it to renue disputation of thinges so long time past condemned by y e church and Councels vnlesse it should be necessary to geue a reason to euery man of euery thing that is concluded Nowe were it so that this should be permitted to euery one that gaynestandeth the determination of the Church and councels that he may once get his aduauntage The Papistes stande onely vpon their church and councels to be conuinced by the Scriptures we shall haue nothing certayne and established in Christendome And this is the cause wherefore the Emperours maiesty requireth of thee a simple aunswere either negatiue or affirmitiue whether thou mindest to defend all thy works as Christian or no Then Luther turning to the Emperour and the nobles besought them not to compell him to yeelde agaynst his conscience confirmed with the holy Scriptures wythout manifest argumentes alledged to the contrary by hys aduersaryes I haue declared and rendred sayd he myne aunswere simply and directly neyther haue I any more to saye vnlesse mine aduersaryes with true and sufficient probations grounded vpon the Scripture can reduce and resolue my minde and refelle mine errours which they lay to my charge I am tyed as I sayde by the Scriptures neither may I or canne with a safe conscience assent vnto them For as touching general Councels Generall councels haue erred and haue bene coÌ„trary to them selues with whose authority onely they presse me I am able to proue that they haue both erred and haue defined many times things contrary to themselues and therefore the authority of them he sayd not to be sufficient for the which he should call back those thinges the verity wherof standeth so firme and manifest in the holy Scripture that neyther of him it ought to be required neither could he so do without impiety Wherunto the Official agayne answered denying that any man could proue the CouÌ„cels to haue erred But Luther alledged that he coulde and promised to proue it and now night approching the Lordes rose and departed And after Luther had taken his leaue of the Emperour diuers Spaniardes scorned and scoffed the good man in the way going toward his lodging halowing and whoping after him a long while Upon the friday folowing when the Princes electors Dukes and other estates were assembled the Emperour sent to the whole body of the councell a certaine letter conteining in effect as foloweth ¶ The Emperours letter OVr predecessours who truely were Christian princes The Emperours aunswere against Luther were obedient to the Romish Churche which Martin Luther presently impugneth And therfore in as much as he is not determined to call backe his errors in any one poynt we cannot without great infamy and stayn of honor degenerate from the examples of our elders but will mayntayne the auncient fayth and geue ayde to the see of Rome And further we be resolued to pursue Martin Luther and his adherentes by excommunications and by other meanes that may be deuised to extinguish his doctrine Neuerthelesse we will not violate our fayth which we haue promised him but meane to geue order for safe returne to the place whence he came THe Princes electors Dukes Consultation vpon the Emperours letter and other estates of the Empire sate and consulted vpon this sentence on fryday al the after noone and saterday the whole daye so that Luther yet had no aunswere of the Emperour During this time diuers Princes Earles Barons Knightes of the Order Gentlemen Priestes Monkes with other the laitie and common sort visited him Al these were present at al houres in the Emperours Courte and could not be satisfied with the sight of him Also there were bylles set vp some against Luther and some as it seemed with him Notwithstanding many supposed and especially such as wel conceiued the matter that this was subtilly done by his enemies that therby occasion might be offered to infringe the safe conduct giuen him the which the Romane Ambassadours with all diligence endeuoured to bring to passe The Monday following before supper the Archebyshoppe of Triers aduertised Luther Great resort to Martyn Luther that on Wednesdaye nexte hee shoulde appeare before hym at nine of the clocke before dynner and assigned hym the place On Sainte Georges daye a certaine Chapleine of the Archebishop of Triers about supper tyme came to Luther by the commaundement of the Byshop signifying that at that houre and place prescribed he must the morowe after haue accesse to his maister The morow after saynt Georges day Luther obeying the Archbishops commaundement Luther appeareth before the Archb. of Tryers entred his palace being accompanyed thither with his sayd chaplayne and one of the Emperours Heraldes and such as came in his company out of Saxony to Wormes with other his chiefe frendes where as Doctour Voeus the Marques of Bades chaplein began to declare and protest in the presence of the Archbishop of Triors Doct. Veus his oration to Martin Luther Ioachime Marques of Brandeburge George Duke of Saxonye the bishops of Ausburge and Brandeburge the Earle George Iohn Boâ—ke of Strasburge Uerdcheymer and Peutinger Doctours that Luther was not called to be conferred with or to disputation but onely that the princes had procured licence of the Emperors maiesty through Christian charity to haue liberty graunted vnto them to exhort Luther beningly brotherly He sayd further that albeit the Councels had ordeyned diuers thinges For the authoriti of Councells yet they had not determined contrary matters And albeit they had greatly erred yet theyr authority was not therefore abased or at the least not so erred that it was lawful for euery man to impugne theyr opinions inferring moreouer many thinges of Zacheus and the Centurion Also of the constitutions and traditions and of Ceremonies ordeyned of men affirming that all these were established to represse vices according to the qualitye of tymes and that the Church could not be destitute of human constitutions It is true sayde he that by the fruites the tree may be known yet of these lawes and decrees of men many good fruites haue proceeded This he spake of Luthers words who denied any good fruites to come of their lawes and sainct Martin saint Nicholas and many other Sayntes haue bene present at the Councels Moreouer that Luthers bookes would breede a great tumult and incredible troubles and that he abused the coÌ„mon sort wich his booke of Christian liberty encouraging them to shake of theyr yoke and to confirme in them a disobedience that the world nowe was at another stay then when the beleuers were all of one hart and soule and therfore it was requisite and behouefull to haue lawes It was to be considered sayde he albeit he had writteÌ„ many good thinges and no doubt of a good mind as De Triplice iustitia and other matters yet howe the deuill now by craftye meanes goeth about to bring to passe that all his workes for euer should be condemned for by
called Captayn Borthwike Who being accused of heresy as the papistes call it and cited therefore an 1540. and not appearing and escaping out into other countryes was condemned for the same being absent by the sentence of Dauid Beaton Archbishop of S. Andrewes and other Prelates of Scotland and all his goodes confiscate and his picture at last burned in the open market place Whose story with his articles obiected agaynst him and his confutations of the same here ensueth in processe vnder expressed as followeth * The Act or Processe or certayne Articles agaynst Syr Iohn Borthwike Knight in Scotland with the aunswere and confutation of the sayd Borthwike whose preface to the reader here foloweth BY the helpe of a certayne frend of mine there came certayne articles vnto my hand for the which the Scottish Cardinal and such other like of his sect and affinity did cōdemne me as an hereticke Captaine Borthwick◠And for so much as this condēnation should not lacke his cloke or defence they gathered together a great number of witnesses where as besides the bare names of the witnesses they alledged none other profe at all Wherefore I thought good to bestow some labour in refelling these articles which they could not proue partly that I might take awaye from all true Christians the occasion of all euill suspition as though that I beyng vanquished or ouerthrowne by theyr threatnings would deny Christ and partly that theyr errours being thereby made manifest they should euen for very shame repent or els hereafter y e lesse abuse y e furor or madnesse of such wytnesses to shed bloud Therefore I will first confirme by euident testimonyes of the Scriptures those things whiche in times past I haue taught and afterwarde I will refell theyr vayne Sophistication wherby they go about to subuert the trueth of God SYr Iohn Borthwike knight commonly called Captain Borthwike being accused suspected slaundered and convicte by witnesse without all doubt of greater estimation then he himselfe in the yeare of our Lord. 1540. the 28. day of May in the cloister of S. Andrewes in the presence of the most reuerēt Fathers Gawine Archbishop of Glasquene Chauncellour of Scotland William Bishop of Aburdin Henry of Candicatia Iohn Bishop of Brecknock and William of Dumbar Byshoppes Andrew of Mellrowes George of Dunerueling Iohn of Paslet Iohn of Lōdorse Rob. of Rillos Wil. of Rulrose Abbots Mācolalyne of Quiterne and Iohn of Pettin vaim Pryors Mayster Alexander Kalfour Uicar of Kitman Rector of Lawe officiall of Sayncte Andrewes Iohn Winton Suppriour Iohn Anand and Thomas Eminghame Chanons of Saynt Andrewes Iohn Tompson with vniuersity of Saynt Andrewes and Mayster Iohn Maior and Peter Capelland Batchelers of Diuinity and doctours Martine Ballfour Batcheller of Diuinitye and of his fellow Pryour of the Fryers Augustynes of the same Cittye Iohn Tulidaffe Warden of the Fryers Mynors and Iohn Paterson of the same Couent and also in the presence of the most noble mighty and honourable Lords George of Huntelo Iames of Arrain William Marshal William of Monnetros Erles Malcolme Lord of Flemming Chamberlaine of Scotland Iohn Lord of Linsey Iohn L. of Erskine George L. of Seton Iames Hamelton of Finwart Water L. of S. Iohn M. Iames of Colinton Clarke to the Kings Register with diuers other Lordes Barons and honest persons beyng called desired together for witnes that he did hold publish and openly teach these errors followyng The first Article That our holy father the Pope as Christes vicar hath not neither can exercise greater autoritie ouer Christians here on earth then any other bishop or prelate Borthwike These holy ones do magnify their Lord by like title as common theeues and robbers are accustomed to preferre the captaines and ringleaders of their robberies and mischiefs calling them in euery place the most honest good men where as likewise it is euidēt y t in the whole world there is no man more geuen to riot which more greedily doth seeke after all kynde of delicatenes and wantonnesse and finally aboundeth with all kynde of vice as treason murder rapine and all kynd of such euils Furthermore where as they affirme him to be the vicar of Christ here in earth it shall be easily conuinced when as it shall be made manifest that he hath not nor cannot exercise more power or autoritie ouer christians then any other bishop or prelate For vnto that office of beyng vicar they referre that great autoritie the which they do so greatly boast and brag of which beyng taken away the office of vicar doth also fall and decay But now to attempt the matter I wil first demand of the mainteiners of this preheminence and autority whereupon they wil ground the same I know that they will aunswer vnto me that Peter had power autority ouer the other Apostles and consequently ouer the vniuersall church the which power by succession is translated vnto the bishops of Rome But how vnshamefastly they do lye herein any may easily perceiue which hath but any small sparke of iudgement in him When as he shal heare the testimonies of the scriptures which we will alleage to confirme this our opinion For Peter in the xv of the Actes In the counsell doth declare what is to be done and admonisheth vs what of necessitie we ought to doe And he there did also heare other speake and did not onely geue them place to say theyr myndes but also permit and receiue their iudgement and where as they decreed hee followed and obeyed the same Is this then to haue power ouer others Furthermore where as in his first epistle he writeth vnto bishops and pastors he doth not commād them as a superior or head ouer them by power and authoritie but maketh them his fellowe companions and gently exhorteth thē as is accustomed to be done betweene equals of degree for these are his wordes I beseech and desire the bishops and pastors which are amongst you for so much as I my selfe am also a bishop and a witnesse of the afflictions of Christ and also a partaker of the glorye which shall be reuealed that they do diligently feede the flocke of Christ which is committed vnto them Why then do they so chalenge vnto them the autority of Peter which he neuer acknowledged in himselfe Truly I do not dout but if that Peter were here present he would with like seueritie rebuke their folly and madnes as Moses in times past did vnto Iosua which burned with too earnest a zeale towards hym I doubt not but that many in this fayned authoritie of Peter do seeke out more vayne helps to maintaine and vpholde the tiranny of Popes rather then to make him ruler and gouernour ouer all other For where as in the 8. chapiter of the Acts he is commaunded by hys fellowes to go with Iohn into Samaria he did not refuse so to do In so much then as the apostles do send him they declare thereby that they doe not count him
Sir Iohn Borthwike called captaine Borthwike beinge suspected infamed and accused of the errours and heresies before said and wicked doctrines manifoldly condeÌ„pned as is aforesayd by lawfull prooues against hym in euery of the premisses had being conuicte and lawfully cited and called not appearing but as a fugitiue runne away and absent euen as though hee were present to be an heretike and is and hath bene conuict as an heretike And as a conuicte heretike and heresiarche to be punished and chastened with due punishment and afterward to be deliuered and left vnto the secular power Moreouer we confiscate and make forfette and by these presents declare and decree to be confiscated and made forfette all and singular his goodes mooueables and vnmooueables howe so euer and by what so euer title they be gotten and in what place or partie so euer they be and all his offices what so euer he hath hetherto had reseruing notwithstanding the dowrye and such part and portion oâ— his goodes Thomas Forret Priest The picture of Borthwick curâ—ed and condemned as by the law custome and right of this Realme vnto parsones confiscate ought to appertaine Also we decree that the picture of the said Iohn Borthwike being formed made and painted to his likenesse be caried thorow this our citie to our Cathedral church and afterward to the market crosse of the same citie and there in token of maledictioÌ„ and cursse and to the terror and example of others and for a perpetual remembraunce of his obstinacie and condemnation to be burned Likewise we declare and Decree that notwithstanding if the sayd I. Borthwike be here after apprehended or takeÌ„ y t hee shall suffer suche like punishment due by order of lawe vnto heretikes without any hope of grace or mercye to be obtained in that behalfe Also we plainly admonishe and warne by the tenour of these presentes all singular faithfull Christians both menne and women of what dignitie state degree order condition or preheminence so euer they be or with what so euer dignitie or honour ecclesiasticall or temporall they be honoured with all that from thys day forwarde they doe not receiue or harbour the said sir Iohn Borthwike commonly called captaine Borthwike being accused conuict and declared an hereticke and Archeheretike into their houses hospitals castels Cities Townes villages or other cottages what so euer they be or by anye manner of meanes admit him thereunto either by helping him wyth meate drinke or victualles or any other thynge what so euer it be they do shewe vnto him any manner of humanitie helpe comforte or solace vnder the paine and penaltie of greater and further excommunication confiscation and forfeitures and if it happen that they be founde culpable or fautie in the premisses that they shal be accused therefore as the fauourers receiuers defenders maintainers and abetters of heretikes and shall be punished therfore according to the order of law and with such paine and punishment as shal be due vnto men in such behalfe And nowe to prosecute such other as followed beginning first in order wyth Thom. Forret and his fellowes Their storie is this Persecuters Martyrs Their Causes Dauid Beton Bishop and Cardinall of S. Andrewes George Treichton Bishop of Dunkelden Tho. Forret priest Frier Iohn Kelowe Fryer Benarage Duncane Sympson priest Rob. Foster a gentlemaÌ„ with three or foure other men of Striuelyng Martyrs NOt longe after the burning of Dauid Stratton and maister Gurlay aboue mentioned in the daies of Dauid Beaton bishop and Cardinall of S. Andrewes George Treichton B. of Dunkelden a canon of Saint Colmes Inche and vicar of Dolone called Dean Thomas Forret preached euery sonday to hys parishners the Epistle or Gospell as it fell for the time which then was a great nouelty in Scotlande to see any man preach except a blacke frier or a gray frier and therefore the friers enuied him and accused him to the Bishop of Dunkelden in whose diocesse he remained as an heretike and one that shewed the mysteries of the Scriptures to the vulgare people in English to make the Clergie detestable in the sighte of the people The bishop of Dunkelden mooued by the friers instigation called the said Deane Thomas George Treichton 〈◊〉 of Dunkelden and persecutâ—r and said to him my ioy Deane Thomas I loue you wel and therfore I must geue you my counsel how you shal rule and guide your selfe To whom Thom. said I thank your Lordship hartily Then the B. began his counsaile on this maner My ioy Deane Thomas Tho. Forret preacheth and will take no mortuary nor Clâ—iâ—ome of hys parishioners Ergo he is an â—ereticke against the Popes Catholicke church I am enfourmed that you preache the Epistle or Gospell euery Sonday to your Parishners and that you take not the kowe nor the vpmoste cloth from your Parishners which thing is very preiudiciall to the church men and therefore my ioy Deane Thomas I would you tooke your kow and your vpmost cloth as other church men do or els it is too much to preach euery sonday for in so doing you may make the people thinke that wee shoulde preache likewise But it is enoughe for you when you finde any good Epistle or any good gospell that setteth foorth the libertie of the holy churche to preache that and let the rest be Thomas answeared My Lorde I thinke that none of my parishners wil complaine that I take not the kowe nor the vppermost cloth but will gladly geue me the same together with any other thinge that they haue and I will geue and communicate with them anye thing that I haue and so my Lord we agree right wel and there is no discord among vs. And where your Lordshippe sayeth it is too muche to preache euery Sonday in deede I thinke it is too little It is to much in the popes Church to preache euery sonday The Bishop of Dunkelden was not ordayned to preache and also woulde wishe that your Lordship did the like Naye nay Deane Thomas sayeth my Lorde let that be for we are not ordained to preache Then sayde Thomas when your Lordship biddeth me preache when I finde any good Epistle or a good Gospell truely my Lorde I haue reade the newe Testament and the olde and all the Epistles and the Gospels and among them all I could neuer finde any euil Epistle or any euil Gospell but if your Lordship will shewe me the good Epistle and the good Gospell and the euill Epistle and the euill Gospell then I shall preache the good and omit the euill Then spake my Lord stoutly and saide I thanke God that I neuer knewe what the olde and newe Testamente was A prouerbe in Scotland and of these wordes rose a Prouerbe which is common in Scotland Yee are like the Bishop of Dunkeldene that knewe neither newe nor olde lawe therefore Deane Thomas I will knowe nothing but my Portous and my Pontifical Go your way and let
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
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ— with the prayer of the Papistâ— at the sacriâ—fice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌ„ce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex 〈…〉 as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The 〈◊〉 of D. â—obert â—â—rrar Byâ—â—op of S. 〈◊〉 â—artyr followed the worthy constaÌ„t martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud 〈◊〉 articles â—gaynst B. 〈◊〉 in K. Edwardes â—yme deâ—yâ—d 〈◊〉 Tho. Yong CoÌ„â—â—antine and â—ther his aduersaryes Tho. Yong â—onne in â—awe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌ„s and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ„ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌ„date to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all
of August an 1511. and being at that time brought before D. Smith B. of Lincolne was by him examined vpon dyuers and sundry articles the effect wherof are these 1. First that he had spoken against auricular confession and denyed the corporall presence of Christes body in the sacrament of the altar 2. Item that he beleued that al holy men of his sect were onely priestes 3. Item that he had affirmed that the father of heauen was the altar and the second person the sacrament The articles of Thomas Man that vppon the Ascension day the sacrament ascended vnto the altar and there abideth still 4. Item that he beleued not aright in the sacrament of extreme vnction 5. Item that he had called certaine priestes meanely arrayed pyld knaues 6. Item that he had sayd that pulpits were priestes lying stooles 7. Item that he had beleued that images ought not to be worshipped and that he neyther beleeued in the Crucifixe nor yet would worship it 8. Item that he had affirmed that he heard say the word of God and God to be al one and that he worthily receiueth the word of God receiueth God 9. Item that he had sayd that the popish Churche was not the church of God but a sinagogue and that holy men of his sect where the true church of God For these and suche like matters was he a long time emprisoned and at last through frailtie and feare of death was contented to abiure yeld himselfe vnto the iudgement of the Romish Church and thereupon was enioyned not only to make hys open recantation but also from thencefâ—rth to remayne as prisoner within the monastery of Osney besides Oxford Thomas Man sent to the monastery of Osney and so to beare a fagot before the first crosse at the next generall Procession within the Uniuersitie Howbeit not long after the Bishop hauing neede of the poore mans helpe in hys housholde busines tooke him out of the said Monastery and placed him with in his owne house vntill his busines was ended and then hys turne once serued hee appoynted D. Wilcockes his vicar generall that in hys next iudicial Session within the sayd Priorie of Frideswide at Oxforde Thomas Man sent to the monastery of Frideswyde he shoulde assigne him to remayne within the sayd Priorie and not to depart thence without licence of the Prior for the tyme being vpon payne oâ— relapse and vpon lyke payne he also enioyned him to weare the signe of a Fagot vnder his vppermost garment vntill he were dispensed withall for the same Al which notwithstanding he beyng belike both sory for hys offence in denying the trueth and also weary of his seruile and prisonlike bondage bethought hymself how he might best escape their cruell handes and therefore after a while seyng good opportunitie offered him Thomas Man fledde out of the monastery he fled the dioces and iurisdiction of Lincolne and secking abroad in other couÌ„tryes for worke thereby to susteine his poore lyfe he most commonly abode sometime in Essexe sometime in Suffolke where also he associated and ioyned himselfe vnto such godly professors of Christes Gospel as he there could heare of But within fewe yeares after such is the cruell rage of Sathan and hys wicked members whiche neuer suffer the godly long to continue vntroubled he was againe accursed of relapse Thomas Man the second time apprehended by the inquest of the inquisition of London and therupon was apprehended brought vnto Rich. Fitziames then Bish. of Lond. the 9. day of February an 1518. he was examined by D. Hed the Bishops vicar generall within his pallace at Lond. where the sayde Hed iudicially assisted with diuers of his complices declared first vnto man that for as much as he was since hys first abiuring againe detected and accused by certayne credible and honest persons of the same heresies which he had once before recanted and further contrary to the order of penaunce enioyned hym by the late Byshop of Lincolne he had departed the Priorie of Sainct Frideswide and the Dioces of Lincolne without leaue The cause of hys martyrdome eyther of the Byshop or Prior and was now also found within y e dioces of LoÌ„don and that without hys badge assigned hym by y e sayde bishops vicar generall he therefore as Chauncellour and vicar generall vnto the bish of Lond. deputed for that purpose did then meane to proceede agaynst hym as a relapse by order of Ecclesiasticall lawes in that behalfe prouided Wherfore he appoynted hym to appeare agayne in the coÌ„sistory of Pauls the 12. day of February next after there to answere vnto such articles as then should be propounded agaynst him At which day and place the Chauncellor first reciting the causes before mentioned why he did then proceede against him obiected vnto him these articles folowing Articles againe obiected against Thomas Man 1. First that he was of the Dioces of London 2. IteÌ„ that he was a Christen man professed Christes Fayth and the determinatioÌ„s of holy Church concernyng the seuen Sacramentes and other articles of the Catholicke fayth 3. Item that it was not lawfull for any man especially a lay man erroneously and obstinatly to hold teach or defend any opinion contrary vnto the determinations of the sayd church and that the person so doing is an hereticke 4. Item that within one of the 12. monthes of the yeare of our Lord. 1511. he had bene detected before the Bishop of Lincolne that then was Against the reall presence in the Sacrament of diuers poyntes of heresie as that he had affirmed that the very body and bloud of christ was not in the sacrament of the altar but materiall bread and wine and that he had receiued it at Easter as holye bread and likewise had affirmed that the crucifixe other Images in the Church were not to be worshipped and also that confession made vnto a priest was of none effect with diuers other like opinions and heresies 5. Item that for these and such like poyntes of heresie he had bene abiured in S. Mary church at Oxford before D. Wilcockes Chauncellour vnto the sayde Byshop of Lincolne in the month of October in the yeare last abouesayd and there dyd renounce them and all other promising no more to fal into the like 6. Item that there also he had taken a solemne oth to do such pennaunce as should be enioyned him by the authoritie of the sayd Bishop 7. Item that then he was enioyned to abide within the monastery of Osney by Oxforde and also there to beare a fagot before the first Crosse in the generall Procession 8. Item that after a certayn tyme that he had bene within the monastery of Osney the Byshop of Lincolne for certayne causes tooke him into his owne house and seruice respiting his pennaunce for a time 9. Item that afterwardes which was the 9. day of October anno 1512. the sayd Bishops Chauncellour iudicially sitting
not worship y e images of saints Tredway detecting his owne mother Ioane Bernard detecting her owne father ¶ Likewise Ioane Bernard being accused by Robert Copland was sworne by her othe to detecte Thomas Bernarde hir owne naturall father for speaking against pilgrimage against worshipping of Saints and against diriges and praieng for the dead and for warning his daughter not to vtter any of all this to her Ghostly father Rich. Bernard detecting his owne father ¶ The like othe also was forced to Richard Bernard that he should in like maner detect Thom. Bernard his owne naturall father for teaching him not to worship images nor to beleeue in the Sacramente of the aulter but in God onely which is in heauen and that he should not vtter the same to the Priest The vicar of Iuer and Richard Taylor witnes accused Richard Carder For defending the cause of Ienkin Butler and for saieng that the Bishop dyd hym iniurie Item for sayeng that if he had knowne the Byshops man woulde haue set hym so to the Bishop hee woulde haue giuen hym warning thereof before Item for sayeng that if hee shoulde call him hee woulde confesse nothing although he burned him Agnes Carder wife of Richard Carder detected Richard Carder her husband For sayeng that hee suspected that shee was too much familiare with the Uicar of Iuer And when shee aunswered againe howe coulde hee bee euill with her seeing he sayeth Masse euery day and doth not confesse hymselfe before then her husbande sayde that hee coulde confesse himselfe to a post or to the alter ¶ Where note that the Bishop then examining her of that offence whether she was culpable and whether she was commonly in the voyce of the people diffamed with him or no she confessed so to be Whereupon no other penaltie nor penance for that crime of adultery was enioined her of the Bishop but only this that she should frequent the Uicares house no more Ioh. Clerke of Denham forced by his othe to detecte Richard Vulford of Riselyp Iohn Butler For speaking agaynste Images Pilgrimages Against Images oblations and agaynste the Sacramente of the alter Item when this Iohn Clerke had made a wee le for fish Richard Uulford commyng by asked hym when hee had made hys wee le whether the wee le now coulde turne againe and make hym and hee sayd no. Euen so quoth hee God hath made all Priests as thou hast made the wee le and how can they turne againe make God Iohn Mastall detected The daughter of Iohn Fippe of Hinchenden For sayeng that she was as well learned as was the parishe Priest in all things except only in sayeng of Masse Rob. Rowland William Franke. Thomas Houre Tho. Rowland Ioane Franke. Ioh. Baker all these detected Alice Sanders wife of Richard Saunders of Amersham For geuing twelue pence to Thomas Holmes to buy a certayne Booke in Englishe for her daughter To whome Tomas Holmes answered agayne that a noble woulde not suffice to buy it Another tyme for geuing syxe pence to the buieng of a certaine booke in english which cost fiue markes Another time Thomas Houre commyng from Owburne shee asked what newes and hee sayde that manye were there condemned of heresie and therefore hee woulde leane to that waye no more Then saide she if he did so he would gaine nothyng thereby Whereby hee had no more worke with her husband and after was put from his holy water Clerkeship in that towne Another time for saieng to Thomas Rowland these wordes yee may see how Thomas Houre and other which laboured to haue heretikes detected before B. Smith are broughte now to beggery you may take exāple by thē Ioane Franke William Franke the elder William Frāke the yonger Alice Tredway detected Ioane Colingborne For sayeng to one Ioan Timberlake and to Alice Tredway ten yeares ago that shee could neuer beleeue pilgrimages to be profitable nor that Saincts were to be worshipped and desired them not to tell their Curate Which Alice immediately caused her to be called before the Bishop William Carder vpon his othe was forced to detect Isabel Tracher wife of William Tracher his maistres For that shee beeyng not sicke but in good health and beeing rebuked dyuers tymes of her husband for the same yet woulde not go to the Church but taried at home and kept her worke as well holyday as worke daye the space of three yeares together Isabel Gardiner Iohn Gardiner forced by their othe to detect the Vicare of Wicombe Thomas Raue of great Merlow For speaking against Pilgrimages in the companie of Iohn and Elizabeth Gardiner as he was going to our Lady of Lincolne for hys penance enioyned by Byshoppe Smyth Also the same tyme as hee met certayne commyng from Saincte Iohn Shorne for sayeng they were fooles and calling it Idolatry Also in the same voyage when he saw a certaine chappell in decay and ruine he sayde lo yonder is a faire milke-house downe Item when he came to Lincolne he made water in the Chappell at masse time excusing afterward that he did it of necessitie Item the same time speakyng against the Sacrament of the aulter he sayde that Christ sitteth in heauen at the right hand of the father almighty and brought forth this parable sayeng that Christ our Lord sayd these wordes when he went from his disciples and ascended to heauen That once he was in sinners hands woulde come there no more Also when hee came to Wicomb there to do his penaunce he bound his fagot with a silken lace Also being demanded of D. London whether he had done his penaunce in comming to our Lady of Lincolne he aunswered that Bishop Smith had released him to come to our Lady of Messenden for sixe yeares And three yeares he came but whether he came any more because he did not there register his name therefore he sayd he could not prooue it  The wife of Tho. Potter of Hychenden Roger Benet forced by hys othe to detect The wife of Wil. Tilseworth now of Haukewel For not thinking catholikely that is after the tradition of Rome of the Sacrament of the alter  The wife of Robert Stampe Marian Randall For not accomplishyng her penaūce inioyned by Byshop Smith  Iohn Butler For hauyng of him a certaine booke in English conteinyng a Iewe and a Christian.  His owne wife deceassed  Iohn Clerke of Denham For communing with hym agaynst Images Against the Sacrament of the Altar Pilgrimage and the Sacrament of the aultar  Thom. Geffrey of Vxbrige his wife departed For communyng agaynst the Sacrament of the aultar worshyppyng of Saintes Pilgrimage c. Richard Vulford detected Henry Vulman of Vxbrige For speakyng and teaching agayng the Sacrament of the aultar eleuen yeares agoe and saying it was but a trifle  The mother of William Kyng of Vxbrige William Kyng Robert Carder the elder Iohn Baker of Vxbrige Iohn Scriuener the elder detected Geldener the elder His two daughters For
abuses of the place and order where he liued was cast in prison At length beyng weake and feable through imprisoÌ„ment he sent for y e Warden of the Couent desiring and beâ—eching him to haue some respect of his woefull state pittifull case The Warden rebuking and accusing hym for that he had done spoken He aunswered againe and sayde that he had spoken nothyng whiche might be preiudiciall or hurtfull to their monkery or against their Religion Ex Phil. Melanct in Apologia cap. de vot Monast. But there shoulde come one and assigned the yeare an 1516. Who should vtterly subuert all monkery and they should neuer be able to resist him c. Long it were to induce here all Prophecies that be read in histories Certeine I minde briefly to touch passe ouer Ex Reuelat. Brigit lib. 4. cap. 17. And first to omit the reuelations of Brigit wherunto I doe not muche attribute who prophecying of the destruction of Rome in her 4. booke cap. 17. sayth That Rome shal be scoured and purged with three thinges with sworde fire and the plough Brigit prophesieth of reformaâ—ion resembling moreouer the sayd Church of Rome to a plant remoued out of the old place into a new Also to a body condemned by a iudge to haue the skinne flayne off the bloud to be drawen from the fleshe the flesh to be cut out in peeces and the bones thereof to be broken and all the marow to be squiesed out from the same so that no part thereof remayne whole and perfect c. But to these speculations of Brigit I geue no great respect as neither I doe to the predictions of Katherine De Senis And yet notwithstanding Antoninus writing of the same Katherine in hys 3. part Antonia part 3. hist. titul 23. cap. 14. Tit. 23. cap. 14. reciteth her wordes thus prophesying of the reformation of the church to Fryer Reymund her ghostly father By these tribulations sayth she God after a secret maner vnknowne to man shall purge his holy Church and after those thinges shall follow such a reformation of the holy Church of God Katherina Senensis prophecying of reformation and such a renouation of the holy pastours that the onely cogitation and remembrance thereof maketh my spirite to reioyce in the Lord And as I haue oftentimes told you heretofore the spouse which is now all deformed and ragged shal be adourned and decked with most ritch and precious ouches and brouches and all the faythfull shal be glad and reioyse to see themselues so bewtified with so holye pastours Yea and also the infidels then allured by the sweete sauour of Christ shall returne to the catholicke folde and be conuerted to the true byshop and shepheard of theyr soules Geue thankes therefore to GOD for after this storme hee will geue a great calme c. Of the authoritie of this prophetisse I haue not to affirme or iudge but rather to heare what the Catholique iudge will say of this their owne saint and Prophet For if they do not credite her spirite of prophesie why then doe they authorise her for a pure saint amoÌ„g y e Sisters of deare S. Dominick If they warreÌ„t her prophesie let them say then when was this glorious reformation of the Churche euer true or like to be true if it be not true now in this maruellous alteration of the Churche in these our latter dayes Or when was there any such conuersion of Christian people in all countries euer heard of since the Apostles tyme as hath bene since the preaching of Martine Luther The prophesie of Hieron Sauonarola Vid. supra pag. 707. 753. Of Hieronimus Sauonarola I wrote before pag 000 shewing that he prophecied That one shoulde passe ouer the Alpes like to Cyrus who shoulde subuert and destroy all Italye Which may well be applyed to Gods word and the Gospell of Christ spreading nowe in all places since Luthers time The prophesie of Theodoricus Theodoricus Bishop of Croacia liued neare about the time when Hus and Hierome were martyred Who in y e ende of his propheticall verses which are extant in print declareth That the sea of Rome whiche is so horriblie polluted with Simonie and auarice shall fal and no more shal oppresse men with tyranny as it hath done and that it shal be subuerted by hys owne subiectes and that the Church and true pietie shal florish agayne more then euer it did before Nouiomagus testifieth that he in the yeare of our Lord 1520. heard Ostendorpius The prophesie of Doct. Weselus A prophesie of the popes head a Canon of Dauentrie say that when he was a young man Doctor Weselus a Phrysian which was then an old man told him That he should liue to see this new schoole diuinitie of Scotus Aquinas and Bonauenture to be vtterly forsaken and exployded of all true Christians In a booke of Carolus Bouillus mention is made of a certaine vision which one Nicholas an heretique of Heluetia had in which vision he saw the popes head crowned with 3. swordes proceeding from hys face and 3. swordes comming toward it This vision is also imprinted in the bookes of Martine Luther with hys preface before it Nicholas Medlerus being of late superintendent of BruÌ„swyke Ex Flacio de testibus veritatis affirmed and testified That he heard and knewe a certayne Priest in his country which told the priests there that they layd aside Paule vnder their deskes and pues but the time would come when as Paule should come abroad and driue them vnder the deskes and darcke stalles where they shoulde not appeare c. Matthias Flaccius in the ende of his booke intituled De testibus veritatis speaketh of one Michaell Stifelius which Michaell being an old man told him that he heard the Priestes and Monkes say many tymes by old prophecies that a violent reformation must needes come amongest them and also that the sayd Michaell heard CoÌ„radus Stifelius his father many tymes declare the same who also for the great hatred he bare agaynst this filthy sect of Monkes and priestes told to one Peter Piâ—er a friend and neighbour of hys that he should lyue and see the day and therefore desired him that when the day came besides those Priestes which he should kill for himselfe he woulde kill one priest more for hys sake Haec ex Flaccio This Stiteleus thought belike that this reformation shuld be wrought by outward violence The Gospel beginneth his reformation with peace and quietnes and force of sword but he was thereing deceiued Although the aduersarye vseth all forcible meanes and violent tyranny yet the proceeding of the Gospell alwaies beginneth with peace and quietnes In the table of Amersham men I signified a little before pag. 000. how one Haggar of LondoÌ„ speaking of this reformation to come declared That the Priestes should make battaile and haue the vpper hand a while but shortly they should be vanquished and
them their office The aunswere of Luther to the place of S. Iohn Pasce Oues meas doeth teache what is to feede and what he ought to be that feedeth After thys Eckius came to the authoritie of the Councell of Constance alleging this amongst other articles De necessitate salutis est credere Rom. pontificem Occumenicum esse That is that it standeth vpon necessitie of our saluation to beleeue the Bishop of Rome to bee supreme heade of the Churche The authoritie of the councell of Constance alleging moreouer that in the same Councell was debated and discussed that the general Councel could not erre Whereunto Martin Luther againe did answere discreetly saying that al the articles which Iohn Hus dyd holde in that Councell were not condemned for hereticall with much other matter more Againe of what authoritie that Councel of Constance is to be estemed that he leaft to other mens iudgemeÌ„ts This is most certain said he that no Councell hath such authoritie to make newe articles of faith Here M. Luther began to be cryed out of by Eckius and his complices for diminishing y e authority of generall Councels Although in deede he meane nothing lesse but euer labored to confirme the authority of the same yet was he called hereticke schismaticke and one of the Bohemes faction with many other termes moe of reprochful contumely Eckius then graunted the authoritie of the Apostles to be equal yet not to folow therby the authoritie of all Byshops therefore to be equall For betwene Apostleship and ministerie sayd he there is great difference To conclude Eckius in no case coulde abide that anye creature shoulde decline from any worde or sentence of the Popes decrees or the coÌ„stitutions of the forefathers To this againe Luther answeared grounding him selfe vpon the place ad Gal. 2. where S. Paule speaking of the principall Apostles Gala. 2. sayeth And of them which seemed to be great what they were before it maketh no matter to mee for God accepteth no mans person neuerthelesse they that were of some reputation dyd auayle nothing at all c. Eckius to this said that as touching the authoritie of the Apostles Here is good doctrine of Eckius I trowe they were all chosen of Christ but were ordeyned Bishops of Saint Peter And whereas Luther brought in the constitution of the decree which sayeth Ne Romanus pontifex vniuersalis Episcopus nominetur c. Yea let not the Bishop also of Rome bee called vniuersal Bishop c. To this Eckius aunsweared on this sort that the Bishop of Rome ought not to be called vniuersal Bishop yet he may be called sayd he Byshop of the vniuersall church And thus much touching the question of the Popes supremacie From this matter they entred nexte to Purgatorie wherein Eckius kept no order The question of Purgatorie For wheÌ„ they should haue disputed what power the Pope hath in Purgatorie Eckius turneth the scope of the question and prooueth that there is Purgatorie allegeth for him the place of Machab Luther leaning vpon the iudgement of Hierom affirmeth the booke of Machabees not to be Canonical 2. Mach. 12. Eckius againe replyeth the booke of Machabees to be of no lesse authoritie then the Gospels Also he alleged the place 1. Corinth 3. 1. Corint 3. Hee shall bee saued yet so as it were by fyre Moreouer he inferred the place of Math. 5. Agree thou with thine aduersary while thou art in the way with him Math. 5. least he commit thee into prison from whence thou shalt not escape tyll thou hast payed the vttermost farthing Psal. 65. c. To this he added also the place of the Psalmes We haue passed through the fire and water The question of Indulgences c. Howe these places be wrasted to purgatory let the reader discerne and iudge Then was inferred the question of indulgences wherof Eckius seemed to make but a toy a matter of nothing and so passed it ouer The question of Penaunce At last they came to the question of penance touching which matter the reasons of Eckius digressed much from the purpose which went about to proue that there be some maner of paynes of satisfaction whiche thing Luther dyd neuer deny But that for euery particuler offence such particuler penaunce is exacted of Gods iustice vpon the repeÌ„tant sinner as is in mans power to remitte or lâ—lease as pleaseth him such penance neither Luther nor anye other true Christian did admit And thus haue ye the chiefe effect of this disputation betweene Luther and Eckius at Lypsia When Vldericus Zuinglius came to Tigurie Which was in the month of Iuly an 151â— About the beginning of the same yeare 151â— Uldericke Zuinglius came first to Zuricke and there began to teach Who in the 16. article in his booke of articles recordeth that Luther and both at one time one not knowing nor hearing of an other began to write against the popes pardons and indulgences Albeit if the time be rightly counted I suppose we shall finde that Luther began a yeare or two before Zuinglius Luther and Zuinglus began both at one tyme to write against the Pope Notwithstanding this doth Sledan testifie that in this present yeare when Sampson a Franciscan came with the popes pardons to Zurick Uldericke Zuinglius did withstand him and declared hys chaffer and pardons to be but a vayne seducing of the people to inueagle away their money Ex Sled Lib. 1. The next yeare ensuing Luthers bookes condemned at Louen and Colen Pope Leos Bull against Luther which was 1250. the Fryers and Doctours of Louane and also of Colen condemned y e bookes of Luther as hereticall Agaynst whom Luther agayne effectuously defended himselfe and charged them with obstinate violence and malicious impiety After this within fewe dayes flasheth out from Rome the thunderbolt of pope Leo against the said Luther notwithstanding he so humbly and obediently before had reuerenced both the person of the pope and agnised the authoritie of his see and also had dedicated vnto him Lutherus de libertate Christiana and bookes intituled De Christiana libertate that is of Christian libertye In which booke these two poyntes principally hee discusseth and prooueth 1 That a Christen man is free and Lorde of all thinges and subiect to none 2 That a Christen man is a dilligent vnderling and seruaunt of all men and to euery man subiect Moreouer in the same yeare he set out a defence of all his articles which the popes Bull had before condemned An other book also he wrote to the nobilitie of Germanie Lutherus ad Nobilitatem Germaniae Three wall or bulwarkes of the papistes in the which booke he impugneth and shaketh y e three principall walles of the papistes the first whereof is this 1 Where as y e papistes say that no temporal or prophane magistrate hath any power vpon the spiritualtie but
hys speach And so these two after they had confirmed manye in Gods truth gaue their lyfe for Christes Gospell Ibidem Ioan. Andreas Promoter Tho. Sanpaulinus martyr Peter Liset President of the Counsel of Paris Mailardus Doctor Sorbonius Aubertus Consiliarius Thomas Sanpaulinus At Paris An. 1551. This Thomas a yong man of the age of 18. yeares commyng from Geneua to Paris rebuked there a maÌ„ for swearing For the which cause he being suspected for a Lutheran was followed and watched whether he went and was taken and broughte before the Counsaile of Paris and put in prisoÌ„ where he was racked and miserably tormented to the inteÌ„t he should eyther chaunge his opinion or confes other of hys profession Hys tormentes and rackinges were so sore through the setting on of Maillard and other Sorbonistes that the sight therof made Aubertus one of the counsayle a cruell and vehement enemy against y e Gospel to turne hys back and weepe The youÌ„g man when he had made the tormenters weary with racking and yet woulde vtter none at last was had to Maulbert place in Paris to be burned Where he being in the fire was pluckt vp agayn vpon y e gybbet and asked whether he would turne To whome he sayd that he was in hys way toward God and therfore desired them to let him go Thus this glorious martir remayning inexpugnable glorified the Lord with constant confession of his truth Ibid.  Mauricius Secenat In Prouince An. 1551. He first hauing interrogations put to hym by the Lieuetenaunt of that place Mauryce Senenat martyr made hys aunsweres thereunto so as no great aduantage could be taken thereof But he being greatly compuncted and troubled in hys conscience for dissembling with the truth and called afterward before the Lorde chiefe Iudge aunswered so directly that he was condemned for y e same and burned in Prouince Ex eodeÌ„ A Cittizen of Vzez Ioannes Putte or de Puteo surnamed Medicus At Vzez in Prouince An. 1551. This Medicus beyng a Carpenter and vnlettered Ioannes de Puteo martyr had a controuersie about a certaine pitte withe a Citizene of the towne of Uzez where he dwelled He to cast thys Medicus in the lawe from the pitte accused him of heresie bringing for his witnesses those labourers whome Meddicus had hyred to work in his vineyard wherfore he being examined of the Sacrament of y e Lords Supper was condemned and burned At Uzez in Prouince Ex eodem The gouernour of Lyons The Official of the Archdeacon of Lyons Claudius Monerius At Lyons An. 1551. This man being well instructed in y e knowledge of Gods worde for the whiche he was also driuen from Auernia came to Lyons Claudius Monerius martyr and there taught children He hearing of y e Lord Presidents comming to the citie went to geue warning to a certain familiar friend of hys and so conducted him out of y t town In returning agayne to comforte the mans wife and children he was taken in hys house and so he confessing that which he knew to be true and standing to that whiche he confessed after muche affliction in prison and doungeons was condemned and burned at Lyons He was noted to be so gentle and milde of conditions and constant withall and also learned that certayne of the Iudges coulde not forbeare weeping at his death The sayd Monerius being in Prison wrote certeine letters but one specially very comfortable to all the faythful which the Lorde willing in y e ende of these histories shal be inserted He wrote also y e questioÌ„s interrogatories of y e Official w t his aunsweres likewise to the same which summarily we haue here contracted as followeth Officiall What beleue you of the Sacrament The Sacrâ—ment is the bodye of Christ in the bread or no The Martyr I worship Iesus Christ in heauen sitting at the right hand of God the Father Officiall What say you by purgatory The Martyr Forsomuch as there is no place of mercy after thys life therefore no neede there is of any purgation but necessary it is that wee be purged before wee passe hence Officiall Supremacie Of the Pope what thinke you The Martyr I say he is a Bishop as other Bishops are if he be a true folower of S. Peter Officiall Vowes What say you of vowes The Martyr No man can vow to God so much but the lawe requireth much more then he can vow Officiall Praying to Saintes Are not Sayntes to be inuocated The Martyr They can not pray without fayth and therfore it is in vayne to call vnto them And againe God hath appoynted his Aungels about vs to minister in our necessities Officiall Is it not good to salute the blessed virgine wyth Aue Maria The Martyr When she was on this earth she had then need of the Aungels greeting for then she had need of saluation as well as other but now she is so blessed that no more blessing can be wished vnto her Officiall Images Are not Images to be had The Martyr For that the nature of man is so prone to Idolatry euer occupyed and fixed in those thinges whych lye before his eies rather then vpon those which are not seene Images therefore are not to be sette before Christians You know nothing is to be adored but that which is not seene with eies that is God alone which is a spirit and him we must worship onely in spirit and truth Officiall What say you by the canonicall or ordinary houres for prayer The Martyr To houres and times prayer ought not to be tied But when so euer Gods spirit doth mooue vs or when any necessity driueth vs theÌ„ ought we to pray Then the Officiall asked what he thought of holy oyle salt with such other like To whome the Martyr aunswered that all these thinges were a meere * Maranatha is an Hebrue word mentioned 1. Cor. l 6. and signifieth curse or malediction to the losse of all that a man hath and thereof commeth Matanismas vid. Nic. Lyr. Renate Poyet martyr Maranismus that is sauoured of the law of MaranoruÌ„ and of the superstition of the Iewes  Renate Poyet At Salmure in Fraunce An. 1552. Renate Poyet the sonne of William Poiet which was Chauncellour of Fraunce for the true and syncere profession of the word of GOD constantly suffered Martyrdome and was burned in the Citty of Salmure an 1552. Ex Crisp.  Iohn Ioyer and his seruant a young man Ioh. Ioyer with his seruaunt martyrs At Tholouse An. 1552. These twoe comming from Geneua to theyr Countrey with certayne bookes were appreheÌ„ded by y e way and at length hadde to Thoulouse Where the mayster was first condemned The seruaunt beyng young was not so prompt to aunswere them but sent them to his mayster saying that he should answer them When they were brought to the stake the yong man first going vp began to weep The mayster fearyng least he would geue ouer ranne to
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
of the age of lx yeares and aboue Ex testimonio scripto ciuium Amershamensium ¶ I finde in the recordes of Lincolne about the same time and in the same Countrey of Buckynghamshyre in the which the foresayd Thomas Hardyng did suffer that diuers other for the lyke doctrine were molested and troubled whose names with there causes here vnder folow Elizabeth Wighthill Doctour London Mistres Alice Doly Elizabeth Wighthill being brought before Doctor London in the personage at Staunton Harecourt and there put to her othe deposed against Maistres Alice Doly her maistres that the sayde Maistres Doly speaking of Iohn Hacker of Colmanstreete in London Waterbearer Alyce Doly accused saide that he was very expert in the Gospels and all other things beloÌ„ging to diuine seruice and could expresse and declare it and the Pater noster in English as well as any Priest and it woulde doo one good to heare him sayeng moreouer that she woulde in no case y t this were knowne for hurting the poore man commaunding moreouer the said Elizabeth that she should tell no man hereof affirming at y e same time that the foresayde Hacker coulde tell of diuers prophesies what should happen in the Realme Ouer and besides the forenamed Elizabeth deposed that the sayde Mistresse Doly her Mistresse shewed vnto her that she had a booke which held against Pilgrimages and after that she caused Sir Iohn Boothe Parson of Britwell to reade vpon a booke which she called Legenda aurea one Saints life he read whiche did speake against Pilgrimages Agaynst Pilgrimage And after that was read her Mistresse sayde vnto her Loe daughter now yee may heare as I tolde you that this booke speaketh against Pilgrimages Furthermore it was deposed against Maistres Doly by the sayde Elizabeth that she beeing at Syr William Barentens place and seeing there in y e closet Images new gilded sayd to the sayd Elizabeth looke Against Images heere be my Lady Barentens Gods To whome the saide Elizabeth aunswered againe that they were set for remembraunce of good Saintes Then sayd she if I were in an house where no Images were I could remeÌ„ber to pray vnto Saints as well as if I did see the Images Nay sayd the other Images do prouoke deuotion Then sayd her Maistresse ye shoulde not worship that thyng that hath cares and can not heare and hath eyes and can not see and hath mouth and can not speake and hath hands and can not feele Item the sayd M. Doly was reported by the sayd partie to haue a booke conteining the xij Articles of the Creede couered with boordes and red couering Also another blacke booke whiche she set most price by which booke she kept euer in her chamber or in her coffer with diuers other bookes And this was about y e yeare of our Lord 1520. Ex Registro Lincolne ¶ Note heere good reader in this tyme which was aboue 46. yeares ago what good matter heere was to accuse and molest good women for William Smith of Northstoke in Oxfordshire Thomas Ferrar. Roger Hachman At Northstoke in Oxfordshire An. 1525. Agaynste thys Roger Hachman it was layd by depositions brought in Rog. Hatchman accused that he sitting at the church Ale at Northstoke sayde these words I will neuer looke to be saued for no good deede that euer I did neither for any that euer I will doo without I may haue my saluation by petition as an outlawe shall haue his pardon of the King and said that if hee might not haue his saluation so he thought he shuld be lost Ex Regist. Lin. Doctour Wharton Chauncellor to Tonstall Bishop of London Roberte West priest of Saint Andrew vndershaft At London An. 1529. Agaynste this Roberte West Priest it was obiected that he had commended Martin Luther and thought that he had done well in many things Rob. West accused as in hauing wife and children c. Item for sayeng that where as the Doctors of the Church haue commanded Priestes to saye Mattens and Euensong they had no authoritie so to do for the whiche he was abiured and was enioyned penance Ex Regist. Lincol. Doctor Morgan Iohn Ryburne At Roshborough An. 1530. It was testified against Iohn Ryburne by his sister Elisabeth Ryburne being put to her othe that she comming to him vpon the Assumption euen fouÌ„d him at Supper with butter and egges Iohn Ryburne accused and beeyng bid to sit downe and eate with him she aunswered that it was no conuenient time theÌ„ to eate To whom he saide agayne that God neuer made suche fasting dayes but you quoth he are so farre in Limbo patrum that you can neuer turne agayne And in further communication wheÌ„ she sayd that she would go on pilgrimage to the holy crosse at Wendouer he said again that she did nought For there is neuer a step saide hee that you set in going on Pilgrimage but you go to the Diuell and you go to the Churche to woorship that the Prieste doth hold aboue his head which is but bread and if you cast it to the Mouse he will eate it and sayd that hee woulde neuer beleeue that the Priest hath power to make his Lord. Item it was testified by another sister named Alice Ryburne that she beyng with her brother in a close called Brimmers close heard him say these wordes That a time shall come that no eleuation shall be made A prophesy Whereunto she answering againe asked and what seruice shall wee haue then He sayd that seruice that we haue now Furthermore the sayd Iohn Ryburne was accused vpon these wordes saying that the seruice of the Church was nought because it was not in English Forsayde hee if wee had our Pater noster in English we would say it nine times against once now c. Ex Regist. Lincol. fol. 300. ¶ Note heere out of the records of the register that in this examination of Iohn Ryburne first his two sisters then his owne wife and at last hys owne father were called before Iohn Longland Byshop of Lincolne and compelled by his othe to depose against him Iohn Longland Bishop of Lincolne Richard Ryburne Iohn Eaton Cicilie his wyfe At Rosheborough An. 1530. Iohn Eaton and Cicilie hys wife of the parish of Spine Sister against brother wife agaâ—nst husband Iohn Eaton and Cicilie his wife were detected by Richarde Ryburne that they were marked of certayne in the parish on the sonday then last past in the sacring tyme to holde downe their heads and would not looke vpon the Sacrament Item in the feast of exaltation of the holy crosse when the bels did ring solemnely betweene Mattens and high Masse for saieng in a butchers house what a clampering of bels is heere Item the sayde Iohn Ryburne was detected of Richard his father for saieng these wordes The priests do naught for they shoulde say their seruice in Englishe that euery man may knowe it Item for these wordes speaking to one of hys
Cardinall Wolsey Nixe Byshoppe of Norwich Fryers of Ipswich Thomas Bilney Bacheler of both lawes Fryer Byrd Fryer Hogekins Doctour Stokes Sir Thom. Moore Fryer Brusyerd Fryer Iohn Huggen Prouinciall of the Dominikes Fryer Geffrey Iulles Fryer Iugworth M. William Iecket gentleman William Nelson Thomas Williams Thomas Bilney Arthure which abiured At Norwiche Ann. 1531. In the story aboue passed of Cardinall Wolsey Anno. 1531. mention was made of certayne Thomas Bilney Martyr whome the sayde Cardinal caused to abiure as Bilney Geffrey Lome Garret Barnes and such other of whome we haue nowe the Lorde directing vs specially to entreate This Thom. Bilney was brought vp in the Uniuersitie of Cambridge euen from a child profiting in al kind of liberal science euen vnto the profession of both lawes But at the last hauing gotteÌ„ a better schoolemaister euen the holy spirit of Christ who enduing his hart by priuie inspiration with y e knowledge of better more wholesome things he came at the last vnto this point that forsaking y e knowledge of maÌ„s lawes he coÌ„uerted his studye to those things which tended more vnto godlynes then gaynefulnes Finally as he hymselfe was greatly inflamed with the loue of true religion godlines euen so agayne was in hys hart an incredible desire to allure many vnto the same desiring nothing more then that hee might stir vp incourage any to the loue of Christ sincere Religion Neyther was his labors vayne for he conuerted many of hys felowes vnto the knowledge of the Gospell amoÌ„gst which number was Thomas Arthur and M. Hugh Latimer which Latimer at that time was crossekeeper at Cambridge bringing it forth vpon procession dayes At the last Maister Latimer Crossekeeper in the Vniuersitye of Cambridge Bilney forsaking the Uniuersitie went into many places teaching preaching being associate with Arthur whiche accompanied him from the Uniuersitie The authoritie of Thom. Wolsey Cardinall of Yorke of whome ye heard before at that time was great in England but his pompe pride much greater which did euidently declare vnto all wise men the manifest vanitie not only of his life but also of all the Byshops and Cleargie Whereupon Bilney Bilney against the pride of the Pope and of his Cardinalls with other good men maruelling at the incredible insolencie of the Cleargie which they could now no longer suffer or abide beganne to shake and reprooue this excessiue pompe of the Cleargie and also to plucke at the authoritie of the Byshop of Rome Then it was time for the Cardinall to awake and speedily to looke about hys busines Neyther lacked he in this poynt any craft or subtiltie of a serpent for he vnderstood well enough vpon how slender a foundation theyr ambitious dignitie was grounded neyther was he ignoraunt that theyr Luciferous and proude kingdome could not long coÌ„tinue against the manifest word of God especially if the light of the Gospell should once open the eyes of men For otherwise he did not greatly feare the power and dipleasure of Kings and Princes Only thys he feared the voyce of Christ in his Gospell least it should disclose and detect their hypocrisie and deceites and force them to come into an order of godly discipline wherefore he thought good speedily in time to withstand these beginnings Whereupon he caused the sayd Bilney and Arthur to be apprehended and cast in prison as before yee haue heard After this the xxvij day of Nouember in the yeare of our Lord 1527. the sayde Cardinall accompanyed wyth a great number of Byshops Cardinall Wolsey with his complices agaynst Bilney and Arthur as the Archbyshop of Caunterbury Cuthbert of London Iohn of Rochester Nicholas of Ely Iohn of Exeter Iohn of Lincolne Iohn of Bathe and Welles Harry of Saint Asse with many other both Diuines and Lawyers came into the Chapterhouse of Westminster where the sayd Maister Thomas Bilney and Thomas Arthur were brought before them and the sayd Cardinall there enquired of M. Bilney whether he had priuately or publiquely preached or taught to the people the opinions of Luther or any other condemned by the Church contrary to the determination of the Church Whereunto Bilney answeared that wittingly he had not preached or taught any of Luthers opinions or any other contrary to the Catholique Churche Then the Cardinall asked him whether he had not once made an othe before that he should not preach rehearse or defende any of Luthers opinioÌ„s but should impugne the same euerywhere He answered that he had made such an othe but not lawfully which interrogatories so ministred and answeares made the Cardinall caused hym to sweare to aunsweare playnely to the articles and errors preached and set foorth by him as well in the Citie and dioces of London as in the dioces of Norwich and other places and that he shuld do it without any craft qualifying or leauing out any part of the truth After he was thus sworne and examined the sayd Cardinal proceded to the examination of M. Thomas Arthur there present causing him to take the like othe Thomas Arthur examined that M. Bilney did Which done he asked of him whether he had not once told sir Tho. More knight y t in the Sacrament of the altar was not the very body of Christ Which interrogatory he denied Then the Cardinal gaue him time to deliberate til noone and to bring in his answeare in writing After noone the same daye what tyme the examination of the foresayde Thomas Arthur was ended the Cardinall and Byshops by theyr authoritie Ex officio did call in for witnesses before Mayster Bilney certayne men namely Iohn Huggen chiefe Prouinciall of the Friers preachers throughout all England Geffrey Iulles and Richard Iugworth professours of Diuinitie of the same order Also William Iecket Gentleman William Nelson and Thomas Williams which were sworne that all fauour hate loue or rewarde set aparte they shoulde without concealing of any falsehoode or omitting anye truth speake theyr myndes vpon the Articles layde agaynst them or preached by hym as well within the Dioces of London as the Dioces of Norwich and because he was otherwise occupyed aboute the affayres of the Realme he committed the hearing of the matter to the Byshop of London and to other Byshops there present or to three of them to proceede agaynst all men as well spirituall as temporall as also against schedules writings and bookes set forth and translated by Martin Luther lately condemned by Pope Leo the tenth and by all maner of probable meanes to enquire and roote out their errors and opinions and all such as were found culpable to compell them to abiuration according to the lawe or if the matter so required to deliuer them vnto the secular power and to geue them full power and authoritie to determine vpon them The xxvij of Nouember in the yeare aforesayde the Byshop of London Bâ—â—ney and Aâ—tâ—ure bâ—â—â—ght befâ—re â—uÌ„â—tall biâ—hop of Lâ—ndon with the Byshop of Ely and
soules be already iudged and of our Ladye either to bee or not to bee in heauen and that there is yet no iudgement geuen vpon the soules departed 7. Whether that a man may beleue without spot of heresie that our Lady remayned not alwayes a virgin 8. Whether holy dayes fastyng dayes ordeined and receiued by the Church may be broken by any priuate man Breaking of fasting dayes sinne at his will and pleasure without sinne or obstinacie 9. Whether we are bound to be obedient vnto Prelates Byshops and Kynges by Gods commauÌ„dement as we are vnto our parentes 10. Whether they beleue that the Churche doth well and godly in praying to the Saintes 11. Whether they thinke that Christ onely should be prayd vnto and that it is no heresie Christ not onely to be prayed to if any man affirme that Saintes should not be prayed vnto 12. Whether they doe thinke all true Christians to be by like right Priestes and all those to haue receiued the keyes of bindyng and loosing at the hands of Christ which haue obteined the spirite of God and onely such whether they be lay men or Priestes 13. Whether they beleue with their hart that fayth may be without workes and charitie 14. Whether they beleue that it is more agreable to the fayth that the people should pray in their owne tongue Prayer in a learned tongue theÌ„ in a learned vnknowen tongue whether they commende the prayer in a straunge tongue or no. 15. Whether they would haue the Masses and Gospels openly to be read in Churches in the vulgare tongue rather then in the Latin tongue 16. Whether they commend that children should onely be taught the Lordes prayer and not the Salutation of the virgine or Creede 17 Whether they do thinke the woodden beades which the common people doth vse Beades worthy to be denyed or not 18 Whether they do thinke the whole Scripture ought to be translated into English or that it should be more profitable for the people then as it is now read 19 Whether they would haue the Orgaines and all maner of songs to be put out of the Church of God Orgaines 20 Whether they do thinke that it perteyneth to the Byshops to punishe any man with bonds or imprisonment or that they haue any temporall power and authoritie 21 Whether they thinke that coÌ„stitution to be godly that no man should preach in another maÌ„s dioces w tout letters of commendation and licence obteyned of the Byshop 22 Whether they thinke the vowes of religious men and priuate religion Purgatory to be constitute and ordeined by the spirit of God neyther by any meanes to be repugnant to a free and perfect Christian life 23 Whether they beleue that we should pray for the dead or beleeue that there is a Purgatorie or that we are bound by necessitie of faith to beleeue neyther of them but that it is free without sinne either to beleue it or not to beleue it 24 Whether they beleue that moral Philosophy and natural Philosophy to preuaile any thing for the better vnderstanding of the scriptures for the exposition and defence of the truth 25 Whether they thinke that the Popes indulgences and pardons are rather to be reiected then receiued 26 Whether it be contrary to the doctrine of Christ and his Apostles that Christians shoulde by any meanes contend in the law to seeke any maner of restitution 27 Whether they beleeue all things perteining to saluation and damnation to come of necessitie and nothing to be in our owne willes 28 Whether they beleeue God to be the authour of euill as well of the fault as of the punishment 29 Whether they thinke Masse onely to be profitable to him which saith it Masse whether euery maÌ„ may alter or leaue out the rite and order of the Masse without hurt of fayth 30 Whether they beleeue that there can be any morall vertues without the grace of Christian liuing or that the vertues which Aristotle hath set out or rather fayned 31 Whether they thinke it heresie to teache the people that it is free to geue tythes vnto Priestes or to any other poore man Images 32 Whether they do thinke it more Christianlike to take away the Images out of the Churches or to permit them to adorne them and honour them 33 Whether they thinke it the part of a Christian man that preachers should exhort men to pilgrimage or to the worshipping of reliques 34 Whether that thou Thomas Bilney being cited vpoÌ„ heresie to appeare before my Lord Cardinall and before y e day of thy apparance Reliques not hauing made thy purgatioÌ„ vpon those poyntes that thou wast cited hast preached openly in diuers Churches of the City and dioces of London without sufficient licence from the Byshop or any other Concerning the answeares vnto these Articles gentle Reader for so muche as in the most part of them Bilney with Arthur seemed to consent and agree although not fully and directly but by way and maner of qualifying yet because he did not expressely denie them it shall not be needefull heere to recite them all saue onely suche wherein he seemed to dissent from them To the first and second Articles he answered affirmatiuely Answers to the Interrogatories aforesaide To the third he sayd I beleeue that many of the Popes Lawes are profitable and necessary and doo preuayle vnto godlynesse neyther in anye poynte are repugnant vnto the Scriptures nor by anye meanes are to be abrogate but of all men to bee obserued and reuerenced But touching all those Lawes I can not determine for as for such as I haue not read I trust notwithstanding they are good also and as for those that I haue read I did neuer reade them to the ende and purpose to reprooue them but according to my power to learne and vnderstande them And as touching the multitude of Lawes S. Augustine in his time did much complayne Against the multitude of lawes and Gerson also who marueiled that we could by any meanes lyue in safetie amongst so many snares of constitutions when as our forefathers being pure before their fall could not obserue one onely precept To the fourth Article he sayde that the Catholique Church can by no meanes erre in fayth The true church can not erre in faith for it is the whole congregation of the elect and so knowen only vnto God which knoweth who are his otherwise no man shoulde be ascertayned of an other mans saluation or of his owne but onely through fayth and hope For it is written No man knoweth whether he be woorthy of hatred or loue Eccle. 5. It is also sensible and may be demonstrate so farre â—oorth as it is sufficient to establish vs in all thyngs that are to be beleeued and done For I maye truely saye of the generall Councell being congregate in the holy Ghost Beholde heere the Catholique Churche denominating the whole
children then are they not the foure hundreth person in nuÌ„ber One part therefore in foure hundreth partes deuyded were to much for them except they did labor What an vnequall burtheÌ„ is it that they haue halfe with the multitude and are not the foure hundreth person of theyr number What toung is able to tell that euer there was any commoÌ„ wealth so sore oppressed since the world first began And what doth all this greedy sort of sturdy idle holy theeues with these yearely exactions that they take of the people Truly nothing but exempt themselues from the obedience of your grace Nothing but traslate all rule power Lordship authority obedience and dignity from your grace vnto theÌ„ Nothing but that al your subiectes should fall into disobedience and rebellion against your grace and be vnder theÌ„ as they did vnto your noble predecessor king Iohn which for because that he would haue punished certayne traytors that had conspired with the French kyng The rule of 〈◊〉 empaâ—red by the Popes Clergye to haue deposed him from his crowne and dignity among the which a Clerke called Stephen whom afterward agaynst the kinges will the Pope made Bishop of Caunterbury was one interdited his land For the which matter your most noble realm wroÌ„gfully alas for shame hath stand tributary not vnto any kinde of temporal prince but vnto a cruell deuilish bloudsupper dronkeÌ„ in the bloud of the Sayntes and Martyrs of Christ euer since Here were an holy sort of Prelates that thus cruelly could punish such a righteous king al his realme and succession for doing right Here were a charitable sort of holy men that could thus interdite a whole Realme plucke away the obedience of the people from their naturall liege Lord and king for none other cause but for his righteousnes Here were a blessed sort not of meeke heardes but of bloudsuppers that could set the French king vpon such a righteous Prince to cause him to lose his crown and dignity to make effusioÌ„ of the bloud of his people vnles this good and blessed king of great compassion K. Iohn submitted himselfâ— vnto the Pope read before more fearing lamenting the shedding of the bloud of his people then the losse of his crowne and dignity agaynst all right and conscience had submitted himselfe vnto them O case most horrible that euer so noble a king realme and succession should thus be made to stoupe to such a sort of bloudsuppers Where was his sword power crowne dignity become wherby he might haue done iustice in this matter where was their obedience become that shoulde haue ben subiect vnder his high power in this matter Yea where was the obedience of all his subiectes become that for maintenance of the coÌ„mon wealth should haue holpen him manfully to haue resisted these bloudsuppers to y e sheding of theyr bloud was it not altogether by theyr policy translated from this good king vnto them Yea and what do they more Truly nothing If this be not true in the whole I would the greatest part were not suche but apply themselues by all the sleights they may to haue to do with euery mans wife euery mans daughter and euery mans mayde that cukoldry and baudry should reigne ouer al among your subiectes that no man should know his owne childe that theyr bastards might inherite the possessions of euery man to put the right begotten children cleare beside their inheritance in subuersion of all estates and godly order These be they that by their absteining from Mariage do let the generation of the people whereby all the Realme at length if it should be continued shal be made desert and inhabitable These be they that haue made an 100000. idle Whores in your realme 100000 idle whores made in England by the Popes Clergye which would haue gotten their liuing honestly in the sweat of their faces had not their superfluous riches illected them to vncleane lust and idlenes These be they that corrupt the whole generatioÌ„ of mankind in your Realme that catche the pockes of one woman and beare them to another that be burnt with one woman beare it to another that catch the lepry of one woman beare it to another Yea some one of them shall boast among his felowes that he hath medled with an C. women These be they y t when they haue once drawne mens wiues to such incontinency speÌ„d away theyr husbands goodes make the women to runne away from theyr husbandes yea run away themselues both with wife and goods bringing both man wife and children to idlenes theft and beggery Yea who is able to nuÌ„ber the great and broad bottomles Occeane Sea full of euils that this mischieuous and sinfull generation may lawfully bring vpon vs vnpunished Where is your sworde power crowne and dignitye become that shoulde punish by punishment of death euen as other men are punished the felonyes rapes murthers and treasons coÌ„mitted by this sinnefull generatioÌ„ Where is theyr obedience become that should be vnder your high power in this matter It is not altogether translated and exempt from your grace vnto them Yes cruely * The realme of England is diminished decaied by the nuÌ„ber of 200000 persons at least or els replenished with so many whores whoremaisters by restraining of mariage froÌ„ priesteâ— Monkes Friers NuÌ„nes Colleges Hospitalles BeadmeÌ„ such like orders within the realm of England The increase of which nuÌ„ber might be recouered and the realme more peopled and also Gods Commaundements better kepte if these vowes of bondage were broken matrimony permitted free to all men What an infinite nuÌ„ber of people might haue bene increased to haue peopled the Realme if this sort of folke had bene maryed like other men What breach of matrimony is there brought in by them such truly as was neuer since the world began among the whole multitude of the HeatheÌ„ Who is she that will set her handes to worke to get 3. d. a day and may haue at least 20. d. a day to sleepe an houre wyth a Frier a Monke or a Priest What is he that would labor for a groat a day and may haue at least 12. d. a day to be baude to a Priest a Monke or a Frier What a sort are there of them that mary Priests soueraigne Ladyes but to cloake the Priestes incontinency and that they may haue a liuing of the Priestes theÌ„selues for theyr labor Priestes and Doues make foule houses How many M. doth such lubricity bring to beggery thefte and idlenes which should haue kept their good name haue set themselues to worke had not beene this excessiue treasure of the spiritualitye what honest man dare take any man or woman into his seruice that hath beene at such a schoole with a spiritual man Oh the greeuous shypwracke of the common wealth The Popes clergy a shipwracke to all common wealthes which in auncient tyme before the comming of these rauenous
Laurence the Byshops Register of Caunterbury Edwarde Thwates Thomas Abell Of the which persons the sayd Elizabeth Berton Henry Gold Richard Master Edwarde Bocking Iohn Dering Hugh Riche Richarde Risby were attaynted of Treason by Acte of Parliament and put to execution The residue as Fisher Byshop of Rochester Thomas Golde Thomas Laurence Edwarde Thwates Iohn Adeson Thomas Abell being conuicte and atteynted of misprison were condemned to prison and forfayted theyr goodes possessions to the King Ex Statut an 25 Reg Hen 8. Edward Hall a writer of our Englishe Stories making mention of this Elizabeth Barton aforesayd adioyneth next in his booke A maruelous iudgement of god against Pauier an open enemye to his worde the narration of one Pauier or Pauie a notorious enemie no doubt to Gods truth Thys Pauier beyng the towne Clerke of the Citie of London was a man sayth he that in no case coulde abyde to heare that the Gospell shoulde be in Englishe In so much that the sayd Hall hymselfe heard hym once say vnto hym and to other by swearing a great othe that if he thought the Kings highnes would set forth the Scripture in English and let it be read of the people by his authoritie rather thē he would so long liue he would cut his owne throate but he brake promise sayth Hall for he dyd not cut his throate with any knife but with an halter did hang himselfe Of what minde and intent he so did God iudge My information farther addeth this touching the sayd Pauier or Pauie that he was a bitter enemie very busie at the burning of Richard Bayneham aboue mentioned Who hearing the sayd Baynham at the stake speakyng against Purgatory and transubstantiation Pauier a bitter eenemy against Rich. Baynham set fire sayd he to this hereticke and burne hym And as the trayne of gunpouder came toward the Martyr he lifted vp his eyes and hands to heauen saieng to Pauier God forgiue thee and shewe thee more mercy then thou doest to me The Lord forgiue Sir Thomas More and pray for me all good people and so continued he praieng till the fire tooke hys bowels and his head c. After whose Martyrdome the next yeare folowing this Pauier the towne Clerke of the Citie went and bought ropes Which done he went vp to an hygh garret in hys house to pray as he was wont to doe to a roode which he had there before whom he bitterly wept And as his own mayde comming vp found him so doyng he bad her take the rustye sworde and go make it cleane and trouble him no more and immediately he tied vp the rope and hoong himselfe The maydes hart still throbbed and so came vp and founde him but newly hanged Then she hauing no power to helpe him ranne crieng to the Church to her mistres to fetch her home His seruants and Clerkes he had sent out before to Finisbery Pauier a persecutor hāged him selfe and to Maister Edney Sergeant to the Lord Maior dwelling ouer Byshops gate to tary for him at Finisebery Court till he came but he had dispatched himselfe before so that they might long looke for him before he could come Which was an 1533. To this story of Pauier may also be added the lyke terrible example of Doctor Foxford Chauncellour to the Byshop of London a cruell persecutor and a common butcher of the good Saincts of God who was the condemner of all those aforenamed The terrible hād of Gods iudgement vpon Foxford the Byshops Chācellour The death of W. Warham Archb· of Cant. Tho. Cranmer Archb. of Cant. which were put to death troubled or abiured vnder Byshop Stokesley through all the dioces of London This Foxford dyed about this present yeare and time of whose terrible end it was then certainely reported and affirmed by suche as were of right good credite vnto certayne persons of whom some be yet aliue that he dyed sodenly sitting in his chayre his belly being brust and his guts falling out before him About the same time died also William Warrham Archbyshop of Canterbury in whose roume succeeded Thomas Cranmer which was the Kings Chapleyne and a great disputer against the vnlawful mariage of Lady Katherine Princesse Dowager being then so called by Act of Parliament Queene Catherine appealeth to Rome Ye heard before how the Parliament had enacted that no person after a certeine day should appeale to Rome for any cause Notwithstanding which Acte y e Queene now called Princesse Dowager had appealed to the Courte of Rome before that Acte made so y t it was doubted whether that Appeale were good or not This question was well handled in the Parliament house but much better in the Conuocation house and yet in both houses it was alledged yea and by bookes shewed that in the Councels of Calcedone Affrike Toletane and diuers other famous Councels in the primatiue Church yea in the tyme of S. Augustine it was affirmed declared determined that a cause rising in one Prouince Concluded by councells of the primitiue church that nōe should appeale out of their prouince should be determined in the same that neither the Patriarke of Cōstātinople should medle in causes moued in the iurisdictiō of the Patriarke of Antioch nor no Byshop should entermedle within an others Prouince or coūtrey Which thyngs were so clerkly opened so cūningly set forth to all intētes y t euery mā that had witte was determined to folow y e truth not wilfully wedded to his owne mynde might playnly see y t al appeales made to Rome were clearely voyde of none effect Which doctrines coūsailes were shewed to y e Lady Katherine Princesse Dowager but she as womē loue to lose no dignitie euer continued in her old song trusting more to the Popes partialitie then to the determination of Christes veritie Wherupon the Archbyshop of Cāterbury Cranmer aboue named accōpanied with y e Bishops of Lōdon Winchester Bathe Lincolne diuers other great Clerkes 〈◊〉 a great number road to Dunstable which is vi myle frō Ampthyl where the Princesse Dowager lay there by a Doctor called Doctor Lee she was ascited to appeare before the sayd Archbyshop in cause of Matrimony in the sayd towne of Dunstable at the day of appearaunce she would not appeare but made default so was called peremptorily euery day .xv. dayes together and at the last for lacke of appearaunce for contumacie by the assent of all the learned men there beyng present she was diuorced from the kyng Lady Catherine solemnly diuorced frō the king their Mariage declared to be voyde and of none effect which sentence geuen the Archbyshop and all the other returned backe agayne ¶ Where note that although this diuorce folowyng after the new Mariage needed not at all to be made the first Mariage beyng no Mariage at all before God A note yet to satisfie the voyce of the people more then for any necessitie the
Iacobum qui dicebatur Iustus apostolorum Episcopum statuunt Peter Iames Iohn after Christes ascention into heauen although they were by him preferred almost before all other yet they chalenged not that glory to themselues but decreed that Iames Iames the iuste made the bishop of the Apostles who was called Iustus should be chiefe bishop of the Apostles By these wordes it is cleare that Iames was the bish of the apostles not because as some men do glose he was elected by the Apostles but because he had thereby the primacy and honor of a bishop in Ierusalem aboue the rest of the Apostles And one thing is especially to be noted and also maruelled at that the bishops of Rome do challenge this primacy alonely by Peter and yet S. Paule which was his equal or rather superior by scripture Seing Paul was cheâ—f primate of the Gentiles it is agaynst reason that the RomaÌ„s should chalenge the primacye by Peter Lib. 3. Cap. 21. in his Apostleship amongst the Gentiles wherof Rome was the principall suffered at Rome where Peter did and is commonly in all the Romane Church ioyned with Peter in all appellations and titles of preeminence and both be called Principes Apostolorum The chiefe of the Apostles Vpon both is equally founded the Church of Rome The accounting of the Bishops of Rome many yeares agreeth thereunto For Eusebius sayth that Clemens tertius post Paulum Petrum pontificatum tenebat Clement was the third Bishop after S. Paule and Peter reckoning them both as Bishops of Rome and yet therin preferring S. Paule with like words saying of Alexander bishop of Rome that Quinta successione post Petrum atque Paulum plebis gubernacula sortitus est Alexander obteined the gouernance of the people by succession the fift Bishop after Peter and Paule Irenaeus also saith as Eusebius reciteth Lib. 5. Cap. 6. that Fundata aedificata Ecclesia beati apostoli Lino officium Episcopatus iniungunt After the Churche was once founded and builded the holy Apostles charged Linus with the Bishopricke Whereby appeareth that they both ioyntly constituted him bishop of Rome and receiued onely theyr Apostleship enioyned vnto them by Christ. And therfore if the bishops of Rome chalenge any preheminence of authority by Peter they should as well or rather challenge the same by Paul because they both founded it and both there preached and both there suffered resigning first that Bishopricke to Linus and all at once And if you will peraduenture leaue to the former preaching there by Peter which by Scripture can not be prooued yet then at least S. Paule and his successours in Ephesus should haue lyke primacy because he founded first that Church though S Iohn after that did builde it as witnesseth Eusebius saying Ecclesia quae est apud Ephesum Euseb. Lib. 3 Cap. 23. a Paulo quidem fundata est à Iohanne verâ— aedificata The Church which is at Ephesus was founded of Paule but it was builded of Saynt Iohn And so Peter should haue no other primacy in Rome The first foundation of a church maketh no primacye but as Paule had in Ephesus that is to say to be counted as the first Preacher and conuerter of the people there to the fayth of Christ. And aswell might all the Bishoppes of Ephesus challenge the primacy of all nations both Gentiles Iewes by Saynt Paule the Apostle of the Gentiles theyr founder as the Byshoppe of Rome by S. Peter the Apostle onely of the circumcision in case he were the fyrst founder challenging primacy ouer all But vndoubtedly this primacy ouer all that the Byshoppes of Rome of late doe challenge was not allowed nor yet knowne nor heard of amongest the auncient Fathers though they had theyr church of Rome in high estimation aswell for the notable vertuous deedes that the Clergy did there shew and exercise aboundantly to theyr neighbors as witnesseth the sayd Eusebius alledging there the Epistle that Dionisius Alexandrinus wrote to Soter Bishop of Rome Lib. 4. Cap. 23. Cipri Lib. â— ad Cornelâ—â— testefying the same as for that the Citty of Rome was the most ample and chiefe Citty of the world witnessing Saynt Cyprian saying Planè quoniam pro magnitudine sua debeat Carthaginem Roma praecedere illic maiora grauiora commisit Certaynely because that Rome ought for the greatnesse therof to excell Carthage there Nouatus committed the greater and more greuous offences Which Saynt Cyprian also when he had ordeyned and appoynted certayne decrees and statutes vnto the Bishop of Rome he did not submitte them to his reformation or iudgement but onely signified his owne sentence to like him also and yet adding thereunto that if any Byshops meaning aswell of Rome as of others which were of the contrary opinions to him would otherwise thinke or doe he would not then that his sentence should be to them preiudiciall neither woulde he thereby compell them to any thing but would that they should follow theyr owne mynds and customes partly for that euery one of the Byshops hath liberty of his owne will and partly for that euery gouernor shall make an accompt to God of his owne deede Cipri Lib. â— epist ad Cornelium as it appeareth playnely in his Epistle to Stephanus and Iulianus And in the 3. Epistle to Cornelius towardes the end speaking of the appeale that one Felicissimus a Nouatian after his condemnation in Affrica made to Rome he impugneth such appeales saying Quia singulis pastoribus portio gregis est asscripta quam regat vnusquisque gubernet rationeÌ„ sui actus Domino redditurus c. Forasmuch as euery pastor hath his owne flocke committed to him whiche euery one ought to rule and gouerne and must geue account to the Lord of his administration it is decreed of vs all and we thinke it both meet iust that euery mans cause and plee should there be heard where the crime is committed This holy and excellent Clerke Martir S. Cyprian would neuer haue eyther impugned theyr appeale to Rome from theyr owne primacies Appeale to Rome forbidden or so earnestly haue mainteined his determinations in the Councels of Affrike contrary to the opinion of the Bishops of Rome and to theyr customes without any submission by word or writing if the primacy ouer all which the Byshops of Rome doe challenge and vsurpe had bene grounded vpon the playne scripures as you with some others do think it is to be supposed also that he would in all his Epistles haue called them Patres or Dominos fathers or Lords as Superiors and not alwayes Fratres collegas brothers and felowes in office as but onely his equalles Which thing yet more playnely doth appeare by the actes of the Counsels of Affrike in S. Augustines time Concil Aphricas Aug. epist 16. by the which it is euident that though the fayth of Christ was by the Romaynes first brought into Affrike as S. Augustine
commaunding Leo then Bishop of Rome to come vnto the same And albeit Leo neither liked the tyme which he would for a season shoulde haue bene deferred nor yet the place for he wold haue had it in Italy wheras the Emperour by hys owne commaundement had called it to Calchis in Asia yet he answered the Emperor that he would gladly obey his commaundement and sent thither his agentes to appeare there for him as doth appeare in the Epistles of Leo to Martiane then Emperoure xli.xlvii.xvliij and in the xlix Epistle to Pulcheria the Empres. And likewise desireth Theodosius the Emperour to commaund a Councell of Bishops to be called in Italy for taking away such contentions and troubles as at that tyme troubled the quietnes of the Churches And in many moe Epistles of the same Leo it doth manifestly appeare that the Emperoures alwayes assembled generall Councels by theyr commaundementes And in the sixt generall Councel it appeareth very playnly that at that time the Byshoppes of Rome made no clayme nor vsed anye title to call themselues heades vniuersall ouer all the Catholicke Churche as there doth appeare in the superscription or salutation of the foresayd Synodicall preamble which is this word for word To the most godly Lordes and most noble victors and conquerours the welbeloued Children of God and our Lord Iesu Christ Constantine the great Emperour and to Heraclius and Tiberius Cesars Byshop Agatho the seruaunt of the seruaunts of God with all the cōuocations subiecte to the Councell of the See apostolicke sendeth greeting And he expresseth what Countryes he reckoned and comprehended in that superscription or salutation For it followeth that those were vnder hys assembly whiche were in the North and East partes so that at that time the byshop of Rome made no such pretence to be ouer and aboue all as he nowe doth by vsurpation vendicating to hymselfe the spirituall kingdom of Christ by which he raigneth in the heartes of all faythfull people and then chaungeth it to a temporall kingdome ouer and aboue all kinges to depose them for hys pleasure preaching thereby the flesh for the spirite and an earthly kingdome for an heauenly to hys owne damnation if he repent not Pet. 2. Where hee ought to obey hys prince by the doctrine of S. Peter in his first Epistle saying Be ye subiect to euery ordinaunce of man Rom. 14. for the Lordes sake whether it be to the king as to the chiefe or vnto gouernours as sent of hym to the punishment of the euill doers and to the prayse of the good Agayne S. Paule Let euery soule be subiect to the higher powers With other thinges before alledged So that this his pretensed vsurpation to be aboue all kings is directly agaynst the scriptures geuen to the Churche by the Apostles whose doctrine whosoeuer ouerturneth can be neyther the head nor yet the least member of the Church Wherfore albeit ye haue hetherto sticked to the sayd wrongfully vsurped power moued thereto as ye write by your conscience yet sithence now ye see further if ye lust to regarde the meere truth and such auncient authours as haue bene written to you of in tymes past we would exhorte you for the wealth of your soule to surrender into the Byshoppe of Romes handes your redde hatte by whiche he seduced you trustyng so to make you beyng come of a noble bloud an instrument to aduaunce his vayne glory whereof by the sayd hat hee made you participant to allure you thereby the more to his purpose In whiche doyng yee shall returne to the truth from whiche yee haue erred doe your duetye to your soueraigne Lord from whom ye haue declined and please thereby almightie God whose lawes ye haue transgressed and in not so doyng ye shall remayne in errour offendyng both almightie God and your naturall soueraigne Lord whome chiefly yee ought to seeke to please Which thyng for the good mynde that we heretofore haue borne you we pray almightie God of his infinite mercy that you do not Amen When all other kynges subiectes Anno 1535. and the learned of the Realme had taken and accepted the othe of the kynges supremacie onely Fisher the Byshop of Rochester Syr Thomas More refused as is aforesaid to be sworne who therfore fallyng into the daūger of the law were committed into the Tower and executed for the same an 1535. This Iohn Fisher aforesayd had written before agaynst Oecolampadius whose booke is yet extant and afterward agaynst Luther Iohn Fysher Bishop of Rochester enemye to Christes Gospell Also amongest other his actes he had bene a great enemy and persecuter of Iohn Frith the godly learned Martyr of Iesus Christ whom hee and Syr Thomas Moore caused to be burned a yeare and a halfe before and shortly after the said fisher to his confusion was charged with Elizabeth Barton called the holy maid of Kent and founde guilty by act of Parleament as is aboue recorded For his learning and other vertues of life this Bishop was well reputed and reported of many and also much lamented of some But whatsoeuer his learning was pitie it was that he being indued with that knowledge should be so farre drowned in such superstition more pitie that he was so obstinate in his ignoraunce but most pitie of all that he so abused the learning he had to such crueltie as hee dyd But thus commonly we see come to passe as the Lorde saith That who so striketh with the sworde shall perishe with the sworde 〈…〉 with 〈◊〉 and they that staine their handes with blood seldome do bring their bodies drie to the graue as cōmonly appeareth by the end of bloudy tyrantes and especially such as be persecuters of Christes poore members Byshop Fysher and Sir Tho. More persecutors In the number of whom was this Bishop and sir Thom. More by whom good Iohn Frith Teukesbery Thomas Hytten Bayfild with diuers other good saintes of God were brought to their death It was sayde that the Pope to recompence Byshop Fisher for his faithfull seruice had elected him Cardinal and sent him a Cardinals hat as far as Calice but the head it should stand vpon was as hie as London bridge ere euer y e Popes hat could come to him Thus Bishop Fisher and Syr Thomas More which a litle before had put Iohn Frith to death for heresy against the Pope Byshop Fysher Syr Tho. More beheaded were themselues executed and beheaded for treason against the king the one the xxij of Iune the other the vi of Iuly ann 1535. Of sir Tho. More some thing hath bene touched before who was also recounted a man both wittie learned but whatsoeuer he was beside a bitter persecuter he was of good men The lying bookes of Syr Tho. More and a wretched enemie against the truth of the Gospel as by his bookes leaft behind him maye appeare wherein most slanderously and contumeliously he writeth against Luther Zwinglius Tindal Frith Barnes
that we our nobles can nor wil suffer this iniury at your hands vnreueÌ„ged if ye geue not place to vs of soueraignetie shew your selues as bounden and obedient subiects and no more to entermeddle your selues from hencefoorth wyth the waightie affaires of the Realme the direction whereof onely appertaineth to vs your king and such noble men and counsailours as we list to electe and choose to haue the ordering of the same And thus wee pray vnto almightie God to geue you graee to doe your dueties to vse your selues towardes vs like true and faithfull subiectes so as wee may haue cause to order you therafter and rather obediently to consent amongest you to deliuer into the hands of our Lieutenant a hundreth persons to be ordered according to their demerites at our will and pleasure then by your obstinacie and wilfulnes to put your selues your wines children lands goodes and cattels beside the indignation of God in the vtter aduenture of total destruction vtter ruine by force and violence of the sword After the Lyncolneshyre menne had receiued thys the Kynges aunswere aforesayd The commotion of Lyncolnshire asswaged made to theyr petitions eche mistrusting other who shoulde be noted to be the greatest meddler euen very sodeinly they began to shrinke and out of hand they were all deuided and euery man at home in his owne house in peace but the Captaines of these rebels escaped not all cleare but were after apprehended and had as they deserued Ex Edw. Hallo After thys immediately wythin sixe dayes vpon the same followed a newe insurrection in Yorkeshire for the same causes A Popishe insurrection in yorkshire through the instigation and lying tales of seditious persons especially Monkes and Priests making them beleeue that their siluer chalices crosses iewels and other ornaments shoulde be taken out of their Churches and that no man should be maried or eate any good meate in his house but should geue tribute therfore to the King but their speciall malice was against Cromwell and certaine other Counsailours The number of these rebelles were neare about 40. M. hauing for their badges the 5. woundes The badges of the rebels wyth the signe of the Sacrament and Iesus wrytten in the middest This their deuilish rebellion they termed by the name of a holy pilgrimage A holy Pilgrimage but they serued a wrong and a naughty Saint They had also in the field their streamers and banners whereuppon was painted Christ hanging vpon the Crosse on the one side and a chalice with a painted cake in it on the other side with other such ensignes of like hypocrisie and fayned sanctitie pretending thereby to fight for the faith and right of holy Church As soone as the king was certified of this newe seditious insurrection hee sent with all speede against them the Duke of Northfolke The kinges power agaynst the â—ebels in the North. Duke of Suffolke Marques of Excetor Earle of Shrewsbury other wyth a great armye forthwith to encounter with the rebels These noble Captaines and Counsailours thus well furnished with habilement of warre approching towarde the rebels and vnderstaÌ„ding both their number and howe they were ful bent to battaile first with policy went about to assay and practise how to appease all without bloudsheding The blinde â—â—â—burnnes â—f superstitiâ—us people â—ebelling â—here they â—â—ue no 〈◊〉 but the Northern men stoutly and sturdely standing to their wicked cause and wretched enterprise wold in no case relent froÌ„ their attempts Which when the nobles perceiued saw no other way to pacifie their furious mindes vtterly sette on mischiefe determined vppon a battel The place was appoynted the day assigned and the houre set but see y t wanderous worke of Gods gracious prouideÌ„ce The night before the day of battaile came as testifieth Edward Hall fell a small raine nothing to speake of A great 〈◊〉 of God in dâ—â—feÌ„ding the 〈◊〉 of his Gospelâ— but yet as it were by a great miracle of God the water which was but a very small forde and that men in maner y e day before might haue gone brishod ouer sodenly rose of suche a height deepenes and breadth that the like no man that there did inhabite could tell that euer they sawe afore so y t the day euen when the houre of battayle shoulde come it was impossible for the one army to come at the other After this y e appoyntment made betweene both y e armies being thus disappoynted as it is to be thought onely by God who extended his great mercye and had compassion on the great number of innocent persons that in that deadly slaughter had like to haue bene murthered could take no place then by the great wisedome and pollicie of y e said Captaines a communication was had a pardon of the kings Maiestie obteined for al the captayns and chiefe doers of this insurrection and they promised y t such thinges as they found themselues agreeued with all they shoulde gently be heard and theyr reasonable peticions graunted that their articles shoulde be presented to the king that by his highnesse authoritie and wisedome of his Counsayle all thinges shoulde be brought to good order and conclusion and with this order euery man quietly departed and those which before were bent as hote as fire to fight being letted therof by God went now peaceably to their houses and were as cold as water A Domino factum est istud In the time of this ruffle in Yorkeshyre and the king lying the same time at Windsore there was a Butcher dwelling within 5. miles of the saide towne of Windsore Popishe priesteâ— rebelling against the king whiche caused a Priest to preach that all they that tooke part with the Yorkshire men whom he called Gods people did fight in Gods quarrell for the whiche both he and the priest were apprehended and executed Diuers other priestes also with other about the same tyme committing in like sorte treason agaynst the king suffered the like execution Such a busines had the Kyng then to ridde the realme from the seruitude of the Romish yokes Tantae molis erat Romanam euertere sedem But Gods haÌ„d did still worke with all in vpholding hys Gospell and troden truth against all seditious sturres coÌ„motions rebellions and what soeuer was to the contrary as both by these storyes aforepassed and by suche also as hereafter follow may notoriously appeare The yere next after this which was of the Lord. 1537. after that great execution had bene done vpon certayne rebellious Priestes and a fewe other lay men Anno. 1537. with certayne noble persons also and gentlemen amongest whome was the Lord Darcy the Lorde Hussy Syr Robert Constable Syr Thomas Percy Syr Frances Bygot Syr Stephen Hamelton Syr Iohn Bulmer and his wife William Lomeley Nicholas Tempest with the Abbottes of Gerney and of Riuers c. in the month of October the same yeare folowing was borne Prince Edward Shortly
of your power and that from hencefoorth ye shall accept repute and take the Kings Maiestie to be the only supreme head in earth of the Church of England and that to your cunning witte and vttermost of your power without guile fraude or other vndue meane ye shall obserue keepe mainteine and defend the whole effects and contents of all and singular Actes and Statutes made and to be made within this Realme in derogation extirpation and extinguishment of the Byshop of Rome and his authoritie and all other Actes and Statutes made and to be made in reformation and corroboration of the Kings power of supreme head in earth of the Church of England and this ye shall do agaynst all maner of persons of what estate dignitie degree or condition they be and in no wise do nor attempt nor to your power suffer to be done or attempted directly or indirectly any thing or things priuely or apertly to the let hinderance dammage or derogation thereof or of any part thereof by any maner of meanes or for any maner of pretense And in case any othe bee made or hath bene made by you to any person or persons in maintenance or fauour of the Bishop of Rome or his authority iurisdiction or power ye repute the same as vaine and adnihilate so helpe you God c. In fidem praemissorum ego Edmundus Boner electus confirmatus Londonensis Episcopus huic praesenti chartae subscripsi ¶ Ecclesiasticall matters an 1538. It will be iudged that I haue lingred peraduenture too much in these outward affaires of Princes and Ambassadours Anno 1538. Wherefore leauing with these by matters perteynyng to the Ciuill state a while I mynde the Lord willyng to put my story in order agayne of such occurreÌ„ts as belong vnto the Church first shewyng such Iniunctions and Articles as were deuised and set forth by the kyng for the behoofe of his subiectes Wherein first is to be vnderstaÌ„ded that the kyng when he had taken the title of supremacie from the Byshop of Rome and had translated the same to himselfe and was now a full Prince in his owne realme although he wel perceiued The king and his counsaile bearing with the weakenes of the people by y e wisedome and aduise of the Lord Cromwell and other of his CouÌ„saile that the corrupt state of the Church had neede of reformatioÌ„ in many thyngs yet because he saw how stubburne and vntoward the hartes of many Papistes were to be brought from their old persuasions and customes and what businesse he had with them onely about the matter of the Popes title he durst not by and by reforme all at once which notwithstaÌ„dyng had bene to be wished but leadyng them fayre and softely as he might proceeded by litle and litle to bryng greater purposes to perfectioÌ„ which he no doubt would haue done The booke of articles deuised by the king for queitnes of the people c. if the Lord Cromwell had lyued and therfore first he began with a litle booke of Articles partly aboue touched bearyng this title Articles deuised by the Kynges highnesse to stable Christen quietnesse and vnitie among the people c. * Articles deuised by the kyng IN the contentes of which booke first be set forth the Articles of our ChristiaÌ„ Creede which are necessarely and expressely to be beleued of all men Of 3. SacrameÌ„ts Then with the kynges Preface goyng before foloweth the declaration of iij. Sacramentes to witte of Baptisme of Penaunce and of the Sacrament of the Aultar In the tractation wherof he altereth nothyng from the old trade receaued heretofore froÌ„ the Church of Rome Further then procâ—edyng to the order and cause of our iustificatioÌ„ he declareth that the onely mercy and grace of the father promised freely vnto vs for his sonnes sake Iesu Christ and the merites of his Passion and bloud Of iustification be the onely sufficient and worthy causes of our iustification yet good workes with inward contrition hope and charitie and all other spirituall graces and motions be necessarily required and must needes coÌ„curre also in remission of our sinnes that is our iustification and afterward we beyng iustified must also haue good workes of charitie and obedieÌ„ce towardes God in the obseruyng and fulfillyng outwardly of his lawes and commaundementes c. As touching Images Of Images he willeth all Byshops preachers to teach the people in such sorte as they may know how they may vse them safely in Churches and not abuse them to Idolatry as thus that they be represeÌ„ters of vertue and good example and also by occasioÌ„ may be styrrers of meÌ„s myndes and make them to remember themselues and to lameÌ„t their sinnes and so farre he permitteth them to stand in Churches But otherwise for auoydyng of Idolatrie he chargeth all Byshops preachers diligently to instruct the people that they coÌ„mit no Idolatry vnto them in sensyng of them in kneelyng and offeryng to theÌ„ with other like worshyppynges whiche ought not to be done but onely to God And likewise for honoryng of Saintes the Byshops and preachers be commauÌ„ded to informe the people Of honoring of Saintes how Saints hence departed ought to be reuerenced honored how not That is that they are to be praysed honored as the elect seruauÌ„ts of Christ or rather Christ to be praysed in them for their excellent vertues plaÌ„ted in them for their good example left vs teachyng vs to lyue in vertue goodnes not to feare to dye for Christ as they did also as aduauncers of our prayers in that they may but yet no confidence nor any such honour to be geuen vnto them which is onely due to God And so forth charging the sayd spirituall persons to teache their flocke that all grace and remission of sinnes and saluation can no otherwise be obteined but of God onely No mediation but by Christ. by the mediation of our Sauiour Christ who is onely a sufficient Mediatour for our sinnes and that all grace and remission of sinne must proceede onely by mediation of Christ and no other From that he commeth further to speake of rites ceremonies in Christes Church Of rites and ceremonyes as in hauyng vestimentes vsed in Gods seruice sprinklyng of holy water giuyng of holy bread bearyng of CaÌ„dles on Candlemas day taking of ashes bearyng of Palmes creepyng to the Crosse settyng vp the Sepulcher hallowing of the fonte with other like customes rites ceremonies all which old riâ—es and customes the foresayd booke doth not by and by repeale but so farre admitteth them for good and laudable as they put men in remeÌ„braunce of spirituall thynges but so that the people withall must be instructed how the sayd ceremonies conteine in them no such power to remitte sinne but onely that to be referred vnto God by whome onely our sinnes be forgeuen vs. And so concluding with Purgatory he maketh an ende of those Articles
scripture It is written of Isaac quod proficiebat valde factus est magnus valde He profited greatly in vertue Gene. 26. and was made great great in reputation of the world Moyses was called Magnus great for his vertue Abraham and Iohn Baptist likewise Exod. 11. Now Iesus our Bishop is called magnus Episcopus magnus Sacerdos And after him neuer Byshop called Magnus in all Scripture Luke 1. neither in the reputation of man vnlesse it be in comparison one of an other and so Sayntes and holy Lyuers are called great in respect of sinners or other meane Liuers but where Christ our Byshop commeth there he not in comparison of other but simpliciter by his owne magnitude and greatnesse and of himselfe euer was and is great of whom it is written A summo coelo egressio eius occursus eius vsque ad suÌ„mum eius Psal 18. And as the apostle also proueth in many places by expresse words But now there is no Bishop or Priest in this world that may worthely of himselfe be called great nor ought to take this name Magnus vpon him This is he therefore of whom it is written Magnus Sacerdos ex frâ—tribus suis. The great Byshoppe aboue all other And as he is called and in very deed is Leuit. 21. Pastor pastorum Pontifex pontificum Propheta prophetarum Sanctus sanctorum Dominus dominantium Rex regum Ita magnus magnorum est And he is called the Heardesman of heardesmen the Byshop of Byshoppes the Prophet of prophetes the Holy of holyest the Lord of lordes the King of kinges euen so is he called and verely is Episcopus magnus Therefore the Prophet did adde Magnus Sacerdos ex fratribus suis the great Byshop or priest great of himselfe great in vertue and power great of himselfe and great in comparison afore all other And therfore the Apostle sayd Habemus PontificeÌ„ magnum The Pope enchrocheth vpon Christ. qui penetrauit coelos IESVM filium DEI. We haue a great Byshop which did penetrate the heauens Iesus the sonne of God Here may ye now see how the Byshop of Rome doth wrongfully encroch vpon our great Byshop Iesus Christ to take from him not onely this name Magnus and is not with that name yet contented but addeth more Videlicet Maximus Summus Sanctus Beatissimus Vniuersalis and such other The greater the highest the holyest the blessedst and vniuersall in the superlatiue degrees and yet there is no great Byshop but Christ onely no supreme Byshop but he onely none holy none blessed none vniuersall Bishop but only he The B. of Rome all other bishops are but vnderlinges vnworthy suffragans vnto this Bishop Christ. This our Christ as witnesseth the Apostle is Pontifex nostrae confessionis the Bishop whom we do confesse to be our great bishop our high bishop our supreme Bishop our holy blessed and vniuersall Bishop Which names are reserued onely vnto Christ and to no earthly Bishop Not to the Bishop of Rome not to the Bishop of Ierusalem not to the Bishop of Antioch nor of Constantinople nor to any other Bishop No earthly byshop to presume to take vpon him these high and holy names onely to God apropriate God of thy goodnes thou mayest and I trust wilt once make this vayneglorious bishop of Rome first to know and knowledge thy sonne Christ to be the onely supreme and vniuersal bishop of the world Secondarily to know himselfe his weakenesse his frailty and his presumption To know his office and bounden dutye vnto thee To knowe his owne Dioces and to vsurpe no further Thirdly to haue a low huÌ„ble meek hart and stomacke to feare thee God and thy iudgementes to knowledge his owne faultes and vsurpations and to redresse the same Now to returne vnto our matter it foloweth in y e letter first taken De quo edere non habent potestatem qui tabernaculo deseruiunt c. And thus much out of Iohn Longlandes Sermon agaynst the Pope You heard before by the kings Iniunctions aboue expressed and directed out an 1538. how all such Images pictures which were abused with pilgrimage of offrings of any Idolatry where abolished by vertue of which Iniunction Anno 1538. diuers Idols especially y e most notable stockes of Idolatry were taken downe the same yere 1538. as the Images of Walsingham Ipswich Worcester Images and Pilgrimages destroyed iâ— England the lady of Wilsdon Tho. Becket with many moe hauing engines to make their eies to open and role about and other parts of theyr body to styrre and many other false iugglings as the bloud of hayles such like wherewith the simple people a long time had bene deceiued All which were espyed out and destroyed Among diuers other of these foule Idols The Idoll of Daruell Gatheren in Wales there went also in the same reckoning a certayne olde Idolatrous Image in Wales named Daruell Gatheren whiche in the moneth of May in the yere aboue meÌ„tioned was brought vp to London and burnt in smithfield With the which Idol also was burnt the same time and hanged for treason Fryer Forrest of whom some meÌ„tion was partly touched before in the story of Cardinal Wolsey ¶ Frier Forest. THis Forest was an obseruaunt Frier and had secretly in confessions declared to many of the kinges subiects Frier Forest executed for rebelling agaynst the kinges supremacye that the king was not supreme head and being therof accused and appreheÌ„ded he was examined how he could say that the king was not supreme head of the Church when he himselfe had sworne to the contrary He answered that he tooke his oth with his outward man but his inwarde man neuer consented thereunto And being further accused of diuers damnable Articles and thereupon conuicted he gladlye submitted himselfe to abide the punishment of the Church Upon this his submission hauing more liberty then before he had to talke with whom he would he became as farre from his submission as euer he was And when his abiuration was sent him to read Fryer Forest burnt in Smithfielde he vtterly refused it and obstinately perseuered in his errours wherefore he was iustly condemned after hanged in Smithfield in chaynes vpon a gallowes quicke by the middle arme holes and fire was made vnder him and so was he consumed and burnt to death In the place of execution there was a scaffold prepared for the kinges most honorable Counsell and the nobles of the Realme to fitte vpon to graunt him pardon if he had any sparke of repentance in him There was also a pulpite prepared where y e right reuereÌ„d father Hugh Latimer B. of Worcester declared his errors manifestly confuted theÌ„ by the Scripture with many godly exhortations to moue him to repentance But he was so froward A Welshâ— prophesie of Daruell Gatheren that he neither would heare neither speake A litle before the foresayd Image called Daruel Gatheren coÌ„ming
of heresy and so prohibited by Bishops for to preach the worde of God Wrongfull prohibytion oughte not to stoppe the preaching of Gods worde that they ought for no mans commaundement to leaue or stop though they do neuer purge themselues afore them for such will admitte no iust purgation many times but iudge in theyr own causes and that as they lust which me thinketh is not all comely Therfore in the old law the priestes and other Iudges do sit together hearing of matters that were in controuersy Yet this I thinke reasonable that a man iustly and not causelesse suspect Popish prelates iudges in their owne causes and namely if he be so found faultye of heresy ought to cease from preaching after he is inhibited vntill he haue made his purgation before some Iudge But in my rude opinion it were necessary and conuenient that our heades should not be ouer ready of suspition Swiftnes of suspition reproued and so inhibiting men approued from preaching specially in this Session when the people doth suspect them to doe it more for loue of themselues and mainteining of their priuate lucre or honor then to do it for loue of God and maintenance of his honor In the xxij where you demaund whether I beleue that it is lawfull for all Pristes freely to preache the woorde of God or no Answere to the 22. article and that in all places at all seasons to al persons to whom they shall please although they be not sent I say that priestes are called in Scripture by two distinct wordes that is to wit Praesbiteri Sacerdotes The fyrst is to say auncient men Seniors or elders and by that word or vocable Priestes whether they ought to preach though they be not sent are the seculer iudges or such like head officers sometime also signified as we reade in Daniel that they were called which defamed and wrongfully accused Susanna that this is seldome and nothing so customably as those to be called Praesbiteri which are set to be Prelates in the Church to guide the same by the word of God and his blessed doctrine Episcopi and Praesbyteri all one that is the roode of direction and the foundation of Christes fayth And Priestes thus called Praesbiteri in the Primitiue Church what time were but few traditions and ordinaunces to let vs from the strayt trade or institution made by Christ and his Apostles were the very same and none other but Bishops as I shewed you in the first part of mine aunswere by authoritye of Saynt Hierome Paul also recordeth the same right euidently in the first to Titus in this fourme I left thee Titus quoth blessed Paule behinde me in Crete that thou shouldest set in a due order such thinges as lacke or be not els perfectly framed and that thou shouldest set priestes in euery towne Priestes haue two names in Scripture Presbyteri Sacerdotes like as I did appoynt thee if any be without reproche or blamelesse the husbande of one wife hauing faythfull children not geuen to ryote or that be not vnruely for so ought a Bishop to be c. These are not my words but S. Paules in the Epistle to Titus Tit. 1. Where you may see that a priest called Praesbiter shuld be the same that we call a byshop whom he requireth a litle after to be able by wholesome doctrine of Gods Scripture Descripâ—â—â—â— of a 〈◊〉 Priest Gainesayâ—â—â— of truth 〈◊〉 to be 〈◊〉 by scriptures 〈◊〉 by authority only oâ— traditions of men made in generall Councels What miâ—â—sters be 〈◊〉 to exhort the good to â—olow the same doctrine if any shall speake agaynst it to reproue them thereby And marke you how he would haue a bishop otherwise called an auncient man or a priest to make exhortation by holy scripture therby to reproue them that shall speake agaynst the trueth not to condemne them by might or authority onely or els by traditions of men made in generall Councels And as many as are in this wise Priestes whiche are called commonlye Praesbiteri otherwise Bishops such as in the church are set to take cure of soule and to be spirituall pastors ought to preach freely the word of God in all places and times conuenient and to whom soeuer it shall please theÌ„ if they suppose and see that theyr preaching should edify and profite And where as you adde this particle Though they were not sent I say that all suche are chosen to be preachers and therfore sent for of this speaketh S. Gregorye in his Pastorals in this wise Grigor in Pastoral Praedicationis quippe officium suscipit quisquis ad sacerdotium accedit Whosoeuer taketh priesthood vpoÌ„ him taketh also vpon him the office of preaching Yea your lawe reporteth in like maner Distinct. 43. where it is thus sayd A Priest ought to be honest that he may shew honesty both in wordes and conditions Dist. 43. Wherfore it is sayd in the Canticles The Cheekes of the spouse that is to wit of preachers are to be compared to a Turtle doue Where is moreouer added He must also haue the gift of teaching because as sayth S. Hierome innocent coÌ„uersation without speach or preaching how much it is auaylable by example geuing so much doth it hurt agayn by sileÌ„ce keping for wolues must be driueÌ„ away by barking of dogs by the shepheards staffe which as y e glose sheweth signifieth preaching sharpe words of the priest And this I vnderstaÌ„d of such as should be priestes elect both by god and men in Gods church whose office is to preach And though many of them which now doe minister in the church and are elect by bishops otherwise theÌ„ after the maner of Christes institution and the forme of the primitiue Church neither do ne can preach Multitude serueth for authority yet ought not the multitude of such to be layd for an authority agaynst me or other that are compelled to shew the truth and right ordinance of the apostles that was vsed afore time in the Primitiue church God bring it in agayn Neither ought we for the negligence of bishops which haue chosen such an ignorant multitude wherby the principal duty of priestes is growen out of knowledge when we do shew you therof to be so enforced by a booke othe and therfore noted as heretickes imprisoned and burned Sacerdotes Other be called priestes in the new Testament by thys word Sacerdotes that is to say I thinke sacrificers And thus as Christ was called Rex Sacerdos Kyng Prieste so be all true Christen men in the newe Testament as is testified Apocal. 1. by Christ made Kinges and Priestes The wordes in the Apocal. be thus Apoc. 1. To Iesu Christ whyche hath loued vs and washed vs from our sinnes through his bloud and made vs kinges and priestes vnto God euen his father vnto him be glory and rule for euer and euer Amen
so were they baptised Vicar of Christ. Thus may you see that if Peter were the Uicare of Christ euen so likewise was Paule and all the other Apostles And I do not thinke contrary but that Peter and all other of the Apostles were Christes Uicares if you meane by this word Uicar a deputie or such like for to preach his Euangelie which is an office of al other most soueraigne to minister Sacramentes and to do other such diuine seruice in Gods Church And thus were they worthy to be called as the Scripture nameth them Christs true Apostles Bishops Priestes Legates or any such like Which authority was giuen theÌ„ by Christ after his resurrection when he sayd vnto them these wordes Luke 24. Peace be amongest you Like as my father hath sent me so do I sende you Take you the holy Ghost whose sinnes soeuer you shall forgiue are forgiuen them and whose sinnes you shall retayne are retayned And the same authoritie did they receiue when Christe spake vnto all the Church Ioh. 21. after the mind of Saint Augugustine and other in Peter saying Peter feede my sheepe ¶ In the xliiij where you aske whether I beleeue that the Pope ordinaâ—ly chosen for a time his proper name being expressed To the 44. artycle be the successour of Peter I say that it seemeth to me a thing of no great valew whether a man beleue so or no I can not see y t it should be numbred amongst the Articles of our faith Succession of Peter How the Pope may be a successour of Peter Notwithstanding I will shewe my rude thought in it which is this The Pope may succeede in S. Peters steade or office and do the same duly diligently feeding Christes flocke and shewing vertuous ensample of liuing to the same so doing he may and ought to be thoght and named a true successour of S. Peter Euery good Bishop may be successour of Peter And thus is your Lordship S. Peters successour performing the conditions aforesaid with otherlike properties requisite to your order and duety yea and as many other as do truly their duty and duely the office of a Byshop And otherwise may not the Pope be called the successour of Peter for because he is entred into S. Peters office not regarding to do that is requisite for the same not folowing y e trace of vertue but the coÌ„trary And then is he wrongfully named if at any time such be which is not vnpossible For what should men cal those Peters successors that play the pageants and folow with the conditions of Caiphas Symon Magus or Iudas Such verely if any be cannot rightwilly claime to be Peters successors The Pope rather 〈◊〉 be Peters aduersary then his â—â—â—cessouâ— no more then the night may claime to be successour of the day for Peter was neuer so minded ne taught them so Yea they ought rather to be called Peters aduersaries for so much as they do not his will that is shewed by his owne actes and writing but worke against the same Of such may be saide Non Sanctorum filij sunt qurtenent loca Sanctorum sed qui exercent opera eorum That is to say Hierome As the 〈◊〉 is succesâ—â—â— of the day â—o is the Pope successor of Peter except he follow the steppeâ— of Peter they are not all Saintes children that occupy the rowms of Saintes but they are their children that exercise their works Yea of such may be said that is written of S. Hierome Al Byshops quoth he are not Byshoppes marke you well Peter but marke also Iudas Behold Stephen but behold Nicholas Ecclesiastical dignitie maketh not a Christen man Cornelius the Centurion being yet a pagan was made clean through the benefit of the holy ghost Contrariwise Daniel being a child condemneth Priestes or auncient men It is no easy thing saith he to stande in the rowme of Peter and Paul to kepe the seate of them now reigning with Christe For vnsauery salt is nought els worth but to be throwen out of the doores August and troden downe of hogges This sayth S. Hierome Wherunto agreeth wel S. Augustine Euery one quoth he that saith vnto you Pax vobis ought not to be heard or to be beleeued as a doue Crows be fedde of dead carion so is not a doue but liueth by the fruites of the earth Let vs marke not how the byrde speaketh but how he feedeth The Crow feedeth vpoÌ„ carion the Doue not so Her liuing is pure innocent and hurtlesse Whereby you may see that ill Bishops are no Byshops and that they which folow no Saints in vertuous liuing are not the successors of Saints but vnsauery salt that is neither of the church ne shal come in heauen to reigne there with Peter Paul but be thrown out with great conteÌ„pt For God knoweth a doue from a crow and an innocent liuer from a deuourer of carion But such as declare and shew good deeds as the Saints did be their childreÌ„ and successours and shal with them reigne in heauen So that to conclude I say How the Pope is sucsessour of Peter and how not Zach. 11. that the Pope ordinatly chosen is the successour of S. Peter folowing S. Peters godly liuing And els except he study to do diligently that he may be so called worthily it shal be but a vaine name For rather may he els be reputed an Image of a Pope or of a Bishop according as such be called of the Prophet O Pastor Idolum O Idoll shepheards ¶ In the xlv where you aske To the last article whether euer I haue promised as any time by an othe or made any confederacie or league with any person or persons that I would alway hold and defend certain conclusions or articles seeming to me and to my complices right consonant vnto the faith Ioh. Lambert required to detect his fellowes and will that I should certifie you of the course and forme of the said opinions and conclusions by row of y e names and surnames of them that were to me adherent promised to be adhereÌ„t in this behalf I say that I doe not remeÌ„ber that euer I made pact or confederacie w t any person or persons ne made any promise by oth that I would alway hold and defend any conclusions or articles seming to me and other right and consonant to the faith vnlesse it hath chanced me to say in this forme that I would neuer with the ayde of God forsake ne decline from the truth neither for feare nor yet for loue of man or men Thus I haue perhaps sayd in some time or some place because I haue in deed so intended and doe entend Gods grace assisting me But I can not yet tell you whether I haue so said or no nor to what persoÌ„s ne at what time neither in what place Neither I do reckeÌ„ me to haue any coÌ„plices but such as
without the gate for passage into Englande and being there perceiued by certayne Calyce menne namely William Steuens and Thomas Lancaster through conference of talke to bee a learned man and also well affected and moreouer howe that he being of late a zelous Papist was now returned to a more perfecte knowledge of true Religion was by them hartely entreated to stay at Calice a certayne space and to read there a day or two to the intent he might do some good there after his payneful trauell vnto the people To this request Adam gladly consented so as he might be licenced by such as were in authority so to do Whereupon the sayde Steuens at the opening of the gates brought him vnto the Lord Lisle the kinges Deputie of the towne and marches of Calice Adâ—m broâ—ght to the â—ord Dâ—â—â—ty of 〈◊〉 vnto whome hee declared throughly what conference and talke had bene betweene Adam Damlip and him Which knowne the sayd Lord Deputie instauntly desired the sayd Damlip to stay there and to preach three or foure dayes or more at his pleasure saying that he should haue both his licence the CoÌ„missaries also which then was sir Iohn Butler so to doe Where after he had preached three or fourt times hee was so well lyked both for his learning his vtteraunce and the truth of his doctrine that not onely the souldiours commoners but also the Lord Deputy and a great part of the Counsell gaue him maruelous great prayse and thankes for it and the sayd Lord Deputy offered vnto him a chamber in his owne house and to dyne and sup euery meale at his owne messe to haue a man or two of his to wayte vpon him to haue what soeuer it were that he lacked if it were to be had for mony yea what he would in his purse to buy bookes or otherwise so as he woulde tary there among them preach onely so long as it should seeme good to himselfe Who refusing his Lordships great offer most hartily thanked him for the same and besought him to be onely so good vnto him as to appoynt him some quiet honest place in the towne where he might not be disturbed nor molested but haue oportunitie to geue himselfe to hys booke and would dayly once in the forenoone and agayn by one a clocke at after noone by the grace of God preach among them according vnto the talent that God had lent him At which aunswere the Lorde Deputy greatly reioysed and therupon sent for the foresayd W. Steuens whom he earnestly required to receiue and lodge the sayde Damlip in his house promising what soeuer hee shoulde commaund to see it payd with the most and moreouer would send euery meale froÌ„ his owne messe a dish of the best vnto them and in deede so did albeit the sayde Damlip refused that offer shewing his Lordship that thinne dyet was most conuenient for Studentes Yet coulde not that restrayne him but that euery meale he sent it This godly man by the space of xx dayes or more once euery day at vij of the clocke preached very godly learnedly playnly the truth of the blessed sacrament of Christes body and bloud mightely enueying agaynst all Papistrye and coÌ„futing the same but especially those two most pernitious errours or heresies trifling Transubstantiation and the pestilent propitiatorye Sacrifice of the Romishe Masse by true conference of the Scriptures and applying of the auncient Doctours earnestly therewith oftentimes exhorting the people to returne from theyr Popery declaring how Popish he himselfe had bene and how by the detestable wickednes that he did see vniuersally in Rome he was returned so farre homeward and now became an enemy through Gods grace to all papistry shewing therewith that if gayne or ambition could haue mooued him to the contrary he might haue bene enterteyned of Cardinall Poole as you haue heard before but for very conscience sake ioyned with true knowledge grounded on Gods most holy word he now vtterly abhorred all Papistry and willed them most earnestly to do the same And thus he continued a while reading in the Chapter house of the White Friers but the place beeyng not bigge enough he was desired to reade in the Pulpit and so proceeding in his Lectures wherein hee declared howe the world was deceaued by the Romaine Bishops which had set forth the damnable doctrine of Transubstantiation and the reall presence in the Sacrament The Idolatrous pageaÌ„t of the resurrection most â—â—mptuously 〈◊〉 out 〈◊〉 Calice as is aforesayde he came at length to speake against the Pageaunt or Picture set foorth of the Resurrection whiche was in Saint Nicholas Church declaring the same to be but meere Idolatrie and illusion of the Frenchmen before Calice was English Upon which Sermon or Lecture there came a Commission from the King to the Lord Deputie M. Grendfield CommyssioÌ„ 〈◊〉 from the king to sâ—â—â—ch our the false â—â—gling of this Idolatry at Calice sir Iohn Butler Commissary the Kinges Mason and Smith with others that they should searche whether there were as was put in writing and vnder Bull and Pardon three hostes lyeng vpon a Marble stone besprinkled with bloud and if they found it not so that immediatly it should be plucked downe and so it was For in searching therof as they brake vp a stone in a corner of the Tumbe they in stead of the three hostes founde souldered in the Crosse of Marble lyeng vnder the Sepulcher The false iuglinges of the Papistes espyed three playne white counters which they had paynted lyke vnto hostes and a bone that is in the typ of a sheepes tayle All which trumpery Damlip shewed vnto the people the next day folowing which was Sonday out of the Pulpit and after that they were sent by the Lord Deputie to the King 3. paynted counters instead of 3. hostes Notwithstanding the Deuill stirred vp a Doue hee might well be called a Cormorant the Priour of the white Friers Who with Syr Gregory Buttoll Chapleyne to the Lord Lisle began to barke agaynst him Yet after the sayde Adam had in three or foure Sermons confuted the sayd Friers erroneous doctrine of transubstantiation and of the propitiatorie Sacrifice of the Masse Iohn Doue Fryer peacher of Damlip the sayd Frier outwardly seemed to geue place ceasing openly to inuey and secretly practised to peach him by letters sent vnto the Clergie here in England so y t within viij or x. dayes after the said Damlip was sent for to appeare before the Bishop of Canterbury Damlip sent for to appeare before the Councell in England with whome was assistant Steuen Gardiner Bishop of Winchester D. Sampson Byshop of Chichester and diuers other before whome he most constantly affirmed and defended the doctrine which hee had taught in such sort aunswering confuting soluting the obiections as his aduersaries yea euen among other the learned godly and blessed Martyr Cranmer then yet but a Lutheran
sayd Chronographer writeth also of M. Bucer falsely affirming vpon his information that he should deny at his death Christ our Messias to be come When not onely D. Redman whiche preached at his buriall but also all English men whiche knew the name of Bucer did know it to be contrary So was it laid against one Singleton Chapplein some time to Queene Anne Bullen Singleton malicioâ—â—â— sclaunderâ—â— and 〈◊〉 of 〈◊〉 that he was the murderer of Packington and afterward that he was a styrrer vp of sedition coÌ„motion who also suffered as a traytor for the same Where in very deed the true cause was for nothing els but for preaching the Gospell vnto the people whose purpose was euer so farre of from styrring sedition that he neuer once dreamed of any such matter as he himselfe declared and protested to one R. Lante his scholer who is yet aliue and can testify the truth hereof But this is no new practise amongest the Romish Bishops whereof enough hath bene sayd before in the story of Syr Ioh. Oldcastle and Syr Roger Acton c. An other like practise of such malicious slaunder wee finde also in one Meriall a Brickleyer Meriall falsly 〈◊〉 and 〈◊〉 reported 〈◊〉 the Papiâ—â— whose name w t hys abiuration remayneth yet in the Registers of the Byshop of London The story is this and not vnworthy to be remembred In the yeare of our Lord. 1534. whiche was about the first beginning of Queene Anne Bullen at what time Purgatory and such trompery began to grow in contempt Stokesly Bishop of London made a sermon in the Shroudes vpon the Sonday before May day Bish. Stokesleis sermon in 〈◊〉 shroudes Where he preaching in the commendation and vertue of Masses declared to the people that for a little cost if they procured Masses to be sayd wiues might deliuer their husbandes and husbandes their wiues out of the bitter paynes of purgatory At thys sermon besides many other was Thomas Meriall a zelous fauourer of Gods word who being on the watche on May euen made relation of these wordes of the Byshop vnto the company about him amongest whom then was one Iohn Twyford a furious papist and who had y e same time the setting vp of the stakes in Smithfield wherat the good Saintes of God were burned This Twyford whiche then kept a Tauerne and had an old grudge agaynst y e sayd Meriall for striking his boy hearing these words Twyford the 〈◊〉 tormentâ—â— of the maâ—â—tyrs that suffered 〈◊〉 Smithfielâ— allured home to his house certain persons to the number of x. Whose names were these Blackwell Laurence Wilson Thomas Clarke Iohn Duffild W. Kenningham Thomas Hosier Worme a cutler Alen Ryse with an other whiche was the tenth Besides these he procured also secretly M. ChaÌ„bers Clerke whose name was Bright And when he had craftily ouercome them w t wyne made them to report what worâ—es he listed and which they knew not theÌ„selues the Clerkes by and by receaued y e same in writing WherupoÌ„ this article was gathered agaynst Meriall that he should holde and affirme that y e passion of Christ doth not help theÌ„ which came after him but onely them which were in Limbo before False acesation also that he should say y t his wife was as good as our Lady UpoÌ„ this writing of the Notary he was immediately brought to bishop Stokesly and therby y t depositioÌ„ of these x. false witnesses wroÌ„gfully accused and also for the same should haue be condemned had not Doct. Barret the same tyme byd him speake one word which he knew not as the sentence was in reading whereby y e condemnation was stayd and he put to doe open penaunce and to beare a Fagotte Notwithstanding the sayd Meriall sware before the Byshop that he neuer spake nor ment any such words as there was sayd vnto him but onely recited the wordes of the bishops sermoÌ„ reporting the same in the person of the bishop and not his owne Whiche also was testified to bee true by the othes of 3. other to witte W. ToÌ„son Gregory Newman and W. Witte who being in the foresayde watch the same time did take vpon theyr oth before the Bishop that hys wordes were no other but as is aboue declared Which 3. witnesses at the second edition hereof were also liuing w t the wife of the foresayd Meriall who woulde then also be sworne that the same is true Where as contrary the other x. persons be al gone and none of them all remayning Of whome moreouer the most of all the sayd x. came to a miserable end where as the other 3. which testified the truth w t Meriall being liuing at the 2. editioÌ„ hereof did see the ende of all the other And as for Twyford which was the executioner to Fâ—â—th Bayfild Baynham Teukesbury Lambert Gods 〈…〉 vpon 〈…〉 and other good men he died rotting aboue the grouÌ„d that none could abide him and so came to a wretched end Ex testimon vxoris Meriall W. Tomson Greg. Newman W. Wit c. Of thys malycious and peruerse dealinge of these men contrary to all truth honesty in defaming them for hereticks Pope Leo. 10. The 〈◊〉 of 〈…〉 which in deed are none with opprobrious railing to slaunder their cause which is nothing els but the simple truth of Christes gospel who so listeth to search further if these examples hitherto recited do not suffice let hym read the story of Merindol Angrogne pag. 945.955 Let him consider the furious Bull of Pope Martine pag. 625. The like slaunderous Bull also of Pope Leo x. with the â—dict of Charles the Emperour agaynst Luther Also let hym suruey the railing stories of Surius the Monke of Colen the booke of Osius of Lindus the Chronologie of Genebrardus the story of Cochleus agaynst the Hussites and the Lutheranes with the Preface of Conradus Brunus the Lawyer prefixed before the same wherein he most falselye and vntruely rayling agaynst these Protestantes whom he calleth heretickes chargeth them to be blasphemers of God contemners of God and men Church robbers cruell false lyers crafty deceiuers vnfaythfull promise breakers disturbers of publicke peace and tranquility corrupters and subuerters of commoÌ„ weales and all els that naught is Examples of false accusation In much like â—ort was Socrates accused of his countrymen for a corrupter of the youth whoÌ„ Plato notwithstanding defendeth Aristides the iust lacked not his vniust accusers Was it not obiected vnto S. Paule that hee was a subuerter of the law of Moyses Act. 21. Rom. 3. and that we might do euill that good might come thereof How was it layd to the Christian Martyrs in the primitiue Churth for worshiping an Asses head and for sacrificing of Infantes pag. 54 And to come more nere to these our latter daies you heard likewise how falsely the Christian congregation of french Read afore pag. 5â— men gathered together in the night at Paris
his first Epistle and v. chapter Hereby a man may gather by these wordes of Christ y e either there was no autoritie geuen vnto Peter more then vnto others or els that Peter did equally communicate that right and autority which he had receiued vnto others and did not reserue it vnto himselfe after his death to bee transported vnto the Bishops of Rome As for such reasons as they doe alledge which are not gathered or taken out of holy scriptures I passe them ouer least I myght seeme to contend with shadowes The second Article That Indulgences and pardons graunted by our supreme head the pope are of no force strength or effect but tend onely to the abuse of the people and the deceiuyng of their soules Borthwike Indulgences to be of no effect It shal be euidently declared that indulgences and pardons are of none effect after that I haue first of all taught what they do call Indulgences or pardons They say they are the treasure of the church that is to say the merites of Christ of the Saints Apostles and Martyrs which they impudently affirme to haue performed and merited more at Gods hand at the tyme of their death then was necessary or needfull for them that of the aboundance of their merites there did so much superabound which was not onely sufficient for themselues The treasure of the church as popeholders taâ—e it but also might redound to the helpe of others And because so great a goodnes should not be superfluous or in vayne they affirme and teach that their bloud was mixed and ioyned with y e bloud of Christ and of them both the treasure of the church was compouÌ„d and made for the remission and satisfactioÌ„ of sinnes How cunning and notable cookes these are which can make a confection of so many sundry herbes Furthermore they do fayne the custody and keping of this treasure to be coÌ„mitted wholy vnto the bishop of Rome Lord treasurer of the church Papists hold to be the Pope in whose power consisteth the dispensation of so great treasures that he eyther by himselfe may geue or graunt or otherwyse geue power vnto other to geue the same And hereupon riseth the plenary Indulgences and pardons graunted by the Pope for certaine yeares by cardinals for 100. dayes by bishops for 40. dayes This is the iudgement and opinion which they hold of the Indulgences But I pray you who taught those saints to worke or deserue for other but only Sathan who would vtterly haue y e merits of Christ extinguished and blotted out which he knoweth to be the onely remedy of saluation For if the Scripture do teache vs that no man of himselfe can deserue or worke their saluation No man of himsâ—lfe can worke his owne saluation how did the saints then worke or merit for others It is manifest that Christ saith in the xvij of Luke when we haue done all that which is commanded you for to do yet sayth he we are vnprofitable seruaunts Besides this all that which may be deserued or merited in the righteousnes of man in the 64. chapter of Esay they are compared vnto the garment menstruous defiled to be cast out There are almost infinite places in y e scripture wherein mans power is so extenuate and the corruption frowardnes of our nature so made manifest that euen in the best and most perfect workes there lacketh not imperfection Notwithstanding the parable of the x. virgins written in the 25. chapter of Mathew The parable of the 10. virgines expounded ought to put vs out of all controuersie and doubt There Christ describeth two kindes of men the one kynde of holy men which obserue and keepe the inward righteousnesse of the heart as the oyle of fayth the other sorte is of suche which hauyng no mynde of theyr oyle are aunswered by them whiche are wyse no least that there be not sufficient for you and for vs but go you rather to them which doe sell and buy for your selues in the whiche place it is manifestlye declared how vainely the second sorte of men doth flye to the patronage of the elect by whose merites they thinke to be saued Now let vs waie and consider vpon what places of scripture they build or establish their fayned inuention of pardons they alledge the saying of S. Paule to the Colossians I supply or fulfill the afflictions of Christ which were wanting in my flesh for his body which is y e church But Paul in this place doth not referre that defect or supplement to any worke of redemption expiation or satisfaction but to those afflictions by the which the members of Christ that is to say all faithfull should be afflicted so long as they liue in the flesh wherefore he sayth that this doth yet remaine of the passions of Christ that those afflictions which once he suffered in his owne body he nowe daily suffereth in his members For Christ hath vouchsaued to honour vs with this honour that he doth impute and call our afflictions to be his And where as S. Paule doth adde this word for the church he doth not vnderstaÌ„d thereby for the redemption reconciliation satisfaction or expiation of the church But for the ediâ—â—eng and profitâ—ng of the same as in the ij epistle to Timothie he saith That for the elect sake he suffered all these things y t they myght obtaine saluation but to the intent no man should thinke that saluation to depend vpon those things which he himselfe had suffered he added further The 〈◊〉 of 〈…〉 a profiteth the which is in Christ Iesu. As touching the reason that the bloud of the Martyrs is not shed in vayne without fruit or profit therefore ought to be conferred to the common vtilitie and profite of the church I answer that the profit and fruit therof is aboundant to glorify God by their death to subscribe and beare witnesse vnto the truth by their bloud and by the contempt of this present lyfe to witnesse that he doth seeke after a better lyfe by his constancie and stedfastnesse to confirme and establish the fayth of the church and subdue and vanquish the enemy The third Article That the Pope is an open vser of Simony daily selling the gifts of the spiritualties and that it is lawfull for all bishops to be coupled and ioyned in matrimony Borthwike This article hath his seuerall partes for those things which we haue spoken or answered vnto the article before written doth sufficiently declare that the Pope is not only a vser of Simony but also a notable deceiuer which selleth such kynd of merchandise as can in no place helpe or preuaile For so much as his pardons are nothyng lesse then such as he faineth them to be Doth he not then shew himselfe a manifest deceiuer when as he maketh faires and markets of them but to the intent I will not seeme in this behalfe vainly to labour or trauaile Pristes mâ—â—riage
lawfull I will passe vnto the second part where as I do say that it is not onely done against the worde of God but also against equitie and iustice to forbid priests to marry for so much as it is not lawfull for any man by any meanes to forbid y t thing which the Lord hath left at liberty For S. Paule in the xiij chapter vnto the Hebrewes declareth that matrimony is lawfull for all men saying that mariage and the vndefiled bed or chamber is honourable amongest all men and in the first to the Corinthians and vij chapiter He sayth for auoiding of whoredome Let euery man haue a wife of his owne but I know what these obstinate and stiffe necked will aunswer vnto me that the same is spoken and meant of others and not of priestes But what will they aunswere vnto me as touching that whiche is written in the first to Timothie and iij. chapter A Bishop ought to be without rebuke the husband of one wyfe and by and by after he sayeth Deacons ought to be the husbandes of one wyfe the which should rule and gouerne their children and family vprightly Unto these Paule affirmeth matrimony to be meete and necessary let them say what they can vnto the contrary What could bee more vehemently spoken agaynst their wicked tiranny then that which by the holy Ghost he declareth in the iiij chapter of the same Epistle that in the latter daies there should come wicked men which should forbid matrimonye and calleth them not onely deceiuers but also wicked spirites attending vnto the doctrine of wicked spirites but these men thinke that they haue very well escaped wheÌ„ as they wrest this sentence to those old ancient heretikes the Tatianes they say these men did onely condemne matrimonye we do not condemne it but onely forbidde Church men to marry Unto whome we thinke matrimonye is not conuenient As though that albeit this prophesie were first of all complete and fulfilled in the Tationes that it did not also redound vnto them or as though this theyr subtile sophistication were worthy to be regarded that they do not deny or prohibite matrimony because they do not forbid it vnto all men generally Lyke as if a tyraunt would contend and affirme hys lawe to be good by the extremity and violence whereof onely one part of the citie is oppressed but now let vs heare the reasons of the contrary part it behoueth say they a Priest to differ from the common sort of the people by some notable marke or token But read Saint Paule where as he describeth the perfect Image of a good Bishop did he not recken and account mariage amongest the other good giftes which hee required to bee in them But I knowe very well howe these men interprete Paule Uerily that a Bishop ought not to be chosen which hath married hys second wyfe But also it appeareth openly by the text that this interpretation is false for so much as he doth by and by declare shew what maner of women the wiues of Byshops deacons ought for to be Wherfore Saint Paule nuÌ„bereth matrimony amongest the principall vertues pertainyng vnto a Bishop And these men do teache it to be an intollerable vice amongest the orders of the Church and not beyng content with that generall reproche or slaunder they call it in the Canons the vncleanlinesse pollutyng and defilyng of the fleshe Nowe let euery man consider with himselfe out of what shop this stuffe is taken God instituted matrimony Christ sanctified it with hys presence by turnyng water into wyne and vouchsafed so to honour it that he would haue it the Image or figure of his loue and friendship with the Church What can be more famous or notably spoken to the commendation and prayse of wedlocke But these vnshamefast faces doe call it a filthy and vncleane thyng alledgyng the Leuitical priestes which as often as they came vnto the office of ministration were bounden to lye a part from their wiues whereby they beyng cleane and vndefiled might handle the holy things A 〈…〉 againâ— Priestes mariage 〈◊〉 Leuitâ—â—â—ll Priestes 〈◊〉 time 〈…〉 from 〈◊〉 wiueâ—â—â—go Chriâ—â—â—â— Prieâ—teâ— must haue no 〈◊〉 I do 〈◊〉 the argumâ—â—â— and our sacraments for so much as they are much more noble and excellent then theirs and daily vsed it would be a very vncomely thing that they should be handled by maried men As though that the office of the ministery of the Gospell were all one with the Leuiticall priesthoode For they as figures did represent Christ which beyng mediator betweene God and man by hys singular and absolute puritie and cleannes should reconcile the father vnto vs for so much as on no part sinners could exhibite or shew forth any tipe or forme of his sanctity or holynesse yet to the intent they might shadow hym out with certaine similitudes or lineamentes they were commaunded that when so euer they should come vnto the sanctuary or holy place they should purify themselues aboue all mens order or fashion for then did they most nere and properly figurate Christ which appeared in the Tabernacle as peacemakers to reconcile the people vnto God This Image or personage forsomuch as our Ecclesiasticall pastors at this day doe not take vpon them or execute in vayne are they compared vnto them Wherefore the Apostle without all exception vpon a sure good ground doth pronounce and say that mariage is honourable amongest all men and that whoremongers and adulterers do abide the iudgement of God Besides all this the Apostles themselues by their examples do prooue that matrimony is not vnworthy of any office or function be it neuer so excellent for S. Paule himselfe is witnes that they did not only kepe their wyues but also caried them about with them The 4. Article That all those heresies commonly called the heresies of England 4. Article or at the least the greater or most part of them to be now presently vnderstand and knowen by the English men to be of themselues good and iust and to be obserued of all faythful Christians as most true and conformable vnto the law of God and that he hath persuaded many persons to imbrace the sayd heresies Borthwike Saint Iohn in his xi chapter declareth how Caiphas hyâ— Bishop of Ierusalem did prophesie that Iesus should dye for the people which thing he spake beyng vtterly ignoraunt The lyke Image of blyndnes we haue now presently in our luxurious Cardinall of S. Andrewes and hys adherents which accused religion of heresie which in the yeare of our Lorde 1540. was had in estimation in England at the which tyme they proclaymed me an Arch-heretike although they esteeme the same religion for most christian for what religion at that tyme was vsed in England The 〈◊〉 of religioâ— in Englâ—â—â— An. 15â—â— the lyke the whole realme of Scotland did imbrace in this poynt onely the English men differed from the Scottes that they had cast of the yoke of
Christ refuseth the office of a ciuill iudge the which thing hee would not haue done if it had bene agreeable vnto his office or duety The like thyng also he did in the 8. chapter of Iohn When as he refused to geue iudgement vppon the woman taken in adulterye which was brought before hym Where as they doe alledge that Moyses did supply both offices at once An obiection made by the example of Moyses supplying both the offices aunswered vnto I aunswer that it was done by a rare miracle Furthermore that it continued but for a time vntill things were brought vnto a better state Besides that there was a certayne forme and rule prescribed him of the Lord then tooke he vpon hym the ciuill gouernaunce and the priesthood he was commaunded to resigne vnto hys brother that not w tout good cause for it is agaynst nature that one man should suffise both charges wherefore it was diligently foreseene and prouided for in all ages Neither was there any Bishop so long as any true face or shew of the Church did continue who once thought to vsurpe the right and title of the sword Whereupon in the tyme of Saint Ambrose this Prouerbe tooke his original that Emperours did rather wishe or desire the office of priesthood then Priests any Empire For it was all mens opinions at that tyme that sumptuous pallaces dyd pertayne vnto Emperoures and Churches vnto Priestes Saint Bernard also writeth many thyngs which are agreeable vnto this our opinion Palaces to Princes Churches perteyne to Priestes as is this his saying Peter could not geue that which he had not but he gaue vnto hys successours that which he had that is to say carefulnesse ouer the congregation for when as the Lord Maister sayth that he is not constitute or ordained Iudge betwene two the seruaunt or Disciple ought not to take it scornefully Peter could not geue that he had not Peter had no Lordly dominion Ergo Peter could not giue Lordly dominioÌ„ to his successors if that he may not iudge all men and lest that he might seme in that place to speake of the spiritual iudgement he straight way annexeth Therfore sayth he Your power and autoritie shall be in offence and transgression not in possessions For this purpose and not for the other haue you receyued the keyes of the kingdome of heauen Why then do you inuade other mens bounds or borders The rest I will passe ouer for breuities cause The 7. Article Falsly and against the honour state and reuerence of the sacred maiestie of the kyng of Scottes The vii Article he hath said holden and affirmed that our most noble king of Scottes defender of the Christian fayth would appropriate vnto him selfe all the possessions landes and rentes of the Church geuen and graunted by his predecessors and also by himselfe and conuert them vnto hys owne priuate vse And for this ende and purpose as he hath many tymes written vnto him so hath he with his whole endeuour perswaded our sayd noble Lord and kyng therunto Borthwike It is no maruell though these mad dogges do so barke agaynst me whom they thinke to haue councelled y e kings Maiesty I would to God I had also throughly perswaded hym that he should take away from these vniust sacrilegious possessours the riches wherewithall they are fatted and engreased lyke Swyne For this is the nature of dogs that if any man go about to take away the boane out of their mouth by and by to snatche at hym and teare hym with theyr teeth It is out of all controuersie vnto such which haue any wit at all that such were very childish that is to say ignoraunt of all learnyng and iudgement which did so fat and feede with their possessioÌ„s these belly beastes For who would not iudge it more then childish A coÌ„parison betwene our belly Priestes and the Priestes of Baale to bestow the kyngs vitayles or meate vpon the bellies of the Prophets of Baal and Iesabell But all they which at this present do endue such filthy sinkes I wyll not call them deus of thieues with such reuenues they do follow the steps of Iesabell for what other thing do they when as daily they are bleating and bowyng before theyr Images burnyng of incense and fall flat downe before their altars but y t which in tymes past y e prophets of Baal dyd when as they transported the worship of God vnto an Idoll Wherefore if Daniel and Helias were spotted with heresie when they would haue destroyed the Priests of Baall I graunt that I also must be an hereticke But forsomuch as then he did nothyng but which was coÌ„maunded hym of the Lord that was able to kyll the Prophet which had allured the people to follow strange gods he could not truly and iustly be accused of heresie so neyther can my aduersaries spot me therewithall except peraduenture they will condemne in me that where as Elias delt more rigorously with the Prophetes of Baall for he cast them into the broke Kidron I required or desired no more but that the riches which was wickedly bestowed vpon them and theyr possessions might be taken froÌ„ them The 8. Article He willed and desired and oftentimes with his whole heart prayed that the church of Scotland might come and be brought to the same poynt and state and to lyke ruine as the church of England was already come vnto Borthwike If the church of Israel decayed when as in the tyme of Zorobabell Nâ—emias and other holy men it was released and set at libertie out of Babilon I graunt also that it was a ruine vnto the Englishmen to haue departed and gone away out of Babylon the mother of all whoredome vpon whose rotten and filthy paps and brests they haue a long tyme depended and hanged beyng made drunke with the wyne of her whoredome and vnshamefastnesse They had rather cause to geue me thankes which wyth so sincere and good a heart wished vnto them so happy a fall But these vnthankfull persones thought it not enough w t slaunder and reproch to teare me asunder but that now also as blynd rage and madnesse hath taken away all sinceritie and vprightnesse of mynde and iudgement to lye in wayte and lay snares for my lyfe The 9. Article He hath openly holden sayd and affirmed preached and taught that the lawes of the Church that is to say the sacred Canons approoued and allowed by the holy Catholike and Apostolike church to be of â—o force strength or effect alledging therfore and affirmyng that they are made and inuented contrary to the law of God Borthwike God forbid that I should say that those things which are approoued and allowed by the holy Catholike Church should be of no effect or valew For well I know that the holy Apostolicke church hath neuer allowed ordained or taught any thyng which she hath not learned of the Lord the apostles are witnesses
because that could not be proued and that they could not preuayle by reason they vsed theyr wil in place of reason sometime dispitefull and iniurious talke As Fryer Scot being asked of one to whoÌ„ he shuld say the Pater noster hee aunswered saying say it to the deuill knaue So the Councel perceauing they could profite nothing by reasoning they were compelled to passe * That is to the numbring of voyces The Fryers and Prelates could not agree amoÌ„g themselues about saying the Pater noster voting But then incontinent they that were called ChurchmeÌ„ were found deuided and repugnaunt among themselues For some Bishop with the Doctours and Friers consented that the Pater noster should be sayde to sayntes but the Byshops of S. Andrewes Caitnesse and Atheins wyth other moe learned men refused vtterly to subscribe to the same Finally with consent of both the parties Commission was geuen by the holy churche to Dane * This Winrame is now become a godly minister in the Church of God and a maried man Walter Myllâ— Martyr Iohn Winrame then Suppriour of S. Andrewes to declare to the people how and after what maner they shoulde praye the Lordes prayer Who accepting to the commission declared that it should be sayd to God with some other restrictions which are not necessary to be put in memory And so by litle and little the brute and tumulte ceased Ex testimonio è Scotia allato * The martyrdome of the blessed seruant of God Walter Mille. AMong the rest of the Martirs of Scotland y e marueilous constancie of Walter Mille is not to be passed ouer w t silence Out of whose ashes sprang thousands of his opinion and religion in Scotland who altogether choose rather to dye then to be any longer ouertroden by the tyranny of the foresayd cruell ignorant and beastly byshops Abbots Monkes and Fryers and so began the congregation of Scotland to debate the true Religion of Christ agaynst the Frenchmen and Papists who sought always to depresse and keepe down the same for it began soone after the Martyrdome of Walter Mille of the which y e forme here after followeth In the yeare of our Lorde 1558. in the tyme of Marye Duches of Longawayll Queene Regent of Scotland the sayd Iohn Hamelton being bishop of S. Andrewes Walter Mylle contrary to his Popishe vow maried Walter Mylle first suspected of heresie Walter Mylle taken by two Popishe prestes George Straqwhen and Syr Hugh Turrye and Primate of Scotland this Walter Mille who in hys youth had bene a papist after that he had bene in Almaine had heard the doctrine of the Gospell he returned again into Scotland and setting aside al papistry and compelled chastitie maryed a wyfe whiche thing made him vnto the Byshops of Scotland to be suspected of heresie and after long watching of him he was taken by 2. Popish Priestes one called sir George Sâ—raqwhen and the other sir Hugh Turry seruauntes to the sayd byshop for the tyme wythin the towne of Dysart in Fiâ—â—e and brought to s. Andrewes and imprisoned in the castell therof He being in prison the Papistes earnestly trauayâ—ed and laboured to haue seduced him and threatned him with death and corporall tormentes to the intent they woulde cause him to recant and forsake the trueth But seeing they coulde profit nothing thereby and that he remained still firme and constant they laboured to perswade him by faire promises and offered vnto him a Monkes portion for all the dayes of his life in the Abbay of Dunfermeling so that hee woulde denie the things he had taught and graunt that they were heresie but he continuing in the truth euen vnto the end despised their threatnings and faire promises Concilium malignantium Then assembled together the Bishops of S. Andrewes Murray Brechin Caitnes and Atheins the Abbots of Dunfermeling Landors Balindrinot Towper with Doctors of Theologie of S. Andrewes as Iohn Greson blacke Frier and Dane Iohn Uymame suppriour of S. Andrewes William TraÌ„ston Prouost of y e old Colledge with diuers others as sondry Friers blacke gray These being assembled and hauing coÌ„sulted together he was taken out of prison brought to y e Metropolitane Church where he was put in a Pulpit tofore the Bishops to be acused Walter Mylle for age could scarse clyme to the pulpit God geueth strength contrary to mans expectation the 20. day of Aprill Being brought vnto y e Church and climing vp to the Pulpit they seeing him so weake feeble of person partly by age and trauaile partly by euil intreatment that without help he could not clime vp they were in despaire not to haue heard him for weakenesse of voyce But when he began to speake he made the Church to ring and sound againe wyth so great courage stoutnes that the Christians which were present were no lesse reioyced Andrew Oliphant the Archbishops Chaplaine then the aduersaries were confounded and ashamed He being in the Pulpit and on his knees at Prayer sir Andrew Oliphant one of the Byshops Priestes commaunded him to arise and to answere to his Articles saying on this maner Sir Walter Mille arise and aunswere to the Articles for you hold my Lord heere ouer long To whome Walter after he had finished his prayer aunswered saying We ought to obey God more then men I serue one more mightie euen the omnipotent Lord and where you call me sir Walter they call me Walter and not sir Walter I haue bene ouerlong one of the Popes Knightes Now say what thou hast to say These were the Articles whereof he was accused with his aunsweres vnto the same OLiphant What thinke you of Priests mariage Mille. Oliphant Mylle I hold it a blessed band for Christ himself maintained it and approued the same and also made it free to al men but ye thinke it not free to you ye abhorre it and in y e meane time take other mens wiues and daughters wil not keepe the band that God hath made Ye vow chastitie breake the same S. Paul had rather marry then burne the which I haue done for God forbad neuer mariage to any man of what state or degree so euer he were Olip Oliphant Mylle Thou sayest there is not seauen sacraments Mille. Geue me the Lords supper and Baptisme and take you the rest part them amoÌ„g you For if there be vij why haue you omitted one of them to wit mariage and geue your selues to sclaunderous and vngodly whoredome Oliph Oliphant Thou art against the blessed sacrament of the aultar and sayest that the Masse is wrong and is Idolatry Mille. Mylle A similitude aptely applyed A Lord or a King sendeth calleth many to a diner and when the diner is in readinesse he causeth to ryng a bell and the men come to the hall and sit downe to be partakers of the diner but the Lord turning his backe vnto them eateth all himselfe and
a certaine Sermon of the sayd Maister Ridley made at the Courte MAister Ridley after right hearty commendations it chaunced me vpon Wednesday last past to be present at your sermon in the courte wherein I hard you confirme the doctrine in religion set foorth by our late Soueraigne Lorde and mayster whose soule God pardon admonishing your audience that ye would specially trauell in the confutation of the bishop of Romes pretended authoritie in gouernement and vsurped power in pardons whereby hee hath abused himselfe in Heauen and earthe Which two matters I note to be playne If this doctrine were playne in king Edwardes time how chauÌ„ced it was not â—o playne with you in Queene Maryes tyme and here wythout controuersie In the other two ye spake of touchyng images and ceremonies and as ye touched it specially for holy water to driue away deuils for that ye declared your selfe alwayes desirous to set forth the mere trueth with great desire of vnitie as ye professed not extending anye your asseueration beyond your knowledge but alwayes adding such like words as farre as ye had read and if any man could shew you furder ye would heare him wherein ye were much to be commended Upon these considerations and for the desire I haue to vnitie I haue thought my selfe bound to communicate to you that I haue read in the matter of Images and holy water to the intent ye may by your selfe consider it and so wey before that ye wil speake in those two pointes as ye may reteining youre owne principles affirme still that ye woulde affirme and may in deede be affirmed and mayntayned wherein I haue seene other forget themselfe First I send vnto you herewith which I am sure ye haue red that (a) (a) Euseb. Caesar sayth that he saw the pictures of Paul Peter kept with a certain christian man but yet he saith not that those pictures were set vp in any Church Eusebius writeth of Images whereby appeareth that Images haue beene of (b) (b) What antiquitie Images had in the Church is declared by the doyng and writing of Epiphanius in his epistle ad Episc. Hierosol translated by Hierome Item in the Councell called Elâ—hertinum Artic. 36. it is to be seene how pictures were forbid in church walles Item in concilio Constantinop sub leone imp Images were condemned IteÌ„ Carolus Magnus with the whole Councell of Frankford decreed against Images abrogating the vayne and friuolous actes of Irene in his Councell a little before Brieflie concerning the antiquity of Images when bishops began to cease from preaching in churches then Images began to be set vp great antiquitie in Christes Church and to say we may not haue Images or to call them when they represent Christ or his Saintes be ouer grosse opinions to enter into your learned head what so euer the vnlearned woulde tattle For you know the text of the old law (c) (c) It is not lyke for non facies sculptile that is Morall De immundâ—â— is but ceremoniall NoÌ„ facies tibi sculptile forbiddeth no more Images now then another text forbiddeth to vs puddings And if omnia be munda mundis to the bellye there can be no cause why they should bee of themselues impura to the eye wherein ye can say much more And then when we haue Images to call them Idols is a like fault in fond folly As if a maÌ„ would call Regem a Tyrant and then bring in old writers to prooue that Tyrannus signified once a kyng like as Idolum signified once an Image but like as Tyrannus was by consent of men appropriate to signifie an vsurper of that dignitie and an vntrue king So hath Idolum bene appropriate to signifie a false representation and a false Image In so much as there was a solemne anathemization of all those that would call an Image and Idoll as he were worthy to be hanged that would call the king our maister God saue him our true iust king a tyrant and yet in talke he might shew that a tyrant signified sometime a king but speech is regarded in his present signification which I doubt not ye can consider right well I verily thinke that as for the hauing of Images ye will say inough and that also when we haue them we should not despise them in speach to call them (d) (d) Betwixt Images and Idols there is but little difference but betwixt Images set vp in Churches and Idols there is none at all Cic. lib. 1. de finib Imagines quae Idol a nominant idols ne despise them with deedes to mangle them or cut them but at the least suffer them to stand vntorne wherein Luther that pulled away all other regarde to them straue stoutly and obteyned as I haue seene in diuers of the churches in Germany of his reformation that they shoulde as they do stand still All the matter to be feared is exces in worshipping wherein the church of Rome hath bene very precise And specially Gregory writing Episcopo Mastilien which is coÌ„teined De consecratio Distinctione 3. as followeth Duo hic videnda sunt primum tempore Gregorij Imagines non dum colebantur vt hodie apud nos sed tantum ad historiam adhibebantur Cuiusmodi videtur pictura illa Christi mulieris fimbriam tangentu cuius meminit Eusebius in hist. Verum si viueret hodie Gregorius videâ—et que tantam in statuis prophanationem quid tum sensisset ille haud obscurum est Praeterea excusatio illa defensio picturarum quam affert praeterquam quod iusta ratione careâ— pugnat etiam manifeste cum Synodo Elib Artic. 3â— vbi prohibentur in templis picture ne in â—ultu sit error Pugnat etiam cum exemplo Epiphanij Ez ech c. Perlatum ad nos fuerat quod inconsiderato zelo succensus fanctorum imagines sub hac quasi excusatione ne adorari debuissent confregeris quidem eas adorari vetuisse omnino laudamus fregisse verò reprehédimus Dic frater a quo factum esse sacerdote aliquaÌ„do auditum est quod fecisti Aliud est enim picturam adorare aliud per picturam historiam quid sit adorandum addiscere Nam quod legentibus scriptura hoc idiotis praestat pictura cernentibus quia in ipsa ignorantes vident quid sequi debeant in ipsa legunt qui literas nesciunt vnde praecipue gentibus pro lectione pictura est Herein is forbidden adoration Idolatry is not excluded so long as any vertue is sought at their hands and then in Sexta Sinodo was declared what maner of adoration is forbidden that is to say Vertue is and hath beene sought at their handes godly adoration to it being a creature as is conteined in the chapiter Venerabiles imagines Ergo. Idolatry is not excluded as he sayth in the same distinction in this wise Venerabiles Imagines Christiani non deos appellant neque seruiunt eis vt
in myne owne name and in the name of all my brethren At which saying all the Doctors gently put off theyr cappes Then M. Weston did oppose the Respondent on this wise West Tertull. 〈…〉 August ad Dardan Tertullian doth cal the sacrament the signe and figure of the Lorde S. Augustine ad Dardanum sayeth Non dubitauit Dominus dicere hoc est corpus meum cum daret signum corporis i. The Lorde did not sticke to say this is my body when hee gaue a signe of his body Besides this he geueth rules howe to vnderstand the scriptures saying If the Scriptures seeme to commaund some heynous thing August de â—octrina Christiana then it is figuratiue as by example Manducare carnem bibere sanguinem est tropicus sermo i. To eate the flesh and drinke the bloud is a tropicall speache Harps Aunswere to Tertull. Tertullian did wryte in that place against Martion an heretique who denied Christ to haue a true body and said he had onely a fantasticall body He went aboute to shewe that we had Christ both in heaueÌ„ and in earth and though we haue the true bodye in the Sacrament yet hee woulde not goe about so to confounde him as to say that Christe was truely in the Sacrament For that heretique woulde haue thereat rather marueiled then beleeued it Therefore hee shewed him that it was the figure of Christe and a figure can not be but of a thing that is or hath bene extant To the texte of Augustine the Churche hathe neuer taught the contrarye Aunswere to August There is an outwarde thing in the Sacrament which sometimes hath sundry names For it maye be called a Figure in this declaration That Bodye which is in the sacrament is a figure of Christ dwelling in heauen To the thirde That whych is brought by Augustine for example about the vnderstanding of the Scriptures Aunswere to August De doctrinâ— Christian. is thus to be vnderstanded as tending to a generall manner of eating so Manducare carnem bibere sanguinem i. To eate the flesh and drinke the bloude may be a figuratiue speache to exclude Anthropophagiam i. The eating of mans flesh the which is when we eate mans flesh cutte into morsels as we eate common meate so as we neither haue nor eat Christ in the Sacrament West I vnderstand your short learned answeare The 2. question which doth sufficiently content me But nowe to the second question which is of transubstantiation The scripture calleth it bread Ergo it is bread Harps In the name of breade all is signified whyche wee doe eate West Theodoretus an ancient wryter Theodoretus Dial. 1. in his firste Dialogue sayth that Christ changed not the nature but called it his body Harps He doeth there speake de Symbolo which is Externa species sacramenti i. The outwarde forme of the Sacrament A single sole aunswere to Theodoretus Hee meaneth that that doth tarie in his owne nature Moreouer as it was reported hee brought for his answere Augustinum in sententijs Prosperi West Theodorete also in hys seconde Dialogue of these kindes of breade and wine sayeth Nec naturam egrediuntur Theodoretus Dial. 2. manent etiam in sua substantia i. They goe not oute of their owne nature but they tarie in their owne substaunce Harps They are vnderstanded to be of the same substance wherein they are * And how are they turned if they remayne in Priori substaÌ„tia Simbolum quid turned West But what say you by this Manent in priori substantia They remaine in their former substance Harps Symbola manent The outward signes doe tarie West But what is meant here by this word Symbolum Harps The outwarde fourme or shape onely of the Nature West Then you can not call them a substance Harps Yes Syr euery thing hath a certaine substaunce in hys kinde West That is true but accidentes are not substaunces in theyr kinde Harpsfielde Sunt quid in suo genere Of thys they contended much West Chrysostome ad Caesarium Monachum sayeth Chrisost. ad Caesarium Monachum Sicut antequam consecratur panis est sic postquam consecratur liberatus est ab appellatione panis donatusque est appellatione corporis Domini cum natura remanet That is Like as before it is consecrated it is breade so after it is consecrated it is deliuered from the name of breade and is endued with y e name of the Lordes body where as the nature doth remaine Harps Where reade you this place I pray you D. Weston compyleth his argumentes out of Pet. Martyrs story West Here in Peter Martyr I finde it I haue hys Booke in my hand Harps The authour shall be of more credite before that I make so much of him as to frame an answere vnto it Weston In deede I knowe not well where he findeth it But Gelasius sayeth Gelasius that the nature of breade and wine doe tarrie Harps What is that Gelasius West A Bishop of Rome Harps Then he allowed the Masse West Yea and oftentimes sayde it and Purgatorie he also allowed and so prayer for the deade reliques and inuocation to saintes Harps Belyke then hee meant nothing against Transubstantiation West It doeth appeare so in deede Origenes in Mat. cap 15. But Origene vppon Math. the 15. Chapter saith that the material breade doeth tarrye and is conueyed into the priuie and is eaten of wormes Harps Tushe tushe thys place appertaineth vnto holye breade West What doth it appertaine to holy bread Harps Yea vnto holy breade West By what meanes can you shewe how this myraculous worke bringeth Christ into the sacrament Harps By the scriptures I prooue that which sayeth Hoc est corpus meum This is my body West It doeth reioyce all vs not a little that you haue so well maintained the sound doctrine of the sacrament of the Altare wherein you haue faithfully cleaued to the Catholike Church as an onely stay of our religion by the whych meanes you haue prooued your selfe meete to be authorised further towardes the practising of the scripture And heere I doe openly witnesse that I doe throughly consente wyth you and haue for disputations sake onely brought these argumeÌ„ts against you which you haue right learnedly satisfied and nowe all things being done after our forme and maner we wil end this disputation saying In oppositum est sacra theologia In oppositum est c. ¶ Thus haue ye heard in these foresaide disputations about the holy supper of the Lorde the reasons and arguments of the Doctors the answeres and resolutions of the Bishops and the triumphe of the Prolocutor triumphing before the victorie w t Vicit veritas who rather in my minde shoulde haue exclaimed vicit potestas As it happeneth alwaies Vbi pars maior vincit meliorem For els if potestas had not helped the Prolocutor more then veritas there had ben a small victoria But so it
broughte in the Bishop of Rome and sette him in his olde authoritie beginneth to set vp abbeis againe hath made the mariage of priestes vnlawfull hath tourned the English seruice into Latine againe hath set vp the Masse againe w t like baggage and pulled downe the holy Communion and all this is done by consente of Parliament If the Acts of Parliament made in king Henries time in K. Edwards had theyr foundatioÌ„ vpon Gods word where vpon all positiue lawe ought to be grounded then these which are stablished in the Quenes time being cleane contrary to the others as they are not warranted by gods woorde so are they wicked and therfore to be both spoken and wrytten against of all menne as well of priuate as of publique persons If your Actes my Lord Chancellour which you haâ—e lately coyned I call them yours because ye only beare the swinge deuise and decree what yee list all other men are forced to followe be good and according to Gods woord then the former Actes were naught whych thing ye seeme to say in vtterly taking of them away and setting vp of the contrary if the former were nought why then did ye consent vnto them and confirme them to be good by your voluntarie and aduised wryting as it appeareth and will to the worldes ende in your Booke de vera Obedientia where you prooue the Queene a Bastard and the bishop of Rome to be an vsurper and to haue no authoritie in the Realme of Englande Yee must needes confesse that the moste parte of your Actes of Parliament in these latter dayes haue bene according to the fantasies of a fewe King Henry in his time established by Parliament in a manner what he listed and many thinges that might well haue bene amended In Kinge Edwardes dayes the Duke of Somersette and Northumberlande bare a great stroke in thyngs and did not all things syncerely Euen so since the Quene that nowe is came to the gouernement of the realme al things are ordered by your deuise and head and the whole Parliament house is ledde as you list by reason whereof they are compelled to condescende to thinges both contrarye to Gods manifest woorde and also contrary to theyr owne consciences so great is your crueltie For to bryng youre wicked purposes to passe and to establish your Antichristian kingdome whych I truste the Lorde wyth the breathe of hys mouthe will spedely blowe ouer yee haue called three Parliamentes in one yeare and an halfe that what you coulde not compasse by subtill perswasion ye might bring to passe by tyrannical threatning for if yee hadde not vsed cruell force in your doinges yee had neuer broughte to passe suche thinges as this daye yee haue to the vtter defacing and abolishing of Gods true religion and to the casting away and destruction of your naturall Countrey so much as in you lieth And as it is moste true that Actes of Parliament haue in these latter dayes bene ruled by the fantasies of a fewe and the whole Parliament house contrary to their minds was compelled to consent to such things as a few had conceiued So it muste needes be graunted that the Papistes at all times were moste readie to apply them selues to the present worlde and like menne pleasers to follow the fantasies of suche as were in authoritie and turne with the estate which way so euer it tourned Yea if the estate should chaunge ten times in one yeare they woulde euer be ready at hande to chaunge with it and so folowe the crie and rather vtterly to forsake God and be of no religion then that they would forgoe lust or liuing for God or for religion King Henrie by Parliamente accordinge to Goddes woorde putte downe the Pope the Clergie consented and all men openly by othe refused this vsurped supremacie knowing by Gods worde Christ to be head of the churchâ— and euery Kinge in hys Realme to haue vnder and nexte vnto Christe the chiefe Soueraigntie King Edward also by Parliament according to Gods woorde sette the marriage of Priestes at libertie abolished the Popish and idolatrous masse chaunged the Latin seruice and sette vp the holy Communion the whole Cleargie consented heereunto many of them set it foorth by then preaching and all they by practising confirmed the same Notwythstanding now when the state is altered and the lawes chaunged the Papisticall cleargie wyth other like worldlinges as menne neither fearing God neyther flying worldly shame neither yet regardinge their consciences othes or honestie like wauering weather Cockes tourn rouÌ„d about putting on harlots foreheades sing a newe song and crie wyth an impudent mouth Come a-againe come againe to the catholicke churche meaning the Antichristian church of Rome which is the Synagogue of Sathan and the very sincke of all superstition heresie and Idolatrie Of what force I pray you may a man think these Parliamentes to be which scantly can stand a yere in strength Or what credite is to be geuen to these law makers which are not ashamed to establish contrary lawes and to condempne that for euill which before the thing in it selfe and the circumstances remaining al one they affirmed and decreed to be good Truelye yee are so readye contrarye to all ryghte to chaunge and turne for the pleasure of manne that at the lengthe I feare GOD wyll vse you lyke chaungelings Anno 1554. Aprill and both tourne you foorth of his kingdom and out of your owne countrey Yee charge the Gospell preachers with the vndoyng of thys realme nay it is the turning papists whych haue not onely sette a sale theyr Countrey like Traitours but also troubled the simple people so that they canne not tell what they may beleeue For that which they affirmed and preached to be newe doctrine in King Edwardes dayes nowe they crie against it as it were moste abhominable heresye This fault I trust yee shall neuer finde at our hands Therefore to conclude that whiche I purposed for somuche as the Actes of Parliament of these latter times are one contrary to an other and those which yee nowe haue stablished in your time are contrary to Gods most manifest woorde as is the vsurped supremacie of the Byshoppe of Rome the Idolatrous Masse the Latine Seruice the prohibiting of lawfull marriage which Sainte Paul calleth the Doctrine of Deuilles wyth many suche other I say it is not onely lawfull for any priuate man which bringeth Gods woorde for hym and the authoritie of the primatiue and best Churche to speake and wryte against such vnlawfull lawes but it is hys duetie and he is bounde in very conscience to doe it Which thyng I haue prooued by diuers examples before and nowe will adde too but one other which is wrytten in the fifth of the Actes where it appeareth that the high Priestes the Elders Scribes and Pharisies decreed in their Councell and gaue the same coÌ„maundement to the Apostles that they should not preache in the name of Christe as yee haue also forbidden
were better able And these were the conditions of Thomas Tomkins testified yet to this present day by the most part of all his neighbors and almost of all his Parish which knew him as M. Skinner M. Leeke and other moe Of whom moe then halfe a dosen at once came to me discrete and substantiall men reporting y e same vnto me recordyng moreouer as followeth That Doct. Boner B. of London kept the sayd Tomkins with hym in prison halfe a yeare Duryng which tyme the sayd Bishop was so rigorous vnto hym that he beat hym bitterly about the face whereby his face was swelled Where vpon the Bish. caused hys beard to be shauen and gaue the Barbour xij d Touching whiche shauyng of Thomas Tomkyns beard this is more to be added Tomkins maketh 〈◊〉 Bishops hay Bishop Boner hauyng Tomkins with him prisoner at Fulham in the month of Iuly did set him with his other worke folkes to make hay And seing him to labour so well the Bishop sittyng him downe sayd Wel I like thee well for thou labourest well I trust thou wilt be a good Catholicke My Lord sayd he Saint Paule sayth He that doth not labour is not worthy to eate Boner said Ah s. Paul is a * And so should 〈◊〉 be with you if 〈◊〉 were a right Bishoppe great man w t thee And so after such other talke the B. inferring moreouer wished his beard of saying that so he would loke like a catholike My L. said Tomkins before my beard grew I was I trust a good christian so I trust to be my beard beyng on But Boner in fine sent for the Barber caused his beard to be shauē of The very cause was for that Boner had pluckt of a peece of his beard before The burning of Thomas Tomkins hand by Bishop Boner who not long after burnt also his body The rage of this bishop was not so great against him but the constancie of the partie was much greater with pacience to beare it The notable constācie in a true Christian Souldiour who although he had not the learning as other haue yet hee was so endued with Gods mighty spirite and so constantly planted in the perfect knowledge of Gods truth that by no meanes he could be remooued from the confession of truth to impietie and error Whereuppon Boner the Byshop being greatly vexed agaynste the poore man when he sawe that by no perswasions he coulde preuaile with him deuised an other practise not so straunge as cruel further to try his constancie to the intent that seeing he could not otherwise conuince him by doctrine of Scriptures yet he might ouerthrow him by some forefeeling and terror of death So hauing with him M. Harpsfielde M. Pendleton Doctor Chedsey maister Willerton and other standing by hee called for Thomas Tomkins who comming before the Bishop and standing as he was woont in defence of his faith the bishop fel from beating to burning Who hauing there a taper or waxe candle of three or foure wikes standing vpon the table thought there to represent vnto vs ◠Boner playeth K. Porsenna in burning the hand of Scaeuola as it were the olde Image of king Porsenna For as he burned the hand of Scaeuola so this Catholike bishop tooke Tomkins by the fingers and held his hand directly ouer the flame supposing that by the smart and pain of the fire being terrified he wold leaue off the defence of his doctrine which he had receiued Tomkins compared to Scaeuola Boner more cruell then Porsenna the Hetruscan Tomkins thinking no otherwise but there presently to die began to commend him selfe vnto the Lord saying O Lorde into thy handes I commend my spirite c. In the time that hys hand was in burning the sayde Tomkins afterwarde reported to one Iames Hinse that hys spirite was so rapte vp that he fealt no paine In the whiche burning he neuer shronke till the vaines shronke and the sinewes braste and the water did spirte into maister Harpsfieldes face In so much that the sayd maister Harpsfield mooued wyth pitie desired the Byshop to stay saying that he had tried hym enough This burning was in the Hall at Fulham And where the Byshoppe thought by that meanes to driue him from his opinions it prooued muche otherwise for this Christian Scaeuola so valiauntly did despise abide and endure that burning that we haue lesse cause heereafter to meruaile at the manfulnesse of that Romaine Scaeuola I would to God the other had as well followed the example of that Hetruscan Tyrant For he after the left hand of Scaeuola was halfe burned either satisfied with his punishment or ouercome by his manhoode or driuen away by feare sent hym home safe vnto his people wheras Boner hitherto not contented with the burning of hys hande rested not vntill he had consumed his whole body into ashes at London in Smithfield But before we come to his suffering we will firste entreat of some parte of his examination articles with hys answeres and confession thereunto annexed as it is credibly in Register recorded The first examination of Thomas Tomkins THis faithfull and valiaunt souldiers of God Thomas Tomkins The first examination of Thomas Tomkins before Boner B. of London after he had remained the space as is sayde of halfe a yere in prison about the 8. day of Februarye was broughte with certaine other before Boner sitting in hys Consistorie to be examined To whome first was brought foorth a certaine bill or schedule subscribed as it appeared with his owne hande the fifte day of the same moneth laste before conteining these wordes folowing Thomas Tomkins of Shordiche and of the Dioces of London hath beleeued and doth beleeue The confession of Tomkins subscribed with his owne hand that in the sacrament of the aultare vnder the formes of breade and wine there is not the very body and bloud of our sauiour Iesus Christ in substaunce but only a token and remembraunce thereof the very body and bloude of Christ onely being in heauen and no where els By me Thomas Tomkins Wherupon he was asked whether he did acknowledge the same subscription to be of his own hand To the which he graūted confessing it so to be This being done the Byshop went about to persuade him w t wordes Tomkins constāt in his fayth rather then w t reasons to relinquish his opinions to returne againe to the vnity of the catholicke church promising if he would so do to remit all that was past but he constantly denied so to do When the Bishop saw he could not so conuince him he brought forth and read to him an other wryting containing Articles and Interrogatories whereunto he shoulde come the next day and answere in the meane time he shuld deliberate vnto himself what to do so the next day being the 9. day of March at 8. of the clocke in the morning to be present in the same place againe to geue his
determinate answer what he would do in the premisses and then either to reuoke and reclaime himself or els in the after noone the same day to come againe haue iustice as he called it ministred vnto him the copy of which articles here foloweth Anno. 1555. March Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins with his owne hand subscribing to the same THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not Articles ministred agaynst Tho. Tomkins Transubstantiation denyed by the omnipotent power of almighty God and his holy woorde really truely and in very deede the very true and naturall body of our Sauiour Iesus Christ as touching the substaunce thereof which was conceiued in the wombe of the virgine Mary and hanged vppon the crosse suffering Passion and death there for the life of the worlde I doe so beleeue Substance of bread remaineth in the sacrameÌ„t Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare there doth remaine the very substance of material bread and materiall wine not changed nor altered in substance by the power of almighty God but remaining as it did before I doe so beleeue The naturall pâ—eseÌ„ce of Christ in the sacrament denyed Thou doest beleeue that it is an vntrue doctrine and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine the substaunce of Christes naturall body and bloude by the omnipotent power of almighty God and his holy worde I doe so beleeue Thou doest beleeue that thy parents kinsfolkes frendes and acquaintaunce The errour of the forelders touching the Sacrament and also thy Godfathers and Godmother and all people did erre and were deceiued if they did beleeue that in the Sacrament of the aultar there was after the consecration the body and bloude of Christe and that there did not remaine the substaunce of materiall bread and wine I doe so beleeue By me Thomas Tomkins The second examination of Thomas Tomkins THe next day being the 9. of Februarie at 8. of the clocke before noon The second examination the said Thomas Tomkins according to the former commaundement was brought againe into the place afore named before the Bishoppe and other hys assistants where the foresayd Articles were propounded vnto him whereunto he aunswered as foloweth Aunswere of Tomkins to the articles To the first he said that he did so beleeue as in the same is contained To the second he sayd that it was onely bread a participatioÌ„ of Christes death and passion and so do the scriptures teach To the third he said and did beleeue it was a false doctrine to beleeue and thinke as is contained in this Article To the fourth he did also beleeue the same After this aunswere he did also subscribe hys name to the sayd Articles Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande and also that article that was the first day obiected against him caused the same to be openly read and then willed him to reuoke and deny his sayd opinions the which he vtterly refused to do and therfore was commanded to appeare before the Byshop againe in the same place at two of the clocke in the after noone The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London and subscribed by the sayd Tomkins the 26. day Septemb. An. 1554. which is this I Thomas Tomkins of the Parish of Shordich in the Diocesse of London The first confession of Tomkins offered to B. Boner and now here agayne repeated The Masse full of superstition and Idolatry hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie that my beliefe hathe bene many yeares past and is at this present that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacrament of the aultare but onely in heauen and so in heauen that it can not nowe in deede be really and truely in the Sacramente of the altare And moreouer hauing likewise confessed and declared to my said Ordinary openly many times that although the church called the Catholicke Churche hathe allowed and doeth allowe the Masse and sacrifice made and done therein as a wholesome profitable a godly thing yet my beliefe hath ben many yeres past is at this present that the said Masse is full of superstition plaine idolatrie and vnprofitable for my soule so haue I called it many times and take it at this present Baptisme ought to be ministred in the vulgar tongue Hauing also likewise confessed and declared to my said Ordinarie that the Sacrament of Baptisme oughte to be onely in the vulgar tounge and not otherwise ministred and also without any such ceremonies as customably are vsed in the Latine church and otherwise not to be allowed Finally being many times and ofte called openly before my said Ordinarie and talked withall touching all my sayd confessions and declarations Tomkins constantly standeth to the truth oâ— the Gospel both by the saide mine Ordinarie diuers other learned men aswel his Chaplaines as other and counselled by all them to embrace the truthe and to recant mine errour in the premisses which they tolde me was plaine heresie and manifest errour do testifie and declare hereby that I do and wil continually stand to my saide confession declaration and beliefe in all the premisses euery part therof and in no wise recant or go froÌ„ any part of the same In witnesse wherof I haue subscribed passed this wryting the 26. day of Septemb. the yeare aforesayd By me Thomas Tomkyns aforesaid The names of them that sate vppon Thomas Tomkins at this Session were these Edmunde Boner The last appearance condemnation of Thomas Tomkins Martyr Iohn Fecknam Deane of Paules Iohn Harpsfield Archdeacon of London Iohn Morwen master of Art Thomas Morton parson of Fulham Tristram Swadell Thom. More Thomas Beckinsaw Iames Cline clearkes The last appearance of Tho. Tomkins before Boner and the Commissioners THe same daye and place at two of the clocke in the after noone he was the last time brought forth before the bishops of London Bath and Saint Dauids with others where hee was earnestly exhorted by the sayd Bishoppe of Bath to reuoke leaue off his opinions Unto whome he answeared My Lord I was borne brought vp in ignoraunce vntill nowe of late yeares And nowe I know the truthe wherein I will continue vnto the death Then Boner caused all his articles and confession to be again openly red and so in hys accustomed maner persuaded with hym to recant To whome hee finally sayde My Lord I can not see but that you would haue me to forsake the truth and to fall into errour and
an Aultar set vppe in the bodye of the Churche for celebration of the communion and caused the sayd Aultar to be taken away and a table to be set in the middle of the Churche the Byshop after the same commaunded the Uicar of Carmarthen to set the table without the chauncell agayne for the ministration of the communion Item he being often in Carmarthen and other places in the chauncell at y e time of holy communion not onely caryed there hym selfe neyther cōmunicating nor ministring bareheaded and vncoyffid reuerently kneelyng but also permitteth the people there to continue the chauncell and quire full kneeling and knockyng their breastes Whiche manner is yet vsed in all the dyocesse without any reformation or gaynesay of hym or any of his officers Item whereas superstious praying vppon beades is not onely vngodly but reprooued in the Kynges Maiesties iniunctions the sayde Byshopppe meeting many with beades in their handes neuer rebuked anye of them Item the sayde Byshopye beyng in the Pulpyt and seeyng corses there within the Churche wyth a great number of lightes vppon them neuer spake against any of them Item where as thordinaunce will that no children be baptised but vppon the Sondaye or holy day onely cause of necessitie excepted he hauyng two children himselfe borne wythout daunger caused one of them to be baptised vppon the worke day And by hys example wythout anye contradiction or motion of reformation it is vsed as it hath bene accustomed in all the dyocesse commonly contrary vnto the booke of ordinaunce in that behalfe ¶ Couetousnes Item from his first comming into the dyocesse hee hath hadde and yet hathe hys onelye studye laboure and practise to suruey landes and to looke for mines c. neglecting his owne bounden duety to applye his booke and preaching Item he keepeth no maner hospitalitie but hath hys seruaunts table in one parlour with him least any stranger shoulde approche hys seruauntes being at theyr meate Item he is commonly talking not of any godlynes but of worldlye matters as baking brewing enclosing plowing mining of milstones discharging of tenaunts and suche like not onely at his table but also most commonly at other places Item he hath warned diuers tenauntes out of theyr landes whiche they and theyr elders haue enioyed for their rentes these hundred yeares and more and occupyed with tillage whiche he sayth he will enclose and beyng sued to of poore men because of quietnes he answered the crowes shall eate the corne rather then ye shal haue any profite thereof Item when the Uicars Chorall of S. Dauids for reliefe of their hospitalitie had an Iland of hys called the bishops Isle for xl s. rent he hath set it to a chapleyn of his for v.li. by yeare And wher at the sute of the sayd Uicars it was graunted by the bishop in the whole chapiter that the Uicares should haue it for yeares at xl s. rent and pay xx.li. entrie he now couetously and agaynst his promyse openly made denyeth the same except the Uicars would geue l.li. Item he caused the Curate of S. Dauids to warne their tenauntes out of theyr sayde landes in the pulpit to the great offence of the people which were wont to haue Gods word preached there and so they sayd to the Curate at that tyme. Item to the plowing of a pasture not aboue x. dayes worke in Lent An. 1549. he had 32. ploughes in one day and those ploughes the priest bad in the Church contrary to the statute of Gomortha in that behalfe prouided and to the euill example of gentlemen in that country Item where the kinges maiesties of godly remembraunce Henry theight appointed at Brekenock a scholemaister vssher Reader of diuinitie a Minister certain scholers and for the mayntenaunce thereof appoynted lx and xij.li. of the pensions and reuenues of Brekenocke the Bishop finding it so furnished hath neither Reader nor Minister there couetously conuerting their stipends to his owne vse Item the Bish. was twise in one day presented in the great court holden in the towne of Carmarthen for enclosing and couetous encroching of the kinges hye way Item he couetously occupyeth purchasing of landes bying of cattell marchaundise and other thinges beyng indetted a notable summe to the kinges Maiestie as may by his accomptes in the courte of tenthes and first fruites appeare Item wheras one Lewis Iohn Thomas boole putting from hym hys lawfull wedded wife vppon Christmas euen last past without banes had mariage solemnizate with a concubine of hys in a Churche within 3. myles of the Byshoppes abode at that time The Bishop since knowing the premisses hath not onely of a couetous mind entred familiaritye with the sayde Lewis and bought a peece of land of him but also euer since hath for to haue hys landes good chepe left both the parties and priest vnpunished vsing hym to familiarly that whereas a Somner cited the parties to appeare among other criminals for the same facte the Byshoppe commaunded the sayde Somner to lette hym alone and so they all remaine vnpunished Item where as the whole Chapiter of Saint Dauids as it was thought was in assured amitie wyth the Byshoppe they all being his Officers or Chaplaines he procured them to be unpleaded wyth Wryt of Quo warranto in the kings Bench keeping the Wryt with hym secretely at the least three monethes not deliuering it but onely tenne dayes before the day of their apparance the parties beyng seuen dayes iourney distant from London Item he is a wilfull wrong doer and troubler of men in theyr rightes entring vppon their lawfull possessions stirring thereby much contention and so notably knowen to the offence of the countrey Wilfull negligence ITem whereas the Byshop aforesayde was appoynted in August An. 1547. and consecrated in September following hee neuer came into the Diocesse himselfe nor sent or appoynted any Officer there before the moneth of April An. 1548. to the great disorder of the kings Maiesties subiects lacke of reformation and ministration of iustice Item during his visitation the sayde Bishop did not endeuor himselfe to see reformation but roade surueying of landes appoynting vaine enclosures and suche other things Which are no parte of the office to him committed nor yet conuenient namely at that time Item the visitation finished he neither appoynted his Officers to examine the cleargie of the places of Scripture to them appoynted to be studied in the same visitation nor hath hitherto effectually gone about any godly reformation according to the ordinaunces of this realme Item the Byshoppe since his comming to the diocesse neuer ministred the Communion sauing onely at two times that he ordred certaine Deacons but in euery thing but that he other whiles preacheth excepted ordreth himselfe like no minister nor man of his vocation Item he hath so alienated himselfe from studie that he preacheth vndiscretely discrediting the office not only vntruely reporting the Scriptures but also preaching the ten commaundements in one place in declaration of the
not to kneele nor knocke to the visible shew or externall shewe of the Sacrament And the queres of Carmarthen and other places there are not close at the sides so that the people may come in and forth at theyr pleasure Moreouer the Kinges ordinaunces doth not authorise him to rebuke the people for knocking on theyr brests in token of repentaunce of theyr sinnes nor for kneeling in token of submission to God for mercye in Christ. To the 22. he sayth that in time of rebellion in Deuon and Cornewall threatening to come into Wales he teaching the people the true fourme of prayer accordinge to Gods holy word and declaring the prayer vpon beades to be vayne and superstitious yet durste not for feare of tumulte forceably take from any man his beades without authority And touching the not reproouing of suche as hee shoulde meete wearing beades hee remembreth not that he hath so done vnlesse it were in the rebellion tyme at whiche time he durste not rebuke suche Offenders To the 23. he sayth that he beyng in the Pulpitte hys face towardes the people did not see the lightes if anye were set vp about the corpes behinde his backe till after that he came downe from the Pulpitte But he with George Constantine and the aforesayde Chauntour sittyng in the Church in Carmarthen to heare causes and seeing the Uicare with other Priestes with song and lights bringyng a corpes vppe to the Church called forthwyth the Uicare and Priestes and rebuked them in open court as cormorantes and Rauens flying about the dead carcase for lucre sake To the 24. he sayeth that he caused the one childe beyng borne with great perill of death to the Mother and it selfe lying for dead a certayne space after to be christened on the workyng day the other childe was Christened on the working day because both Father and Mother and al other people there were in perill of death by reason of the sodayne sweat which all men feared at that time And touching the rest of the accusatiō which is that by that example it is vsed after the olde accustomed fashion he knoweth no such thing ¶ To the tytle of Couetousnesse he sayth that hys doynges prooue the contrarye as his neighbours knoweth And to the 25. Article he vtterly denyeth To the 26. he sayth that his Hall at Aberguilly being ruinous he vseth for his Hall a greate Chamber adioyning for his selfe and his seruauntes and all manner of straungers and besides twenty persons in house daylye What other hospitality he keepeth honest neighbours can testify To the 27. he sayth that his talke is accordyng to his hearers that is to say reuerently and truely of fayth loue and honest lyfe according to the Scriptures to like Auditours and to other vnreuerent and rash Turmoylers of Scriptures and holye doctrine he doeth talke of honest worldly thinges with Godly intent and that he doeth not moste commonlye talke of suche thinges as are expressed in this Article but when hee hath honest occation so to doe The 28. he sayth is vntrue and that hee hath warned no manne out of theyr landes but where he is destitute of necessary prouision and woulde haue part of his owne demayne from certayne free holdes hauing it onelye from yeare to yeare of pleasure hee cannot obteyne it without brawlyng Wherefore he suffereth them to keepe it euen yet still agaynst right reason And touching the rest that he had rather the Crowes should eat it c. he neuer spake any such word To the 29. he sayth that whereas hys Predecessour Byshop Barloe did let to farme the Isle of Ramsay to one William Browne after whose handes this Defendaunt receiued it into his owne possession the Uicars of Saynt Dauids being dispossessed of it long before he letted it ouer to Stephen Greene for 40. shillings the groūd as it was before and three poundes more for seales connies and foules there he knoweth of no right y e Uicars Chorall had therein who did refuse when this defendant did diligently vpon reasonable conditions offer the same vnto them and this defendant made no promise vnto thē as is conteined in the Article To the 30. he sayth he knoweth not but that he aduertised his Bayliffe to warne the freeholdes and other hauing his demayne to rent during pleasure to leaue it at a lawfull day to this Defendantes necessary vse and dyd not cause the Curate to do as is conteined in the Article to his remembraunce To the 31. he sayth that he knoweth not what y e priest bad in the Churche nor howe many plowes there came vndesired of this Defendaunt But he knoweth certeinly that he desired no mans labour but for his mony To the 32. he sayth that he knoweth not any such appoyntment of Schooles and reuenewes there but he foūd there after the departyng of Byshop Barloe a Schoolemayster an Ussher being a Priest and 20. Scholers which he hath hitherto maynteined better then he founde it to his knowledge he did neuer conuert anye pennye therof to his owne vse albeit he might lawfully haue done the same The 33. he sayeth is all vntrue so farre as hee knoweth To the 34. Article he sayth he neuer purchased more then three percels whereof one was 2. shillinges 8. pence by yeare the second three shillinges foure pence and the third 26. shillinges 8. pence or there about by yeare the rest he denyeth To the 35. he sayeth that he neuer bought of Lewes Iohn Thomas his land good cheape but after forty yeres purchase not knowing at that time any suche thinge as is contayned in the article agaynst the sayd Lewes Iohn Neither badde he the Somner to lette him alone but as soone as he hearde any thing of it commaunded the Somner to cyte him and so he was cyted in this Defendantes house occasionyng him to breake his bargayne to the which Lewes this Defendaunt sayde these wordes If you would geue me your land with an house full of golde I cannot nor will not suffer you to keepe a Lemman Then the sayde Lewes affirming the latter woman to bee his wife and the firste vnknowne to this Defendaunt hee caused the sayde Lewes to bee called to the consistorye for tryall where it hangeth yet And also by lawfull processe excommunicated the firste Woman for that shee would not by any meanes appeare in the Court to claime or to confesse marryage with the sayde Lewes and so she standeth this day at the poynt of significauit To the 56. he sayth that whereas the Chauntour and R. M. with other Chanons there would not obey the Kynges Godlye Iniunctions concerning the fyndyng a Schoole for poore mennes Chyldren a Lectur of Diuinitye Sermons on the Sondayes repayring of their Church and Mansion houses decent order and ministration there but stubbornely counted themselues with the Chauntour to be a bodye politicke without regarde of the Byshoppe and his lawefull monitions beyng hymselfe named in theyr Shyre Statutes Decanus quasi Decanus
forward such a matter of which reporte there is sufficient witnesse And it is thought that he hath done much ill with his spitefull toung for he speaketh as boldly in this surmised matter to al the Coūsel as though it were true and much for the kinges profit Item the other Promoter Thomas Lee is a Marchaunt who hath sold his ware and spent his money and now for want of other businesse is become a Promoter of the foresayd articles hauing his costes and charges borne by the sayd principall aduersaries as it is alledged in the Bishops exceptions which shal be proued if commission might be awarded for the purpose ¶ And thus much concerning the exceptions agaynst his pretensed accusers next foloweth the matter iustificatory exhibited by the sayde Bishop in defence of his owne cause as by the effect here appeareth * Certayne Articles ministred by Robert Byshop of S Dauids agaynst a surmised information exhibited by Thomas Lee to the Kinges Maiestie his most honorable Counsell agaynst the sayd Byshop IN primis viz That there ought none aduauntage to be taken agaynst the sayde Byshoppe of the contentes of the sayd pretensed information for the causes particularly folowing And first where as it is obiected agaynst the sayde Byshoppe in the Fyrste Seconde and Fyft articles of the same information and that hee contrarye to the Kynges Highnesse Lawes and Statutes and in the derogation of hys Hyghnesse Supremacy passed a certayne Commission Institutions and Collacions to benefices in his owne name making no mention of the Kynges Highnesse authority where as of trueth the sayd Byshop if he had passed out the Commission Institutions and Collacions in his owne name and without the Kynges Maiestie hys Style as is surmised as hee did not yet had he not offended neither Lawes nor Statutes of this Realme therein Proued by the statute as doth and may appeare euidently by the same statutes and Lawes to the which he referreth himselfe Item whereas it is deduced in the Thyrde Article of the sayd pretensed information that the Chauncellour of the sayde Byshop dyd admitte and institute Iohn Gough into the Rectorye of Haskarde and gaue a Mandate for the induction of the sayd Iohn vnder the Kynges Maiestyes Seale Ecclesiasticall for the Diocesse of Sayncte Dauids with the Teste of the sayd Byshoppe and Subscription of the sayd Chauncellour which thing so deduced if it be true yet the sayd Byshoppe cannot be worthely blamed therof But the Chauntour then his Chauncellour vnworthy shewed himselfe therein verye ignoraunt of the Kynges Statutes of Parliament Proued by the statute wherein it is expressely prouided that in suche cases the Ordinarye ought to passe all suche Institutions and Inductions in his owne name and vnder his owne Seale and not in the Kynges Maiestyes name nor vnder his Seale And further of very trueth the sayd Chauncellour in admitting and instituting the sayd Clerke to the sayd benefice without the knowledge and consent of the sayd Byshop dyd exceed his Commission forasmuch as the sayd Byshop at the graunting of his Commission of his Chauncellourshyppe vnto the sayd Chauntour had restrayned him expressely from the admitting and instituting of any Clerke to any Benefice within the sayde Diocesse except the same Clerke were first examined found worthy and admitted by the sayd Byshop himselfe to the same benefice Itē wheras in the 4. Article of the sayd information it is conteined that the sayd Bishop after the admitting and instituting of the sayd Iohn Gough as is aforesayd obiected articles agaynst him amongest the which it was conteined in effect Act. ad duci possunt Item interrogetur quo titulo tenet rectoriam de Haskarde True it is that the sayde Byshop without molestation of the sayd Gough otherwise then Law did permitte and without takyng vppon hym the cognition of tytle of the sayd fruites and patronage of the sayd benefice in contēpt of the Kinges Maiesties regall Crowne and dignity and without any derogation of the Kinges Maiesties lawes and statutes of this realme did interrogate the sayd Iohn Gough how he held the sayd Benefice being admitted and instituted to the same without his knowledge or consent as he might lawfully do and as it is meet euery Ordinary should know how Pastours are admitted to anye cure within theyr Dioces Item touching the contentes of the Sixt article of the sayd information the sayd Byshop aleadgeth that the vicaredge of Pembrin in the Dioces of Saynt Dauids being voyde he as Patrone thereof to hys knowledge conferred it to Iohn Euans Clarke wyth Letters of institution and induction and after when the Kynges presentation came to him for one Dauid Ienken Clerke he desired xiiij dayes respite at that day eyther to shewe auncient recorde for his right and then the matter to stand to the determination of the Lawe or els if hee shewed not both he and his Clerke to geue place to the Kynges clerk which condition was by Syr Thomas Ioanes Knyght Doctour Merike and the sayd Dauid Ienkin receyued and an institution with an induction was made conditionally to be put into the handes of Syr Thomas Ioanes Knyght for safe custodye for the Kinges Clerke his behoue after the xiiij dayes to be executed at the handes of the sayd Byshoppe if he fayled to shewe within whyche tyme the sayde Byshoppe did shewe an olde auncient recorde declaring the full right of Patronage on the sayde Byshoppes behalfe and so that institution and induction was neuer put in execution by the sayde Byshop Neuerthelesse the sayd Dauid Ienkin contrarye to his promise and othe geuyng thereupon his right hand to Syr Thomas Ioanes Knyght tooke aduauntage by the said writing without knowledge of the sayde Byshoppe after whiche time the Lorde Chauncellour by hys Letters written to the sayde Byshoppe aduertised hym to admit one Iohn ap Howell Clerke pretensed by vertue of a vowson whiche the Lorde Chauncelloure iudged to bee good and so to be admitted notwithstanding his former presentation whereby hee woulde not abarre the other mannes right And so the sayd Byshoppe made one collation two institutions and three Mandates doing no wrong thereby to hys knowledge And further there was no businesse nor vnquietnesse about the possession of the sayd Uicarage But the sayd bishop geuing place was cōtent to lose his right for that time Item whereas Syr Thomas Ioanes aduertised the sayd Byshop that Thomas Pricharde Clarke had celebrated Matrimony in a priuate house betwixt a certayne Prieste and a Woman whose Syster had refused the same as it is deduced in the xi Article of the surmised Articles layd in agaynst the sayd Byshop the sayde Prichard leauing his owne cure vnserued that Sonday he did putte the sayd Thomas Prichard to penaunce for suche his misdoinges and the sayde Pricharde did suche penaunce as was enioyned him to doe And whereas the sayd Byshop made the same Thomas Prichard who is Bachelour of law his commissary it was for the respect of
Bartlemew day then next folowing which payment he made accordingly notwithstanding that hys aduersaries wrought meanes to haue made hym breake hys day namely one Edward Harbard Gentleman who hath a personage of his to Farme kept backe his rent to the very last day because that money should not helpe to serue his turne and so by crafty cauillation deteyneth it still in his hand with a yeres rent and a halfe more for the sayd Edward Harbert is an adherent of the sayd Bishops aduersaries Fiftly the booke of their depositions is so great that it asketh a long tyme to peruse And also the greatest part of their witnesses were vtterly vnknowen of the bishop and all his And also dwellyng in so many sondry places of the Dioces among the mountaines and els where scarcely within the circuit of two hundred miles Item another great Sessions holden at Carmarthen in the moneth of October last during which tyme he was attendant there as is aforesayd All which causes considered beyng also in the tyme of his ordinary visitatioÌ„ which he did execute himselfe he could not make redy his exceptions in shorter tyme. The sayd Bishop dispatched his man towards London the 23. day of October who euer sithens hath bene and is attendaunt in the same sute for the obtainyng of the Commission for proofe of his matter agaynst hys aduersaries ¶ A copy of a certaine letter written by the Bish. of S. Dauids MOst humbly sheweth vnto your honour your poore Orator Robert Bishop of Saint Dauies that where as one Thomas Lee by the procurement of T. Y. and R. M. beyng both Canons of Saint Dauies George Constantine Register to the sayd Bishop hath exhibited vnto your honour agaynst him certayne articles in the which are mentioned many triflyng things vnworthy to be declared in your honourable audience and also theyr pretensed weighty articles as they haue alledged there are vtterly vntrue for proofe whereof the â—ayd Thomas Lee hath had Commissions into the countrey Therefore it may please your honour of your fauourable goodnes to graunt vnto your sayd Oratour a lyke Commission for the examination of witnesse in defence of his truth and honesty against the sayd Thomas Lee George Constantine and the aforenamed Rowland Merike and all other persons with theyr iniust articles attestations and sayings which hath deposed against hym And in tender consideration that your sayd Orator standeth bounâ—en and sureties with hym in the summe of a thousand markes to appeare before the Kings Iustice in the Sessions at Carmarthen in Iuly next commyng to aunswer to a forged matter of premunire by the procurement and counsaile of his forenamed aduersaries maliciously surmised agaynst hym to his vtter vndoyng And furthermore your Orator beyng in debt to the Kings Maiesty by reason of the malicious vexation of his foresayd aduersaries cannot if hee remayne here satisfie the same for where as there be rerages to a great summe as well of the Kings money as of his owne rentes he can receiue none thereof hys aduersaries hath made such ill report to his discredite bearyng the people in hand that he shall come no more thether By reason of which brute neither his owne tenants will pay theyr rentes and rerages nor the priests their rerages due to the Kyngs Maiesty as well for anno secundo and tertio as for quarto and quinto In consideration of all which thyngs it may ylease your honourable goodnes to licence your sayd Orator to depart into the Diocesse for these affayres and other And hee is ready at all tymes at your honourable commaundement and pleasure to repayre agayne and euer to pray to the Lorde Iesu for the perpetuall conseruation of your honour to his glory ¶ Another letter written by the Bishop of S. Dauies RIght honourable and my very especiall good Lorde with humble seruice and harty thanks to God and to you for your godly fauour towardes me at all tymes as right playnly appeareth by your fatherly letters most louingly admonishing me to enclyne vnto that which is very necessary as charitable concorde and vnitie This is furtherly to besiche your Lordship for the Lordes sake not to be grieued but benignly to heare and grauely to ponder that weighty matter which appearing to other but a light griefe to me is in very deede a right grieuous offence to God with no little hinderaunce of his holy word and disturbance of the Kings godly proceedyngs may be a great occasion of much inobedience and disorder of good lyfe Wherefore I am straightly bounden for the true zeale that I ought to beare vnto Gods worde of lyfe Christian religion the Kings Maiesties honour and the godly quiet state of hys people not faintly to let fall the burthen of diligent redresse to bee sought at his Maiesties handes by the godly wisedome of hys most honourable and vpright Counsaile but with harty affection to beare it vp against those high mynded arrogant stubburne ambitious couetous canons trusting in their biting tonges with crafty preuention and vtterly vntrue surmises to stoppe the light that their vngodly misdoings in darknes shal either not be seene or at the lest may seeme to appeare in colourable appearance of right In so much that I doe not a little maruell at these qualities in M. Chaunter the Canon and the Deane of Worcester whose vngentle and vntrue behauiour I haue not only knowen but expertly prooued and sensibly feeled in two of the first to my great losses whereof I make no complaynt But I woonder in my mynd and lament in my heart the straunge alteration and wilfull goyng backeward of myne old faithfull brother George Constantine the whiche knowing them all three to haue bene in tymes past eyther obstinate enemies to the true bearers of the Crosse of Christ or at the least priuye lurkers vnder pretence of fauour towardes the Gospell to sting the poore followers thereof seekyng but their owne lucre and pleasure in all their doinges would so earnestly cleaue vnto them in their wroÌ„g deeds as to betray me with his tong become vntrue of his promise and a bearer of filthy sinne for lucres sake euen yet stifly persisting in the same namely in thyngs manifestly known vnto many although he would deny it and that I might not be credited And as for their premunire both George and they at my first commyng vngeÌ„tly deteining from M. Ferlee hys commission for the Chauncellorship would haue faced mee downe with premunire because it was written in my owne name accordyng to the statute yet was I fayne for the zeale of vnitie not to see their vncurteous deedes departing with M. Farlee for the auoydyng of their malice and enuy and gaue that office for the aâ—â—tie of George vnto M. Chaunter his sonne in lawe and to D. Merike the office of Cardigan But seyng afterward their couetous respect to their own glory and lucre not regarding the reformation of sinne and specially of shameles whoredome I was compelled to remooue theÌ„
into his kingdom The triumph victory ouer death where he now sitteth at his fathers right hand that is to say in power glory equall in maiesty coeternall From thence he shal come to iudge the quicke the dead He shal appeare againe in great glory to receiue his elect vnto himselfe to put his enemies vnder his feete chaunging all liuyng men in a moment and raising vp al that be dead that all may be brought to his iudgement In this shall he geue ech man according to his deedes They which haue folowed him in regeneratioÌ„ which haue their sinnes washed away in hys bloud are clothed with hys righteousnes shall receiue the euerlasting kingdome and raigne with him for euer and they which after the race of the corrupt generation of Adam haue followed fleshe and bloud shall receiue euerlasting damnation with the deuill and hys angels I beleeue in the holy ghost I do beleue that the holy ghost is God the third person in Trinitie in vnitie of the Godhed equal with the father the sonne geuen through Christ to inhabite our spirites by which we are made to feele and vnderstand the great power vertue louing kindnes of Christ our lord For he illumineth quickneth and certifieth our spirit that by him we are sealed vp vnto the day of redemption by whom we are regenerate and made new cretures so that by hym and through hym we do receyue all the aboundaÌ„t goodnes promised vs in Iesus Christ. The holy Catholike Church This is an holy number of Adams posteritie elected gathered The Church washed and purified by the bloud of the Lambe from the beginning of the world and is dispersed through the same by the tiranny of Gog Magog that is to say the Turke and his tiranny and Antichrist otherwyse named the Bish. of Rome and hys aungels as this day also doth teach The Communion of Saints Which most holy congregation beyng as Paule teacheth builded vppon the foundation of the Apostles and Prophetes Christ beyng the head corner stone though it be by the tyranny of Satan and his ministers persecuted some by imprisonment some by death and some by other afflictions painful torments yet doth it remayne in one perfect vnitie both in faith and fellowship which vnity is knit in an vnspeakable knot as well of them which are departed from this mortal life as of them which now be liuyng and hereafter shall be in the same and so shall continue vntill they all do meete in the kyngdome where the head Iesus Christ with all hys holy members of which number thorough Christ I assuredly beleeue that I am one shall be fully complete knit and vnited together for euermore The forgeuenesse of sinnes I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture Remission only through Christ. are forgeuen onely thorough that Iesus Christ of whom onely I do professe that I haue my whole and full saluation and redemption which S. Paule saith commeth not through our workes and deseruyngs but freely by grace lest any should boast hymselfe Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled and set at peace wyth the Father without him no heauenly lyfe is geuen nor sinne forgeuen The resurrection of the body I do beleue that by the same my sauiour Christ I and all men shall rise againe from death for he as Paul sayth is risen agayne froÌ„ the dead and is become the first fruits of them which sleepe Resurrection For by a man came death and by a man commeth the resurrection from death This man is Christ through the power of whose resurrection I beleue that we all shall rise agayne in these our bodyes the elect clothed with immortalitie to liue with Christ for euer the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting And the life euerlasting Through the same Iesus by none other I am sure to haue life euerlasting He onely is the way and entrance into the kingdome of heauen Iohn 3. For so God loued the world that he did geue his onely sonne Iesus Christ to the ende that so many as do beleue in him might haue euerlasting lyfe The which I am sure to possesse so soone as I am dissolued Life and Saluation onely by fayth in Christ. departed out of this tabernacle in the last day shall both body and soule possesse the same for euer to the which God graunt all men to come I beleue that the sacramentes that is to say of Baptisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind Two sacraments of the new Testament In Baptisme as by the outward creature of water I am washed from the filthines which hangeth on my flesh so do I assuredly beleue y t I am by Christes bloud washed cleane froÌ„ my sins through which I haue sure confidence of my certaine saluation In the partaking of the Lordes supper as I receyue the substance of bread wyne the nature of which is to strengthen the body so do I by faith receyue the redemption wrought in Christes body broken on the crosse life by his death resurrection by his resurrection and in summe all that euer Christ in his body suffered for my saluation to the strengthening of my faith in the same And I beleeue that God hath appointed the eatyng drinking of the creatures of bread and wine in his holy supper according to his word to mooue and to stirre vp my mynd to beleue these articles aboue written This is my faith this I do beleue and I am content by Gods grace to confirme and seale the truth of the same with my bloud By me Iohn Warne ¶ A letter of Iohn Cardmaker to a certaine friend of his The peace of God be with you YOu shall right well perceiue A 〈◊〉 M. Câ—â—â—â—make◠〈…〉 that I am not gone backe as some men do report me but as ready to geue my lyfe as any of my brethren that are gone before me although by a pollicie I haue a little prolonged it and that for the best as already it appeareth vnto me and shortly shall appeare vnto all That day that I recant any poynt of doctrine I shall suffer twenty kyndes of death the Lord beyng myne assistance as I doubt not but he wil. Commend me to my friend and tell hym no lesse This the Lorde strengthen you me and all his elect My riches and pouertie is as it was woont to be and I haue learned to reioyce in pouertie as well as in riches for that count I now to bee very riches Thus fare ye well in Christ. Salute all my brethren in my name I haue conferred with some of my aduersaries learned men and I finde that they be but Sophistes and shadowes ¶ A note concerning M. Cardmaker MAister Cardmaker beyng condemned in
the Bishop and his Chapleines laughed and sayd Iesu Iesu what a stubbernesse and arrogantnesse is this and this was in his Chamber where he laye Then sayde the Bishop to me go ye downe and drinke for it is fasting day it is Midsommer euen but I thinke ye loue neither fasting nor praying Haukes I will neuer deny fasting neither praying so that it be done as it ought to be done Fasting praying no man denyeth and without hipocrisy or vayne glory Boner I lyke you the better for that and so wee lefte for that night The next day the Bishop went to London For Fecknam was made Deane that day I taried still at FulhaÌ„ Then did the Bishops meÌ„ desire me to come to Masse but I did vtterly refuse it answering theÌ„ as I did theyr mayster Boner returneth from London That night the Bishop came home to Fulham agayn * Talke betwene Harpsfield and Thomas Haukes THen vpon the Monday Morning very earely the Byshop dyd call for me Talke betweene Thomas Haukes and Harpsfield There was with him Harpsfield Archdeacon of London to whom the Bishop sayd this is the man that I told you of who would not haue his child Christened nor will haue any ceremonies Harps Christ vsed ceremonies Did he not take clay from the ground and tooke spettle made the blind man to see Haukes I wotte well that but Christ did neuer vse it in Baptisme If ye will needes haue it put it to the vse that Christ put it vnto But Chrâ—â—â— neuer 〈◊〉 any ordiâ—nance 〈◊〉 custome of that 〈◊〉 The staâ—â— children 〈◊〉 with Baptismâ— Harps I admit your child die vnchristened what a heauy case stand you in Haukes I admit that if it do what then Harps Mary then are ye damned and your child both Hauk Iudge you no farther theÌ„ ye may by the scriptures Harps Do ye not know that your childe is borne in originall sinne Haukes Yes that I do Harps How is originall sinne washed away Haukes By true fayth and beliefe in Christ Iesus Harps How can your childe being an infant beleue Haukes The deliueraunce of it from sinne standeth in the fayth of his parentes Harps How proue you that Haukes By S. Paule in the 7. and the first to the Corinthians saying The vnbeleuing manne is sanctified by the beleuing woman The beleâ—uing 〈◊〉 sanctifie 〈◊〉 childe and the vnbeleuing woman is sanctified by the beleuing man or els were your children vncleane Harps I will proue that they whom thou puttest thy trust in will be agaynst thee in this opinion Haukes Who be those Harps Your great learned men in Oxford Haukes If they do it by the Scriptures I will beleue theÌ„ Boner Recant recant do ye not know that Christ sayd except ye be Baptised ye can not be saued Haukes Doth Christianity stand in outward ceremonyes or no Christiaâ— standeth 〈◊〉 in outwaâ—â— ceremoniâ—â— Boner Partly it doth what say you to that Haukes I say as S. Peter sayth Not the washing of water purgeth the filthinesse of the flesh but a good conscience consenting vnto God Harps Beware of pride brother beware of pride Haukes It is written Pride serueth not for men nor yet for the sonnes of men Sirach 10 Boner Let vs make an end here How say you to y e Masse Syrha Boner coâ—â—meth in 〈◊〉 with his 〈◊〉 Masse Masse prâ—â—â—â—table for nothing Haukes I say it is detestable abhominable and profitable for nothing Boner What nothing profitable in it what say you to the Epistle and Gospell Haukes It is good if it be vsed as Christ left it to be vsed Boner Well I am glad that ye somewhat recaÌ„t recant all recant all Haukes I haue recanted nothing nor will do Bonor How say you to Confiteor Haukes I say it is abhominable detestable Confiteâ— in the 〈◊〉 a thyng â—â—â—â—testable ye and a blasphemy agaynst God and his sonne Christ to call vpoÌ„ any to trust to any or to pray to any saue only to Christ Iesus Boner To trust to any we bid you not but to call vppon theÌ„ and to pray to them we bid you Boners similitudâ— to proue praying 〈◊〉 Saintes We oughâ— not to beâ—leeue in Saintes Ergo we ought noâ— to call vpâ—â— them Praying the dead Do ye not know wheÌ„ ye come into the Courte ye can not speake with the king Queene vnlesse ye call to some of the priuy chaÌ„ber that are next to the king and Queene Haukes They that list receiue your doctrine You teach me that I should not beleue nor trust in any but to cal on theÌ„ and S. Paule sayth How should I call vpon him on whome I beleue not Boner Wyll you haue no body to pray for you when you be dead Haukes No surelye excepte you canne prooue it by the Scriptures Then the Bishoppe pointed vnto Harpsfield and sayd vnto me Is it not wel done to desire this man to pray for me Haukes Yes surely so long as we liue prayer is auaylable of the righteous man but this mans prayers you beyng dead profiteth nothing at all Boner Will ye graunt the prayer of the righteous man to preuayle Haukes I graunt it doth for the liuing but not for the dead Boner Not for the dead Haukes No forsooth for Dauid sayth No man can deliuer his brother from death nor make agreement vnto God for him Psal. 49. for it cost more to redeeme theyr soules so that ye must let that alone for euer Also Ezechiell sayth Though Noe Daniell or Iob dwelt amongest them Ezech. 1â— yet can they in theyr righteousnesse exceede no farther then themselues Then the Bishop said to Harpsfield Syr ye see this man hath no need of our Ladye neither of any of the blessed Sayntes Well I will trouble you no longer I did call you Boner 〈◊〉 he can noâ— ouercomâ— by doctriâ—â— goeth 〈◊〉 to oppreâ—â— by authoritie hoping that you shoulde doe some good on him but it will not be And he said to me Syr it is tyme to begin with you we will rid you awaye and then we shall haue one hereticke lesse Harps What bookes haue you Haukes The new Testament Salomons bookes and the Psalter Harps Will you read any other bookes Haukes Yea if you will geue me suche bookes as I will require Harps What bookes will you require Haukes Latimers bookes my Lorde of Caunterburyes booke Bradfords Sermons Ridleyes bookes Boner Away away he will haue no bookes but suche as mayntayne his heresies and so they departed for Harpsfield was booted to ride vnto Oxforde and I went to the Porters lodge agayne ¶ The next dayes talke The next dayes talke This Byshâ—pâ— name waâ— Byrd Bishop â—ome tyme of Chester and Sufferaigne before of Couentrie of whom read before B. Boner reproued for his anger THe next day came thither an old Byshoppe who had a pearl in his eye and he brought with him to my Lord a dish of apples a
vertue of the holy crosse he gaue sight to the blinde c. And howe can this be true when the holy Crosse was not yet found in the time of s. Laurence For Helen whych first found the crosse as they saye came after S. Laurence more then 40. yeares To Tho. Becket Archbishop of Canterburye By the bloud of Thomas which he for thee did spende Make vs Christ to clime whether Thomas did ascende Of S. Nicholas O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee False merites that by his merites prayers we may be deliuered from the fire of hell Of Mary Magdalen Graunt we beseeche thee through thy mercy to let her purchase for vs the blisse euerlasting c. An other prayer of our Ladie The dolorous compassion of Gods sweete mother Bring vs to the blisse of almighty God the father c. An other prayer in the sayd Primer to our Lady Establish vs in peace and tranquillitie And chaunge the name of sinfull Eua Loose thy prisoners from captiuitie Vnto the blinde geue sight againe The office of Christ geuen to our Lady Deliuer vs from malignitie To the ende we may some grace attaine Shewe thy selfe to be a mother So that he accept our petition Deliuer vs from bondage of sinne c. Item Holy mother succour the miserable comfort the weake spirited geue courage to the desperate praye for the people make intercession for the Cleargy and be a meane for the deuout womankinde c. An other blasphemous prayer O thou meeke mother haue mercy therefore On wretches for whom thou haddest these paines all Blasphemy Seeing thy sonne that vine cluster pressed sore And from the pestilence of death eternall Keepe vs by voiding the feende infernall And ioyne vs with them which rewarded be With eternall life seeing the Deitie An other blasphemie in the sayde Primer Haile Queene mother of mercy our life our sweetnes Idolatrye oure hope Vnto thee do we crie and sigh weeping and wailing Come of therefore our Patronesse cast vpon vs thy pitiful eyes and after this oure banishmente shewe to vs the blessed fruite of thy wombe O gate of glory be for vs a reconciliation vnto the father and the sonne From the wretched their faultes expell wype the spots of sinnes vncleane c. Item to our Lady The fruite of thy wombe euerlasting We may behold through thy deseruing c. Item Graunt we beseeche thee If Maryes merites might helpe vs then Christ dyed in vayne Like Primer like Psalter that by her merites and praiers we may attaine to that vnspeakeable ioy wheras she being assumpt doth now enioy with thee in heauen for euer And thus much hitherto of this catholike Primer called our Ladies mattens Wherunto if it were not tedious for the Reader we would also adioyne our Ladies Psalter to the intent that all indifferent Readers as they haue seene what bookes these Catholike fathers haue condemned and do coÌ„demne for hereticall so the same may also see iudge what bokes on y e other side they approue as lawfull and Catholike And for as muche as it is not knowen peraduenture to all men what our Ladies Psalter is or what it meaneth yea and some peraduenture will denie any such booke of our ladies psalter to be writteÌ„ or approued here therfore we wil first produce the name of the author who was Bonauenture a Seraphical doctor bishop also Cardinall canonised moreouer by Pope Sixtus 4. an 1482. for a saint in the CaleÌ„dar who in his boke thus entituled in Latine Incipit Psalterium beatae virginis Bonauenture compiler of our Ladyes Psalter compilatum per Seraphicum Doctorem Sanctum Bonauenturam Episcopum Albanensem necnon sanctae Romanae Ecclesiae Praesbyterum Cardinalem in honorem genetricis c. Fol. 84. in the second part of his whole woorkes which were imprinted at Argentine This Bonauenture liuedâ— an 1170. and was Canonised an 1482. An. 1495. to shewe him selfe a deuout seruant to his Ladie hath taken euery Psalme of Dauids Psalter which he peculiarly made and referred to almighty God and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde and hath placed in the name of our Ladye This being done through the whole Psalmes euery one of them it is now called our Ladies Psalter vsed to be song saide in the praise and seruice of our Lady A briefe tast wherof for examples sake for to shewe all it were too long we thought here to exhibite vnto the reader in order as foloweth The title in English of this Psalter ☞ Here beginneth the Psalter of the blessed Uirgine made by the Seraphicall Doctoure S. Bonauenture the Bishop of Albane The title of the booke called our Ladyes Psalter and Cardinall of the holy Church of Rome c. 1 BEatus vir qui intelligit nomen tuum Maria virgo gratia tua animam eius confortabit Tanquam aquarum fontibus irrigatum vberrimum in eo fructum iusticiae propagabis c. Vniuersas enim foeminas vincis pulchritudine carnis superas Angelos Archangelos excellentia sanctitatis Misericordia tua gratia vbique praedicatur c. Gloria patri That is to say The booke called our Ladyes Psalter Ex 2. parte opeâ—â—m S Bonauenturae Blessed is the man which vnderstandeth thy name O virgine Marie thy grace shall comforte hys soule Thou shalt bring foorth in him the most plentiful fruite of iustice being watered as it were wyth fountaines of water All women thou passest in the beautie of thy body all Angels and Archaungels in the excellencie of thy holinesse Our Ladyes beautye Thy mercy and thy grace is magnified euery where c. Glorie be to the father c. 2 Quare fremuerunt inimici nostri aduersum nos meditati sunt inania Protegat nos dextera tua Mater Dei vt acies terribiliter confundens destruens eos Venite ad eam qui laboratis tribulati estis dabit refrigerium animabus vestris Accedite ad eam in tentationibus vestris stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro misericordia enim illius plena est teâ—ra c. Gloria patri c. Why doe our enemies freat and imagine vaine things against vs Treason agaynst Christes person and dignitye Let thy right hand defend vs o mother of god terribly coÌ„â—ounding destroying them as a sword Come vnto her all ye y t labor and are troubled and shee wil geue rest vnto your soules Come vnto her in your temptations and her louing countenaunce shall stablish comfort you Blesse her with all your heart for the earth is full of her mercy Glory be to the father c. 3 Domina quid multiplicati sunt qui tribulant me In tempestate tua persequeris dissipabis eos Dissolue
the poore people barly bread M. Buceâ—â— saying or whatsoeuer els the Lord hath committed vnto thee And whiles Bradford was thus persuaded to enter into the ministry Doctour Ridley that worthy Byshop of LoÌ„don and glorious Martyr of Christ accordyng to the order that then was in the Churche of England called hym to take the degree of Deacon Iohn Braâ—â—ford madâ— Deacon by Bishop 〈◊〉 withâ—â—â— any superâ—stitious abuse there Iohn Braâ—â—ford madâ— Prebendaâ—â— in Paules 〈◊〉 licensed 〈◊〉 preach Which order because it was not without some such abuse as to the whiche Bradford would not consent the Byshop yet perceauyng that Bradford was willing to enter into y e ministery was content to order him Deacon without any abuse euen as he desired This beyng done he obteyned for him a licence to preache and did geue him a Prebend in his Cathedrall Church of Saint Paules In this preaching office by the space of three yeares how faithfully Bradford walked how diligently he labored many partes of England can testify Sharply he opened and reproued sinne sweetely he preached Christ crucified pithily he impugned heresies and errours earnestly he persuaded to godly life After the death of blessed yong King Edward the sixt when Queene Mary had gotten the crowne still continued Bradford diligent in preaching vntil he was vniustly depriued both of his office libertie by the Queene and her Councell To the doyng whereof because they had no iust cause they tooke occasioÌ„ to do this iniurie for such an acte as among Turkes and Infidels would haue bene with thankfulnes rewarded and with great fauour accepted as in deed it did no lesse deserue The fact was this The xiij day of August in the first yere of the raigne of Queene Mary M. Bourne then B. of Bath made a seditious sermon at Paules crosse in LoÌ„don as partly is declared before pag. to set popery abroch in such sort that it mooued the people to no small indignation beyng almost ready to pull hym out of the pulpit Neither could the reuerence of the place nor the presence of the B. Boner who then was his maister nor yet the commandement of the Maior of London whoÌ„ the people ought to haue obeied stay their rage but the more they spake the more the people were inceÌ„sed At length Bourn seyng the people in such a moode and himselfe in such peril whereof he was sufficiently warned by the hurlyng of a drawen dagger at hym as he stoode in the pulpit and that he was put from endyng his sermon fearing least against his will hee should there ende his wretched lyfe desired Bradford who stood in y e pulpit behynd him to come forth and to stande in his place and speake to the people Bradford 〈…〉 of 〈◊〉 people â—â—gardeth Papistâ—◠〈◊〉 Good Bradford at his request was content and there spake to the people of godly and quiet obedience Whome as soone as the people saw to beginne to speake vnto them so glad they were to heare him that they cried with a great shout Bradford Bradford God saue thy life Bradford well declaring not only what affectioÌ„ they bare vnto him but also what regard they gaue to his words For after that he had entred a little to preach vnto them 〈◊〉 reuereÌ„t and 〈◊〉 of people 〈…〉 and to exhort them to quiet pacience eftsoones all the raging ceased and they in the end quietly departed ech man to his house Yet in the meane season for it was a long tyme before that so great a multitude could all depart Bourne thought and truely himselfe not yet full sure of his lyfe till he were safely housed notwithstanding that the Maior Shirifes of London were there at hand to helpe him Wherfore he desired Bradford not to depart from him till hee were in safetie Bradford â—ureth Bournes 〈◊〉 which Bradford according to his promise performed For while the Maior and Shiriffes did leade Bourne to the Scholemaisters house which is next to the pulpit Bradford went at his backe shadowyng him from the people with his gowne and so to set him safe Let the Reader now consider the peril of Bourne the charitie of Bradford and the headines of the multitude also the grudging mynds of certaine which yet still there remayned behind greeued not a little theyr mindes to see that so good a man should saue y e life of such a popish priest so impudently and openly rayling against K. Edward Among whoÌ„ one gentlemaÌ„ sayd these words Ah Bradford Bradford thou sauest him y t wil help to burne thee I geue thee his life if it were not for thee I would I assure thee tâ—â— him through with my sword Thus Bourne for that tyme through Bradfordes meanes escaped bodily death but God hath his iudgement to be shewed in the tyme appoynted The same sonday in the after noone Bradford preached at the Bow church in Cheapside and reproued the people sharply for theyr seditious misdemeanor After this he did abide still in London with an innocent conscience to try what should become of his iust doing Within three daies after he was sent for to the Tower of London where the Queene then was to appeare there before the counsell There was he charged with this act of sauing of Bourne which act they there called seditious also obiected agaynst him for preaching and so by them he was coÌ„mitted first to the Tower then vnto other prisons out of the which neither his innocency godlines nor charitable dealing could purchase him liberty of body till by death which he suffred for Christes cause he obteyned the heauenly liberty of which neither Pope nor papist shall euer depriue him From the Tower he came to the kinges Benche in Southwarke and after his condemnation he was sent to the Counter in the Poultry in London in the which two places for the time he did remayne prisoner he preached twise a day continually vnlesse sicknes hindered him where also the sacrament was often ministred thorow his meanes the keepers so well did beare with him such resort of good folkes was dayly to his lecture and to the ministration of the sacrament that commonly his chaÌ„ber was well nigh filled therewith Preaching reading praying was all his whole life He did not eate aboue one meale a day which was but very little when he took it his continuall study was vpon his knees In the middest of dinner he vsed often to muse with himselfe hauyng his hat ouer his eyes from whence came commonly plenty of teares droppng on his trencher Uery gentle her was 〈◊〉 man and childe and in so good credite with his keeper y t at is desire Bradford came into London without his keeper and returned that night to prison agayne The description of Bradford Bradford content with a little sleepe Bradfordes recreation The holy lyfe of Bradford in an euening beyng prisoner in the kinges Bench in Soutwarke he had licence vpoÌ„ hys
veritie of the Sacrament geuen to Christes disciples he affirmed that euen as Christ gaue his very body to his Disciples and confessed it to be the same so likewyse Christ himselfe sayd he was a dore c. addyng moreouer that as he had sayde before so he sayth still that the Sacrament of the aultar is an Idole and no remembrance of Christes passion contrary he knoweth not At last beyng required to put to his hand in subscribing to his answers he wrote these words vnder the bill of their examinations Ye are all of Antichrist and hym ye fol. And here his hand was stayed to write any further Belike hee would haue written out follow c. And so vpon the same sentence was read agaynst hym the ◠of August ¶ Rich. Colliar of Ashford RIchard Colliar aboue mentioned Richard Colliar hauyng the 16. of August to appeare examined of the Sacrament of the popish aultar aunswered and sayd that he did not beleue that after the Consecration there is the reall and substantiall body of Christ but onely breade and wyne The wordes of Richard Colliar and that it is most abhominable most detestable and most wicked to beleeue otherwyse c. Uppon this the Sentence was read agaynst hym and he condemned the 16. of August After hys condemnation he sang a Psalme Onely in the substance he meaneth Wherefore the Priestes and their officers rayled at hym saying he was out of hys wits ¶ Richard Wright RIchard Wright the same place and day Richard Wright beyng the 16. of August apperyng and required of the Iudge what he deleeued of the reall presence in the Sacrament answered agayne Richard Wright ashamed to speake of the Sacramēt of the aultar that as touchyng the Sacrament of the aulter and the masse he was ashamed to speake of it nor to name it and that he allowed it not as it was vsed in the church Agaynst whom the sentence also was read the day place aforesayd ¶ William Stere. WIlliam Stere of the foresayd parish of Ashford William Stere Martyr likewise detected and accused was brought to appeare the sayd 16. day of August where he in the sayd Chapter-house of Canterbury beyng required to make aunswer to the positions layd vnto hym by the Iudge made aunswer agayne that he should commaund hys dogs and not him and further declared Dicke of Douer so they termed then Richard Thornton B. of Douer that Dicke of Douer had no authoritie to sit agaynst hym in iudgement and asked where his authoritie was Who then shewed him certaine Buls and writyngs from Rome as he said William Stere denying that to be of sufficient force the sayd Dicke sayd also he had authoritie from the Queene Then the Martyr alledgyng that the B. of Canterbury who then was in pryson was hys Diocessan He meaneth D. Cranmer imprisoned at Oxford vrged hym to shew hys authoritie from the Archbishop or els he denied his authoritie to be sufficient And as touchyng the Sacrament of the aultare he found it not he sayd in the scripture therfore he would not answer thereunto And moreouer the Iudge speaking of the Sacrament of the aultare with reuerence thereof and putting of his cappe he sayd Sentence agaynst William Stere. that he needed not to reuerence that matter so highly And thus saying to the Iudge that hee was a bloudy man c. the sentence was pronounced agaynst hym after which sentence beyng read he sayd that the sacrament of the aultar was the most blasphemous Idoll that euer was c. ¶ The burnyng of sixe godly Martyrs in one fire And thus these vj. heauenly Martyrs and witnes bearers to the truth beyng condemned by the bloudy Suffragan and Archdeacon of Canterbury M. Collins and M. Faucet were burned altogether in the same towne of Canterb. at three stakes and one fire about the latter ende of August The copy of their sentence condemnatorie you maye find aboue in the story of Iohn Rogers for the papists in all their condemnations follow one maner of sentence of course commonly against all that be condemned through their vnmercifull tiranny ¶ The persecution of tenne Martyrs together sent by certaine of the Counsaile to Boner to be examined AFter the burning of these vj. aboue named next followeth the persecution of x. other true seruauntes and saints of the Lord 10. Martyrs sent vp together to Bishop Boner not such saints as the Pope maketh or which are mentioned in Legenda sanctorum or in vitis patrū or in the fabulous booke de vita sanctorum Wallensium c. but such as are spoken of in the holy Apocalyps of whom it is written Apoc. 22. Hij sunt qui sequuntur Agnum quocunque ierit quique lauarunt stolas suas in sanguine agni i. These bee they that follow the Lambe whether soeuer he goeth whiche haue washed their stooles in the bloud of the Lambe c. Thus these saints be not of the Popes makyng or rather to say the truth they are of the Popes making of y e Popes makyng I say in this respect Saintes of the Popes making not that the saints of God are made by the Pope but that the saints of God are tried and declared by the Pope so as by afflictions of Sathan Iobs patience was prooued by Pharao Gods power declared and by Salmator Tarentum was won as Tullie writeth for except he had lost it before Q. Fabius could not haue recouered it so in lyke maner vnlesse by Antichrist good men had bene destroyed otherwyse they had not bene tryed true Martyrs of Christ. The names of these were 10. Martyrs sēt by the commissioners Elizabeth Warne George Tankerfield Robert Smith Steuen Harwood Thomas Fust. William Hale Thomas Leyes George King Iohn Wade Ione Layshford The prisons of London beginnyng now to be replenished with gods saints and stil mo and mo comming in the Counsaile Commissioners thinkyng to make ready dispatch with the poore prisoners caused these x. aboue named to be sent with their letter directed to Boner Bish. of London by hym to be examined and rid out of the way The copy of which their letter with their names subscribed here followeth to be read and noted * A letter sent by the Commissioners to the B. of of London D. Boner AFter our harty commendations to your good Lordship wee send you here Ioh. Waid The letter of the Commissioners to B. Boner Wil. Haile George King Th. Leyes of Thorpe in Essex Thomas Fust Hosier Robert Smyth Painter Steuen Harwood Brewer George Tankerfield Cooke Elizabeth Warne Ioane Layshford of London Sacramentaries all whiche we desire your Lordship to examine and to order accordyng to the Ecclesiastical lawes praying your Lordship to appoynt some of your officers to receyue them at this bearers hand And thus most hartily fare your Lordship well From London this 2. Iuly Your lordships louyng friendes Nich. Hare
first that you would defend the Religion then and therfore worthely were you prisoned Brad. Your grace did heare me answere my Lord Chauncellour to that poynt Bradford imprisoned for thaâ— for which he had the lawes on his side But put case I had bene so stout as they and your Grace make it were not the lawes of the Realme on my side then Wherefore vniustly was I prisoned onely that which my Lord Chauncellour propounded was my confession of Christes trueth agaynst Transubstantiation and of that whiche the wicked do receaue as I sayd Yorke You deny the presence Brad. I do not to the fayth of the worthy receiuers Yorke Why what is that to say other The presence of Christes body to the fayth of the worthy receauer then that Christ lyeth not on the aultar Brad. My Lord I beleue no such presence Chichest It seemeth that you haue not read Chrisostome for he proueth it Brad. Hetherto I haue bene kept well inough without bookes howbeit this I doe remember of Chrisostome Hiperbolicall phrase of Chrisostome that he sayth that Christ lyeth vpon the aultar as the Seraphines with their tongues touche our lippes with the coales of the aultar in heauen which is an hyperbolicall loquution of whiche you know Chrisostome is full Yorke It is euident that you are to farre gone but let vs come then to the Church out of the whiche ye are excommunicate Brad. I am not excommunicate out of Christes Churche my Lord Bradford excommunicated with the poore blind man Iohn 9. although they which seeme to be in the Church and of the Church haue excommunicated me as the poore blinde man was Iohn 9. I am sure Christ receiueth me Yorke You do deceiue your selfe Here after much talke of excommunication at length Bradford sayd Brad. Assuredly as I thinke you did well to departe from the Romish church so I thinke ye haue done wickedly to couple your selues to it againe for you can neuer prooue it which you call the mother church to be Christes Church Chichest Ah M. Bradford you were but a child when this matter began I was a yong man and then comming froÌ„ the Uniuersitie I went with the world but I tell you it was alwayes against my conscience Brad. I was but a child then howbeit as I tolde you I thinke you haue done euill The Pope proued to be Antichrist by Scripturâ— For ye are come haue broght others to that wicked man which sitteth in the Temple of God that is in the church for it cannot be vnderstand of Mahomet or any out of the Church but of such as beare rule in the Church Yorke See how you build your fayth vpon such places of Scripture as are most obscure to deceyue your selfe as though ye were in the Church where you are not Brad. Well my Lord though I might by fruites iudge of you and others yet will I not vtterly exclude you out of the church And if I were in your case I would not condemne him vtterly that is of my faith in the Sacrament knowyng as you know that at the least 800. yeares after Christ as my L. of Duresme writeth What B. Tonstall writeth of Transubstantiation it was free to beleue or not to beleeue transubstantiation Yorke This is a toy that you haue found out of your own braine as though a man not beleuing as the church doth that is transubstantiation were of the church Chichest He is an heretike and so none of the Church that doth hold any doctrine against the definitioÌ„ of the church as a man to hold against transubstantiatioÌ„ Cyprian was no heretike though he beleued rebaptising of them which were baptised of heretikes because hee helde it before the church had defined it whereas if he had holden it after Note how these Bishops themselues do graunt that the time was when transubstantiationâ— was not defined by the Church Tonstall sayth it was more then 800 yeares after Christ. theÌ„ had he bene an heretike Brad. Oh my Lord wil ye condemne to the deuill any man that beleeueth truely the xij Articles of the fayth wherein I â—ake the vnitie of Christes Church to consist although in some points he beleeue not the definition of that which ye call the Church I doubt not but that he which holdeth firmely the Articles of our beliefe though in other thyngs he dissent from your definitions yet he shal be saued Yorke Chichester Yea sayde both the Byshops this is your Diuinitie Brad. No it is Paules which sayth that if they holde the foundation Christ though they build vpon him straw and stubble yet they shall be saued Yorke Lord God how you delite to leane to so hard and darke places of the Scriptures Chic I will shewe you how that Luther did excommunicate Zuinglius for this matter and so he read a place of Luther making for his purpose Brad. My Lord what Luther writeth as you muche passe not M. Bradford hangeth not of Luther Zuinglius or Oecolampadius yet he accompteth them good men no more do I in this case My fayth is not builded on Luther Zuinglius or Oecolampadius is this poynt and in deede to tel you truely I neuer read any of their works in this matter As for them I do think assuredly that they were and are Gods Children and Sayntes with hym Yorke Well you are out of y e Communion of the Church Brad. I am not for it consisteth and is in fayth Yorke Loe how make you your Church inuisible for you would haue the Communion of it to consist in fayth Brad. For to haue Communion with the Churche needeth no visiblenes of it Communion of the Church consisteth in fayth and not in visible ceremonyes Disagreing in rites breaketh no agreement in fayth Ireneus for Communion consisteth as I sayd in faith and not in exterior ceremonies as appeareth both by Paule which would haue one fayth and by Irenaeus to Uictor for the obseruation of Easter saying that disagreeing of fastyng shoulde not breake the agreeyng of fayth Chichester The same place hath often euen wounded my conscience because we disseuered our selues from the Sea of Rome Bradford Well God forgeue you for you haue done euill to bryng England thether agayne Yorke Here my Lord of Yorke tooke a booke of paper of common places and read a peece of Saint Austen contra Epistolam Fundamenti Aug. contra Epiâ—â— fundament how that there were many thinges that did holde S. Augustine in the bosome of the Churche consent of people and nations authoritie confirmed wyth myracles Consent of people Authority confirmed with miracles nourished with hope encreased with charity established with antiquitye Succession of Priestes The name Catholicke nourished with hope encreased with charitie established with antiquitie besides this there holdeth me in the Church sayth S. Augustine the succession of priests from Peters seate vntill this present Bishop Last of all the very name of Catholicke doth
hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed 〈◊〉 the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The 〈◊〉 knowen 〈◊〉 by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke 〈…〉 Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the