Apostles was no holy order ¶ As touching eare confession I say that the common fashion now vsed was neuer ordeined by Christes law that is written in the Bible neither can you proue by any authority of the same that we ought to confesse all our offences particularly with the circumstances of all of euery such to any man Agayne Chrysost. in epist ad Hed. for the maintenaunce of this which I haue sayd you shal know that Chrisostome standeth stifly with me in his Commentaries vpon the Epistle to the Hebrues In Psal. Miserere Serm. de poenitentia In an homely also that he maketh vppon the Psalme Miserere And moreouer in a Sermon that he maketh De poenitentia beside many other treatises wherin he coÌ„tinueth euer one testifying in semblable wise In like maner doth one of your principall Doctours Panoâ—mitanus Abbas in cap. omnis vtriusque sexus Historia tripartita writing vpon your Canon lawe named Panormitanus testifie that it is made by the lawe of man and not of God in cap. Omnis vtriusque sexus In the booke also called historia tripartita you shal finde how it was first institute as I remember and after vndone againe because of an huge vilany committed with a woman by a Minister of the Church thorow confession Also it is mentioned in the ende of first Distinct De poenitentia how the Greek Church Dist. de poenitentia The Greeke Church alowed not confession auricular whome I thinke you do not note to be heretickes will not yet hetherto allowe it There are also many reasons brought forth both to proue that coÌ„fesson made to a priest should not be necessary also that confession made vnto God should suffice coÌ„cluding in this wise Quibus authoritatibus c. I coulde bringe forth other that be yet liuing men of surmounting and excellent literature which exactly by many and mighty both authorities and reasons do shewe and confirme this my saying to be iust but I keepe silence and will not name them least I should bring them in hatred Notwithstanding I neuer sayd ne will say but that men feeling them selues agreeued in conscience with some great tentatioÌ„ had neede to go vnto such whom they know and trust to be of stedfast credence and to haue good skill in the law of God opening their grief vnto them to the enteÌ„t they may know through councel some ease and remedy thereof But in this I meane not that they ought to goe vnto their Curate or to any other Prieste Asâ—ing councell in the Church is good but is not tyed to any person whose credence they deeme not all trusty or their Councell not sage but to any other whatsoeuer he be whom they know moste sufficient in properties aboue shewed when their Curate doth lacke them And this thing is the moste behouable when men needing councell be so voide of knowledge in Christes lawe that they cannot finde therein remedie themselues For the doctrine of Christe if it were well knowen conteineth remedies for all infirmities and maladies of the minde so that men by spirituall knowledge might ease themselues To the other part of your question where ye do aske whether a Prieste in cases vnto him limited The second part of the questions whether a priest loseth a sinner Chryst and not the Priest loseth the sinner may loose a sinner confessed and contrite for his sinne inioyning hym holsome penaunce I say that onely Christ looseth a sinner which is contrite by his worde and promise and the priest doth nothing but shew and declare the worde Neyther doth declaration or ministery of the priest any whit auaile for to lose any person vnlesse he that should be losed geue credence vnto the word ministred and shewed by the priest Which word or promise of Christ is called the word of reconciliation or attonment making betwixt God and man And this testifieth S. Paul in the 2. to the Cor. where he sayth in this wise 2. Cor. 5 God hath reconciled vs vnto him thorough Iesus Christ. See how it is God that looseth vs from sinne which is to make recoÌ„ciliation or atonemeÌ„t betwixt vs and him and that thorow Christ whom he caused to dye for the same purpose Christ onely loseth vs froÌ„ sinne And he quoth S. Paul hath ordayned vs Ministers of the said atonement See howe Christes Apostles called not themselues the authors of binding and losing but Ministers for he that is to wit The Apostles not the authors of binding and losing but ministers God recoÌ„ciled the world vnto him for giuing their sinnes Where you may know what reconciling is And hath committed saith Paul Vnto vs to be messengers of the same worde or tidinges of atonement or reconciling Also that the power wherby men are losed from sinne is not the priests power you may know by the vulgar saying which is right true yea and with leasure This saying is taken out of Peter Lombert lib. and cited in the decrees I doubt not but y t I can shewe the same in the Decrees which is thus Solus Deus remittit peccata Only God forgiueth and pardoneth vs of our sinnes And this was preached at Pauls Crosse the sonday next after the Epiphany last the Byshop of London sitting by Iohn 1. the Preacher speaking after this forme treating of this text Ecce agnus Dei qui tollit peccata mundi Behold the lamb of God which taketh away the sinnes of the worlde In that said the preacher testimony is geuen of Christ to be a Lamb it is shewed y t he was an innocent man But in y t it is sayde that he taketh away the sinne of the world is shewed that he was God alleaging there for the confirmation of this part of his purpose the vulgare saying aboue sayde by me Solus Deus remittit peccata And the same proposition or an other equal with the same vseth Chrysostome in an Homely that is made vpon this text of Mathe. Math. 1. Vocabitur nomen eius Iesus c. His name shal be called Iesus for he shall saue his people from their sinnes Also Saint Chrysostome in opere imperfecto vpon this texte Vae vobis Scribae Pharisaei qui
clauditis regâ—um coelorum Math. 23. c. Woe be vnto you Scribes and Phariseis because yee shutte vppe the kingdome of heauen before men c. As nere as my remembrance doth serue me or els in some other place but in the same booke as I suppose he affirmeth that the keies of heauen are the worde doctrine of God This witnesseth moreouer S. Gregory I trow in his booke called Pastoralia The keyes of bynding and loosing are the word of God Greg. in Pastor or els it is in an Epistle that he writeth ad Episcopum Constantinopolitanum in these wordes Clauis appertionis est sermo correctoris qui increpando culpam detegit quam saepe nescit qui perpetrauit The key of loosing is the word of the corrector who rebuking doth disclose the fault whiche many times he knoweth not that committeth the same Ambrose Saint Ambrose agreeing to the same sayeth Verbum Dei dimittit peccata The worde of God forgiueth sinne But shal we then say that Gods ministers do not binde lose I say no not as the authors of so doing but they doe lose and bind in like maner as it is said of Paul in the Act. of y e Apostles How ministers bynde and loose Act. 26 where our Sauiour spake vnto him in this maner I shal sayde our Sauiour deliuer thee from the people and nations vnto whom I send thee that thou shouldest open their eyes that they may be conuerted from darkenes to light Here Paule is sayd to open the eyes of mens hartes Albeit to speake properly it is God that so doth And therfore Dauid prayeth vnto him Psal. 119. Reuela oculos meos Open mine eyes O Lorde And in like maner it is spoken of Iohn Baptist in the 1. of Luke Luke 1. that he shoulde goe before Christ in the spirite and power of Helias and turne the hartes of the fathers to their children and the vnbeleeuers to the wisdome of the rightwise Albeit to turne mens harts and to worke in them belongeth vnto God Metonymia is a figure when the name that properly belongeth to one is inproperly transferred to an other thing But so vse we to speake Metonymicè As if your lordship had defined me to be excommunicate and thereupon should sende a commaundement to the person of Knoll to declare the same the people would say that the person of Knol proclaiming your commandement had accursed me but yet doth he not properly curse me but you rather wheÌ„ he in pronouncing the same doth your act and commaundement rather then his owne Touching cases limited to Priestes and Ministers for losing from sin or binding in the same I do know no such thinges shewed in Scripture Power in bynding looâ—ing limited no more to one minister then an other which is the perfect way of our life Neither can any man I suppose shew by authoritie therof that one should haue more or lesse limited him theÌ„ an other And if you can or will thereby teache it me I shall thank you for your doing pray god to acquit you Concerning enioyning of penaunce I knowe of none y t men need to admitte Inioyning of penaunce nor you to put or enioyn the same except it be renouation of liuing in casting apart old vyce taking them vnto newe vertue whiche euery true pennytent entendeth or ought to entend verily by the grace assistance of our sauiour Christ Answere to the 11. article to shew and performe ¶ Unto the xj I say that grace is giuen vnto them that duely receiue the Sacramentes of Christe and his church but whether by them or no that I cannot define for God sendeth his grace where he pleaseth either with them or without them and when he pleaseth so that it is at his arbitrement how and when Moreouer many a leud persoÌ„ receiueth the sacraments Sacramentes whether they geue grace or no that are destitute of grace to their confusion So that I cannot affirme that y e Sacramentes giueth grace Yet in due receit of the Sacramentes I suppose and thinke that God geueth vnto them grace that so taketh theÌ„ Answere to the 12. article as he doth vnto al good euen without theÌ„ also ¶ Wheras in your xij article you do aske whether al thinges necessary vnto saluation are put in holy Scripture whether things only there put be sufficieÌ„t whether some things vpoÌ„ necessitie of saluatioÌ„ are to be beleued obserued which are not expressed in scripture this is y e questioÌ„ as great learned meÌ„ haue shewed me whom I do couÌ„t my freÌ„ds sith y e time I appeared at your lordships assignment before maister Doctor Lesse maister Melling w t other in your chappell of Lambeth Doctor Lesse M. Melling when these questions were fyrst propounded this I say is the question whiche as they told me is the head and whole content of all other obiected agaynst me Yea this is both the helme and sterne of al together and that which they contended right sore to impugne but loue of the trueth wherewith in this point I reckoned me well fenced would not suffer me to apply and yeld to their will thinking quòd sanctum est veritatem praeferre amicitiae Truth to be preferred befoâ—e frendship Math. 5. that the truth ought to be preferred before all friendship and amitie And also Si dextra manus scandalezet deberet praescindi abijci if the right hand offend it ought to be cut off and cast away But touching an aunswere vnto this question I suppose verily that if I had Saint Cyrils workes by me Cyrillâ—â— is Iohanâ—â—â— I should not nede to shew any other answer in this then he hath shewed afore time writing vpon this saying of S. Iohn Sunt alia multa quae fecit Iesus Iohn 21. there are many things moe which Iesus did Notwithstanding for so much as euery man at all seasons cannot haue what he would All thinges necessary to saluation conteined in Scripture and therfore must make other shift such as he may I say as I suppose the first part of your questioÌ„ to be very true and therefore to be affirmed that is to wit that al thinges needefull for mans saluation be mencioned and shewed in holy scripture and that the thinges onely there put be sufficient for the regiment of spirituall liuing mans soule health And in this shal you finde both the auncient Doctors standing with me and moreouer the suffrage of holy writte whose authoritie is of most soueraigne and vnfallible stedfastnes Looke what Saint Hierome sayeth vpon this verse Hierome Psal. 87. Ambros. lib. de Paradâ—â—â— Dominus narrabit in scripturis pupulorum The Lorde shall rehearse it when he writeth vp the people Saint Ambrose also in a treatise De Paradiso doth shew likewyse where he bringeth this text of Paule written in the 2. to the Corinth I am afraid leaste it may
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌ„slated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ„ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ„ them specially when other do offer the same both moÌ„thes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌ„uenient needfull for men to eate their meate euer wheÌ„ they are right huÌ„gry blessed are they that huÌ„ger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌ„s halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ„ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â— article vnder the payne of deadly sinne so that such lawes and statutes be not coÌ„trary to the law of God I say Lawes and obseruation of the Pope whether they binâ—e to deadly sinne The Popes not 〈◊〉 of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ„ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ„ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ„ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
Praâ—biter cum vxorâ— quia de iure ipsius Ecclesiae antiquitus fuerunt in Suthrege Mutelac LoÌ„doniae monasterium Sanctae Mariae cum terris domibus quas Liuingus Praesbyter vxorillius Londoniae habuerunt To this also may be adioyned an other like antiquitie out of an olde wrytten history belonging to the church off Assaph after the time of Lanfranke as foloweth Anno Domini 1261. ex antiq libro Assaphensi manu scripto DE Clerico vxorato receptante publicè ¶ Forbonizatum is a SaxoÌ„ terme and signifieth as much as a man outlawed forbonizatum scienter possit contra ipsum probari nobis videtur quòd tenetur respondere in foâ—o Ecclesiastico Si verò facit residentiam in terra principis coÌ„tingat ipsum mulctari tota mulcta sua principi debetur Si verò residentiam in terra Episcopi facit mulcta diuidatur inter Episcopum Principem Si verò vxor alicuius talis scienter vel nolenter in eiusabsentia receptauerit Mulier in foro Ecclesiastico respondeat Clericus ratione sui facti noÌ„ puniatur nec pro ea nisi velit respondere cogatur Neither is the testimonie of Mantuanus vnworthye also hereeunto to be added wryting in the life of Hilarius Bishop of Pictauium as followeth Ex Mantuano INtegras vitae legum prudentia cultus Coelicolûm tutela inopum diadema pedumque Pictauiense tibi dum nil mortalia curas Dum viuis tibi sorte tua contentus ab omni Ambitione procul populo applaudente tulerunt Non nocuit tibi progenies non obstitit vxor Legitimo coniuncta toro non horruit illa Tempestate Deus thalamos cunabula taedas Sola erat in pretio quae nunc incognita virtus Sordet attrito viuit cum plebe cucullo Propterea leges quae sunt conubia contra Esse malas quidam per hibent Prudentia patrum Non satis aduertit dicunt quid ferre recuset Quid valeat natura pati Ceruic bus aiunt Hoc insuaue ingum nostris imponere Christus Noluit istud onus quod adhuc quà m plurima monstra Fecit ab audaci dicunt pietate repertum Tutius esse volunt qua lex diuina sinebat Isse via veterumque sequi vestigia patrum Quorum vita fuit melior cum coniuge quà m nunc Nostra sit exclusis thalamis coniugis vsu. The sixt Article touching Auricular confession OF confession three kindes we find in the scriptures expressed and approued The first is our confession priuately or publikely made vnto God alone Three kindes of confession Confession to God 1. Iohn 1. and thys confession is necessary for all men at all times Wherefore S. Iohn speaketh If we confesse our sinnes he is faythfull to forgeue vs. c. The second is the confession which is openly made in the face of the congregation And this confession also hath place when any such thing is committed whereof riseth a publicke offence and sclaunder to the Church of God As amples of penitentiaries in the primâ—tiue Church Melciades and other c. The thirde kinde of confession is that which we make priuately to our brother Priuate confession to our brother Math. 5. And thys confession is requisite wheÌ„ either we haue iniuried or by any way damnified our neighbor whether he be rich or poore Wherof speaketh the Gospel Go and reconcile thy selfe first vnto thy neighbour c. Also S. Iames Confesse your selues one to another c. Or els this confession may also haue place wheÌ„ any such thing lieth in our conscience in the opening whereof we stande in neede of the counsell comfort of some faithfull brother But herein must we vse discretioÌ„ in auoiding these poyntes of blinde superstition First that we put therein no necessitye for remission of our sinnes Iacob 5. but to vse therein oure owne voluntarye discretion according as we see it expedient for the better satisfying of our troubled minde The second is Câ—â—taine pointes of superstition to be auoyded in priuate confession that we be not bound to any ennumeration of our sinnes The thirde that we tie not our selues to any one persone more then to an other but to vse therein our free choyse whome we thinke can geue vs the best spirituall counsell in the Lord. But as there is nothyng in the Churche so good and so ghostly which through peuishe superstitioÌ„ either hath not or may not be peruerted so thys confession also hath not lacked his abuses First the secret confession to God alone as it hath ben counted insufficient so hath it ben but lightly esteemed of many The publike confession to the congregation hathe bene turned to a standinge in a sheete or else hath bene bought out for money Furthermore the secreat breaking of a mans minde to some faithful or spiritual brother in disclosing hys infirmitie or temptatioÌ„s for counsel and godly comfort hath bene turned into auricular confession in a Priestes eare for assoyling of his sinnes In the which auriculare coÌ„fession 4. or 5. abuses in auricular confession first of the free libertie of the penitent in vttering his griefs they haue made a mere necessitye and that vnto saluation and remission of sinnes Secondly they require withal ennumeration and a full recitall of all sinnes whatsoeuer 1. necessity 2 Enumeration of sinnes 3. Prescription of tyme 4. Confession made a Sacrament 5. To a Priest onely both great and small also besids y e necessity of this eare confessioÌ„ they adde therto a prescription of time at leaste once in the yeare for all men whether they repent or no to be confessed making moreouer of the same a sacrament And lastly where as before it stoode in the voluntary choyse of a man to open his hart to what spirituall brother he thought best for an easement of his griefe ghostly consolation they binde him to a Priest vnlesse some Frier come by the waye to be his ghostly father to whome he must needes confesse all whatsoeuer he hath done and though he lacke the key of knowledge and peradueÌ„ture of good discretion yet none must haue power to assoyle him but he through the authority of hys keyes And this manner of confession say they was instituted by Christe and hys Apostles and hathe bene vsed in the Church euer since to this present day Which is a most manifest vntruth and easie by storyes to be conuinced Socrat. Lib. 5. cap. 19. SoZo Lib. 7. cap. 16. Beat. Rhenanus in argum libel Tertulliani de penitentia For Socrates lib. 5. cap. 19. Sozom. lib. 7. cap. 16. in y e booke of Ecclesiasticall history do geue vs plainly to vnderstand that thys Auricular confession neuer came of Christe but onely of men Item in the time of Tertullian Beat. Rhenanus testifieth that there was no mention made of thys Auriculare confession Which may well be gathered thereof for that Tertullian wryting vpon repentaunce maketh no mention at all
and requested me earnestly to tel him wher master Garret was and if I would so do he promised me straightwaies to deliuer me out of prison But I told hym I could not tell where he was no more in deede I coulde Then hee departed to dinner asking mee if I woulde eate any meate and I tolde him yea right gladly He sayde hee would sende me some When he was gone hys seruaunts asked me diuers questions which I doe not now remember and some of them spake me faire and some threatened me calling me hereticke and so departed locking the doore last vpon me Thus farre Anthonye Dalaber hathe prosecuted thys storye who before the finishing departed the yeare 1562. in the Dioces of Salisbury the residue thereof as we coulde gather it of auncient and credible persones so haue we added heere vnto the same After this Garret was apprehended or taken by maister Cole the Proctor or hys men going Westwarde at a place called Hinksey a little beyond Oxforde Tho. Garret appreheÌ„ded and brought to Oxford and so being brought back againe was committed to ward that done he was conuented before the Commissary Doctour London and Doctour Higdon Deane of Friswides now called Christes Colledge into S. Maries Churche where they sitting in iudgement D. LondoÌ„ D. Higdon prosecuters of Garret Garret and Dalaber 〈◊〉 faggots is Oxford conuicted him according to their law as an hereticke as they said and afterward compelled him to cary a fagot in open procession from Saint Maries Churche to Friswides and Dalaber likewise wyth hym Garret hauing his red hoode on hys shoulders like a maister of Arte. After that they were sent to Osney there to be kept in prison till farther order was taken There were suspected beside a great number to be infected with heresie as they called it for hauing such bookes of Gods truth as Garret solde vnto them as M. Clarke which died in his chamber and could not be suffered to receyue the Communion being in prisone and saying these woordes Crede manducasti Maister Somner Maister Bettes Tauerner the Musition Radley wyth other of Friswides Colledge The names of Godly brethren at Oxford of Corpus Christi Colledge as Udall and Diet wyth other of Magdalene Colledge one Eeden w t other of Glocester Colledge and two blacke Monkes one of S. Austines of Canterburye named Langporte the other of S. Edmondes Burie monke named Ioh. Salisbury two white monkes of Barnard Colledge two Canons of S. Maries Colledge one of them named Robert Ferrar afterwarde Bishop of S. Dauies Rob. Ferrar Byshop of S. Dauids and burned in Queene Maries time These two Canons because they had no place in the Uniuersitie with the other they wente on the contrarye side of the procession bare headed and a Bedel before them to be knowen from the other Diuers other there were whose names I cannot remeÌ„ber whych were forced and coÌ„strained to forsake theyr Colledges and sought their frendes Againste the Procession time there was a great fire made vpon the toppe of Carfaxe whereinto all such as were in the sayd Procession either conuicte or suspect of heresie were commaunded in token of repentaunce and renouncing of their errours euery man to cast a booke into the fire as they passed by After this M. Garret flying from place to place escaped theyr tyrannie vntill thys present time that he was againe apprehended and burned w t D. Barnes With whome also W. Hierome sometime vicare of Stepney W. Hierome burned in Smithfielde was likewyse drawne into Smithfielde and there together wyth them constantly endured martyrdome in the fire Now let vs adde also to these the storie of Hierome The life and storie of W. Hierome Vicare of Stepney and Martyr of Christ. THe third companion which suffered wyth Barnes and Garret was W. Hierome Uicare of Stepney Thys Hierome being a diligent preacher of Gods worde The story of William Hierome for the comfort and edification of the people had preached diuers and sondry sermons wherein to the entent to plante in the consciences of men the sincere truth of christen religion he laboured as much as time then serued to extirpe weede out the rootes of mens traditions doctrines dreames and fantasies In so doing it coulde not otherwise be but hee must needes prouoke much hatred against hym amongest the aduersaries of Christes gospell It so happened that the sayde Hierome preaching at Paules in the 4. Sonday of Lent last past made there a sermon The sermon 〈◊〉 W. Hierome preaâ—â—ed at 〈…〉 the 4. 〈◊〉 in 〈◊〉 wherin he recited and meÌ„tioned of Agar and Sara declaring what these ij signified In processe wherof he shewed further howe that Sara her childe Isaac and all they that were Isaacs and borne of the free woman Sara were freely iustified Contrary they that were borne of Agar the bondwoman were bouÌ„d and vnder the law and cannot be freely iustified In these words what was heere spoken but that S. Paule himselfe vttereth and expouÌ„deth in his Epistle to the Galat. 4. Or what coulde heere be gathered of any reasonable or indiffereÌ„t hearer Gal. 4. but coÌ„sonant to sound doctrine and veine of the Gospel Now see what rancor and malice armed with crafty and subtile sophistry can do This sermon finished it was not long but he was charged and conuented before the kinge at Westminster there accused for erroneous doctrine Percase thou wilt muse gentle reader what erroneous doctrine here coulde be picked out Note therefore for thy learning he that listeth to study how to play the Sicophant let him here take exaÌ„ple Quarrel picked agaynst Hieromes Sermons The knot found in thys rush was this for that he preached erroneously at Paules crosse teaching the people that all that were borne of Sara were freely iustified speaking there absolutely without any condition eyther of Baptisme or of penaunce c. Who doubteth here but if s. Paule hymselfe had bene at Paules crosse and had preached the same wordes to the Englishe men which he wrote to the Gal. in this behalfe Ipso facto he had bene apprehended for an hereticke for preachyng agaynst the sacrament of Baptisme and repentaunce Furthermore it was obiected agaynst him touchyng matter agaynst magistrates and lawes by them made Wherunto he answered agayn and affirmed as he had before preached that no Magistrate of himselfe coulde make any law or lawes priuate or otherwise W. Hierome accused for preaching agaynst Magistrates to binde the inferior people vnles it were by the power authority and commandement of his or their Princes to him or them geuen but onely the Prince And moreouer to confirme the same he added saying that if the Prince make lawes consenting to Gods lawes we are bouÌ„d to obey them And if he make lawes repugnant to the lawes of God and be an euill and wicked prince yet are we bound humbly to suffer him and not violently to resist or grudge against him Also
thou shewe mercy vnto thy neighbour This place tendeth to no such meaning as is in the article but onely sheweth our good deedes to be imperfect 18. article This place geueth to none any propriety of an other mannes goodes but onely by waye of Christian communion 19. Article yet if thou do it not with suche burning loue as Christ did vnto thee so must thou knowledge thy sinne and desire mercy in Christ c. 18. Euery man is Lord of another mans good fol. 83. The words of Tindall be these Christ is Lord ouer all and euery Christian is heire annexed with Christ therefore Lord of all and euery one lord of whatsoeuer an other hath If thy brother or neigbour therefore neede and thou haue to helpe him and yet shewest not mercy but withdrawest thy hands from him then robbest thou him of his owne and art a theefe c. Reade more heereof in the xx Article following 19. I am bound to loue the Turke with the very bottome of my hart fol. 83. The place of this Article is this I am bound to loue the Turke with all my might and power yea and aboue my power euen frō the ground of my hart To loue the Turke to that end to win him to Christ is no heresie but charitye after the example that Christ loued me neither to spare goods body or life to win him to Christ. And what can I do more for thee if thou gauest me all the world Where I see neede there can I not but pray if Gods spirit be in me c. 20. The woorst Turke liuing hath as much right to my goodes at his neede as my housholde or mine owne selfe fol. 83. 20. article Reade and marke wel the place in the wicked Mammon In Christ we are all of one degree without respect of persons Notwithstanding though a christen mans hart be open to all mē Loe Reader how peeuishly this place is wrested First here is no mention made of any Turke Secōdly this place speaking of an Infidell meaneth of such Christians which forsake their owne householdes Thirdly by his right in thy goodes he meaneth no propriety that he hath to claime but onely to put thee in remembrance of thy Christen duety what to geue and receyueth all men yet because that his habilitie of goodes extendeth not so farre this prouision is made that euery man shall care for his owne houshold as father and mother and thyne elders that haue holpen thee wife children and seruants If thou shouldest not care and prouide for thine housholde then were thou an Infidell seeing thou hast taken on thee so to do and for so much as that is thy part committed to thee of the congregation When thou hast done thy dutie to thine housholde and yet hast further aboundance of the blessing of God that owest thou to the poore that can not labour or woulde labour and can get no worke and are destitute of friends to the poore I meane which thou knowest to them of thine owne parish If thy neighbours which thou knowest be serued and thou yet haue superfluitie and hearest necessitie to be among the breethren a thousand mile off to them art thou detter Yea to the very Infidels we be detters if they neede as farrefoorth as we maintayne them not against Christ or to blaspheme Christ. Thus is euery man that needeth thy helpe thy father mother sister and brother in Christ euen as euery man that doth the will of the father is father mother sister and brother vnto Christ. Moreouer if any be an Infidel and a false Christian and forsake his houshold his wife children and suche as can not helpe themselues then art thou bound to them if thou haue wherewith euen as much as to thine owne housholde and they haue as good right in thy goodes as thou thy selfe c. And if the whole world were thine yet hath euery brother his right in thy goodes and is heire with thee as we are all heyres with Christ c. 21. Almes deserueth no meede fol. 84. 21. article The place is this He that seeketh with his aliues more then to be mercifull to be a neighbour to succour his brothers neede to doe his duetie to his brother The place is playne 22. article to geue hys brother that he oweth him the same is blinde and seeth not what it is to be a christen man and to haue fellowship in Christes bloud c. 22. There is no worke better then another to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach is all one as touching the deed to please God fol. 44. The words of Tindall be these As pertayning to good works vnderstand that all workes are good whyche are done within the lawe of God in fayth and with thankesgiuing to God These wordes of Tindall sufficiētly discharge the article of al heresy if they be well wayed The meaning whereof is this that all our acceptation with God standeth onely vpon our fayth in Christ and vpon no work nor office Whereby Cornelius the Tanner beleeuing in Christ is as wel iustified before God as the Apostle or preacher So that there is no reioycing now neyther in work nor office but onely in our faith in Christ which onely iustifieth vs before God Rom. 8. and vnderstande that thou in thy doing them pleasest God whatsoeuer thou doest within the law of God as when thou makest water c. Moreouer put no difference betweene workes but whatsoeuer commeth into thy handes that doe as tyme place and occasion geueth and as God hath put thee in degree high or low As touching to please God there is no worke better then an other God loketh not first on thy workes as the world doth as though the beautifulnes of the world pleased him as it doth the world or as though he had neede of them but God looketh first on the hart what faith thou hast to his wordes how thou beleeuest him and how thou louest him for his mercy that hee hath shewed thee he looketh with what hart thou workest and not what thou workest how thou acceptest the degree that he hath put thee in and not of what degree thou art whether thou be an Apostle or a Shomaker Set this example before thine eyes Thou art a kitchen Page and washest thy maisters dishes Another is an Apostle and preacheth the word of God Of this Apostle harke what S. Paule sayth If I preach sayth he I haue naught to reioyce in for necessitie is put vnto me As who shoulde say God hath made me so wo is vnto me if I preach not If I doo it willinglye saith he then haue I my rewarde that is then am I sure that Gods spirit is in me and that I am elect to eternall life If I do it against my will an office is committed vnto mee that is if I doe it not
thereof Peter and Paul wherof the one of thē dareth not freely vtter or speake of any of those things which Christ hath not wrought by hymselfe for the obedience of the Gentiles The other exhorteth that if any man speake he should speake the praises of God but I condemne those lawes which the bishops of Rome haue made accordyng to their owne will and mynde and say that they are spirituall pertainyng vnto the soule and necessarie vnto euerlastyng lyfe For so much as the writyngs of the Apostles doe euidently declare that there was no authoritie knowen amongest them to make or ordayne any ordinaunces or lawes Furthermore the Scriptures do manifestly shewe the same how oftentimes euen by the Lordes owne mouth this foresayd authoritie is taken from the Ministers of the Church so that no excuse for them remayneth but that they be playne rebelles agaynst the worde of GOD how many so euer doe presume or take vppon them to appoint or set any new lawes vpon the people of GOD whiche thyng is more manifest and euident then the lyght it selfe in many places of the Scripture For in the 23. chapter of Iosue it is written you shall obserue and doe all that is written in the lawe of Moyses neyther shall you swarue from that eyther to the ryght hande eyther to the lefte hand But that which is written in the twelfth chapter of Deuteronomium ought to mooue them somewhat the more Whatsoeuer I commaund sayth the Lorde that you shall obserue and doe thereunto you shall adde nothing neyther shall you take any thyng from it The lyke he had sayd before in the fourth chapter of the same booke And agayne Moyses in the xxx chapiter of the same booke doth witnesse that he dyd put foorth lyfe and blessing vnto Israell when as he gaue them that lawe which he had receiued of the Lord. How can they then excuse themselues of periury which ordaine new lawes to liue by But let vs proceede further and see what authoritie the Priestes of Leuies stocke had to make lawes I doe not denye but that God in the xvij chapter of Deuteronomie ordayned vnder a great penaltie that the authoritie of the Priestes should not be contemned but had in reuerence But in the ij of Malachie He also declareth vnder what condition they are to be heard where as he sayth he hath made a couenaunt with Leuy that the law of truth should be in hys mouth and by and by after he added the lips of the Priest shall keepe and maintayne wisedome and the law they shall require at hys mouth which is the messenger of the Lord of hostes Therefore it is fitte and necessary that if a Priest will be heard that he doe shew himselfe the messenger of God that is to say faythfully to report and declare the commaundements which he hath receiued of the Lorde For where as Malachie speaketh of hearyng of them he putteth this specially that they doe aunswere accordyng to the lawe of the Lorde Therefore lyke as the Leuiticall Priestes did breake theyr couenaunt made with GOD if they do teache any other lawe then that which they had receyued of hym So likewyse these men muste eyther acknowledge themselues to be couenant breakers or els they may not bynde the consciences of men with no new lawe Furthermore what power the Prophetes had vniuersally it is very liuely described in Ezechiel in his xxxiij chapter Thou sonne of man sayth the Lord I haue made thee a guide vnto the house of Israel thou shalt heare the word out of myne owne mouth Ezechiel cap. 55. and declare it vnto them from me He then which is commaunded to heare of the mouth of the Lord is he not forbidden to rehearse or speake any thing of hymselfe For what other thyng is it to speake from the Lord but so to speake that he may boldly affirme and say that it is not his word but the word of the Lorde which he speaketh Further God by his Prophet Ieremy calleth it chaffe what so euer doth not proceede from hymselfe Wherefore none of the Prophetes haue opened theyr mouthes at any tyme to speake but beyng premonished before by the worde of GOD. Whereupon it happeneth that these wordes are so often pronounced by them The worde of the Lord The charge or burden of the Lord The vision of the Lord Thus sayth the Lord The mouth of the Lord hath spoken it Now that we may also confirme that which is before spoken by the examples of the Apostles that they haue taught nothyng but that whiche they haue learned of the Lorde the law which Christ prescribed vnto them when as he endowed them with the dignitie and honour of the Apostleship is somewhat more profoundly to be repeated In the last chapiter of Mathew he commandeth them to go foorth and teach not such thyngs as they themselues did rashly inuent or deuise but those things which he had commaunded them Furthermore Paule in the second to the Collossians denieth that he hath any dominion or rule ouer the fayth of the Corinthians albeit he was ordayned by the Lorde to be their Apostle If you require and desire a further reason of the moderation of Saint Paule read the tenth chapter of his Epistle to the Romaines where as he teacheth That fayth commeth by hearyng it commeth not by the dreames of the Bishop of Rome or by any other Bishop but onely by the worde of God neyther ought any man to thinke it straunge that neyther Christ restrayned hys Apostles by the lawe that they should not teache any thyng but that which they had learned of the mouthe of the Lord. He set the same law vppon himselfe because it should not be lawfull for any man to refuse it My doctrine sayth Christ is not myne but hys which sent me my fathers he which hath bene the onely and eternall counseller of the father which also is ordayned by the Father the Lord and Maister ouer all for so much yet as he doth the office and part of a Minister he doth by hys example prescribe vnto all Ministers what rule and order they ought to followe in teachyng wherfore the power of the Church is not such that it may at hys owne wyll and discretion teach new doctrines eyther as they terme it frame new Articles of fayth either establish new laws but is subiect vnto the worde of the Lorde and as it were included in the same But now let vs beholde what defence they do bryng for their constitutions The Apostles say they and the Elders of the Primitiue Church established a decree besides the commandement of Christ wherby they did commaunde all people to abstayne from all things offered vnto Idols suffocation and bloud The Church subiect to the word of God Reasons wherewith they defēd their constitutions If that were lawfull for them so to doe why is it not lawfull for their successour as often as necessitie shall require to imitate
Hee that made all gouerneth all and shall iudge all knoweth I speake the trothe that the simple maye be satisfied the arrogante confounded the hypocrite disclosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emery Tylney Dogmata eiusdem Georgij Fides sola sine operibus iustificat Opera ostendant ostentant fidem Romana ecclesia putatiuè caput mundi Lex canonica caput Papae Missae ministerium mysterium iniquitatis To the sayde maister George beinge in Captiuitie in the Castle of Sainte Andrews thâ— Deane of the same Towne was sente by the commaundement of the Cardinall and hys wicked Counsaile and there summoned the sayde maister George that hee shoulde vppon the morning followinge appeare before the Iudge then and there to geue accounte of hys seditious and hereticall doctrine To whom M. George answeared what needeth said he my Lord Cardinal to summon me to answeare for my doctrine openly before him vnder whose power and dominion I am thus straitly bound in yrons May not my Lord compel me to answere of hys extorte power 〈◊〉 George â—â—sehartes â—â—â—were 〈…〉 that 〈…〉 Or beleueth hee that I am vnprouided to render a counte of my doctrine To manifest your selues what men yee are it is well done that ye keepe your olde ceremonies and constitutions made by men Upon the next morning the Lord Cardinal caused his seruauntes to addresse them selues in theyr moste warlike arraye with Iacke Knapskal Splente Speare and axe more seeming for the warre then for the preaching of the true word of God And when these armed chaÌ„pions marching in warlike order had conueyed y e bishops into y e abbey Church M. Wyseharte brought agayne before the Bishops incontinently they sent for M. George who was conueyed into the sayd Churche by the Captayne of the Castle accompanied with an hundred men addressed in maner aforesayde Like a lambe lead they him to sacrifice As he entred into the Abbey Church doore there was a poore man lying vexed with great infirmities asking of his almes to whom he flang his purse And when he came before the Lord Cardinall M. Wyseharte casteth his purse to a poore man by and by the Suppriour of the Abbey called Dane Iohn Winryme stood vp in the pulpite and made a sermon to all the congregation there theÌ„ assembled taking his matter out of the xiii chapter of Mathewe Whose sermon was deuided into foure principall partes The first part was a briefe and short declaration of the Euangelist The second part of the interpretation of the good seed The sermon of Iohn Wynrime And because he called the word of God the good seede and heresie the euill seede he declared what heresie was and how it should be known which he defined on this maner Heresie defined Heresie is a false opinion defended with pertinacie clearly repugning the word of God The third part of his sermon was the cause of heresie within that Realme and all other Realmes The cause of heresie The cause of heresie quoth he is the ignoraunce of them which haue the cures of mens soules to whome it necessarily belongeth to haue the true vnderstanding of the woorde of God that they may be able to winne againe the false Doctours of heresies with the sworde of the spirite which is y e worde of God and not onely to winne agayne Tit. 7. but also to ouercome them as sayth Paule A Byshop must be faultlesse as it becommeth the minister of God not stubburne nor angrye no drunkard no fighter not geuen to filthy lucre but barbarous one that loueth goodnes sober minded righteous holy temperate and suche as cleaueth vnto the true worde of doctrine that hee may be able to exhort with wholesome learning and to improue that which they say agaynst him The fourth part of his sermon was how heresies shuld be knowne The maner to know an hereâ—ticke Heresies quoth he be knowne on this maner as the Goldsmith knoweth the fine golde from the vnperfect by the touchstone so likewise may we knowe heresie by the vndoubted touchstone that is the true sincere and vndefiled word of God At the last he added that hereticks shoulde be put downe in this present life The Gospell was of letting the tares to grow vnto haruest To whiche proposition the gospel appeared to repugne which he entreated of Let them grow vnto the haruest the haruest is the end of the world Neuerthelesse hee affirmed that they shoulde be put downe by the ciuile magistrate and law And when hee ended his sermon incontinently they caused mayster George to ascend into the pulpit there to heare his accusation and articles And right agaynst him stood by one of the fed flocke a monster Iohn Laâ—der Iohn Lauder accuser laden full of cursinges written in paper Of the which he tooke out a roll both long and also full of cursinges threates maledictions and wordes of deuilish spite and malice The way to feare the ignoraunt saying to the innocent M. George so many cruell and abhominable wordes and hit him so spitefully with the popes thunder that the ignoraunt people dreaded least the 〈◊〉 then woulde haue swallowed him vp quicke Notwithstanding he stood still with great pacience hearing their sayinges not once mouing or chaunging his countenaunce When that this fed sâ—w had read throughout all his lying manasinges his face running down with sweate The fruites of their charitye and frothing at his mouth like a boare he spit at M. Georges face saying What aunswerest thou to these sayinges thou runnagate traytor theefe which we haue duely proued by sufficient witnes agaynst the M. George â—earing thys kneeled downe vpon hys knees in the Pulpit making his prayer to God When he had ended his prayer sweetly and Christianly he answered to them all in this maner Mayster George his aunswere MAny and horrible sayinges vnto me a Christian man M. Wyseharteâ— aunswere many wordes abhominable for to heare ye haue spoken here this day Which not onely to receaue but also once to thinke I thought euer great abhomination Wherfore I pray your discretions quietly to heare me that ye may know what were my sayings the maner of my doctrine This my petition my Lord I desire to be heard for three causes Three causes why M. Wysehart deserued to be heard The first is because thorough preaching of the worde of God his glory is made manifest It is reasonable therfore for the aduauncing of the glory of God that ye heare me teaching truely the pure word of God without any dissimulation The 2. cause The second reason is because that your health springeth of the word of God or he worketh all thing by his worde It were therefore an vnrighteous thing if ye shoulde stop your eares from me teaching truely the word of God The 3. cause The third reason is because your doctrine vttereth many blasphemous and abominable words not comming of the inspiration of God but of the
vnderstand first the condition or promise made by the Frenche man or straunger So likewyse I woulde that wee vnderstoode what thing we promise in the name of y e infant vnto God in Baptisme For this cause I beleeue ye haue confirmation Then said master Bleiter chapleine that he had the deuill within hym and the spirite of error Then answeared him a child saying The deuill cannot speake suche wordes as yonder man doth speake 6 Thou heretike traitour and thiefe thou saidest that the Sacrament of the altar was but a peece of bread baken vppon the ashes and no other thing els and all that is there done 6. Articâ—â— is but a superstitious rite against the commaundement of God Oh Lorde God so manifest lies and blasphemies the Scripture doeth not teache you Aunswâ—â—â— As concerning the sacrament of the aultare my Lordes I neuer taught any thing against the Scripture The Paâ—pistes reâ—proued lyers aâ—◠〈◊〉 The 〈◊〉 vse of 〈◊〉 Sacramâ—â—â— of the 〈◊〉 the whych I shall by Gods grace make manifest thys daye I being ready therefore to suffer death The lawfull vse of this Sacrament is most acceptable vnto God but the great abuse of it is very detestable vnto hym But what occasion they haue to say such wordes of me I shall shortly shew your Lordships I once chaunced to meete wyth a Iewe when I was sailing vpon the water of Rhene I did enquire of him what was the cause of his pertinacie The 〈◊〉 of a Iewâ— that he did not beleue that the true Messias was come considering that they had seene all the Prophecies whych were spoken of him to be fulfilled Moreouer the Prophecies taken away and the Scepter of Iuda by many other testimonies of the scripture I vaÌ„quished him that Messias was come The priâ—â—â—â—pall 〈◊〉 which the 〈◊〉 from Câ—â—â—â—stianity y t which they called Iesus of Nazareth Thys Iewe aunsweared againe vnto mee when Messias commeth he shall restore all things and hee shall not abrogate the law which was geuen to our forfathers as ye do For why we see the poore almost perish through hunger amongst you yet you are not mooued with pity towards them but among vs Iewes though we be poore there are no beggers found Secondarily it is forbidden by the lawe to faine anye kind of imagery of things in heauen aboue Images or in the earth beneath or in the sea vnder the earthe but one God onely to honour but your Sanctuaries and Churches are ful of Idolles Thirdly a pece of bread baken vpon the ashes The Saâ—â—â—â—ment of 〈◊〉 altar ye adore and worship and say that it is your God I haue rehersed heere but the sayings of the Iewe which I neuer affirmed to be true Then the bishops shooke their heads and spitted on the earth and what they meant in this matter further they would not heare 7 Thou false heretike diddest say 7. Articlâ— that extreeme vnction was not a sacrament My Lordes forsooth I neuer taught any thynge of extreme vnction in my doctrine whether it were a Sacrament or no. 8 Thou false heretike saidest that holye water is not so good as washe and suche like Thou condemnest coniuring and sayest that holy Churches cursings auaile not My Lordes as for holy water what strengthe it is of I taught neuer in my doctrine Coniuringes and Exorcismes Aunswere if they were conformable to the woorde of God I would commend them but in so much as they are not conformable to the commaundement and woord of God I reprooue them â— Article 9 Thou false heretike and runnagate hast sayde that euery lay man is a priest and suche like Thou sayest that the Pope hathe no more power then any other man My Lordes I taught nothyng but the worde of God I remember that I haue read in some places in S. Iohn and S. Peter Aunswere of the which one sayth He hath made vs kings and priests The other sayeth Hee hath made vs a kingly priesthood Wherefore I haue affirmed that any man being cunning in the woorde of God the true faith of Iesu Christ hath his power geuen him from God and not by the power or violence of men but by the vertue of the woorde of God the which woord is called the power of God as witnesseth S. Paule euidently enough And againe I say that any vnlearned man Rom. 1. not exercised in the worde of God nor yet constant in his faith what so euer estate or order hee be of I say he hath no power to binde or loose seeing he wanteth the instrument by the which he bindeth or looseth that is to say the woorde of God After that he had sayd these wordes all the Byshoppes laughed mocked him When that he behelde their laughing Laugh yee sayeth he my Lordes Though that these sayings appeare scornefull and worthy of derision to your Lordships neuertheles they are very waighty to me and of a great value because they stand not only vpon my life but also the honour and glory of God In the meane time many godly men beholding the woodnes and great crudelitie of the Bishops and the inuincible patience of maister George did greatly mourne and lament 10 Thou false heretike saidest that a man hath no free wil. But is like to the Stoikes â—â— Article which say that it is not in mans will to doe any thing but that all concupiscence desire commeth of God what soeuer kinde it be of My Lordes I saide not so truely I say that as many as beleeue in Christe firmely vnto them is geuen libertie conformable to the saying of S. Iohn Aunswere If the sonne make you free then shall ye verely be free Of the contrary as many as beleue not in Christ Iesu Iohn 8. they are bond seruants of sinne He that sinneth is bond to sinne 11. Article 11 Thou false heretike sayest it is as lawfull to eate flesh vpon the friday as on sonday Pleaseth it your Lordshippes I haue read in the Epistles of S. Paule Aunswere that who is cleane vnto him all thyngs are cleane Of the contrary to the filthy men all things are vncleane 〈◊〉 1. A faithful man cleane and holy sanctifieth by the woorde the creature of God But the creature maketh no manne acceptable vnto God So that a creature may not sanctifie any impure and vnfaithful man But to the faithfull man all things are sanctified by the praier of the word of God The creaâ—â—re doth 〈◊〉 sanctify without the 〈◊〉 After these sayings of master George then said all the Bishops wyth theyr complices what needeth vs any witnesse against him hath he not openly here spoken blasphemie 12 Thou false heretike doest say that wee shoulde not praye to Saintes 12. Article but to God onely Say whether thou hast sayd this or no say shortly For the weakenes and the infirmitie of the hearers he said without doubt
of all faithfull and true christen people fearing God and desiring the aduauncement of the truth 5. Item that where the saide Latimer and Hoper in their said pretensed denunciation amongst other things do vntruly deduce that they haue made their said pretensed denunciation not moued of any malice or euill will but for the good tranquilitie and gouernaunce of this Realme which as they pretend in their gay and glorious proheme they would beseeme to haue a great care and sollicitude of where in very deede they and suche as they are by sondry wayes and specially by their corrupt doctrine and hereticall naughtie preaching and infecting of the Kings Maiesties people haue disturbed and greatly inquieted the good tranquilitie and gouernance of thys Realme as euidently and notoriously it is well knowne the truth is that this their saying is euident and playne false for notorious it is and lawfully shall be prooued that the said Hooper conspiring with the said Latimer and other Heretikes of their factions sect and damnable opinion did the first day of September last past after that I the said Bishop of London had made the sermon at Paules crosse assemble maliciously vncharitably and vnlawfully a great rabblement of such as himselfe is within my dioces and iurisdiction and vnder the colour of reading dyd openly and manifestly rayle and inuay against me the sayd Byshop for my sayd Sermon not for any suche matter pretence or cause as is falsly and vntruly surmised in the said pretensed denunciation but only and chiefly for that I the sayd Byshop as became a christen man and especially him that had and hath cure and charge of his flocke faithfully and truely to teach them did taking occasion of the communion not frequented nor reuerenced but neglected and contemned confesse and declare my faith and beliefe openly before my audience touching the blessed Sacrament of the altar ministred in the same Communion affirming as the catholike Church affirmeth and teacheth That in the blessed sacrament of the altar there is the very true bodye of our sauiour Christ the selfesame in substaunce that hanged vpon the crosse and the very true bloud of our sauiour Christ But what and where were your proues the selfesame in substance that was shed vppon the crosse Against which affirmation and assertion being Catholike and true the sayd Iohn Hooper albeit now colourably and falsely and foolishly pretendeth another matter more plausible in his opinion and iudgement in sondry places of the Citie of London and suburbes of the same hath since that time maliciously inuayed and taught learning and teaching his audience heretically being many in number and assembling in great routes to reprooue As though he could not both confute your errour then and also saye the truth now without all malice or affection contemne and despise the sayde blessed Sacrament of the aultar and not to haue a true and faithfull beliefe of it as hetherto alwayes the catholike Church hath euer had the sayd William Latimer and the rabblement of his complices conspiring and agreeing in points therein and inducing other to do the same not making any such pretence at all as they in their sayd pretensed denunciation do falsely surmise and deduce but onely and chiefly offended for my said assertion Euer that is since Pope Innocentius 3. his time 400. yeares agoe and affirmation of the veritie of Christes body and bloud in the sacrament of the altare Item that where the sayd William Latimer and Iohn Hooper in their said pretensed denunciation do further deduce and falsly surmise that I the sayd Bishop of London had deliuered to me from the Kings maiestie by the hands of the Lorde Protectors grace and the rest of the Kyngs Maiesties Counsaile certayne Iniunctions with articles to be insinuated and preached to the Kings Maiesties subiects at a certayne day limited and after such sorte forme and manner as is in the said pretensed denunciation surmised vntruly and deduced It is notorious and euident as well by the tenour and continue of that writing which was to me the saide Byshop of London deliuered by the handes of Sir Thomas Smith Knight one of the two principall Secretaries to the Kings Maiestie as otherwise Though the bil of articles bare no seale or signet yet you be but a cauillere knowing that you were sent for and in the presence of the Lord Protector in the councell chamber receaued the copy of the iniunctions with the articles promised to be sent vnto you in writing as they 〈…〉 that the said surmise in such sort and fashion as it is deduced and made is not true in this behalfe referring me to the tenour of the sayd writing which neyther was signed with the Kings Maiesties hand nor sealed with any his Maiesties seale or signet ne yet subscribed by any of the sayde Counsayle or deliuered after such sort as is alleaged and pretended as more euidently heereafter shall appeare and sufficiently be proued for my lawfull and necessary defence in this behalfe Item that in case any such Iniunctions with articles after such forme and fashion had so bene deliuered vnto me as is surmised and pretended yet false and vntrue it is that I the sayd Bishop either left out or refused to declare the same for any suche cause or causes falsly and vntruly surmised in the sayd pretensed denunciation or else so peruersly and negligently did as likewise in the sayd pretensed denunciation is deduced whiche thing may well appeare in the discourse of my said Sermon where in substance and effect I declared faithfully truly these points specially following it is to witte that all such as rebell against their prince get vnto them damnation and those that refuseth the high power resisteth the ordinaunce o◠God and he that dyeth therefore in Rebellion is by the word of God vtterly damned and so loseth both body and soule alleaging for this purpose the xiij Chapter of S. Paule to the Romaines and it at large declaring vnto the audience furthermore speaking of the Rebels in Deuonshire Cornewale Northfolke and elsewhere within this Realme standing in doubt whether I might put them in the place of those that put trust in themselues and despised all other or in the place of both dooing as they dyd forgetting God not duely considering the Kings Maiestie theyr supreme head next and immediately vnder God forgetting theyr wiues theyr children theyr kinsfolke theyr alliance acquaintance and frends yea themselues and theyr natiue Countrey and most vnnaturally rebelling agaynst their soueraigne Lord and King whom by Gods lawe they were bound to loue serue and faithfully obey I did to the best of my power to disswade Rebellion and exhort the audience vnto true obedience say that obedience being thus commaunded and all rebellion forbiddē vnder paine of eternall damnation all these Rebels in Cornewal Deuonshire Northfolke or elsewhere who take vpon them to assemble a power and force against their King and Prince against the lawes
childrens toyes of goyng about of S. Nicholas and S. Clement Winchester walketh here subtilly If that be now gone quoth I and forgotten if I be to busy in rehersall of them they will say I comber their heads with ceremonies and thus they wyll defame me When ceremonies were plenty they will say I did nothyng but preach on them and now they be gone I babble of thē still I sayd I would teach y e chiefe points addyng that I would speake of other matters also with that beyng put to my liberty to choose the day departed and otherwyse I was not spoken with concernyng preachyng sauyng after M. Cicill came vnto me whereof I shall speake anone As concernyng the matters to bee spoken of all such things as be here rehersed be named in the papers deliuered vnto me although not altogether after this sort sauyng the setting forth of the kings maiesties authority in his minoritie whereof there is no worde in those papers nor there was neuer any promise made of me to speake of it Truth it is y t after I had signified the day whē I wold preach M. Cicil came vnto me making the chiefe message to know the day when I would preach Wynchesters opinion of the kinges minority to whome I had sent word before that it should be s. Peters day because me thought the gospell serued well for that purpose in processe of communication he told me that he lyked gaily well a word that I had sayd in another communication How a king was as much a kyng at one yeare of age as at one hundred yeares of age and if I touched it he thought it would be well taken I told him agayne euery mā knew that and then opened of my selfe the matter further And at his next repayre vnto me which was the mōday before I preached the sayd M. Cicil brought me papers of the kings maiesties hand M. Cicills repayre agayne to Wynchester shewing me how his hyghnesse vsed to note euery notable sentence and specially if it touched a kyng and therfore quoth he if ye speake of a kyng ye must ioyne Counsaile withall Whereunto I made no answer but shifted to other matter without making hym any promise or deniall because I would neyther bind my selfe nor trouble my selfe to discusse that matter Winchester maketh daūgerous speaking of the king to ioyne Counsayle withall For albeit it is godly and wisely done of euery Prince to vse Counsaile yet speaking of a kings power by scripture I cannot by expresse scripture limite the kings power by counsayle And hearyng blyndly by report some secret matter that I will not speake of here I thought not to meddle with it in the pulpet and yet to the effect to haue our soueraigne L. now obeyed of which mind I was euer I pointed to our soueraigne L. there in presence sayd he was onely to be obeyed and I would haue but one kyng and other words to that purpose But for any promise to be made by me I vtterly deny it and tell plainly the cause why I spake not otherwyse of it There was also in the papers deliuered vnto me occasion geuen me to speak of the Masse because of Masses satisfactory as some vnderstand them And also there was occasion to speake of the sacrament of the aulter because of the proclamation passed of the same which to be true I shall iustifie by the sayd papers The 9. Article Item that you receiuyng the same The 9. article and promising to declare the same in a Sermon by you made before hys maiestie for that purpose on the feast of S. Peter in the sayd 2. yeare of hys raygne did then and there contemptuously and disobediently omitte to declare and set forth many of the sayd matters and of dyuers others of the sayd Articles you spake and vttered your mynde in such doubtfull sort as the iustnesse and godlynesse of his Maiesties fathers and hys proceedings was not set foorth accordyng to the commaundement geuen vnto you and your own promise to the great offence of the hearers and manifest contempt of hys maiestie and dangerous example of others Winchester Touching y e promise I answer as afore as touchyng omission of y t I shoulde haue spoken of Answere to the 9. article by contēpt or disobediēce I answer by mine oth I did not omit any thing if I did omit it by contēpt or disobediēce for I euer minded to satisfy y e promise Omission by contempt to speak of all matters in those papers according to my former declaratiō And if I did percase omit any thing wherof I cā make now no assurance being ij yeres a half past since I preached but if I did omit any thing who knew my trauel in y t matter wold not maruel being troubled w t a letter sent from y e duke of Somerset wherof I shal speake after So as frō 4. of y e clock on thursday till I had done my sermon on y ◠friday I did neither drinke eat ne sleepe so careful was I to passe ouer y e trauel of preching without all slander of the truth w t satisfaction of my promise discharge of my duety to God y e kings most excellēt maiesty Wherin whether any thyng were omitted or not I could haue answered more precisely thē I can now if according to my most instāt sute the sute of my seruants y ◠matter had bene heard while it was in fresh memory But because omissiō may be by infirmity of nature in which obliuiō is a payn of our original sinne in which case it is no mortal offence Winchesters distinctiō betwene the vpper parte and lower part of the lawes if a man beyng put in remēbrance will purge it I therfore according to the true testimony of mine own consciēce dare y e more boldly deny all contempt disobedience hauing for my declaratiō a general sentence spoken in my sermon y t I agreed with the vpper part in their lawes orders commaundements or such like words Omission excused by a distinction found only fault in the lower part By which sentence appeared how I allowed in y e whole that was past thetherto only dissented frō the doings of thē y t attempt innouations of their own presumption And furthermore I say y t that saieng omission here obiected vnto me if it were true as I know it not to be may happen two wais one way by infirmity of nature another way of purpose charity of a christē mā permitteth not to determine y e worst of that is doubtful ambiguous to both parties as touching doutfulnes obiected I take god to record I minded to speake simply A locke of wordes that is to open shutte agayne as they lyste to be on y e kings maiesties side only not to go inuisible in the world w t ambiguities esteeming him c. The worst mā of
all is y t wil make himself a lock of words speech which is known not to be my factioÌ„ nor I think this life worth y â— dissimulation how can y t be a doubtful speech in him y t professeth to agree with the kings lawes iniunctions statutes which I did expresly There be y t cal a doubt whatsoeuer serueth not theyr appetite It is not in y e speaker to satisfy the hearer y t will doubt where dout is not The suÌ„me of my teaching was y t all visible things be ordred to serue vs which we may in conuenieÌ„t seruice vse And wheÌ„ we serue them y t is an abuse and may theÌ„ at y e rulers pleasure vnles scripture appointeth a special vse of theÌ„ be corrected in y â— vse or takeÌ„ away for reformatioÌ„ And this is a plain teaching y t hath no dout in it but a yea a nay on ij sides w tout a mean to make a dout And if any y t douteth coÌ„meth vnto me Aunswere by wordes to omission in deedes I wil resolue him y â— doubt as I can And if I promised to speake plainly or am coÌ„manded to speake plainly caÌ„not theÌ„ is my fault to promise only in the nature of folly ignorance whereunto I resort not for a shift wherof in deed I professe y e knowlege but to shew how somtime to my hinderaunce I am noted learned that can speake plainly and yet speake doubtfully other whiles am reiected as one y t vnderstandeth not the matter at all As touching conteÌ„pt there can be none manifest y t proceedeth of a priuy promise if I had broken it I intended not but inteÌ„ded to take it as appereth by my general sentence to agre w t the superiors only find fault in y e inferior subiects who daily transgresseth the kings maiesties proclamations and other wherof I spake then 10 article The 10. Article Item that you beyng also commaunded on his Maiesties behalfe for the auoyding of tumult and for other great considerations inhibited to treate of any matter in controuersie concernyng the masse of the coÌ„munion then coÌ„monly called the sacrament of the aulter did contrary to the said commandement and inhibition declare diuers your iudgements and opinions in the same in the manifest contempt of hys highnes sayd inhibition to the great offence of the hearers and disturbance of common quiet and vnitie of the realme Winchester To the x. article the said B. answered y t the Wednesday at after noone Aunswere to he 10. Article M. Cicill next before y e friday wheÌ„ I preached M. Cicil came to me hauing in all his other accesses spoken no word therof did theÌ„ vtter aduise me froÌ„ y e D. of Somerset y t I should not speake of the sacrament or of the Masse wherby he said I should auoid trouble And when he saw me not take it wel I meane quoth he doubtfull matters I asked him what He said transubstantiation I told hym he wist not what transubstantiation ment I wyll preach quoth I the very presence of Christs most precious body bloud in the sacrament which is the catholike faith no doubtful matter ne yet in controuersie sauing that certein vnlearned speake of it they wot not what And among the matters quoth I whereof I haue promised to speake Winchesters cathoâ—licke fayth in the Sacrament I must by special words speake of the sacrament the masse also And when I shal so speake of theÌ„ I will not forbeare to vtter my faith true beliefe therin which I think necessary for the kings maiesty to know therfore if I wist to be haÌ„ged when I came downe I would speake it Which plaine zeale of my conscience grouÌ„ded vpoÌ„ gods coÌ„mandement to do his message truly I would not hide Winchestâ—â— would nede◠〈◊〉 of the Sacrament of the Masse but vtter so as my L. should if he would not haue it spoken of nor let me to come there as he might haue done where as els if I had had a deceitful purpose I might haue accepted the aduise w tout any color of trouble haue refused to follow it as a thing grouÌ„ded vpon welth only as it was theÌ„ vttered With this my answer M. Cicil departed vpon y e thursday which was the next day folowing the euening before I preached betwene 3. 4. at after noone I receiued a letter signed with the hand of the D. of Somerset the copy wherof I am redy to exhibite took it them estemed it so now to continue no effectuall inhibition wherunto I might by gods law or the kings maiesties laws with discharge of my conscience duety obey although the said letters had bene as they were not in such termes framed as had precisely forbidden me as they did not but onely to speake of matters in controuersy of the sacrament which in deed I did not but only vttred a truth to my conscieÌ„ce most certainly perswaded of the most holy sacrament necessary to be known to the kings maiesty to be vttred by me admitted to that place of preaching from whence God commandeth his truth to be vttered which in this nature of truth the vndue estimation and vse whereof S. Paule threatneth with temporall death may in no wise be omitted S. Paule threatneth death to the misusers 〈◊〉 the Sacrament Ergo the reall presence of Christ is the Sacrament Nego argumentuâ— So as I was and am perswaded the right estimation of the sacrament to be to acknowledge the very presence of the same most precious body and bloud present in the Sacrament to feed vs that was geuen to redeeme vs. If I shewed not my soueraigne Lord the truth therof I for my part suffer hym wittingly to fall into that extreme danger of body which S Paule threateneth whose person I am bound by nature by speciall othes by Gods lawes to preserue to my power as I will do and must do by all ways and meanes And if the Kings Maiestie doth vouchesafe to teache hys people not to obey hys commaundement where God commaundeth the contrary I might not take my Lord of Somersets letter for an inhibition to hold my peace And why would 〈◊〉 Wynchesâ—â—â— alow this reason in 〈…〉 Maryes time 〈◊〉 king the word of truth after their conscience 〈…〉 when God biddeth me to speake as he doth wheÌ„ the Wolfe commeth and not to hide my selfe in silence which is the most shamefull runnyng away of all I haue muche matter to alledge against the letter why I should not credite it written in his name alone against a common letter as I tooke it written by hym and the counsaile and published in print the first day of the said month which maintaineth my preachyng of the sacrament masse accordyng to the proclamations and iniunctions the violation of which publike letters had bene a disorder and contempt where as I neither offended in