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
that I being a learned man as you say am not deliuered yet froÌ„ the coÌ„fuse dungeon of heresy through the helpe of the gospel much more do you that are far better learned then I cause me to maruel at your foolish admiratioÌ„ Neither can I chuse but laugh at you as one being rapt to the third heauen of such high misteries and yet see not those thinges which be done here in the lower partes of terrene Philosophy for what a ridiculous thing is it for a man to looke so long vpon the Sunne that he can see nothing els but the Sunne nor canne not tell whyther to turne him Moreouer Argumentum ad autoritâ—re destructiue what student is there in all Cambridge be he neuer so young that knoweth not that the argumeÌ„t of authority brought out nagatiuely hath no force Bilney So as the Phariseis tooke Christ you take my wordes much otherwise then I meant Brusierd Your words which wander farre from the scope of Scripture I doe not like What is in your meaning and lyeth inwardly in your minde I can not tell Bilney Such as inuocate the helpe either of Christ or of any other Saynt for any corporal inurmity to be deliuered froÌ„ the same may be well reseÌ„bled to delicate pacâ—â—ts who being vnder the hand of phisitioÌ„s hauing medicines ministred agaynst theyr diseases not abiding the payn therof rap all a suÌ„der wherfore I say no man ought to implore y e helpe of God or of any saynt * 〈…〉 out 〈◊〉 Scylla 〈…〉 be two â—â—â—gerous 〈◊〉 in the sea By thys church storie he meaneth by hee Legenda aurea otherwise callaed the legeâ—â— of lyes The Popes Letonie at Rome for corporall infirmity Brusierd O moste pernicious perilous heresy of all that euer I heard Thus you fleeing the smoke fal into the â—ire auoiding the daunger of Scylla you run vpoÌ„ Caribois O hart of man wrapped in palpable darcknes I wish M. Bilney that you would but once search set out the fyrste origine of these rogatioÌ„ dayes For so we read in y e churche story that they were first ordeyned by pope Gregory with fasting prayers holy processions agaynst the pestileÌ„ce by the infection of the ayre theÌ„ raigning among the people At what time y e people theÌ„ going in y e procession a certeine Image like to our blessed Lady painted w t the handes of S. Luke y e EuaÌ„gelist did go before theÌ„ about y e which image in y e honor of the virgin angels did sing this Antheme Regina coeli laetare c. O Queene of heauen be glad To the which Antheme the pope also adioyned this Ora pro nobis dominuÌ„ c. Pray to the Lord for vs. Wherefore seeing the angels did worship the image of the glorious virgin Mary in the honor of her seing moreouer y e holy father pope Gregory with al y e clergy did pray for corporall infirmity it appeareth manifestly that we ought to worship y e saints also to geue honor in a maner to theyr Images further also to pray to almighty God al saints for corporal infirmity that we may be deliuered from the same so that they may say the like for vs which is said in the Gospell Sende them away because they cry after vs. And although there be infinite places inexpugnable to be alleaged out of the holy scripture wherwith we might easily resist this your error Scripture well applyed yet standing herewith content as sufficient at this present we wil procede now to your secoÌ„d pestiferous error wherin you like an ingrate child go about to teare out y e bowels of your mother For in y t you say affirme blasphemously the bish of Rome to be the very Antichrist Whether the Pope be Antichrist that his pryuileges haue no force against the gates of hel in so saying what do you but like a most vnkinde and vnnatural child spoile your louing mother of all her treasures wouÌ„d her being spoiled being wouÌ„ded plucke out her bowels most miserably vpoÌ„ y e earth But forsomuch as there is nothing so absurd or so heretical but shal be receiued of some itching eares I would therfore now heare you declare how he sitteth in the teÌ„ple of god as god being exalted worshipped aboue all y t is named god or how that he sheweth himselfe as Lord in power and signes and wonders deceitfull Bilney Although incredulitye doth not suffer you notwithstanding your learning to vnderstand these thinges yet I will goe about something to helpe your incredulity herein through the helpe of the Lorde beseeching you y t setting all superstition aparte you will vnderstande those thinges that are aboue Do ye know the table of the tenne Commaundementes Brusierd According as the Catholique Doctours do expound them I know them meanely But how you do expound them I cannot tell Bilney And doe you knowe also the constitutions of men which are deuised onely by the dreames of men whereunto men are so straightly bound that vnder paine of death they are compelled to obserue them Brusierd I knowe certaine sanctions of the holy fathers but such as you speake of to be deuised by mens dreames I knowe none Bilney Now then let vs set and compare these two together so shall you easily vnderstand the Bishop of Rome whom they call the Pope to sitte in the temple of God 2. Thessal â— as God and to be extolled aboue all that is named God It is written The temple of the Lorde is holy which is you 1. Cor. 3. Therefore the conscience of man is the temple of the holy Ghost in whiche temple I will proue the Pope to sit as God The place of S. Paule expounded concernyng Antichriâ—â— sitting in the tempâ—â— of God c and to be exalted aboue all that is called God For who so contemneth the decaloge or the table of the commaundementes of God there is but a small punyshment for him neither is that punishment to death but contrarywise he that shall contemne or violate the constitutions which you call the sanctions of men is couÌ„ted by all mens iudgement gilty of death What is this but y e high bishop of Rome to sit to raigne in the temple of God that is in mans conscience as God Brusierd Although this exposition seemeth vnworthy for christeÌ„ eares yet I would heare you further how he sheweth himselfe in signes and wonders deceitfull Signes and myracles illusion Bilney These wonders whiche they call miracles be wrought daily in the Church not by the power of God as many thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene lose now abroad 500 yeres according as it is written in the booke of the Apocalips After a thousand yeares Satan shal be let loose c. Neyther are they to be called miracles of true christen men but illusions rather wherby to delude mens
fixed vppe with waxe such cursed and hereticall Billes full of blasphemie vppon the doores of thys and other holy Churches wythin this Citie Excommunicate plainely be hee or shee plenally or they and deliuered ouer to the deuill as perpetuall malefactors and schismatiques Accursed might they be and geuen body soule to the deuill Cursed be they he or shee in Cities and townes in fieldes in wayes in pathes in houses out of houses and in all other places standing lying or risinge walking Blesse and curse not saith the Lorde Curse blesse not saith the Pope running waking sleeping eating drinking and what so euer thing they doe besides Wee separate them him or her from the thresholde and from all the good praiers of the church from the participation of the holy masse from all Sacraments Chappels and aultars from holye bread and holy water from al y e merites of Gods priests and religious men and from all their Cloisters from all their pardones priuileges grauntes and unmunityes whych all the holy fathers Popes of Rome haue graunted to them and we geue them ouer vtterly to the power of the feend and let vs quench their soules if they be dead thys night in the paines of hell fire as this candle is nowe quenched Marke the apishe pageantes of these Popelinges and put out and wyth that he put out one of the candles and lette vs praye to God if they be aliue that their eyes may be put out as this candle light is so he put out the other candle and lette vs pray to God and to oure Lady and to S. Peter and Paule and all holye Saintes that all the senses of their bodies maye faile them and that they may haue no feeling as nowe the light of this candle is gone and so he putte out the thirde candle except they hee or shee come openly nowe and confesse their blasphemie and by repentaunce as muche as in them shall lye make satisfaction to God our Ladye S. Peter the worshipfull companie of thys Cathedrall Church and as thys holy Crosse staffe nowe falleth downe so myghte they except they repent and shewe them selues and one firste taking away the Crosse the staffe fell downe But Lorde what a shoute and noyse was there what terrible feare what holding vp of handes to heauen that cursse was so terrible Now thys fond foolish phantasie and mockerie beyng done and played which was to a Christian heart a thynge ridiculous Benet could no longer forbear Tho. Benet laugheth at their cursinge but fel to great laughter but within him selfe and for a great space coulde not cease by the which thing the poore manne was espyed For those that were next to him wondryng at that greate curse and beleeuing that it coulde not but light on one or other asked good Benet for what cause he should so laugh My frendes sayd he who can forbeare seeing suche merie conceites and enterludes plaid of the priestes Straitway a noyse was made Heere is the heretike heere is the heretike holde him fast holde him fast With that there was a greate confusion of voyces and much clapping of handes and yet they were vncertain whether he were the heretike or no. Some say Tho. Benet setteth vp newe billes that vppon the same he was taken and apprehended Other report that his ennemies being vncertaine of him departed and so he wēt home to his house Where hee being not able to digest the lies there preached renewed his former billes and caused his boy early in the morning following to set the sayd billes vpon the gates of the Churchyarde As the boy was setting one of the sayde billes vpon a gate called the little stile it chaunced that one W.S. going to the Cathedral church to heare a Masse called Bartons Masse whych was then daily sayd about 5. of the clocke in the morning founde the boye at the gate and asking him whose boy he was Tho. Benet taken by meanes of his boy setting vp his Billes did charge him to be the heretike which had set vp the billes vpon the gates wherefore pulling downe the bill he broughte the same together with the boy before the Maior of the citie and thereuppon Benet being knowen and taken was violently committed to warde On the morow began both the Canons and heades of the citie ioyned w t them to fal to examination Tho. Benet willingly confesseth With whom for y e day he had not much communication but confessed said to them it was euen I that put vp those bils The cause why Benet set vp his billes and if it were to doe I would yet doe it againe for in them haue I written nothing but that is very truth Couldste not thou said they as well haue declared thy mind by mouth as by putting vp billes of blasphemie No sayd he I put vp the billes that many should read and heare what abominable blasphemers ye are and that they might the better knowe your Antichrist the Pope to be the Bore out of the woode which destroyeth throweth downe the hedges of Gods church for if I had ben heard to speake but one woorde I should haue bene clapped fast in prisone and the matter of God hidden But now I trust more of your blasphemous doings will thereby be opened and come to light for God wil so haue it and no longer will suffer you The next day after he was sent vnto the bish who first cōmitted him vnto prison called the bishops prison Tho. Benet sent to the Byshops prison where he was kept in stocks strong yron with as much fauour as a dog shuld find Then the B. associating vnto him one D. Brewer his chancelor other of his leude cleargy and friers began to examine him burden him Articles layd against Benet that cōtrary to the catholike faith he denied praying to the saints and also denied y e supremacie of the Pope Whereunto he answered in such sober maner so learnedly proued defended hys assertions that he did not only confound and put to silence his aduersaries but also brought thē in great admiratiō of him the most part hauing pitie compassion on him The friers tooke great paines with him to perswade hym from his erronious opiniōs to recant acknowledge his fault touching the billes but they did but dig after day for God had appoynted him to bee a blessed witnesse of hys holye name and to be at defiance withall their fals perswasions To declare here with what cruelty the officers searched his house for bils and bookes how cruelly and shamefully they handled his wife charging her w t diuers enormities it were too long to write But she like a good woman tooke all thyngs patiently that they did to her like as in other things she was contented to beare the crosse with hym as to fare hardly with him at home and to liue wyth course meate and drinke that they myght be the
oftentimes and hadde not sayde hys Mattens and his deuine Seruice before That hee hadde gone to Masse wythout Confession made to a Priest That it was sufficient for a manne being in deadly sinne to aske God mercy onely for his sinne wythoute farther confession made to a Prieste That hee helde agaynste Pilgrimages and called Images stockes and stones and witches Item that he being sicke wente to the Roode of Sainte Margarete Patens and sayde before hym twenty Pater nosters and when hee sawe hymselfe neuer the better then he sayde a foule euill take him and all other Images Item that if a manne keepe a good tongue in hys head hee tasteth well Item for commending Luther to be a good manne for preaching twise a day c. For saying that the Masse was but a Ceremonie and made to the entent that men should pray onely Item for saying that if a man had a paire of beades or a booke in his hand at the church and were not disposed to pray it was naught c. Wil. Hale holy water clearke of Tolenham 1529. Hys Articles That Offeringe of money and Candles to Images dyd not auaile sith wee are iustified by the bloude of Christe Item for speakynge againste worshipping of Saintes and the Popes pardones For sayinge that sith the Sacramentes that the Prieste doeth minister bee as good as they which the Pope doeth minister he dyd not see but the Priest hast as good authority as the Pope Item that a man shoulde confesse himselfe to God only and not to a Priest c. Wil. Blomfeld Monke of Buâ—y Abiured for the like causes Iohn Tyndall 1530. For sending 5. markes to his brother Wil. Tindall beyond the sea and for receiuing and keeping with him certayne letters from his brother Wil. Worâ—ley Priest Hermite 1530. His Articles For preaching at Halestede hauing the Curates licence but not the Byshops Item for preaching of these woordes that no man riding on Pilgrimage hauing vnder hym a soft saddle and an easy horse should haue any merite therby but the horse and the saddle c. Item for saying that hearing of Mattens and masse is not the thing that shall saue a mans soule but onely to heare y e word of god Iohn Stacy Tyler 1530. Hys Articles were agaynst Purgatory whiche he sayde to be but a deuise of the Priestes to get money Against fasting dayes by mans prescription and choise of meates Agaynst superfluous holydayes Item agaynst Pilgrimage c. Laurence Maxwel Taylor 1530. His Articles That the Sacrament of the alter was not the very bodye of Christ in fleshe and bloud but that he receiued hym by the word of GOD and in remembraunce of Christes passion Item that the order of Priesthood is no sacrament Tat there is no purgatory c. Tho Curson Monke of Eastacre in Northfolke 1530. Hys Articles were these For goyng out of the monastery and changing his weede and letting hys crowne to grow working abrode for his liuing making copes and vestimentes Also for hauing the new Testament of Tindals translation and an other booke conteining certayne bookes of the old Testament translated into Englishe by certayne whome the Papistes call Lutherans Tho. Corn. well or Austy 1530. Thomas Phillip 1530. Hys Articles It was obiected that hee beyng enioyned aforetyme by Richard Fitziames B. of London for hys penaunce to weare a fagot bordered vppon his sleeue vnder payne of relapse hee kept not the same therefore hee was condemned to perpetual custody in the house of S. Bartlemew from whence afterward he escaped and fled away Thomas Philip was deliuered by syr Thomas More to bishop Stokesley by indenture Besides other Articles of Purgatorie Images the Sacrament of the altare Holydaies keeping of bookes and suche like it was obiected to him that he being searched in the Tower had founde aboute hym Tracies Testament and in his chamber in the Tower was founde Cheese and Butter in Lent time Also that hee had a letter deliuered vnto him goyng to the Tower Which letter wyth the Testament also of Tracie because they are both worthy to be seene we mynde GOD willing to annexe also to the storie of thys Thomas Phillip As hee was oftentimes examined before maister More and the Bishop he alwaies stoode to his denial neither could there any thing be prooued clearely agaynste him but onely Tracies Testamente and hys butter in Lente One Stacie first bare witnesse againste him but after in the Courte openly hee protested that he did it for feare The Byshoppe theÌ„ willing him to submit him self to sweare neuer to holde any opinion coÌ„trarye to the determination of holye Church he sayde he would And when the forme of hys abiuration was geuen him to read he read it but the Byshop not content with that wold haue hym to reade it openly But that hee woulde not and sayde hee woulde appeale to the king supreame heade of the Churche and so did Stil the Byshop called vpon him to abiure Hee aunsweared that he would be obedient as a Christen man shoulde and that hee woulde sweare neuer to holde any heresie during his life nor fauoure anye heretickes But the Bishop not yet contente would haue him to reade the abiuration after the forme of the Churche conceaued as it was geuen him Hee aunsweared again that he would forswear all heresies and that he woulde maintaine no heresies ne fauour and heretickes The Byshop with this woulde not be aunsweared but needes would driue him to the abiuration formed after the Popes Church To whome hee said if it were the same abiuration that he read he would not read it but stand to his appeale made to the kinge the supreame heade of the Churche vnder God Againe the Bishop asked hym if he would abiure or not Except sayd he you will shewe me the cause whye I should abiure I will not say yea nor nay to it but will stand to my appeale and required the Bishop to obey the same Then the Bishop reading openly the Bil of excommunication against him denounced him for contumax and an excoÌ„municate person chargyng all men to haue no company or any thyng to doe with him After this excommunication what became of him whether he was holpen by his appeale or whether he was burned or whether he died in the Tower or whether he abiured I find no mention made in the registers * A letter directed to Thomas Phillip in the name of the brethren and geuen him by the way going to the Tower THe fauour of him that is able to keepe you that you fall not and to confesse your name in the kingdome of glorye A letter seâ—â— by the congregation to Tho. Philippe and to geue you strength by his spirite to confesse him before all hys aduersaries be with you euer Amen Syr the brethren thincke that there bee diuers false brethren craftily crept in among them to seeke out their freedome in the Lord that they may accuse them to the Lords aduersaries as
out of Wales was brought to the gallowes and there also with the foresayd Frier as is sayde was set on fire Whome the Wealshmen muche worshipped and had a Prophecye amongest them that this Image shoulde set a whole forrest on fyre Which prophecy tooke effect for he set this Fryer Forest on fire and consumed hym to nothing The Fryer when he saw the fire come and that present death was at hand he caught hold vpon the lader and would not let it go but so vnpaciently took his death as neuer any man that put his trust in God at any time so vngodly or vnquietly ended his life In the month of October Nouember the same yere shortly after the ouerthrow of these images and pilgrimages folowed also the ruine of the Abbeis religious houses which by the speciall motion of the Lord Cromwel or rather and principally by the singuler blessing of almighty God were suppressed being geuen a litle before by acte of Parliament into the kinges hand wherupoÌ„ not onely the houses were rased but theyr possessions also disparcled among the nobility in such sort The ruyne dissolutioÌ„ of Abbeyes â—onasteryes in England as all friers monkes Chanons Nunnes and other sectes of religion were then so rooted out of this Realme from the very foundation that there semeth by Gods grace no possibility hereafter left for the generation of those straunge weedes to grow here any more according to the true verdict of our Lord and Sauior Christ in his Gospell saying Euery plantation being not planted of my father Math. 15. shal be plucked vp by the rootes c. ¶ The history of the worthy Martir of God Iohn Lambert otherwise named Nicolson with his troubles examinations and aunsweres as well before the Archbishop of Caunterbury Warham and other Bishops as also before K. Henry 8. by whom at length he was condemned to death burned in Smithfielde Ann. 1538. IMmediatly vpon the ruine and destruction of the monasteries Anno 1538. the same yeare in the month of Nouember followed the trouble and condemnation of Iohn Lambert y e faythfull seruaunt of Iesus Christ and Martyr of blessed memory This Lambert being borne and brought vp in Northfolke was first conuerted by Bilney and studied in the Uniuersity of Cambridge Where after that he had sufficiently profited both in Latin and Greeke and had translated out of both tongues sondry things into the English tongue being forced at last by violence of the time he departed from thence to the partes beyond the seas to Tyndall and Frith Lambert â—â—eacher to the Englysh 〈◊〉 at Antwerpe and there remained the space of a yeare and more being preacher and Chapleine to the Englishe house at Antwerpe till he was disturbed by sir Thomas More and by the accusation of one Barlow was caried froÌ„ Antwerpe to London Lambert brought froÌ„ Antwerpe to London where he was brought to examination first at Lambeth then at the Bishops house at Oxford before Warham y e Archb. of Cant. and other aduersaries hading 45. articles ministred agaynst him wherunto he rendred answere agayne by writing The which answeres for as much as they conteine great learning may geue some light to the better vnderstanding of the common causes of religion now in controuersy I thought here to exemplify the same Lambert accused by one Baâ—â—ow as they came right happely to our handes The copy both of the articles and also of his aunsweres here in order foloweth ¶ Articles to the number of 45. layd to Lambert IN primis whether thou wast suspecte or infamed of heresy Articles agaynst Iohn Lambert 2. Whether euer thou hadst any of Luthers bookes and namely sith they were condemned how long thou kepst them and whether thou hast spent any study on them 3. Whether thou wast constitute priest and in what Dioces and of what bishop 4. Whether it be lawfull for a Priest to mary a wife and whether a priest in some case be bouÌ„d by the law of God to mary a wife 5. Whether thou beleuest that whatsoeuer is done of man whether it be good or ill commeth of necessity 6. Whether the sacrament of the aulter be a sacrament necessary vnto saluation and whether after the consecration of the bread and wine done by the priest as by the minister of God there is the very body and bloud of Christ in likenes of bread and wine 7. Item what opinion thou holdest touching the Sacrament of Baptisme whether thou doest beleue that it is a sacrament of the Church and a necessary sacrament vnto saluation and that a Priest may baptise and that the order of baptising ordeined by the church is necessary and wholsome 8. Item whether you beleue that matrimony be a sacrament of the church necessary to be obserued in the church that the order appointed by the Church for the solemnising therof is allowable and to be holden 9. Item whether thou doest beleue orders to be a sacrameÌ„t of the church Sacrament of orders and that saying of masse ordeined by the Church is to be obserued of Priestes whether it be deadly sinne or not if it be omitted or contemned and whether the order of Priesthoode were inuented by mans imagination or ordeined by God 10. Item whether penaunce be a sacrament of the Church and necessary vnto saluation Sacrament of penance and whether auricular confession is to be made vnto the priest or is necessary vnto saluation and whether thou beleuest that a ChristiaÌ„ is bouÌ„d besides contrition of hart hauing the free vse of an apte or meet priest vnder necessity of saluation to be confessed vnto a Priest and not vnto any lay man be he neuer so good and deuout whether thou beleuest that a Priest in cases permitted vnto him may absolue a sinner beyng contrite and confessed from his sinnes and enioine him wholsome penaunce 11. Item whether thou doest beleue and holde Sacrament of confession that the sacrament of confirmation extreme vnction be sacrameÌ„ts of the church and whether that they doe profite the soules of them which receiue them and whether thou beleuest the foresayde seuen sacramentes to geue grace vnto them that do duly receiue them 12. Whether all thinges necessary vnto saluation are put in holy Scripture Vnwritten verities and whether things onely there put be sufficient and whether some thinges vpon necessity of saluation are to be beleued and obserued which are not expressed in Scripture 13. Whether thou beleuest that Purgatory is and whether that soules departed be therin tormented and purged Purgatory 14 Whether holy martyrs apostles and confessors departed from this world ought to be honored and called vpon Praying to Saintes and prayed vnto 15. Whether the Sayntes in heauen as Mediatours pray for vs 16. Whether thou beleuest that oblations pilgrimages may be deuoutly and meritoriously done to the sepulchres and reliques of sayntes Pilgrimage 17. Whether
well such as say that a man being buried in a gray Friers frocke shall so haue remission of the the third part of his sinnes as is graunted in a Bull vnto the sayd Religion and such like For as S. Augustine shall make with me in his book called Enchiridion after he hath confuted the opinioÌ„ of some that in the church of Christ liuing in mischiefe vngraciously taking therof no repentaunce did yet falsly deeme that they shoulde be saued through the clensing of purgatorye where hee concludeth thus Suche a thing after this life to be sayth he is not incredible but whether it be so or no a doubt may be therof moued or a question demanded The same wordes doth he agayn recite in a booke called Quaestiones ad dulcium or dulcitium I wotte not whether he is called and there he intreateth the same more copiously and would I might see the place once agayne To this agreeth S. Paule writing thus to the Cor. Omnes nos manifestari oportet coram tribunali Christi vt reportet quisque eapuae fiunt per corpus iuxta id quod fecit siue bonum siue malum For we must al appeare before the iudgement seat of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill And againe where he writeth vnto the Hebrues I trow it be said in this wise Memores sitis vinctorum tanquam vna cum illis vincti Heb. 13. eorum qui affliguntur veluti ipsi quoque versantes in corpore Remember theÌ„ that are in bondes euen as though ye were bound with them be mindfull of them which are in affliction as if ye were also aflicted in the body To the 14. where you aske whether holy Martyrs Apostles Aunswere to the 14. article and Confessours departed from this worlde ought to be honoured called vpon and praied vnto I answere as touching the honouring of them with the very wordes of S. Augustine in his booke De Vera religione in his last leafe Praying to Saintes where he saith thus Non sit nobis religio cultus hom inum mortuorum Quia si piè vixerunt non sic habentur vt tales quaerant honores sed illum à nobis coli volunt quo illuminaÌ„te laetantur * Id est eiusdem meriti euius ipsi sunt participes meriti sui nos esse consortes honorandi sunt ergo propter imitationem non adorandi propter religionem Si autem malè vixerunt ubicunque sunt non sunt colendi Agayne a litle after the same he saith Nam idipsum actum est temporali dispensatione ad salutem nostram vt naturam humanam ipsa Dei virtus Dei sapientia incommutabilis consubstantialis patri coaeternus suscipere dignaretur per quam nos doceret id esse homini colendum quod ab omni creatura intellectuali rationali colendum est Hoc est ipsos optimos angelos excellentissima Dei ministeria velle credamus vt vnum cum ipsis colamus Deum cuius contemplatione beati sunt neque enim nos videndo angelum beati sumus sed videndo veritatem qua ipsosetiam diligimus Angelos his congratulamur Nec inuidemus ê™ ea paratiores vel nullis molestijs interpedieÌ„tibus perfruuÌ„tur sed magis eos diligimus quoniaÌ„ nos tale ali quid sperare a coÌ„muni domino iussi sumê° Quare honoramus eos charitate non seruitute nec eis templa construimus Nolunt enim se sic honorari a nobis Angels woulde haue no Temples builded to them quia nos ipsi cùm boni sumus templa suÌ„mi Dei esse nouerunt Rectè itaque scribitur homineÌ„ ab Angelo prohibitum ne se adoraret sed vnum Deum sub quo ille esset conseruus Thus saith S. Augustine handling the same matter a little after more at large The content of this vnto you I expound that knowe no Latine for I couet that all persons shoulde knowe both my thought in this and all maner of doing to the intent that of all persons I would haue true report and testimony what soeuer shal betide me Saint Augustine in these wordes would haue Men departed are not to be worshipped that we should worshippe no men departed be they neuer so good and holy for they seeke no such honour but would haue vs to worshippe God alone no nor yet no Aungell ne honour the same but onely the imitation of them following their good actes in our liuing as they followed our moste mercifull God whiles they were aliue not building Churches in the name or honour of them for they woulde haue no suche honour done vnto them it is to them no pleasure but contrariwise No the Aungels will not that we shoulde builde any Churches in reuerence of them but woulde that with them wee shoulde honour the originall marke and performer of all They refuse all honour sauing that whiche is called honor charitatis which is nothing els but to be loued Thus sayth Saint Augustine Whiche loue we shall testify in following their good actes by helping the poore or helpelesse with almes and mercy The best worshipping of Saintes is in following their good actes and dealing truely in worde and deede according to our state and calling both towardes God and man Which is no light matter to them that do consider the thing well But whosoeuer shall truely and duely follow that trade shall feele it I dare say as the burden of Christes Crosse was vnto him right weyghty and grieuous when he bare it to Caluarie sauing that we neede not to feare for he hath promised to bee with vs in tribulation to ridde vs from the same For the Prophete Dauid sayth Cum ceciderit iustus non collidetur Psal. 35. quia Dominus supponit manum suam That is to witte when a iust person beginneth to fall hee shall not be borne flatte downe to be broken for the Lord shall put his hand vnder him to reare him vp againe And in the Gospell he biddeth Venite ad me omnes qui laboratis onerati est is ego reficiam vos That is to say Come you vnto me all that do trauaile and are sore charged and I shall comfort or refresh you Take my yoke vppon you learning of mee that am softe and meeke minded Math. 11. and you shall finde ease thereby in your soules for my yoke is easy and my burden light See you here how he is euer ready to supporte them that for truth shall sustein the chargable and sore vexations put vpon them of the world which cannot endure the trueth to preuayle and the vntruth to be disclosed As touching inuocation that is to witte calling vpon them we haue in Scripture Inuocation how we should call vpon almighty God in all necessities or tribulations As in the Psalmes euery where as in
the world to be foolish vnsauery for after that by the wisedome of God which is shewed in Scripture I suppose the world hath not studied to knowe God The wisedome of this world confounded by wisedome it hath pleased God now to saue them that beleue thorow the foolishnes of preaching He calleth the word of God foolish preaching Why the Gospell is called folish preaching not because it was foolish for afore he called it godly wisedome but he spake after the opinion of theÌ„ that set litle or nought therby esteming it as Esops Cock did the precious stone and as swine do pearles After long proces in the same matter he coÌ„cludeth thus BrethreÌ„ sayth he you see your calling how that not many wise men after the flesh are called to the beliefe of the Gospel nor many mighty men ne many of noble parentage but those that beâ— fooles after the estimation of the world hath God chosen to coÌ„found the wise c. Therfore I say as I sayd afore that thankes bee to God albeit I am as I shewed before voyd of such great prudency that other be well endued with yet I see partly how theyr great reasons be not very substantiall wherby they contend by the treaty of reason when authority fayleth theÌ„ to shew that we ought to pray to Sayntes departed for to be Mediators for vs to Christ. And amoÌ„g other this is one that they leaue much vpon bringing it forth so vsually that common people well nigh altogether harpe vpon the same Some fauoring it other contrariwise esteming it of no value The reason is this If wheÌ„ one shuld desire to come to y t speach of our soueraigne to obteine some bowne of hym Obiection to proue inuocation of 〈◊〉 takeÌ„ out of reasoÌ„ neede it were first to purchase the fauour of his Chamberlaines or some like officers to bring him to the kinges presence for els he may watch long in vayne vntill he be full a colde ere that he shall speake with his grace and muche lesse is hee like to obteine his petition In likewise it fareth as they say betwixt God and vs of whom if we should purchase any benefite we must first break vnto the Sayntes departed making them our freÌ„des to go betwext God and vs as Mediatours and Intercessors But such with theyr leaue I would speake it I thinke are deceyued Answere to the obiectioÌ„ wherein is declared that God and an earthly king are not to be conferred in that they resemble God and the king together For though the king be a full gracious Prince as I heare by common reporte he is yet he is not in graciousnesse to be conferred with God and though he were as gracious as might be yet hath he not the knowledge that is in God for God knewe of all thinges before the beginning of the world and is euery where to see not onely our outwarde dealing but also all secret thoughtes of all mens hartes so that he needeth no Mediatours to enforme him of our desires as the king doth neede And he is so full of infinite mercy that I may as lightly or as soone obtein of him that is for my behoofe as I shoulde wynne by praying holy Sayntes to be intercessors to him for me Therfore I passing such apparant reasons take me to the ensample of antiquity No comparison betwene God an earthly king I meane of the Patriarckes Prophets and the Apostles and authority of Scripture which teach that we need not so to feare but may boldly resort vnto Christ hymselfe and his holy Father for so much as he biddeth vs in these wordes and other lyke so for to do saying Come vnto me all ye that trauell are vexed and sore charged Math. 11 and I will refresh and ease you Marke how he biddeth vs to resort vnto himselfe and that without feare The Lord onely to be sought vnto with prayer For he and his father which are all one geueth abouÌ„dantly of all gooddnes vnto all men and vphrayde no body for theyr vnworthinesse But if we entend to obteyne of hym we must all doubtfulnes as I sayd afore put a part with a sure confidence of his mercy aske of him that we woulde haue So y e I leaue vnto other what they lust to doe praying Iesu that we al may lust for that that is most pleasing to him But I thinke concerning my selfe that according to Christes owne coÌ„maundemeÌ„t I may without any doubt casting resort in all encombraunces to seeke ease thereof euen vnto himselfe and to his blessed father Therefore he biddeth vs when we should pray to say after this fashion Our father which arâ— in heauen c. For there is no creature ne creatures that euer were or be that hath more nor so much neither of might God in myghte mercy knowledge incomparable wherby commeth hability to geue helpe ne of mercy and tendernes which should make them willing in proportion agreable with hability ne of knowledge that should teach to minister both the other as is our Lord God which not onely is almighty all mercifull and all wise but also infinite in all these glorious properties Might mercy knowledg how when whom to helpe so that vndoubtedly he can will best knoweth how to relieue and succour vs in all necessity anguish vnto whom be honor without end for euer Amen One thing yet I will shewe you in thys case of whych thing I was once aduertised by a great learned man who as I suppose is nowe liuing I will not name hym least I should perhaps cause any displeasure to be conceyued against him thorough my relation The thing was this The laying of a learned mâ—n I will quoth he pray vnto Saintes but that shall be when I thinke that God either can not Saintes are to be prayed to when God is not able or will not heare vs. or will not geue me my petition But that as I shewed in the conuocation house shall neuer be I hope And therfore it is to me needlesse to seeke any further about standing in such trust and beliefâ— as I hope I haue found vpon Gods sure promise ¶ To the 15. Article where you doe demaund whether the Saints in heauen as Mediatours pray for vs I say Answere to the 15. article that I beleue Saintes in heauen do pray for vs for I suppose they know that all meÌ„ generally liuing vpoÌ„ earth be wrapped in manifolde miseries like as they also were theyr soules being imprisoned within theyr bodyes beyng mortall Albeit I thinke they know not what particular miseries men vpoÌ„ earth be entangled and clogged with Saintes know no particular myseryes on earth as sheweth Augustine or els some other as I thinke rather vnder his name in a certayne worke saying in this wyse Ibi sunt spiritus defunctorum vbi non vident quaecunque aguntur aut eueniunt in ista vita hominum
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
redire sed tanquam iniquitatis tenebrarum filius in tantum indurasti cor tuum vt non velis intelligere vocem tui pastoris tibi paterno compacientis affectu nec velis pijs paternis monitionibus allici nec salubribus reduci blanditijs Nos vero nolentes quod t◠qui iniquus es fias nequior gregem dominicum in futurum tuae hereticae prauitatis labe de quo plurimum timemus inficias idcirco de consilio Iurisperitorum nobis in hac parte assistentium cum quibus communicauimus in hac parte te Willielmum Carder predictum de meritis atque culpis per tuam damnabilem pertinatiam aggrauatis de super huiusmodi detestabili hereticae prauitatis reatu conuictum ad Ecclesiae vnitatem poenitentialiter redire nolentem haereticum haereticisque credentem ac eorum fautorem receptatorem praetextu praemissorem fuisse esse cum dolore amaritudine cordis iudicamus declaramus finaliter diffinitiuè in his scriptis relinquentes te ex nunc tanquam haereticum iudicio siue curiae seculari teque Willielmum Carder praedictum vt praefertur hereticum nihilominus in maioris excommunicationis sententiam occasione praemissorum incidisse incurrisse nec non excommunicatum fuisse esse pronuntiamus decernimus declaramus etiam in his scriptis Moreouer besydes these fyne blessed Sainctes of God whome they so cruelly by theyr sentence dyd condemne to deathe we finde also in the same Registers of William Warrham a greate number of other whome they for the same doctrine and lyke Articles caused to be apprehended and put to open recantation the names of which persons in the Catalogue heere following bee these ¶ Here foloweth a Table contayning the names of them which were abiured the same time vnder William Warham Archbishop in the Dioces of Caunterbury An. 1511. Iohn Grebyll the elder of Benynden Christopher Grebyll hys sonne Ioh. Grebill sonne of Iohn the elder of Benynden W. Rich of Beninden W. Olbert the elder of Godmersham Agnes Iue of Canterbury Agnes Chytenden of Canterbury Thomas Manning of Beninden Ioane Colyn of Tenterden Rob. Hilles of Tenterden Alice Hilles his wife Tho. Harwood of Rowendē Ioane Harwood his wife of Rowendē Phil. Harwood of Rowendē Stephen Castelin of Tenderden W. Baker of Cranbroke Margeret Baker his wife W. Olbert the younger of Godmersham Rob. Reygnolde of Godmersham Agnes Reygnold of Cranbroke Thomas Fielde of Boxley Ioane Olbert wyfe to W. Olbert the elder of Godmersham Elizabeth White of Caunterbury Thomas Church of greate Charte Vincent Linche of Halden Iohn Ryche of Wyttysham Ioane Lynche of Tenterden Thom. Browne of Crambroke Iohn Franke of Tenterden Ioyce Bampton Wyfe of Iohn Bampton of Berstede Rich. Bampton of Boxley Robert Bright of Maydstone William Lorkyn of Eastforley Iohn Bannes of Boxley 1512. Iohn Buckherst of Stapleherst Ioane Dodde wife of Iohn Dodde Iohn Bennet of Stapleherst Rebecka Bennet his Wife Ioane Lowes Wyfe of Tho. Lowes of Crambroke Iulian Hilles Wyfe of Robert Hilles of Tenterden Robert Francke of Tenterden ¶ The Articles layd to these abiurers appeare in the Registers to be the same which before were obiected to the other v· Martyrs aforesayd which was for beleuing and defending 1. FIrst that the sacrament of the aultar was not the very body of Christ but materiall bread 2. That cōfessiō of sinnes ought not to be made to a priest 3. That there is no more power geuen of God to a priest then to a lay man 4. That the solemnization of Matrimony is not necessary for the weale of mans soule 5. That the sacrament of externe vnction called aneyling is not profitable nor necessary for mans soule 6. That Pilgrimages to holy and deuoute places be not necessary nor meritorious for mans soule 7. That Images of Saintes or of the Crucifixe or of our Lady are not to be worshipped 8. That a man should pray to no saint but onely to God 9. That holy water and holy bread is not better after the benediction made by the Priest Ex verbis Regist. W. Warrhā Fol. 176. an 1511. By these articles abrueations of the forenamed persons thou hast to vnderstand Christian Reader what doctrine of religion was here styrring in this our Realme of England before the time that the name of Martine Luther was euer heard of here amongest vs. * Three diuers sortes of iudgements amongest the Papistes agaynst heretickes as they call them AS touching the penaunce penalty enioyned to these aforesaid as also to al other such like first here is to be noted that the Catholick fathers in theyr processes of hereticall prauity haue three diuers and distinct kindes of iudgementes and proceedinges For some they iudge to be burned to the intent that other being brought into terrour by them they might therfore more quietly hold vp theyr kingdome reign as they list And thus condēned they these v. aforesayd notwithstanding they were willing to submit themselues to y e bosome of the mother Church yet could they not be receiued as by the words of the Register and by the tenor of theyr sentence aboue specified may well appeare And this sort of persons thus by them condemned cōsisteth either in such as haue bene before abiured and fallē agayne into relapse or els such as stand constantly in their doctrine and refuse to abiure eyther els such as they intēd to make a terrour and example to all other notwithstanding that they be willing and ready to submit themselues and yet cannot be receiued And of this last sort were these v. Martyrs last named So was also Iohn Lambert who submitting himselfe to the king could not be accepted So was likewise Richard Mekins the sely lad pag. 1174. and the three women of Gernesey whose submission woulde not serue to saue theyr liues with many other in like case Agaynst this sort of persons the processe which the papists vse is this First after they beginne once to be suspected by some Promotor they are denoūced and cited then by vertue of Inquisition they are taken and clapt fast in Irons and prison from thence they are brought forth at last to examination if they be not before kilde by famine colde or strayghtnesse of the prison Then be articles drawne or rather wrested out of theyr writinges or preachinges they put to theyr othe to answere truely to euery poynt and circumstaunce articulated agaynst them Ex histor Cochlaei contra Hussitas Lib. Whiche Articles if they seeme to deny or to salue by true expounding thē are witnesses called in and admitted what witnesses soeuer they are be they neuer so much infamous vsurers ribaldes women yea and common harlots Or if no other witnesses can be founde then is the husband brought in and forced to sweare agaynst the wife or the wife agaynst the husband or the children agaynst the naturall mother as in this example of
of the Articles whyche are these 1 First the said booke damneth all holy Canons calling them ceremonies and statutes of sinfull men and vncunning Newe articles coÌ„mensed against Hunne after his death and calleth the Pope Sathanas and Antichrist 2 Item it damneth the Popes Pardons saieng they be but leasings 3 Item the sayd booke of Hunne saith that Kings and Lords called Christen in name and heathen in conditions defoyle the Sanctuarie of God bringing clarkes full of couetise heresie and malice to stop Gods law that it can not be knowne kept and freely preached 4 Item the saide booke saith that Lordes and Prelates pursue full cruelly them that would teach truly and freely the lawe of God and cherish them that preach sinful mens traditions and statutes by the which he meaneth the holy Canons of Christes Church 5 Item that poore men and idiotes haue the truth of the holy Scriptures more then a thousand Prelates and religious men and clarkes of the schole 6 Item that Christen Kings and Lordes set Idols in Gods house and excite the people to Idolatrie 7 Item that Princes Lords and Prelates so doyng be worse then Herode that pursued Christ and worse then Iewes and heathen men that crucified Christ. 8 Item that euery man swearing by our Lady or any other Saint or creature geueth more honour to the saints then to the holy Trinitie and so he sayth they be idolaters 9. Item he sayth that Saintes ought not to be honored 10. Item he damnethe adoratioÌ„ prayer kneelyng offeryng to Images which he calleth stockes and stones 11. Item he sayth that the very body of the Lord is not conteyned in the SacrameÌ„t of the aultar but that men receiuing it shall thereby keepe in mynde that Christes flesh was wounded and crucified for vs. 12. Item he daÌ„neth the Uniuersitie of Oxford with all degrees and faculties in it as Art Ciuile CanoÌ„ and Diuinitie saying that they let the true way to come to the knowledge of the lawes of God and holy Scripture 13. Item he defendeth the translation of the Bible and holy Scripture into the English tongue An holy mother Church which cannot abide the worde of God to be translated which is prohibited by the lawes of our mother holy Church These Articles thus collected as also the others before specified they caused for a more shew of their preteÌ„ded iustice and innocencie to be opeÌ„ly read the next Sonday folowing by the Preacher at Paules Crosse with this Protestation made before ☞ Maisters and frendes for certaine causes and considerations I haue in commaundemeÌ„t to rehearse shew publish here vnto you the Articles of heresie vpoÌ„ which Richard Hunne was detected and examined The Bishops publication at Paules crosse against R. Hunne and also other great Articles and damnable poyntes and opinions of heresie conteined in some of his bookes be coÌ„men to light and knowledge here ready to be shewed And therewith he read the Articles openly vnto the people concludyng with these wordes And maisters if there be any man desirous to see the specialtie of these Articles or doubt whether they be coÌ„teined in this booke or not for satisfying of his minde let him come to my Lord of London and he shall see it with good will Moreouer here I counsaile and admonishe that if there be any persons that of their simplenes haue bene familiar and acquainted with the sayd Richard Hunne in these Articles or haue heard him read vpon this booke or any other souÌ„dyng to heresie or haue any like bookes their selues let them come vnto my Lord of London betwixt this and Candlemasse next and knowledge their fault they shal be charitably intreated and dealt withall so that both their goodes and honestie shal be saued if they will not come of their owne offer but abyde the processe of the law then at their owne perill be it if the rigour of the law be executed agaynst them After which open publication admonition the Byshop at sundry tymes examined diuers of his Priests and other lay persons vpon the contentes of both these Articles Among which examinates there was a man seruauÌ„t and a mayde of the sayd Hunnes who although they had of long dwelt with him were not able to charge him with any great thing worthy repreheÌ„sion no not in such points as the Byshop chiefly obiected agaynst him But yet the Priestes through whose procurement this mischief was first begon spared no whit stoutly and maliciously to accuse him some in the contentes of the first Articles some in the second Wherefore hauyng now as they thought sufficient matter agaynst him they purposed speedely to proceede to his condemnation Ex Registro Fiâ—ziames Lond. And because they would seeme to doe all thynges formally and by prescript order they first drew out certaine short and summary rules by the which the Byshop should be directed in this solemne Session which are these 1. First let the Byshop sit in his tribunall seate in our Ladyes Chappell 2. Secondly let him recite the cause of his comming Marke the manner of this proceeding and take Notaryes to him to enact that shal be there done 3. Thirdly let him declare how vppon Sonday last at Paules Crosse he caused to be published a generall monition or denunciation that all fautours and mainteyners of Richard Hunne should come in as by this day submit themselues and let him signifie withall how certaine haue come in and haue appeared already 4. Fourthly let him protest say that if there remayne any yet behynd which haue not appeared accordyng to the former monition and denunciation yet if they will come and appeare and submit themselues they shal be heard receiued with grace and fauour 5. Fiftly let the Byshop or some other at his appointmeÌ„t recite the Articles obiected agaynst Richard Hunne in the tyme of his life and theÌ„ the other Articles likewise which were out of his great booke of the Bible extracted 6. Sixtly let the aunsweres and confessions of the sayd Richard Hunne summarely be recited with the AttestatioÌ„s made to the same Articles Also let his bookes be exhibited and theÌ„ Thomas Brooke his seruaunt be called for 7. Seuently let it be openly cryed at the Quere doore that if there be any which will defend the articles opinions bookes or the memory of the said Richard Hunne let them come and appeare and they shall be heard as the lawe in that behalfe shall require 8 Eightly let it be openly cryed as in maner before for such as be receiuers fauourers defenders or beleeuers of the sayd Richard Hunne that all such do appear and submit themselues to the Bishop or else he intendeth to proceede to the excommunication of them in generall according to the exigence of the law in that behalfe 9 Ninthly then the Byshop speaking to the standers by and to them which sate with him vpon the bench of the Clergie demaunding of them what their iudgement
was compelled to abiure All these aboue named in one key of doctrine religion did hold concord together agaynst whō were obiected 5. or 6. especiall matters to witte Consent of doctrine for speaking agaynst worshipping of saynts agaynst pilgrimage agaynst inuocatiō of the blessed virgin agaynst the sacramēt of the Lords body for hauing scripture bookes in English which bookes especially I finde to be named as these the booke of the 4. Euangelistes a booke of the Epistles of Paule and Peter the Epistle of S. Iames a booke of the Apocalips and of Antichrist of the 10. Commaundementes and Wickeliffes wicker with such other like ¶ Iohn Stilman Martyr IT would aske a long tractation tedious to recite in order the greate multitude and number of good men women Anno. 1518. beside these aboue rehearsed which in those dayes recanted and abiured about the beginning of king Henryes raigne and before Iohn Stilman Martyr Wickliffes Wicket among whō yet notwithstanding some there were whom the Lord reduced againe made strong in the profession of his truth and constant vnto death of which number one was Iohn Stilman by name who about the xxiiij day of Sept in the yeare of our Lord. 1518. was apprehended and brought before Richard Fitziames then B. of Lond. at his manor of Fulham and by him was there examined and charged that notwithstanding his former recantation oth and abiuration made about xi yeres then past before Edmund Byshop of Salisbury as well for speaking against y e worshipping praying and offering vnto Images as also for denying the carnal and corporal presence in y e sacrament of Christes memoriall yet sithens that time he had fallen into the same opinions againe and so into the daunger of relapse and further he had highly commended and praysed Iohn Wickliffe affirming that he was a saint in heauen and that hys booke called y e Wicket Ex Regist. Fitziames Lond. was good and holy Soone after hys examination he was sent from thence vnto the Lollardes tower at London and the xxij day of October then next ensuing was brought openly into the consistory at Paules and was there iudicially examined by Thom. Hed the byshops vicare generall vpon the contentes of these articles followyng 1. First I obiect vnto you that you haue confessed before my Lord of London and me D. Hed his vicar generall that about xx yeares past one Steuen Moone of the Dioces of Winchest Articles laid agaynst Ioh. Stilman With whom you abode 6. or 7. yeares after did teach you to beleeue that the going on pilgrimage and worshipping of images as the Lady of Walsingham and others were not to be vsed * Yeares of Antiquitie to be noted A godly Martyr Richarde Smart burned at Salisbury ann 1503. Wickliffes Wicket And also that afterwards one Richard Smart who was burned at Salisbury about 14. or 15. yeares past did read vnto you Wickliffes Wicket and likewise instructed you to beleeue that the sacrament of the altar was not the body of Christ all whiche thinges you haue erroneously beleued 2. Item you haue diuers times read the said book called Wickleffes Wicket and one other booke of the x. Commaundementes which the sayd Richard Smart did geue you and at the tyme of your first apprehensiō you did hide thē in an old oke and did not reuele them vnto the bishop of Salisbury before whom you were abiured of heresie about xi yeares since where you promised by oth vpon the Euangelistes euer after to beleue and hold as the Christē fayth taught and preached and neuer to offend agayne in the sayd heresies or any other vpon payne of relapse And further you there promised to performe all such penaunce as the sayd Bishop of Salisbury did enioyne you who thē enioyned you vpon the like payne not to depart his Dioces without hys speciall licence 3. Item it is euident that you be relapsed aswel by your own confession as also by your deedes in that about two yeares after your abiuration you went into the sayd place where you had hidden your books and then taking them away with you you departed the foresayd dioces without the licence of the Bishop and brought them with you to London where nowe being tached and taken with them vpon great suspicion of heresie you are brought vnto the Bishop of London By reason of whiche your demeanor you haue shewed by your impenitent and dissembled conuersation from your errours and also your vnfaithful abiuration and disobedience vnto the authoritie of our mother holy Church in that you performed not the penance in whiche behalfe you be voluntarily periured and also relapsed in that you departed the sayd dioces wythout licence 4. Item you be not onely as afore is sayd impenitent disobedient voluntarily periured relapsed by this your foresayd hereticall demeanor but also sithens your last attachment vpon suspicion of heresie you haue maliciously spoken erroneous and damnable wordes affirming before my Lord of London your Ordinary and me iudicially sitting at Fulham that you were sorye y t euer you did abiure your said opinions and had not suffered then manfully for them for they were and be good and true and therfore you will now abide by them to die for it And furthermore you haue spoken against our holy father the pope and hys authoritie damnably saying that he is Antichrist and not the true successor of Peter or Christes vicar on earth and that his pardons and indulgences which he graunteth in y e sacrament of penaunce are nought and that you will none of thē And likewise y t the colledge of Cardinals be limmes of the sayd Antichrist and that all other inferiour prelates and Priestes are the sinagogue of Sathan Wickliffes Wicket And moreouer you sayd that the doctors of the Churche haue subuerted the truth of holy Scripture expounding it after their own mindes and therfore theyr workes be nought and they in hell but that wickleffe is a Sainct in heauen and that the booke called his Wicket is good for therein he sheweth the truth Also you did wish that there were xx thousand of your opinion against vs Scribes and Pharisies to see what you would doe for the defēce of your fayth Al which heresies you did afterwardes erroneously affirme before y e Archbishop of Caunterbury and then said that you would abide by thē to dye for it notwithstanding his earnest perswasions to the contrary and therefore for these premisses you be euidently relapsed and ought to be committed vnto the secular power ¶ The burning of Iohn Stilman ¶ Thomas Man Martyr NExt to Iohn Stilman aboue mentioned followeth in this blessed order of Martyrs the persecution and cōdemnation of Thomas Man Tho. Man Martyr Who the 29. day of Marche in the yeare of our Lord. 1518. was burned in Smithfield This Tho. Man had likewise bene apprehended for y e profession of Christes Gospell about 6. yeares before the 14. day
774. The third was this Tho. Man called Doctor Man burned as is here mentioned in Smithfield an 1518. who as by his owne confession and no lesse also by his trauaile appeareth was Gods champion and suffered muche trouble by the priestes for the cause and lawe of God Hee confesseth himselfe in the same Register that he had turned seuen hundreth people to his Religion and doctrine Thomas Man a great reader among the brethren of Amersham for the which he thanked God He conueyed also fiue couples of men and women from Amershā Oxbrige Burnham and Henley vppon Thamis where they dwelt vnto Suffolke and Northfolke that they mought be brought as he then termed it out of the deuils mouth The fourth was Robert Cosin named likewise among them Doctor Cosin ¶ Robert Cosin Martyr Robert Cousyn burnt at Buckingham THis Robert Cosin seemeth to be the same which in the former part of our history is forementioned being called by the name of father Robert and was burnt in Buckingham pag. 749. Of this Robert Cosine I finde in the Registers of Lincolne that he with Thomas Man had instructed and perswaded one Ioane Norman about Amersham The teaching doctrine of Robart Cosyn not to go on pilgrimage nor to worship any Images of Saints Also when she had bowed a peece of siluer to a saint for the health of her childe they disswaded her from the same and that she needed not to confesse her vnto a Priest but to be sufficient to lift vp her hands to heauen Moreouer they were charged by the bishop for teaching y e sayd Ioan that she might aswell drinke vppon the sonday before Masse A perilous heresie as any other day c. Ex. Regist. Ioan. Longland And thus you see the doctrine of these good men for the which they were in those daies abiured and condemned to death ¶ William Sweting alias Clerke martyr William Sweeting Martyr WIlliam Sweeting otherwise named Clerke first dwelt with the Ladye Percy at Dalington in the County of Northampton for a certayne space and from thence went to Boxsted in the County of Essex where he was the holy water Clerke the space of seuen yeares after that was baliffe and fermer to maystres Margerye Wood Ex Regist. Rich. Fitziames page 60. the terme of 13. yeares From Boxted he departed and came to the towne of saint Osithe where he serued the Prior of saint Sythes named George Launde the space of 16. yeares and more George Laund Prior of Saint Osithe abiured Where he had so turned the Prior by his perswasions that the sayd Prior of saynt Osithe was afterward compelled to abiure This William Sweting comming vp to London with the foresayd Prior for suspicion of heresie was committed to the Lollardes Tower vnder the custody of Charles Ioseph and there being abiured in the Churche of sainct Paule was constrayned to beare a fagot at Paules crosse and at Colchester And afterward to weare a fagot vpon his coat all his life Which he did two yeares together vpon hys left sleeue till at length the person of Colchester required hym to helpe in the seruice of the Churche and so pluckt the badge from hys sleeue and there he remayned two yeares being the holye water Clerke From thence afterward departed and trauailing abroad came to Rederith in the dioces of Winchester where he was holy water Clerke the space of a yeare then went to Chelsith where he was theyr neat heard and kept the towne beastes In the which towne vpon Sainct Annes day in the morning as he went forth with his beastes to the field the good man was apprehended brought before the Bishop and hys chamber searched for bookes This was anno 5511. Crimes obiected The crimes whereupon he was examined be these First for hauing muche conference with one William Man of Boxsted The Gospell of S. Mathewe Against pilgrimage in a booke which was called Mathew Item that he had familiaritie and frequented much the company of Iames Brewster who had bene before abiured Item that when his wife should go on pilgrimage he asked of her what good she should receiue by her going on pilgrimage adding moreouer that as he supposed it was to no purpose nor profite but rather it were better for her to keepe at home and to attend to her busines Item that he had learned Against trāsubstantiation and receiued of William Man that the Sacrament of the Priestes altar was not the present very body but bread in substaunce receiued in memoriall of Christ. Item that he propounded and affirmed the same doctrine to Iames Brewsteer Item Against Images because he had reprehended his wife for worshipping the Images in the churche and for setting vp candles before them And thus haue you all the causes and crimes layde against this William Sweting wherfore he was condemned Who then beeing asked what cause he had why hee should not be iudged for relapse sayd he had nothing els but onely that he commited himselfe to the mercye of almighty God ¶ Iames Brewster Martyr WIth William Sweting also the same time was examined and condemed Iames Brewster Iames Brewster of Colchester Martyr of the Parish of saint Nicholas in Colchester This Iames Brewster was a Carpenter dwelling ten yeares in the town of Colchester who being vnlettered could neyther reade nor write and was apprehended vpon the daye of S. Iames in one Walkers house in S. Clementes parish About sixe yeares before whiche was ann 1505. he had bene abiured by William Warham Archbishop of Caunterbury the see of London being then vacant And after other penaunce done at Colchester was enioyned to weare a Fagot vpon his vpper garment during his life Whiche badge he did beare vpon his left shoulder neare the space of two yeares till the Controller of the Earle of Oxforde pluckt it away because he was labouring in the workes of the Earle * The burning of William Sweting and Iames Brewster Item because he vsed the company and conference of Henry Hert Carpenter of Westminster and wrought with him in his science at Westminster Item for hauing a certaine litle booke of Scripture in English of an old writing almost worne for age whose name is not there expressed Maozim in the 11. chap. of Daniel is an Idole signifieth as muche as fortes or munitions Item because he hearing vppon a time one mayster Bardfield of Colchester thus say that he will not worship the Maozim in hart and thought shall dye in sight he asked afterwarde of William Man what that worde Maozim should meane who told him that it signified as muche as the masing God to wit the sacrament of the altar Itē that he had much conference with Henry Hert against ablations Images that it was better bestowed money which was geuen to the poore then that that was offered in pilgrimage Item for that he had communication and conference w t Roger
the better in correcting the other But the Cardinall was still instaunt vpon them that first they shoulde assist their Bishop and then if the Bishop woulde not punish whoredome he woulde come thyther himselfe and see them punished accordingly This Cardinall Campeius how he was sent by Pope Clement the sixt to the second assemble or diet of Norenberge The assembly or Diet at Ratisbone ann 1524. and what was there done by the sayde Cardinall is before signified page 862. After this Councell of Norenberge immediately followed another sittyng at Ratisbone where were present Ferdinandus Campeius the Cardinall of Salisburge the two Dukes of Bauaria the Byshops of TreÌ„t and Ratisbone also the Legates of the Byshops Bamberge Spires Strausburgh Ausburgh Constance Basill Frising Passame and Brixine By whom in the sayd assemble was concluded That for somuch as the Emperour at the request of Pope Leo had condemned by his publicke Edict set forth at Wormes the doctrine of Luther for erroneous and wicked and also it was agreed vpon in both the assembles of Noremberge that the sayd Edict should be obeyed of all men they likewise at the request of Cardinall Campeius do will and commaund the foresayd Edict to be obserued through all their fines and precinctes That the Gospell and all other holy Scriptures in Churches should be taught accordyng to the interpretation of the auncient forefathers That all they which reuiue any old heresies before condeÌ„ned or teach any new thyng contumelious either against Christ his blessed mother and holy Saintes or which may breede any occasion of sedition the same to be punished accordyng to the tenour of the Edict aboue sayd Popish decrees made at the councell of Ratisbone That none be admitted to preach without the licence of his ordinary That they which be already admitted shall be examined how and what they preach that the lawes which Campeius is about to set forth for reformation of maners shal be obserued That in the Sacraments in the Masse and all other thynges there shal be no innouation but all thynges to stand as in foretyme they did That all they which approch to the Lordes Supper without coÌ„fession and absolution or do eate flesh on dayes forbidden or which do runne out of their order also Priestes Deacons and Subdeacons that be maried shal be punished That nothyng shall be Printed without coÌ„sent of the Magistrate That no booke of Luther or any Lutherian shall be Printed or sold That they of their iurisdictioÌ„ which study in the Vniuersitie of WitteÌ„berge shall euery one repayre home within three monethes after the publishyng hereof or els turne to some other place free froÌ„ the infectioÌ„ of Luther vnder payne of coÌ„fiscating all their goodes and loosing their inheritaunce That no benefice nor other office of teachyng be geueÌ„ to any student of that Vniuersitie Item that certaine Inquisitours fit for the same be appointed to inquire and examine the premisses Item least it may be sayd that this faction of Luther taketh his origine of the corrupt lyfe of Priestes the sayd Campeius with other his assisters in the sayd conuocation of Ratisbone chargeth and commaundeth that Priestes liue honestly goe in decent apparell play not the marchauntes haunt not the tauernes be not couetous nor take money for their ministration Such as keepe concubines to be remoued The nuÌ„ber also of holy dayes to be diminished c. These thynges would Campeius haue had enacted in a full Councell with the coÌ„sentes of all the Empire but when he could not bryng that to passe Campeius mâ—â—sed of his purpose in Germanie by reason that the myndes of diuers were gone froÌ„ the Pope he was fayne therfore to get the same ratified in this particular conuenticle with the assentes of these Byshops aboue rehearsed These thynges thus hetherto discoursed whiche fully may be sene in the CoÌ„mentaries of Ioh. Sledan it remaineth next after the story of Martin Luther somewhat to adioyne likewise touchyng the history of Zuinglius of the HeluetiaÌ„s But before I come to the explicatioÌ„ of this story it shal not be incoÌ„uenieÌ„t first to geue some litle touch of the townes called pages of these Heluetians of their league and confederation first begon amongest them ¶ The history of the Heluetians or Suitzers how first they recouered their libertie and after were ioyned in league together THe HeluetiaÌ„s whom otherwise we call Suitzers How the HeluetiaÌ„s came free ioyned together in league Ex Chronic. Heluetic Ex Sebasti MuÌ„ster Cosmog Lib. 3. Ex Comment Ioan. Sled lib. 3. are deuided principally into xiij pages The names of whoÌ„ are Tigurini Bernates Lucernates Urani Suicenses Unterualdij Tugiani Glareanti BasilieÌ„ses Solodurij Friburgij Scafusiani ApecelleÌ„ses Furthermore to these be added vij other Pages albeit not with such a full bond as the other be together conioyned whiche be these Rheti Lepontij Seduni Ueragri Sangalli Mullusiani Rotulenses Of these xiij confederate Pages aboue recited these three were the first to witte Urania Suicenses and Siluanij or as some call them Unterualdij which ioyned themselues together If credite should be geuen to old narrations these iij. pages * Note that the Pages in Suitzerland are for the most part situate in valleyes or valleyes first suffered great seruitude thraldome vnder cruell rulers or gouernours In so much that the gouernour of Siluania * Extortion in rulers required of one of the inhabitauÌ„tes a yoke of his Oxen which when the townes man denyed to geue him the ruler sent his seruaunt by force to take his Oxen froÌ„ him This wheÌ„ the seruauÌ„t was about to do coÌ„meth the poore mans sonne cutteth of one of his fingers vpoÌ„ the same auoyded The gouernour hearing this taketh the poore man and putteth out his eyes Another time in the sayd Syluania as the good man of the house was absent abroade Example of true chastitie in a matrone the gouernour which had then the rule of the towne entring into the house coÌ„mandeth the wife to prepare for him a bath and to let him haue his pleasure of her Wherunto she being vnwilling differred the bathe as long as she might till the returne of her husband Adultery iustly punished To whome then she making her complaynt so moued his mind that he with his axe or hatchet which he had in his hand flew vpoÌ„ the adulterous ruler slue him Another example of like violence is reported of the ruler of Suicia Example of singular tyrannye and Siluania who surprised with like pride and disdaine against the poore vnderlings caused his cap to be hanged vp vpon a pole charging and commanding by his seruant all that passed by to do obeysance to the cap. Which W. Tell. when one named William Tell refused to do the tiraunt caused his sonne to be tied with an apple set vpon his head and the father with a crossebow or a like instrument to shoote at
as for the vowe and coaction of their single life it came sayd he of the diuell and a diuelish thing it is And therefore Priestes mariage whereas the said Heluetians had such a rite and custome in their townes and pages that when they receiued anie new Priest into their Churches An olde vse of the Heluetians to forewarne their priests to take concubines they vsed to premonish him before to take his concubine least he should attempt any misuse with their wiues and daughters he exhorted them that they would no lesse graunt vnto them to take their wiues in honest matrimonie then to take concubines and harlots against the precept of God Thus as Zuinglius continued certaine yeares Zuinglius resisted by aduersaries labouring in the word of the Lord offence began to rise at thys new doctrine and diuers stept vp namely the Dominicke Friers on the contrary side to preach inuey against him But he keping himselfe euer within the Scriptures protested that he would make good by the word of God that which he had taught Upon this the Magistrates and Senate of Zuricke sent forth their cōmandemēt to all priests and ministers within their dominion to repaire to the citie of Zuricke Disputatiōs at Zuricke about religion against the xxix day of Ianuary next ensuing this was anno 1523. there euery one to speake freely and to be heard quietly touching these controuersies of religion what could be said directing also their letters to the Bishop of Cōstance that he would either make his repaire thether himselfe or else to send his deputie When the day appointed came and the Bishops vicegerent which was Ioannes Faber was also present Ioan. Faber Stapulensis against Zuinglius Ex Sled lib 3. the Consull first declaring the cause of this their frequencie and assemble which was for the dissention newly risen about matters of Religion required that if any there had to obiect or inferre against the doctrine of Zuinglius he should freely and quietly vtter and declare his minde Zuinglius had disposed his matter before Lxvij. articles of Zuinglius and cōtriued al his doctrine in a certaine order of places to y e number of lxvij Articles which articles he had published also abroad before to the ende that they which were disposed might resort thether better prepared to the disputation Whē the Consull had finished that which he would say and had exhorted other to begin then Faber first entring the matter begā to declare the cause of his sending thether and afterward wold perswade that this was no place conuenient nor time fit for discussing of such matter by disputation Iohn Faber refuseth disputation but rather that the cognition and tractation thereof belonged to a generall Councell which he saide was already appointed and now neere at hand Notwithstāding Zuinglius still continued vrging and requiring him that if he had there any thing to say or to dispute he would openly and freely vtter his minde To this he aunswered againe that he would cōfute his doctrine by writing This done with a few other words on both sides had to and fro whē no man would appeare The assēble of Zuricke brake vp without disputation The Gospel publickly receaued in Zuricke Traditions of men abolyshed there to offer any disputation the assemble brake and was discharged Whereupon the Senate of Zuricke incōtinēt caused to be proclaimed through all their dominion and territorie that the traditions of men should be displaced and abandoned and the Gospell of Christ purely taught out of the old and new Testament an 1523. Ex Ioan. Sled lib. 3. When the Gospell thus began to take place and to florish in Zuricke and certaine other places of Heluetia the yeare next following ann 1524. another assemble of the Heluetians was conuented at Lucerna where this decree was made on the contrary part That no man should deride or contemne the word of God which had bene taught now aboue a thousand four hūdreth yeares heretofore nor the Masse to be scorned wherein the body of Christ is consecrated to the honour of God and to the cōfort both of the quicke the dead That they which are able to receiue the Lords body at Easter shall confesse their sinnes in Lent to the Priest and do all other things as the vse and maner of the Church requireth That the rites and customes of holy Church be kept That euery one obey his owne proper pastor and curate and to receaue the Sacramēts of him after the maner of holy Church and to pay him his yearely duties That honour be geuen to Priests Constitutions made in the councell of Lucerne Item to absteine from flesheating on fasting dayes and in Lent to absteine from egges and cheese That no opinion of Luther be taught priuely or apertly contrary to the receaued determination of holy Church and that in tauernes and at table no mention be made of Luther or any new doctrine That Images and pictures of Sainctes in euery place be kepte inuiolate That Priests and Ministers of the Church be not compelled to render accompt of their doctrine but only to the Magistrate That due ayde and supportation be prouided for them if anie commotion do happen That no person deride the reliques of the holy spirit or of our Lady or of Saint Anthony Finally that all the lawes and decrees set foorth by the Byshop of Constance be obserued These constitutions whosoeuer shall transgresse let them be presented to the Magistrate and ouerseers be set ouer them that shall so transgresse After these things concluded thus at Lucerna the Cantons of Heluetia together direct their publicke letter to the Tygurines or men of Zuricke The letter of the Heluetians to the Tygurines wherein they do much lament and complaine of this new broched doctrine whych hath set all men together by the eares through the occasion of certaine rash and newfangled heads which haue greatly disturbed both the state of the Church and of the common wealth and haue scattered the seedes of discorde whereas before time all things were well in quiet And although this sore sayd they ought to haue bene looked to by time so that they should not haue suffered the glory of Almighty God and of the blessed Uirgine and other Saints so be dishonored but rather should haue bestowed their goodes and liues to mainteine the same yet notwithstanding they required them now to looke vpon the matter which otherwise would bring to them destruction both of body and soule as for example they might see the doctrine of Luther what fruit it brought The rude and vulgare people now sayde they coulde not be holden in but woulde burst foorth to all licence and rebellion as hath appeared by sufficient proofes alate and like is to be feared also among themselues and all by the occasion of Zuinglius and of Leo Iuda which so take vpon them to expound the word of God Zuinglius
and Leo Iuda were preachers at this time in Zuricke after their owne interpretation opening thereby whole dores and windowes to discord and dissention Albeit of their doctrine they were not certaine what they did teach yet what inconuenience folowed vpon their doctrine they had to much experiēced For now all fasting was layd downe and all daies were alike to eate both flesh egges as well one as an other Priests religious persons both mē women brake their vowes ranne out of their order and fell to marying Gods seruice was decayed singing in the church left and prayer ceased Priests grewe in contēpt Religious men were thrust out of their cloisters Confession and penance was neglected so that men woulde not sticke to presume to receaue at the holy aultar without any confession made to the Priest before The holy masse was dirided and scorned Our blessed Lady and other saintes blasphemed Images pluckte downe broken in peeces neither was there any honour geuen to the Sacraments To make short men now were growen vnto such a licence and liberty that vnneth the holy host could be safe within the Priests hands c. The disorder of all which thinges as it is of no small importaunce so it was sayd they to them so greuous and lamētable that they thought it their part to suffer the same no lōger Neither was this the first time they said of thys their complaining when in their former assemble they sent vnto them before the like admonition wryting to them by certaine of the Clergye and crauing their aide in the same Which seing it is so they did now againe earnestly cal vpō them touching the premisses desiring them to surcease frō such doings and to take a better way cōtinuing in the religion of their old aunceters which were before them And if there were any such thing wherein they were greeued offended against the Bishop of Rome the Cardinals Bishops or other Prelates either for their ambition in heaping exchanging and selling the dignities of the Church or for their oppressiō in pilling mens purses with their indulgences or els for their vsurped iurisdiction and power which they extend too farre corruptly apply it to matters externe politicall which onely ought to serue in such cases as be spirituall if these and such other abuses were the causes wherewith they were so greeuously offended they promised that for the correction reformation therof they would also themselues ioyne their diligence and good will thereto for somuch as themselues also did not a litle mislike therewith therfore would conferre their counsailes together with them how by which way such greuaunces might best be remoued To this effect were the letters of the Heluetiās written to the Senate Citizens of Zuricke Whereunto the Tigurines made their aunswere agayne the xxi day of March the same yeare in maner as here foloweth ¶ An answere agayne of the Tygurines to the Letter aforesayd FIrst * The letter of the Tigurines aunswering againe the letter of the Heluetiās declaring how their Ministers had laboured and trauailed amongest them teachyng and preachyng the word of God vnto thē the space now of v. yeares Whose doctrine at the first seemed to them very straunge and nouelle because they neuer heard the same before But after that they vnderstoode and perceiued the * If the scope of doctrine be well marked betwene the Papistes and the Protestātes ' it will not be hard for any mā to iudge which is the truer doctrine For the whole ende and scope of the Popes doctrine tendeth to set vp the honour and wealth of man as may appeare by the doctrine of supremacy of confession of the masse of the Sacramēt of the aultar c. all which do tend to the magnyfiyng of the Priests like as Purgatory obsequies pardons and such other serue for their profite Contrarywise the teaching of the Protestantes as well touching iustification originall sinne as also the Sacramentes and inuocation and all other such like tende onely to the setting vp of Christ alone and casting downe of man No iniurye to Saints if Christ onely be worshipped scope of that doctrine onely to tende to this to set forth Christ Iesus vnto vs to be the pillar and refuge of all our saluation whiche gaue his life and bloud for our redemption and which onely deliuered vs also sinnefull misers from eternall death and is the onely Aduocate of mankynde before God they could no otherwise do but with ardent affection receaue so wholesome and ioyfull message The holy Apostles and faythfull Christiās after they had receaued the Gospell of Christ did not fall out by and by in debate and variunce but louyngly agreed and consented together and so they trusted sayd they that they should doe if they would likewise receaue the worde of God settyng aside mens doctrines and traditions dissonant from the same Whatsoeuer Luther or any other mā doth teach whether it be right or wrong it is not for the names of the persons why the doctrine whiche they teach should be either euill or well iudged vpon but onely for that it agreeth or disagreeth from the rule of Gods word for that were but to goe by affection and were preiudiciall to the authoritie of the word of God which ought to rule man and not to be measured by man And if Christ onely be worshipped and mē taught soly to repose their confidence in him yet neither doth the blessed Uirgine nor any Saint elles receaue any iniurie thereby who beyng here in earth receiued their saluation onely by the name of hym And where as they charge their Ministers with wrastyng the Scripture after their owne interpretation God had styrred vp such light now in the hartes of mē that the most part of their Citie haue the Bible in their hand and diligently peruse the same so that their Preachers cā not so winde the Scriptures awry but they shall quickly be perceaued Who be they that wraste the scripture Wherefore there is no danger why they should feare any sectes or factions in them but rather such sectes are to be obiected to those who for their gaine and dignitie wrast the word of God after their owne affections and appetites And where as they and other haue accused them of errour Errour many times obiected where none can be proued yet was there neuer man that could proue any errour in them Although diuers Byshops of Constance of Basill of Curiake with diuers Uniuersities besides also they themselues haue bene sundry times desired so to do yet to this present day neither they nor euer any other so did neither were they nor any of all the foresayd Bishops at their last assemble being requested to come so gentle to repaire vnto them saue only the Schashusians and Sangallians In the which foresayd assemble of theirs all such as were then present considering throughly the whole case of the matter condescended together with
to be theyr Pastor labored by all meanes how to extirp out of the harts of the people Idolatry and Superstition Whiche through the grace of Christ working with him he in short time had brought prosperously to passe according to his desire In so muche that the obseruation of Lent Images and all Idols with the abhominatiō also of the Masse in the same towne was vtterly abolished So reformable God made the hartes of the people there such affection had they to theyr minister It was not long but the rumour thereof came to the hearing of Duke Antony prince of Loraine vnder whose dominion they were through the swift report of the aduersaries False and pernitious tongues falsly belying these Hippolitans to y e duke as though they in relinquishing the doctrine and faction of the Pope went about to reiect and shake of all authority power of princes all superior gouernors By the meanes of which sinister report they incensed the Prince to such displeasure and indignation The Duke of Loraine threateneth the town of S. Hypolitus that he threatned to subuert and vtterly to destroy the Towne with swoord and fire Wolfgangus hauing word of this wrote vnto the Duke his Epistle in most humble obedient wise in defence both of his ministery of his doctrine which he taught of the whole cause of the Gospell In which Epistle first he excused the people to be innocent blamelesse The letter of Wolfgāgus to the Duke rather those slaunderous reporters to be both worthy to be blamed and also punished for theyr false rumors forged sclaunders raysed vp agaynst them After that he opened and explaned the cause and state of the Gospell and of our saluation cōsisting only in the free grace of God through fayth in Christ his sonne cōparing also the same doctrine of the Gospell with the confused doctrine of the Church of Rome That done thirdly he proceeded to our obedience honor and worship which first we owe to God to Christ next vnder him to Princes here and Potestates whom God hath placed in his roome and endued with authoritye here in earth vnto whom they offered themselues nowe at all times prest and most ready to obey with all seruice duety c. But with this Epistle Wolfgangus did nothing preuayle eyther for that it was intercepted by the way or els for that the false accusations wicked tongues of the aduersarye parte tooke more effect to winne credite wyth the Duke then could the simple defence of verity Whereupon Wolfgangus when he saw no other remedy rather then the towne should come in any daūger for his cause y e good man of his owne accord came to the city of Nancey which is the head towne of Loraine there to render a confession of his doctrine and also to deliuer the towne of S. Hippolite out of perill deriuyng all the daunger vppon hymselfe As soone as he was come thyther The Constancie of Wolfgangus vnremoueable incontinent handes were layd vpon him and he laid fast in a straight and stinking prison where he was sharpely and bitterly handled vnder the custody of the churlish and cruell kepers All this notwithstanding Wolfgangus cōtinuing in that prisō the space of a whole yeare yet would not be moued from hys cōstancy neither with the straitnes of the prison nor wyth the hardnesse of his kepers nor yet with the compassion of his wife children which he had about sixe or seuen Wolfgangus had to the Gray Fryers Then was he had to the house of the Gray fryers to professe there his fayth where he both wittyly and learnedly confuted all them that stood agaynst him ¶ The Martyrdome of Wolfgangus As he was led to the place of execution passing by the house of the Gray Friers Bonauenture the greate Cyclops sitting at the doore cryed out to him thou heretique do thy reuerence here to God and to our Lady and to his holy Sayntes shewing to him the Idols standing at the Friers gate To whom Wolfgangus aunswered agayne thou hypocrite thou paynted Wall the Lord shall destroy thee and bring all thy false dissimulation vnto light When they were come to the place of his Martyrdome fyrst hys bookes before him were throwne in the fire Then they asked him whether he woulde haue his payne mynished or shortned to whom he sayd no bidding thē to do theyr will for sayd he as God hath bene with me hitherto so I trust now he will not leaue me when I shall haue most need of him concluding his wordes thus that they should put the sentence in execution Note the quiet and ioyful death of this blessed Martyr so beginning to sing the 51. Psalme he entred into the place heaped vp with fagots and wood continuing in his Psalme and singing till the smoke the flame tooke from hym both voyce and life The singuler vertue constancye and learning of thys blessed man as it refreshed and greatly edified the harts of many good men The iust punishment of God vpon persecutors so it astonyed as much the mindes of hys aduersaryes and wrought to theyr confusion For shortlye after his death the Commēdator of S. Antony of Uienna who sate as spirituall iudge ouer him and gaue sentence of his condemnation fell sodenly down and dyed Also his felow which was Abbot of Clarilocus and suffragan to to the Bishop of Metz sodenly at the comming of the Duches of Denmarke into the city of Nancy strokē with soden feare at the cracke of gunnes fell downe and dyed as they which were presēt and saw it haue made faythfull relation of the same an 1525. Ex Ludou Rabo Pantal. ¶ Iohn Huglein Martyr OF Iohn Huglein Priest mention is made in the Commentaryes of Iohn Sled in Lib. 6. who the next yeare folowing Iohn Huglein Martyr Ex Comment Sled lib. 6. an 1526. was burned at Merspurge by the bishop of Constance for that he did not holde with the Byshop of Romes doctrine in all poyntes Moreouer besides other matters in this yeare occurrent Promise of maryage broken with Iohn Fridericke Duke of Saxony here is also a Memorandum to be made to all posterity that in this present yeare .1526 vnto Iohn Friderick sonne and heyre to the Prince and Electour of Saxony was promised the Lady Katherine the Emperours younger sister in Mariage and writinges made of the same But when the alteration of religion was sent by Gods prouidence in to Saxonye The Popes church keepeth no promise with heretickes they swarued from theyr couenauntes and Hawnart which was then the Emperours Ambassadour in Germany sayde playnely that there was no promise to be kept with heretickes wherin they seemed to folow well the footsteppes of the Councell of Constance as before you haue partly heard in the story of Iohn Hus of the Emperour Sigismund pag. 593.587 ¶ George Carpenter of Emeryng Martyr burned in the towne of
hym Being in prison at Uenice he wrote an Epistle to the afflicted Saintes whiche for the notable sweetnes most wonderfull consolation conteined in the same in shewing forth the mighty operatiō of gods holy power working in hys afflicted Sayntes that suffer for hys sake I haue thought good and expedient to communicate as a principall monument amōgst al other Martyrs letters not onely with y e other letters which shal be inserted hereafter y e Lord willing in the end of the booke but also in this present place to be read to y e entent that both they which be or shal be hereafter in affliction may take consolation also and also that they whiche yet followe the trade of this present world in comparing the ioyes cōmodities therof with these ioyes here expressed may learne and consider with themselues what difference there is betwene them both and therby may learne to dispose themselues in such sort as maye be to theyr edification and perpetuall felicitie of theyr soules The copy of the letter first written in Latine we haue translated into English the tenour wherof here vnder ensueth ¶ A comfortable letter of Pomponius Algerius an Italian Martyr ¶ To his most dearly beloued brethren and fellow seruauntes in Christ which are departed out of Babylon into Mount Sion Crace peace and health from GOD our Father by Iesus Christ our Lord and Sauiour TO mitigate your sorrowe whiche you take for me I cannot but impart vnto you some portion of my delectations and ioyes which I feele and finde to the intent you with me may reioyce and sing before the Lord geuing thanks vnto him I shal vtter that which no man will beleue when I shall declare it I haue found a nest of hony and hony combe in the entrals of a Lyon Who will euer beleue that I shall say or what man wil euer think in the deepe darcke doungeon to finde a Paradise of pleasure in the place of sorrow and death to dwell in tranquillitie and hope of lyfe in a caue infernall to be found ioy of soule and where other men doe weepe there to be reioysing where other do shake and tremble theyr strength and boldnesse to be plenty Who will euer thinke or who will beleue thys in suche a woefull state suche delectation in a place so desolate such societye of good men in straite bandes and cold yrons such rest to be had Al these thinges the sweete hand of the Lorde my sweet brethren doth minister vnto me Behold he that was once farre from me now is present with me Whome once scarse I could feele now I see more apparantly whome once I saw a farre of now I beholde neare at hand whome once I hungered for the same nowe approcheth and reacheth his hand vnto me He doth comfort mee and heapeth me vp with gladnes he driueth away all bitternes hee ministreth strength and courage he healeth me refresheth aduanceth and comforteth me O how good is the Lord whiche suffereth not his seruauntes to be tempted aboue theyr strength O how easie and sweete is his yoke Is there any like vnto the hyest who receaueth the afflicted healeth the wounded and nourisheth them Is there any like vnto hym Learne ye welbeloued howe amiable the Lord is how meeke and mercifull he is whiche visiteth his seruauntes in tentations neither disdayneth he to keepe company with vs in such vile and stincking caues Will the blynd and incredulous worlde thinke you beleeue this or rather will it not say thus No thou wilt neuer be able to abide long the burning heate the cold snow and the pinching hardnes of that place the manifold miseries and other greuaunces innumerable the rebukes and frowning faces of men howe wilt thou suffer Doest thou not consider and reuolue in thy minde thy pleasaunt Country the riches of the world thy kinsfolke the dellicate pleasures and honours of this lyfe Doest thou forget the sollace of thy sciences and fruite of all thy laboures Wilt thou thus loose all thy labours which thou hast hitherto susteined so many nightes watched thy paynfull trauailes and all thy laudable enterprises wherin thou hast ben exercised continually euen from thy childhood Finally fearest thou not death which hangeth ouer thee and that for no crime committed O what a foole art thou which for one word speaking mayest salue all this and wilt not What a rude vnmanerly thing is this not to be intreated at the instant petitions and desires of suche so many and so mighty so iust so vertuous so prudent and gratious Senatoures and suche noble personages c. But now to aunswere let this blinde world harken to this againe What heate can there be more burning then that fire whiche is prepared for thee hereafter And likewise what snowe can be more colde then thy hart whiche is in darckenes and hath no light What thyng is more hard and sharpe or crooked then thys present lyfe which heare we leade What thing more odious and hatefull then this world here present And let these wordly men here aunswere me what country can we haue more sweete then the heauenly countrey aboue what treasures more riche or precious then euerlasting lyfe And who be our kinsmen but they which heare the word of God where be greater riches or dignities more honorable then in heauen And as touching the sciences let this foolish world consider be they not ordayned to learn to know God whom vnles we do know all our laboures oure night watchinges our studyes and all our enterprises serue to no vse or purpose all is but labour lost Furthermore let the miserable worldly man answere me what remedy or safe refuge cā there be vnto him if he lacke God who is the life and medicine of all men And howe can he be sayd to flye from death when he hymselfe is already dead in sinne If Christ be the way veritie and lyfe how can there be any lyfe then without Christ The sooly heate of the prison to me is coldnes the colde winter to me is a freshe spring time in the Lorde He that feareth not to be burned in the fire how will he feare the heate of weather or what careth hee for the pinching frost which burneth with the loue of the Lord the place is sharpe and tedious to them that be giltye but to the innocent and giltles it is mellifluous Here droppeth the delectable dewe here floweth the pleasaunt Nectar here runneth the sweete milke here is plenty of al good thinges And although the place it selfe be deserte and barren yet to mee it seemeth a large walke and a valley of pleasure here to me is the better and more noble part of the world Let the miserable worldling say and confesse if there be anye plot pastor or medowe so delightfull to the mind of man as here Here I see kinges princes Citties and people here I see warres where some be ouerthrown some be victors some thrust downe some lifted vp Here
sweare or name the diuell or easly be brought to take an othe except it were in iudgemente or makyng some solemne couenant They were also knowne by thys that they could neuer be moued nor prouoked to talke of any dishonest matters but in what company soeuer they came where they heard any wanton talke swearing of blasphemy to the dishonour of God they straight way departed out of that company Also they sayd that they neuer sawe them go vnto their busines but first they made theyr prayers The sayd people of Prouince furthermore affirmed that wheÌ„ they came to any fayres or markets or came to their cities by any occasion they neuer in a maner were seene in their Churches and if they were wheÌ„ they praied they turned away their faces froÌ„ the images and neyther offred candels to theÌ„ nor kissed their feete Neither would they worship the reliques of Saints nor once looke vpon them And moreouer Crimes laid against the Merindolians if they passed by any crosse or Image of the crucifixe or any other Sainct by the way as they went they would do no reuerence vnto them Also the Priestes did testifie that they neuer caused them to say any Masses neyther diriges neither yet De profundis neyther woulde they take any holy water and if it were carryed home vnto their houses they woulde not saye once God a mercy yea they semed vtterly to abhorre it To go on pilgrimage to make any vowes to Saints to buy pardons or remission of sinnes with money yea though it might be gotten for a halfepeny they thought it not lawfull Likewise wheÌ„ it thundered or lightened they would not crosse themselues but casting vp their eies to heauen fetch deepe sighes Some of theÌ„ would kneele downe pray without blessing themselues with y e signe of the crosse or taking of holy water Also they were neuer seene to offer Mans lawe preferred before Gods lawe or cast into the bason any thing for y e maintenance of lightes brotherhoods churches or to geue any offering either for y e quicke or the dead But if any were in affliction or pouertie those they releeued gladly and thought nothing too much This was y e whole tenor of the report made vnto MouÌ„sieur de Langeay touching the life and behauiour of y e inhabitants of Merindoll and the other which were persecuted also as touching the Arrest and that which ensued therupon Of all those things the sayd Monsieur de Langeay according to the charge that was geuen him aduertised the king who vnderstanding these things as a good prince moued with mercy and pity sent letters of grace pardon The kinges pardon procured sent downe for the Merindolians not only for those which were coÌ„demned for lacke of appearance but also for all the rest of y e countrey of Prouince which were accused and suspected in like case expresly charging and commanding the said parliameÌ„t that they shoulde not heereafter proceede so rigorously as they had done before against this people but if there were anye that could be found or proued by sufficient information to haue swarned from y e christian religion that then he should haue good demonstration made vnto him by the word of God both out of the old and of the new Testament and so as well by the gentlenes as by the rigour of the same he should be reduced againe vnto the Church of Christ declaring also y t the kings pleasure was that all such as should be conuict of heresie in maner aforesaid should abiure forbidding also all maner of persons of what estate or condition soeuer they were to attempt any thing against them of Merindoll or other that were persecuted by any other maner of meanes or to molest or trouble them in person or goodes reuoking and disanulling all maner of sentences and condemnations of what iudges soeuer they were and commaunding to set at libertie all prisoners which either were accused or suspected of Lutheranisme By vertue of these letters they were now permitted to declare their cause and to say what they coulde in defence thereof Whereupon they made a confession of their fayth the effect whereof you shall see in the end of the story This * This most godly and Christian confession you shall finde more largely set out in HeÌ„ Pantaleon and also in the French story entreating of the destruction of Merindoll and Cabriers also touching theâ—â— faith and confession you shall partly see hereafter pag. 917. confession was presented first to the Court of Parliament and afterward being declared more at large wyth Articles also annexed thereunto it was deliuered to the Bishop of Cauaillon who required y e same Also to Cardinall Sadolet Bishop of Carpentras with the lyke Articles and also a supplication to this effect That the inhabitants of Cabriers in the Countie of Uenice most humbly desired him that he would vouchsafe to receiue reade the confession and declaration of their fayth and doctrine in the which they and also their fathers before them had bene of a loÌ„g time instructed and taught which they were persuaded to be agreable to the doctrine conteined in y e old and new Testament And because he was learned in the holy Scriptures they desired hym that he woulde marke such articles as he thought to be against the Scriptures and if he should make it to appeare vnto them y t ther was any thing coÌ„trary to the same they would not only submit themselues vnto abiuration but also to suffer such punishment as should be adiudged vnto them euen to the losse not only of all that they had but also their liues And more ouer if there were any Iudge in all the countie of Uenice which by good and sufficieÌ„t information should be able to charge them that they had holden any erroneous doctrine 〈◊〉 Merindolians require the iudgement of Cardinall Sadolet touching their articles or mainteined any other religion then was coÌ„teined in the articles of their confession they desired him that he would coÌ„municate the same vnto them and with all obedience they offered themselues to whatsoeuer should be thought iust and reasonable Upon this request Cardinal Sadolet answered by his letters writteÌ„ by his Secretary and signed with his owne hand the tenor whereof heere ensueth I haue seene your request and haue red the Articles of youre confession The answer of Cardinal Sadolet to the Merindolians wherein there is much matter conteined and do not vnderstand that you are accused for any other doctrine but for the very same which you haue confessed It is most true that many haue reported diuers things of you worthy of reproofe which after diligent enquiry made we haue found to be nothing else but false reports and slaunders As touching the rest of youre Articles it seemeth vnto me that there are many wordes therein which might well be chaunged without preiudice vnto your confession And likewise it seemeth to me that it is
mindes to make them put theyr fayth in our Lady and in other saynts and not in God alone to whom be honor and glory for euer Brusierd But that I beleue and knowe that God and all his Sayntes will take euerlasting reuengement vppon thee I woulde surely with these nayles of myne be thy death for this horrible and enorme iniury agaynst the precious bloud of Christ. God sayth I will not the death of a sinner but rather that he conuert and liue And thou blasphemest him as though he should lay priuy snares of death for vs secretly that we shoulde not espye them Whiche if it were true we might well say then with Hugh de saynt Uictore in this maner If it be an error it is of thee O God that we be deceiued for these be confirmed with such signes and wonders which can not be done but by thee But I am assured it is vntrue and hereticall and therfore I will leaue this matter and will talke with you concerning the merites of Sayntes For once I remember in a certayne Sermon of yours you said that no Saint though his suffering were neuer so great and his life most pure deserued anye thing for vs with God either by his death or life which is contrary to S. Austen Bilney Christ sayth one thing Saynt Augusten another whether of these two shoulde we beleue For Christ willing to deliuer vs out of this darck dungeon of ignorance gaue forth a certayne parable of ten virgins of which fiue were fooles and fiue were wise By the fiue foolish virgins wanting the oyle of good workes he meant vs all sinners By the wise Uirgins he meant the companye of all holy Sayntes * God leadeth not into errour but hath left hys scriptures to lead vs into truth Math. 25. Saintes haue not merites sufficient for themselues much lesse to spare to others Now let vs heare what the fiue wise Uirgynes aunswered to the fiue foolish crauing oyle of them No say they least peraduenture wee haue not sufficient for vs and for you Get you rather to them that sell and buye of them to serue your turne Wherfore if they had not oyle sufficient for them selues and also for the other where then be the merites of Sayntes wherewith they can deserue both for themselues and for vs Certes I cannot see Brusierd You wrast the Scripture from the right vnderstanding to a reprobate sense that I am scarse able to hold mine eyes froÌ„ teares hearing with mine eares these wordes of you Fare ye well ¶ The Submission of M. Thomas Bilney THe fourth day of DeceÌ„ber the bishop of London with the other bishops his assistauntes Bilney conuented againe bâ—fore the Byshop of London assembled againe in the chapter house of Westminster whether also M. Bilney was brought and was exhorted admonished to abiure and recant who aunswered that he would stand to his coÌ„science Then the Bishop of London with the other Byshops Ex officio did publish the depositions of the witnesses with his Articles and aunsweres commaunding that they should be read That done the Byshop exhorted hym agayne to deliberate with himselfe whether he woulde returne to the Church and renouÌ„ce his opinions or no and badde him to depart into a voyd place and there to deliberate with himselfe Which done the Bishoppe asked him agayne if he would returne Who aunswered Fiat iusticia iudicium in nomine domini Bilney denyeth to recant 〈…〉 and being diuers times admonished to abiure he would make no other answere but Fiat iustitia c. And haec est dies quam fecit Dominus exultemus laetemur in ea Then the Byshop after deliberation putting off his cap sayd In nomine patris filij spiritus sancti Amen Exurgat Deus dissipentur inimici eius and making a crosse on his forehead and his brest by the counsell of the other Bishops he gaue sentence against M. Bilney being there present in this maner I by the consent and counsell of my brethren here present do pronounce thee Thomas Bilney who hast bene accused of diuers Articles to be conuict of heresy and for the rest of the sentence we take deliberation till to morow The 5. day of December the Byshops assembled there agayne before whom Bilney was brought whom the byshop asked if he would returne to the vnity of the Church and reuoke his heresies which he had preached Wherunto Bilney aunswered that he would not be a slaunder to the Gospell Bilney conuented againe befâ—re the Bâ—shop Biâ—â—ey reâ—â—iseth againe to 〈◊〉 trusting that he was not seperate froÌ„ the Churh and that if the multitude of witnesses might be credited he might haue 30. men of honest life on his part agaynst one to the contrary brought in agaynst him which wytnesses the Byshoppe sayd came to late for after publication they could not be receiued by the law Then Bilney alleadging the story of Susan and Daniel the Bishop of London still exhorted him to returne to the vnity of the Church and to abiure his heresies Lyke Byshops lyke lawes and permitted him to goe into some secret place there to consult with his frendes till one of the clocke at after noone of the same day At afternoone the bishop of London agayne asked him whether he would returne to the church and acknowledge his heresies Bilney conuented the 3. tyme. Bilney aunswered that he trusted he was not seperate from the Church and required time and place to bring in witnesses which was refused Then the Byshop once agayne required of him whether he woulde turne to the Catholicke Church Whereunto he aunswered Bilneys witnesses refused that if they could teach and proue sufficiently that he was coÌ„uict he would yelde and submit himselfe and desired agayne to haue time and space to bring in agayne his refused witnesses and other answere he would geue none Then the Byshop put M. Bilney aside and tooke couÌ„sel with his felowes and afterward calling in M. Bilney asked him agayne whether he would abiure but he would make no other aunswere then before Then the Byshoppe with the consent of the rest did decree and determine that it was not lawfull to heare a petition which was agaynst the law and enquiring agayne whether he would abiure he aunswered plainely no and desired to haue time to consult with his frendes in whom his trust was Bilney denyeth the third time to recant and beynge once agayne asked whether he would returne and instanly desired thereunto or els the sentence must be read he required the Bishop to geue him licence to deliberate wyth himselfe vntill the next morow whether he might abiure the heresies wherwith he was defamed or no. The Bishop graunted him that he should haue a litle time to deliberate with M. Dancaster but Bilney required space till the next morow to consult with M. Farmar and Mayster Dancaster But the Bishop would not graunt him his request Dancaster conferreth
bread I am sure that if Christ had bene here himselfe in forme of his owne fleshe he would nothing haue stucke to receaue him being so conuerted at the first To be short if Bilney was so graciously reduced to y e holy mother the Catholicke Church repenting his errors and detesting his heresies now being in no Purgatory but being a very Saint in heauen as ye say he is why theÌ„ did ye burne him whom you knew your selues should be a Saint Thus ye burnt doth Gods enemies and Gods Saintes too The lawe of relapse Extrauag de haeret super co what cruel men are you But here you wil alledge perhaps your lawe of relaps by the whiche the first fall is pardonable but the second fall into heresie is in no case pardonable for so standeth your lawe I graunt But how this law standeth with y e true church of Christ with his word now let vs reason For this being a lawe not of politicke or ciuill gouernment where suche lawes be â—xpedient for publicke necessitie but onely being a law mere Ecclesiastical what a cruell mother Church is this which will not and cannot forgeue her children rising and repenting the second faulte or error committed Mores wordes in his preface but needes must burne theyr bodyes that theyr soules may be saued from y e paynfull Passion of Purgatory The popes lawe disagreeing from the condition of the true church of christ whom neuerthelesse they know forthwith shal be blessed in heauen If God do saue them why doe you burne them If God doe pardon them why do you condeÌ„ne them And if this be the law of your Churche according to your doctrine to burne them at the second time though they be amended how then doth this Church agree with the worde of Christ and nature of his true spouse which onely seeketh repentaunce amendment of sinners which once being had she gladly openeth her bosome and motherly receaueth them whensoeuer they returne Wherfore if Bilney did returne to your Church as ye say he did then was your Church a cruell mother and vnnaturall which would not opeÌ„ her bosome vnto hym but thrust him into the fire wheÌ„ he had repented Furthermore how will you defend this law by the word of God who in expresse wordes teaching all Bishops and Pastors by the example of Christ the great Bishop of our soules beyng compassed about with tentations that he might haue the more compassion of them which be infirme exhorted all other spirituall pastors by the lyke example saying Hebr. 5. Hebr. 5. For euery bishop whiche is taken from among men is ordayned for men in thinges pertayning to God to offer giftes and sacrifice for sinnes that he may be mercifull to the ignoraunt and to such as erre for somuch as he himselfe is compassed about with infirmitie c. Bilney needed not to be burned by the sentence of the Canon lawe Besides whiche Scripture adde also that some Doctors of the Canon law if they be well scande will not deny but that they which be fallen in relapse whither it be verè or fictè yet if they earnestly returne from theyr errors before the sentence be geuen they may be sent to perpetual prison in some monastery Ex tractatu cuinsdam Doct. Canonistae c. Wherefore if Bilney dyd so earnestly retract and detest his former opinions so manye dayes as More sayth before his suffering then needed not he to suffer that death as he dyd but might haue bene sent to perpetuall prison Thus I although I need not to stand longer vpon this matter being so playn and hauing sayd inough yet briefly to repeate that before hath bene sayd this I say again first if Thomas Bilney was assoyled from excommunication and after that heard his Masse so deuoutly and at the ende of the Masse was confessed and consequently after confession was housseled and lastly asked mercy for contemning of the Church as M. More doth beare vs in hand to see nowe howe this tale hangeth together why then dyd the Chauncellour sticke so greatly to geue hym the sacrament of the aultar whom he hymselfe had assoyled and receiued to the sacrament of penaunce before M. Mores tale full of absurdities whiche is playne agaynst the Canon lawes Agayne the sayd Thomas Bilney if hee were nowe receaued to the mother Church by the Sacraments of penaunce and of the aultar why then was he afterward disgraded and cut from the Church sith the Canon permitteth no degradation but to them which onely be incorrigible Furthermore the sayd Bilney if he being conuerted so many dayes before as More pretendeth to the Catholicke fayth was now no hereticke howe then did the sentence pronounce him for an hereticke or finally how would they or why could they burn him beyng a Catholicke especially sith the Canon law would beare in him to be iudged rather to perpetuall prison in some monastery as is afore touched if they had pleased Wherefore in three wordes to aunswere to M. More First all this tale of hys may be doubted because of y â— matter not hanging together Secondly it may also well be denyed for the insufficiencye of probation and testimonye Thirdly if al this were graunted yet neyther hath master More anye great aduauntage agaynst Bilney to reproue him to haue recanted nor yet M. Cope against me whiche by the authoritie of M. More seeketh to beare mee downe Mores consequent denyed and disproue my former story For be it graunted that Bilney at his death did holde with the Masse with confession and with the authority of theyr Romish Church being an humble spirited man and yet no further brought yet all this notwithstanding prooueth not that he recanted For so much as he neuer held nor taught any thing before agaynst the premisses therfore he could not recant that which he neuer did hold For the better demonstration whereof I will recite out of the Registers some part of his teaching and preaching as was obiected agaynst him by one Richard Nele Priest who among other witnesses Ex Registro London 〈◊〉 82. Bilney against offeringes to Images deposed agaynst hym for preaching in the Towne of Wylsedone these wordes folowing Put away your golden Gods your siluer Gods your stonye Gods and leaue your offeringes and lift vp your heartes to the sacrament of the aultar Also the sayd Maister Bilney sayde in hys Sermon I know certayne thinges haue bene offered in such places whiche haue bene afterward geuen to whores of the stewes and I call them whores of the stewes that be naught of their lyuing c. Ex Regist. Item by an other witnes named W. Cade it was deposed agaynst him thus to preache That Iewes and Saracens would haue become Christen men long agoe had not Idolatrye of Christen men beene by offring of Candels waxe or money to the stockes and the stones of Images set and standing in the Churches c.
Rich 〈…〉 and Fâ—ythe This Bayfild mightely prospered in y e knowledge of God and was beneficiall to M. Tyndall and M. Frith for hee brought substaunce wyth him and was their owne hand and solde all their workes and the Germaynes workes both in Fraunce in England and at the last comming to London to M. Smithes house in Bucklers Bury there was he bewrayed dogged from that house to his Bookebynders in marke lane and there taken and caryed to Lollardes Tower from thence to the Colehouse by reason y t one person Patmore Parson of Much Haddam in Essex theÌ„ lying in Lollards Tower was in the doctrine and in the kingdom of Christ there confirmed by hym This Parson Patmore after loÌ„g trouble was abiured and condemned by the Byshops to perpetuall prison and deliuered afterwarde by the kinges pardon PersoÌ„ Patmore died in Lollards tower As more appeareth in the sequele of hys storye among abiurers c. He was taken because he maryed hys priest in those dayes He had alwayes corne plentye and when the markets were very deare he would send plenty of hys corne thither to plucke downe the prices thereof This Richard Bayfilde being in the Colehouse was woorser handled then hee was before in the Lollardes tower for there he was tyed both by the neck The cruell haÌ„dling of Richard Bayfilde in the Colehouse middle and legges standing vpright by y e walles diuers times manicled to accuse other y t had bought hys books but he accused none but stoode to his religion and confession of his fayth vnto the very end and was in the consistorye of Paules thrise put to his triall whether he would abiure or no. He sayd he would dispute for hys fayth so did to theyr great shame Stokesley then being his iudge with the assistance of Winchester and other Bishops whereof here followeth now the circumstance in order to be seene The articles layd to Richard Bayfield by the foresayd Bishops were these an 1531. Nouemb. x ¶ Articles layd to Richard Bayfield FIrst that hee had bene many yeares a Monke professed of the order of S. Benet Articles obiected agaynst Rich. Bayfilde of S. Edmundes Bury in the diocesse of Norwiche 2. That he was a priest and had ministred and continued in the same order the space of 9. or x. yeares 3. That sithens the feast of Easter last hee being beyonde the sea brought and procured to haue diuers and manye bookes and treatises of sundry sortes as well of Martyne Luthers owne workes as of diuers other of hys damnable sect and of Oecolampadius the great heretique and diuers other heretickes both in Latine and Englishe y e names of which bookes were contayned in a little bill written with hys owne hand 4. That in the yeare of our Lord. 1528. he was detected accused to Cutb. then B. of London A rancke heresie in the Popes church to geue al laude praise to God alone for affirming and holding certayne Articles contrary to the holy Churche and specially that all laud and prayse should be geuen to God alone and not to sayntes or creatures 5. That euery priest might preach the word of God by y e authoritie of the Gospell and not to runne to the Pope or Cardinals for licence as it appeared sayd they by his confession before the sayd Byshop 6. That he iudicially abiured the sayde articles before the sayd Bishop and dyd renounce and forsweare them and all other articles contrarye to the determination of holye Church promising that from thenceforth hee woulde not fall into any of them nor any other errors 7. That he made a solemne othe vpon a booke the holy Euangelistes to fulfill such penaunce as shoulde be enioyned hym by the sayd byshop 8. After hys abiuration it was enioyned to hym for penance that he should goe before the crosse in procession in the parish church of S. Buttolphes at Billings gate and to beare a fagot of woode vpon hys shoulder 9. It was enioyned hym in penaunce that he shuld prouide an habite requisite and meete for hys order and profession as shortly as he might and that he should come or go no where without such an habite the which he had not fulfilled 10. That it was likewise enioyned him in penaunce that sometyme before the feast of the ascention then next ensuing hys abiuration he should goe home vnto the Monastery of Bury and there remayne according to the vowe of hys profession which he had not fulfilled 11. That he was appoynted by the sayd bishop of LondoÌ„ to appeare before the sayd byshop the 25. day of April next after hys abiuration to receiue the residue of his penance and after hys abiuration he fled beyond the sea and appeared not 11. That the 20. day of Iune next following hys abiuration he did appeare before the sayd Bysh. Tonstall in the Chappell of the Byshop of Norwiche hys place and there it was newly enioyned hym in part of penaunce that hee shuld prouide him an habite coÌ„uenient for his order profession w tin 8. dayes then next following whiche hee had not done That it was there agayne enioyned him that he should depart from the city diocesse iurisdiction of London and no more to come within it without the speciall liceÌ„ce of the bishop of London or his successor for the time being which he had not fulfilled ¶ The aunswer of Richard Bayfield to the Articles prefixed TO the first Article he confessed that hee was professed a Monke in the monastery aforesayd The aunswee of Rich. Bayfilde to the Articles in the yeare .1414 To the ij Article he answered that he was a priest and tooke orders An. 1518. To the third Article he confessed the bil and scedule to be written with his hand which is annexed thereunto and that he brought ouer the sayde bookes and workes a yeare and a half past a great number of euery sort Being further demaunded for what intent he brought them into the realme he aunswered to the intent y t the Gospel of Christ might be set forward and God the more gloryfied in thys realme amongst Christen people and that he had solde and dispersed many of those bookes before named to suÌ„dry persons within thys Realme and to diuers of the diocesse of London Being further demaunded whether Martin Luther were coÌ„demned as an heretike by the Pope he answered that he heard say that Martin Luther with all his sect and adherents were and are condemned as heretikes by y e Pope And being demauÌ„ded whether Zwinglius was of Luthers sect he aunswered that he neuer spake with him Being asked whether Zwinglius was a Catholicke hee aunswered that he could not tell Being inquired whether the bookes contained in the scedules did coÌ„tain any errors in theÌ„ he said he could not tell neither could he iudge Also he confessed that the common fame hath bene within these ij or iij. yeres that Oecolampadius Zwinglius be
him the tenour whereof here ensueth ¶ The sentence geuen against Iohn Frith IN the name of God Amen We Iohn by the permission of God Byshop of London lawfully and rightly proceeding with all godly fauour by authoritie and vertue of our office against thee Iohn Frith of our iurisdictiō Sentence against Iohn Frythe before vs personally here present being accused and detected and notoriously slaundered of heresie hauinge hearde seene and vnderstande and with diligent deliberation wayed discussed and considered the merites of the cause all thinges being obserued which by vs in this behalfe by order of law ought to be obserued sittyng in our iudgement seate the name of Christ being first called vppon and hauing * As they had which crucified Christ. God onely before our eyes because by y e actes enacted propoūded and exhibited in this matter and by thine owne confession iudicially made before vs we do finde that thou hast taught holden and affirmed and obstinately defended dyuers errours and heresies and damnable opinions contrarie to the doctrine and determinatiō of the holy Church and specially agaynst the reuerende Sacrament and albeit that we following the example of Christ which woulde not the death of a sinner but rather that he should conuert and lyue haue oftentimes gone about to correct thee and by al lawfull meanes that we coulde and moste wholesome admonitions that we did knowe to reduce thee againe to y e true fayth and the vnitie of the vniuersall Catholique Churche notwithstanding wee haue founde thee obstinate and stiffe necked willingly continuing in thy damnable opinions heresies and refusing to returne againe vnto the true faith and vnitie of the holy mother Church and as the childe of wickednesse and darkenesse so to haue hardened thy harte that thou wylt not vnderstande the voyce of thy sheapeheard which with a fatherly affection doth seeke after thee nor wilt not be allured with his godly and fatherly admonitions We therefore Iohn the Bishop aforesaid not willyng that thou whiche arte wicked shouldest become more wicked and infecte the Lordes flocke wyth thy heresye which we are greatly afrayde of do iudge thee and definitiuely condemne thee the sayde Iohn Frith thy demerites and faultes beyng aggrauate through thy damnable obstinacie as gyltie of most detestable heresies and as an obstinate vnpenitent sinner refusing penitently to returne to y e lappe and vnitie of the holy mother Church and that thou haste bene and arte by Lawe excommunicate and pronounce and declare thee to be an excōmunicate person also wee pronounce and declare thee to bee an heretique to be cast out from the Church and left vnto the iudgement of the secular power and nowe presentlye so do leaue thee vnto the secular power and their iudgement moste earnestly requiring them in the bowels of our Lorde Iesus Chryst that this execution and punishment worthily to be done vppon thee maye so bee moderate that the rigour thereof be not too extreme nor yet the gentlenesse too muche mitigated but that it may bee to the saluation of thy soule to the extirpation terrour and conuersion of heretiques to the vnitie of the Catholique fayth Moderation pretended but none shewed by this our sentence definitiue or finall decree which we here promulgate in this fourme aforesayde This sentence thus readde the Byshop of London directed hys letter to Syr Steuen Pecocke Mayor of London Iohn Fryth deliuered to the secular handes and the Sheriffes of the same Citie for the receyuyng of the foresayde Iohn Frith into their charge Who being so deliuered ouer vnto them the fourth daye of Iulie in the yeare aforesayde was by them caryed into Smithfield to be burned and when he was tyed vnto the stake there it sufficiently appeared with what constancye and courage he suffered death The constant death of Iohn Fryth for when as the fagots and fire were put vnto hym hee willingly embraced the same therby declaring with what vprightnesse of mynde he suffered hys death for Christes sake and the true doctryne whereof that daye hee gaue with his bloud a perfect and firme testimonie The wynde made hys death somewhat the more longer which bare away the flame from him vnto his felowe that was tyed to his backe but hee had established hys minde with such pacience God geuinge hym strength that euen as though he had felt no paine in that long torment he seemed rather to reioyce for his felow thē to be careful for himselfe This truely is the power and strength of Christ stryuing vanquishing in his Saintes who sanctifye vs together with them and direct vs in all thinges to the glory of his holy name Amen This day before the burning of these worthye men of God the Bishop of London certified king Henry the eight of his worthy ye rather wooluish proceeding against these men the tenour whereof for as muche as it proceedeth as the other do before we therefore omit it referryng the reader to the same ¶ Andrewe Hewet burned with Maister Frith ANdrewe Hewet borne in Feuersham in the county of Kent Andrew Hewet Martyr a yong man of the age of foure and twenty yeres was apprentise with one maister Warren Taylor in Watlyng streete And as it happened that hee went vppon a holy daye into Fleete streate Anno. 1533. towarde Saint Dunstanes he met with one William Holt which was foreman with the kyngs Taylour at that present called maister Malte and beynge suspected by the same Holt which was a dissemblyng wretche to be one that fauoured the Gospel after a litle talke had with hym he went into an honest house about Fleete Bridge whiche was a bookesellers house Then Holt thynking he had founde good occasion to shew foorth some fruit of his wickednesse Andrew Hewet apprehended sent for certaine offycers and searched the house fynding the same Andrew apprehended hym and caryed hym to the Byshops house where he was cast into yrons The man that gaue him this file was Valentine Freese the Painters brother who was afterward with his wyfe burned in Yorke and being there a good space by the meanes of a certaine honest man he had a File conueyed vnto hym wherewith he fyled of his yrons when he spyed his tyme he got out of the gate But being a man vnskilfull to hyde hym selfe for lacke of good acquaintance he went into Smythfielde and there mette with one Wythers whych was an hypocrite as Holt was Which Wythers vnderstandynge howe he had escaped and that hee knewe not whyther to goe pretendyng a faire countenāce vnto hym willed hym to go wyth him promysing that he shoulde bee prouyded for and so kept hym in the countrey where he had to do from Lowe Sunday til Whitsuntide and then brought him to London to y e house of one Iohn Chapman in Hosier lane beside Smithfielde and there left him by the space of two dayes Then he came to the layde Chapmans house againe and brought Holt with
foorth his fruite so did it appeare by thys man Antichristians are those which are against Christ. For he daily seeing the glorye of God to be so blasphemed idolatrous religion so embraced and maintained that most false vsurped power of the Bishop of Rome so extolled was so greeued in conscience and troubled in his spirite that he could not be quiet till he did vtter his minde therein Wherefore dealing priuately with certaine of his frendes he did plainely open and disclose howe blasphemously and abhominably God was dishonoured his worde contemned and hys people whom he so dearely bought were by blinde guides caried headlong to euerlasting damnation and therefore hee coulde no longer endure but muste needes and would vtter theyr abhominations and for his owne parte for the testimonie of his conscience and for the defence of Gods true religion The godly zeale of Tho. Benet would yeelde hymself moste patiently as neare as God woulde geue him grace to die and to shedde hys bloude therein alleaging that his death shoulde be more profitable to the Churche of God and for the edifying of his people then his life shuld be To whose perswasions when hys friendes had yeelded they promysed to pray to God for hym that hee myght be strong in the cause and continue a faithfull souldiour to the ende Which done he gaue order for the bestowing of such bookes as he had and very shortlye after in the moneth of October hee wrote his minde in certaine scrolles of Paper whyche in secreate maner he set vp vpon the doores of the Cathedrall churche of the Citie in which was wrytten The Pope is Antichrist and we ought to worshippe God onely The Pope is Antichrist and no Saintes These bils being found there was no smal adde and no litle search made for the inquiry of the heretike that should set vp these bils Benet setteth vp billes against the Pope and the Maior his officers were not so busie to make searches to find this heretike but the bishop and all his doctors were as hote as coales enkindled as though they had bene stong w t a sort of waspes Wherefore to kepe y e people in their former blindnes order was taken that the doctors should in hast vp to the pulpit euery day and confute this heresie Neuerthelesse this Thom. Benet keping his own doings in secret went the sonday folowing to the cathedral church to the Sermon and by chaunce sate downe by 2. men which were the busiest in al the city in seking searching for this heretike and they beholding this Benet sayd the one to the other Surely thys fellowe by all likelyhoode is the heretike that hath set vp the billes and it is good to examine him Benet almost tak◠in the church Neuertheles whē they had wel behelde him and saw the quiet and sober behauiour of the man his attentiuenes to the preacher his godlinesse in the Church being alwayes occupied in hys Booke which was a Testament in the Latine tongue were astonied and had no power to speake vnto him The storyes a little vary touching the taking of Benet but departed left hym reading in his booke As touching this poynte of Benets behauior in the Church I finde the reportes of some other a litle to vary and yet not much contrary one to the other For in receiuing the letters and wrytings of a certain minister whych at the same time was present at the doynge hereof in Exeter thus I finde moreouer added concerning the behauiour of this Thomas Benet in the Church At that time sayth he as I remember doct Moreman Crispin Caseley wyth suche other bare the swinge there Beside these were there also preachers there Doctors friers in Exeter one Doctour Bascauild an vnlerned doctor God knoweth and one D. Dauid as wel learned as he both Gray friers and doctor I know not who a Blacke frier not much inferiour vnto them Gregory Bassed Fryer of Exeter Moreouer there was one Bacheler of Diuinitie a Gray frier named Gregory Bassed in deede learned more then they all but as blinde and superstitious as he whych was most Whych Gregorie not long before was reuolted from the way of righteousnes to the way of Beliall for in Bristowe sayth the author he lay in prison long almost famished for hauing a booke of M. Luther called his questions which he a long time priuily had studied for teaching of youth a certaine Cathechisme To be shorte the braines of the Canons and Priests the officers and commons of that Citie were very earnestly busied howe or by what meanes suche an enormious heretique whyche had pricked vp those billes might be espied and knowen but it was long first At last the Priestes founde out a toye to curse him what soeuer he were with booke bel and candle which curse at that day seemed most fearefull and terrible The maner of the curse was after this sort One of the Priestes apparelled all in white ascended vp into the pulpit The priestes curse they cannot tell whom The other rabblement wyth certaine of the two orders of Friers and certaine superstitious Monks of S. Nicholas house standing round about and the Crosse as the custome was being holdē vp with holy candles of waxe fixed to the same he began his sermon w t this Theame of Iosue Est blasphemia in Castris There is blasphemie in the armie and so made a long protestation but not so long as tedious and superstitious and so concluded that that foule and abominable heretike which had put vp such blasphemous billes was for that his blasphemie damnably accursed and besought God our Lady S. Peter Patrone of that church with all the holy companie of martyrs confessors and virgines that it might be knowen what hereticke had put vp such blasphemous billes that Gods people might auoide the vengeance The maner of the cursing of the sayd Benet was maruelous to beholde for as muche as at that time there was fewe or none The manner of the popes blacke curse with booke bell and candle vnlesse a Sherman or two whose houses I well remember were searched for billes at that time and for bookes that knew any thing of Gods matters or how God doeth blesse theyr curses in such cases Then sayde the Prelate by the authoritie of God the father almighty and of the blessed virgin Mary of S. Peter and Paule and of the holy Saints we excommunicate we vtterly curse and banne commit and deliuer to the deuill of hell him or her what soeuer he or shee be that haue in spite of God and of S. Peter whose church this is in spite of all holy saintes and in spite of our most holy father the Pope Gods vicare heere in earth Here is colde charitye and in spite of the reuerend father in God Iohn our Diocesane and the worshipfull Canons Maisters and Priestes and Clarkes which serue God daily in this Cathedrall Church
them that immortally hate vs what coulde we wish them so euill but they haue deserued much worse We wish them this hurt alone that God send them a better minde God be thanked we haue made all their seditious ententes sooner to shew their great malice towardes vs then to do vs much hurt yet they haue well taught vs euermore to take good heede of our ennemyes Undoubtedly it were good going to Mantua and to leaue their whelpes amongst the lambes of our flocke When we be weary of our wealth wee will euen doe then as they would haue vs now do No no as long as we shal see his heart so good towardes vs we trust vppon hys warning we shall well prouide to withstand hys cruell malice No let him now spende his deceites when they can hurt none but such as would deceiue and are deceiued They haue by sundry waies made vs priuy howe much we be bound to them It went nigh their hearts to see the iudgement of Iulye of Clement the 7. of Paule the 3. nothing to be regarded w t vs. The Popes â—urâ—es not feared in England They be afraide if wee shoulde sustaine no hurt because wee iustly reiected their primacie that other Princes woulde begin to doe lykewyse and to shake of their shoulders the heauy burthens that they so long haue borne againste Scripture all right and reason They be sory to see the way stopped y t now their tiranny auarice and pride caÌ„ haue no passage into England which was wont to walk to triumph to tosse to trouble al men They can scarse suffer priuiledges that is to say licence to spoyle our Citizens geuen them by our forefathers and brought in by errorful custome to be taken froÌ„ them They thinke it vnlawful that we require things lawful of them that will be vnder no lawes They thinke wee doe them wrong The Popes trumpery dispatched out of England because we will not suffer them to do vs wrong any longer They see their marchandise to be banished to be forbidden They see that we will buy no longer chalke for cheese They see they haue lost a faire flese vengeable sorie that they can dispatch no more pardons dispensations tot quots with the rest of their baggage and tromperie England is no more a babe There is no man here but now he knoweth that they doe foolishly that giue golde for leade more weight of that then they receiue of this Golde geueÌ„ 〈◊〉 leade They passe not though Peter Paules faces be grauen in the lead to make fooles faine No we be sorie that they shoulde abuse holy Saints visages to the begiling of the world Surely except God take away our right wittes not only his authority shal be driueÌ„ out for euer God grauÌ„t but his name also shortly shall be forgotten in England Wee will from henceforth aske counsel of him and his when we lust to be deceiued when we couet to be in error when we desire to offend God trouth and honesty If a man may gesse the whole worke by the foundation The Popes 〈…〉 where deceits beginneth the worke can any other then deceits be builded vpoÌ„ thys foundation What can you looke for in thys Mantuan councel â—he Pope 〈◊〉 a fewe â—â—nges wel â—t many 〈◊〉 may 〈◊〉 better 〈◊〉 other then the oppression of truth true religion If there be any thing well done thinke as euery maÌ„ doth bishops of Rome to be accustomed to do a few things wel that many euill may the better be taken at theyr handes They when they lust can yeelde some part of theyr ryghte They are content that some of their decrees some of their errours abuses be reprehended but they are neuer more to be sâ—ared then when they shewe themselues most geÌ„tle For if they graunt a few they aske many if they leaue a litle they will be sure of a great deale Scarse a man he may know how to handle himself that he take no hurt at their hands yea when they blesse him which seldome doe good but for an intent to do euil Certainly come who so will to these shops of deceits to these taires of frauds we wil loose no parte of our right in comming at his call The pope ought to be called and not to call that ought to be called and not to fall We wil neither come at Mantua nor send thether for this matter c. And so the king proceeding in the sayde hys Protestation declareth moreouer how the Pope after he had summoned his Councell first to be kept at Mantua the 23. of May An. 1537. shortly after directed out an other Bull to prorogate the same Councell to the month of Nouember pretending for his excuse y t the Duke of Mantua woulde not suffer him to keepe any Councel there The Pope againe prorogeth his Councell vnles he maintained a number of warriors for defence of the town And therfore in his latter bull he prorogeth this assemble commaunding Patriarkes Archbishops Byshops Abbots and other of the spiritualtie by the vertue of obedience and vnder paine of cursing to be present but sheweth no place at all where he would be nor whether they shoulde come And in very deede no great matter though no place were named For as good couÌ„cel no where to be called as where it could not be And aswell no place serued him that intended no Councell as all places And to say truth much better no place to be named then to name suche as he purposed not to come too for so shoulde hee breake no promise which maketh none And so going forward in his oration toward the latter ende he thus inferreth by his wordes of Protestation saying No we will the Pope and his adherents to vnderstand that that we oft haue sayd and now say and euer will say Princes as theâ— gaue the Pope primacye 〈◊〉 they take 〈…〉 him agayne He nor his hath no authoritie no iurisdiction in England Wee giue him no more then hee hath that is neuer a deale That which he hath vsurped against Gods lawe extorted by violeÌ„ce we by good right take from him again But he his wil say we gaue them a primacie We heare them well We gaue it you in dede If you haue authority vpon vs as long as our coÌ„sent giueth it you and you euermore wil make your plee vpon our consent then let it haue euen an ende where it began we coÌ„sent no longer your authoritie must nedes be gone If we being deceiued by fals pretense of euil alledged scriptures gaue to you y t ye ought to haue refused why may we not our error nowe perceiued your deceite espied take it againe We princes wrote our selues to be inferours to popes As long as wee thought so we obeyed them as our superiors Now we write not as we did and therefore they haue no great cause to maruill if we hereafter doe not as we did both the lawes
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
ful of softnes and lenitie lowlines and humilitie patience and temperancie voyde of all wilfulnes tiranny yea it should cause them not to preuent 1. Thess. 5. but easily to followe the counsaile and doctrine of Christes Apostles holy saintes that be their interpretours Christians bidden to try spirites 1. Iohn 4. As S. Paul which writing vnto the Thessalonians would them all to proue al things and to retaine or hold that only which is good in refraining froÌ„ all that hath semblance of euil And Saint Iohn would haue Christian people 1. Iohn 1. to try the spirite of them that shoulde speake whether they were of God or no. Also he writing in another Epistle vnto a noble woman and vnto her children sayth If any person shall come vnto you bringing with them the doctrine that is not of Christ receiue hym not into your house ne make him any cheare So that in this he would haue women to knowe the doctrine of Christ and to loue that refusing to giue credence vnto forraine teaching not sauouring the same In the 1. Epistle also to the Corinthians S. Paule writing in general to all the inhabitants of that city saith Brethren 1. Cor. 14. be you not children in wit and vnderstanding but as concerning maliciousnes be you children In wit I would haue you perfite and why Uerily for none other cause but that we should as he writeth vnto the Hebrues haue discretion to iudge the good from ill and the ill from the good and so to be like men differing from beasts Psal· 32. according to y e saying of the prophet See that ye be not like vnto an horse or a mule which lacke vnderstanding And we should pray with him in another Psalme O Lord teach me the way that I should walke in Psal. 143. for I lift vp my soule vnto thee Saint Chrysostome according vnto this in a certaine of hys Commentaries vpon Mathew Chrisost. in opere imperfecto the booke is called Opus imperfectum writeth after this fashion so neare as my remembrance doth serue and certaine I am that I shall not misreport him and that I will be tried when soeuer it shall please you to bring the booke The priestes that were Pharises in the time sayth he of Christe made an ordinance that who so euer shoulde knowledge Iesus to be Christe should be accursed and excommunicate If then the Pharises or Priestes that now do occupy their rowmes should make a like ordinance because they would not haue Christes doctrine to be professed for hindring of their lucre should we therefore giue in all poyntes credence vnto them and leaue of to seeke after the knowledge of Christes doctrine Nay truely Why quoth he shal we not be excused herein by ignoraunce Authority of rulers wil not discharge our ignorance leeing we be forefended by the rulers to haue knowledge He aunswereth no verily for if saith he when thou desirest to buy cloth thou wilt not be content to see one merchaunts ware but go from the first to the second from the second to the third and so further to knowe where is the best cloth and best cheape thou vsing such careful diligence for a temporal profite art well worthy great reproche that wilt be more remisse and negligent for thy soule health Seeke therfore about from one Doctor or teacher vnto an other that thou mayest know who doth most duely and truely teache Christ and him follow accordâ—ng to the saying of the Apostle Prooue all and holde the good 1. Thess. 5. and as it is sayde in the Gospell that thou maist know Qui funt probati nummularij qui non That is to wit Math. â—5 know who be true or lawful chaungers or coyners Chris. Ibid. and who be not He also addeth another similitude or parable When thou goest quoth he a iourney not knowing perfitely the way thou wilt lest thou should fayle of the right way enquire of one man and after of an other and if thou shouldest chaunce to go somewhat wyde yet thou wilt not so leaue of the iourney vndone but make inquisition againe to come where thou wouldest rest So likewise sayth he ought wee to seeke about intentiuely for the wealth of our soule Qui sunt probi clauigeri qui non that is to saye who are the right key bearers and who not meaning thereby the key bearers Christes apostles and bearers of his testimony or message Which saying although it were written of no autenticall authour howbeit it is written euen of him whome I shewed you in the sayde worke but vttered of one that were in little estimation euery indifferent person hauing wit and reason would assent I doubt not that it is full true The same author also in an Epistle which you shall find in a work called Psegmata Chrysostomi Psegmata Chrisost. sheweth as I remember how certain men deemed ill of him for because he did study Origenes workes which afore was condemned for an heretick Lawfull to 〈◊〉 and try 〈◊〉 bookes but he maketh an Apologie to the same shewing that Christian men ought not to be reprehended for so doing In whiche Apologie he bringeth for his defence Hierome the saying of Paul aboue rehearsed Proue all thinges c. Likewise did S. Hierome I wote not well in what place of his works but you shal find it in a treatise called vnio dissidentium where he entreateth De maÌ„datis hominû When it was obiected agiynst him that he retained by him the workes of Eusebius of Origine studying vpon theÌ„ he bringeth for him that it was so lawfull the sayde place of the Apostle making therwith an aunswere worthye to be greatly noted The same is also reported in the booke called Ecclesiastica historia or els Historia Tripartita I wote not now precisely whether So that these and other moe authorities of the scripture and semblable ensamples of holy interpretours shall proue that I and other may safely no good law inhibiting vnles constitutions Pharisaical read and search the woorkes not onely of Luther but also of all other be they neuer so ill or good namely seeing I am a Priest whoÌ„ the bish of Norwich ought not to haue admitted into orders vnles he had seene me to haue had iudgement to discerne good from ill neither ought any of you to geue orders to any such in whom you do not finde like habilitie for to iudge the light from darckenes and the trueth from falshood and therefore if for this you would punish me I cannot see but you shall condemne your selues iudgyng rather of sensuall pleasure then of equitie which in men of your order were a great shame and much vncomely ¶ Unto your third demaund wherto you do aske whether I was constitute a Priest and in what dioces Answere to the third article Lambeâ—t made priest in Norwich and of what Bishop I say that I was made Priest in Norwich
clauditis regâ—um coelorum Math. 23. c. Woe be vnto you Scribes and Phariseis because yee shutte vppe the kingdome of heauen before men c. As nere as my remembrance doth serue me or els in some other place but in the same booke as I suppose he affirmeth that the keies of heauen are the worde doctrine of God This witnesseth moreouer S. Gregory I trow in his booke called Pastoralia The keyes of bynding and loosing are the word of God Greg. in Pastor or els it is in an Epistle that he writeth ad Episcopum Constantinopolitanum in these wordes Clauis appertionis est sermo correctoris qui increpando culpam detegit quam saepe nescit qui perpetrauit The key of loosing is the word of the corrector who rebuking doth disclose the fault whiche many times he knoweth not that committeth the same Ambrose Saint Ambrose agreeing to the same sayeth Verbum Dei dimittit peccata The worde of God forgiueth sinne But shal we then say that Gods ministers do not binde lose I say no not as the authors of so doing but they doe lose and bind in like maner as it is said of Paul in the Act. of y e Apostles How ministers bynde and loose Act. 26 where our Sauiour spake vnto him in this maner I shal sayde our Sauiour deliuer thee from the people and nations vnto whom I send thee that thou shouldest open their eyes that they may be conuerted from darkenes to light Here Paule is sayd to open the eyes of mens hartes Albeit to speake properly it is God that so doth And therfore Dauid prayeth vnto him Psal. 119. Reuela oculos meos Open mine eyes O Lorde And in like maner it is spoken of Iohn Baptist in the 1. of Luke Luke 1. that he shoulde goe before Christ in the spirite and power of Helias and turne the hartes of the fathers to their children and the vnbeleeuers to the wisdome of the rightwise Albeit to turne mens harts and to worke in them belongeth vnto God Metonymia is a figure when the name that properly belongeth to one is inproperly transferred to an other thing But so vse we to speake Metonymicè As if your lordship had defined me to be excommunicate and thereupon should sende a commaundement to the person of Knoll to declare the same the people would say that the person of Knol proclaiming your commandement had accursed me but yet doth he not properly curse me but you rather wheÌ„ he in pronouncing the same doth your act and commaundement rather then his owne Touching cases limited to Priestes and Ministers for losing from sin or binding in the same I do know no such thinges shewed in Scripture Power in bynding looâ—ing limited no more to one minister then an other which is the perfect way of our life Neither can any man I suppose shew by authoritie therof that one should haue more or lesse limited him theÌ„ an other And if you can or will thereby teache it me I shall thank you for your doing pray god to acquit you Concerning enioyning of penaunce I knowe of none y t men need to admitte Inioyning of penaunce nor you to put or enioyn the same except it be renouation of liuing in casting apart old vyce taking them vnto newe vertue whiche euery true pennytent entendeth or ought to entend verily by the grace assistance of our sauiour Christ Answere to the 11. article to shew and performe ¶ Unto the xj I say that grace is giuen vnto them that duely receiue the Sacramentes of Christe and his church but whether by them or no that I cannot define for God sendeth his grace where he pleaseth either with them or without them and when he pleaseth so that it is at his arbitrement how and when Moreouer many a leud persoÌ„ receiueth the sacraments Sacramentes whether they geue grace or no that are destitute of grace to their confusion So that I cannot affirme that y e Sacramentes giueth grace Yet in due receit of the Sacramentes I suppose and thinke that God geueth vnto them grace that so taketh theÌ„ Answere to the 12. article as he doth vnto al good euen without theÌ„ also ¶ Wheras in your xij article you do aske whether al thinges necessary vnto saluation are put in holy Scripture whether things only there put be sufficieÌ„t whether some things vpoÌ„ necessitie of saluatioÌ„ are to be beleued obserued which are not expressed in scripture this is y e questioÌ„ as great learned meÌ„ haue shewed me whom I do couÌ„t my freÌ„ds sith y e time I appeared at your lordships assignment before maister Doctor Lesse maister Melling w t other in your chappell of Lambeth Doctor Lesse M. Melling when these questions were fyrst propounded this I say is the question whiche as they told me is the head and whole content of all other obiected agaynst me Yea this is both the helme and sterne of al together and that which they contended right sore to impugne but loue of the trueth wherewith in this point I reckoned me well fenced would not suffer me to apply and yeld to their will thinking quòd sanctum est veritatem praeferre amicitiae Truth to be preferred befoâ—e frendship Math. 5. that the truth ought to be preferred before all friendship and amitie And also Si dextra manus scandalezet deberet praescindi abijci if the right hand offend it ought to be cut off and cast away But touching an aunswere vnto this question I suppose verily that if I had Saint Cyrils workes by me Cyrillâ—â— is Iohanâ—â—â— I should not nede to shew any other answer in this then he hath shewed afore time writing vpon this saying of S. Iohn Sunt alia multa quae fecit Iesus Iohn 21. there are many things moe which Iesus did Notwithstanding for so much as euery man at all seasons cannot haue what he would All thinges necessary to saluation conteined in Scripture and therfore must make other shift such as he may I say as I suppose the first part of your questioÌ„ to be very true and therefore to be affirmed that is to wit that al thinges needefull for mans saluation be mencioned and shewed in holy scripture and that the thinges onely there put be sufficient for the regiment of spirituall liuing mans soule health And in this shal you finde both the auncient Doctors standing with me and moreouer the suffrage of holy writte whose authoritie is of most soueraigne and vnfallible stedfastnes Looke what Saint Hierome sayeth vpon this verse Hierome Psal. 87. Ambros. lib. de Paradâ—â—â— Dominus narrabit in scripturis pupulorum The Lorde shall rehearse it when he writeth vp the people Saint Ambrose also in a treatise De Paradiso doth shew likewyse where he bringeth this text of Paule written in the 2. to the Corinth I am afraid leaste it may
therin hereafter whatsoeuer shall be tide of me for the truth is so in deed that hereupon hangeth the summe of all Therfore I shall recite it once againe Doctrine in the holy scripture sufficient to saluation of Christen mens soules Vnwritten verities I say that in holy Scripture the doctrine there only contained is sufficient for the saluation of christen mens soules God giue vs grace we may know it to builde our faith stedfastly vpon the same in working thereafter As touching the latter parte of your question I saye that there are many thinges both to be obserued and to be beleeued that are not expressed in scripture as the Ciuill lawes of princes and comminalties ordeined for ciuill regiment of the body and all other so that they be not hurtefull to faith or charity but helpful to the same I recken that we ought to kepe them not only for feare of punishment but also for conscience sake although such ordinances be not expresly and particularly in scripture expressed for they are generally therin conteined and spoken of Moreouer if you meane by this word expressed that which in scripture is clearely shewed out appeareth euidently to euery reader or hearer y t hath but a mean vnderstanding so do I affirme y t there are some thinges which a man ought to beleeue although they be not of him erpressely vnderstand As I haue euer beleeued that the virgine Mary was and is a perpetuall virgine and that the same might be gathered by the scripture But if by this word expressed you meane comprehended or centeined as me thinke the minde of him that wrote the demaunde should be so that he meaneth by this question thus whether any thing ought to be obserued and beleeued whiche is not contained in Scripture and that vppon necessity of saluation then I say that there is nothing neither to bee obserued ne to be beleued vpoÌ„ necessitie of saluation which is not conteined in Scripture and mentioned in the same either generally or specially Yet do I not deny but other thinges are to be beleeued as I beleeued that Doct. Warham was Byshop of Caunterbury ere euer I saw * your Lordship and I beleue that I knew verily who was my father mother albeit I had none intelligence when they begot me and such like and yet in such pointes although man haue not a stedy beleefe he may be saued ¶ To the xiij where ye do aske whether I beleeue y t purgatory is Aunswere to the 13 article A Purgatorie in this world and whether that soules departed be there in tormented purged I say that there is a Purgatory in this world that doth the scripture and also the holy doctors call the fire of tribulatioÌ„ through which al Christians shal passe as testifieth Saint Paul in the second chapter of the ij Epistle to Timoth. Whose testimony is full notable and true albeit that fewe do know it and fewer peraduenture will beleeue it Marke you the wordes good people and know that they be his and not mine They be thus 2. Tim. 2. The Purgatory of Christians All that will godly liue in Iesu Christe shall suffer persecution In this Purgatory doe I nowe reckon my selfe to stande God send me well to perseuer vnto his honour Of this speaketh also S. Peter in these wordes which perteine to the instruction of all Christen people 1. Pet. 1. Virtute Dei custodimini per fidem ad salutem quae in hoc parata est vt patefiat in tempore supremo in quo exultaris nunc ad breue tempus afflicti in varijs experimentis si opus sit quo exploratio fidei vestrae multo preciosior auro quod perit tamen per ignem probatur reperiatur in gloriam honorem Ye quoth he are preserued thorowe the power of God by faith vnto saluation which is prepared to be reuealed in the last time wherein yee nowe râ—ioyce though for a season if neede require ye are sundry waies afflicted and tormented that the triall of your faith being much more precious then gold that pearisheth though it be tried with fire might be founde vnto laude glorie and honour at the appearing of Iesu Christe c. Other Purgatory knowe I none that you can prooue by Scripture vnlesse it be by one place of the same whyche well examined I trowe shall make but liâ—tâ—e against me for the maintenaunce of any other then I haue shewed But whatsoeuer be brought against me I truste that holye Doctours shall by their interpretation sustayne the parte the which I do take vpon me making aunswere for me sufficient so that you shal say it is no new thing which I haue or shall speake Yet that you shoulde see euen nowe somewhat wrytten of auncient Doctours concerning the same I shall shewe you what I haue read in S. Augustine first in a sermon that he maketh De Ebrietate in this wise saying Nemo se decipiat fratres duo enim loca sunt tertius non est visus Qui cum Christo regnare non meruit No third place by S. Augustine cum Diabolo absque vlla dubitatione peribit That is to say Brethren let no man deceiue himselfe for there be two places and the third is not knowne * What our deseruing is S. AuguÌ„stine declareth before in the 5. Article He that with Christ hath not deserued to reigne shall without doubt perishe wyth the deuill In an other also that he maketh De vanitate huius seculi it is sayd thus Scitote vos quòd cum anima à corpore auellitur statim in paradiso pro meritis bonis collocatur aut certè pro peccatis ininferni tartara praecipitatur Eligite modo quod vultis aut perpetualiter gaudere cum Sanctis Fol. 1074. aut sine fine cruciari cum impijs Whiche is thus to say Knowe you that when the soule is departed from the body No Purgatory it is incontinent for his good deedes put in paradise or els thrown hedlong into the dungeoÌ„ of hell for his sinnes Choose you nowe what ye list and purpose while you be here in this life either to ioy perpetually with Saints or els to be tormented without end among wicked sinners Thus sayeth holy Augustine To make an end I hope surely y t by the ayde of our sauiour I shall come to heauen and reigne with Christ ere that I shall feele any purgatory beside that I haue shall susteine in this life And he that beleueth not stedfastly any other to be shall yet be saued as well and God woteth whether better or no but I thinke no whit lesse as suche as teache the people or suffer them to be taught that in going from this statioÌ„ to that from one altar to an other they shall cause soules to be deliuered The third part of sinnes forgeuen them thâ—t be buryed in a gray Fryers weede August in Enchiâ—idion yea and as
this Call vppon me in time of your tribulation and I shal deliuer you Marke howe he sayeth here call vppon me Psal. â—â— God onely to be â—â—â—ted What is 〈◊〉 call 〈◊〉 vpon God Psal 143. appointing neyther S. Thomas ne maister Iohn Shorne Also in an other place The Lorde is nigh vnto them thar call vpon hym that call vpon him truely and with that he sheweth who calleth truely vppon him saying thus He shall do the will or desire of them that reuerenceth him and shall heare graciously their prayer and make them safe for the Lord loueth al that loueth him and all sinners shall be destroyed And thus vsed y e holy prophets Patriarks Apostles other good faithfull people in olde time in al tribulation anguish to resort vnto the head fountain which is of grace infinite as is shewed in other places in this wise Psal. â— Psal. 1â— Psal. 1â—7 In my trouble I called vpon the Lord saith Dauid and he hearde me gratiously when I was troubled I cried vnto the Lorde and he mercifully heard me Also I lift mine eyes vp vnto the mountaines but from whence shall helpe come vnto me Myne helpe quoth he shall come from the Lorde that made both heauen and earth I reade the first of these verses in forme of interrogation folowing saint Augustine which as I remember interpreteth it in this wise If I recite not authorities in all places in the moste perfite forme I would pray you somewhat to pardon me for you know y t I lacke books and haue not them lying by me Notwithstanding I am certain I shal not decline much from him The hylles toward the which Dauid did lift vp his eyes were Saintes and holy men of whom when he could not haue his minde satisfied he turned another way saying from whence shall help come vnto me Anone he remembring himselfe better sued vnto God himselfe of whom incontinent he obteined the accomplishment of his wish and so witnessed the same for our instruction saying God onely is the geuer of helpe and not Saintes Myne helpe is of the Lord or commeth from the Lorde which made heauen and earth This interpretation as neare as I remember is after the minde of Saint Augustine and I suppose verely that it is not contrary vnto the mind of God ne disagreeing with the sequele of Scripture Also in this wise it is reported in the new Testament by authoritie reduced out of the olde where it is written Marke 13. Ioel. 2. Euery one that calleth vpon the name of the Lord shal be saued And marke howe cum * That is with a special efficacie for vs to marke more attentiuely energia it is said vpon the name of the Lord without any sending vs either to S. Christopher though he be paynted neuer so stout either to S. Patrickes purgatory in Ireland or to S. Iames in Galicia in the yeare of grace or yet to anye other sainct or place but would vs y t we shuld call vpoÌ„ almighty God and vpon his name for the loue that hee beareth to Christ and is alway our Aduocate before our father to purchase mercy for our sinnes 1. Ioh. 3. August in Iohanneâ— Christ aduocate as well for Saintes and Apostles 〈◊〉 for vs. and not for our sinnes onely quoth S. Iohn who is y e writer of this saying and testimony but also for the sinnes of all the world S. Augustine vppon the same noteth that S. Iohn in that place sayth we haue an Aduocate and that Christ is Aduocate for him like as he is for all other to purchase mercy for him like as hee doth for all other that shall be saued and that Sainct Iohn will not be knowne for our aduocate but that Christ shoulde be taken for Aduocate of all S. Bede as I remember vppon the same maketh as much for this purpose as doth S. Augustine or well more so that by course of scripture we are taught to resort for all ayde and reliefe as I haue sayd vnto the head spring and fountayne of all comfort and mercye Bede vpon S. Iohn as S. Paule calleth him the father of mercies and of all comforte which is readye to comforte vs in all tribulation which as the psalme reporteth healeth all our infirmities and taketh mercy vppon al our iniquities For he is sweete as is sayd in an other place and gentle and many mercies are layd vp for all those that call vpoÌ„ him Yet he sheweth vs no where I trow of benefites that we shall purchase by praying vnto saintes departed and if any person can or will vouchsafe to teach me that by some authoritie of Scripture I woulde thinke my selfe hyghly beholding to him what soeuer hee were eyther great or small young or olde but I weene it cannot be I haue made truely long search yet could I neuer find any such substantiall teaching Howbeit I offer my selfe euer to learne and know that my rude witte foolish youth vnexpert experience and feeble discretion had need of good instruction as much as any other Howbeit I see thaÌ„ked be god that sometime he sheweth some sparcle of light and wisedome to children hiding the same from other that are reputed of higher prudence so that the world thereby many times is brought into admiration seeing suche factes done of God before theyr face and laugh thereat sometime with indignation as the Phariseis did at the blinde man whom Christ had restored to sight where they said to him Thou caitife was borne blinde for thy sinnes Iohn 9. and wilt thou teach vs that are a great multitude of high officers of the temple and Doctours to teach the law As who would say it becommeth ther fullâ—â—ll Yet we ought not to maruell greatly at suche doing for so much as S. Paule 1. Corinthians 1. sheweth of like practise done in his time and that he writeth for the instruction of all ages after ensuing so that it perteyneth like as all the holy Scripture doth as well to our tyme as it did to that it was first written in 1. Cor 1. The doctrine of Christes crosse that is to wit of the new testament is to them that perish foly sayth he but to vs that obtayne thereby saluation incaning thereby to such as beleue it is the might or power of God for it is written sayth he by the Prophet Esay that God aforetime sayd he woulde destroy the wisedome of the wise and the vnderstanding or learning of the learned woulde he throw away and despise This prophecy alleged Paule thought to be authority sufficient to disswade the Corinthians from the foolish affiaunce vayneglory or opinion that they had in men whom they peraduenture euer highly estemed for their offices or solemne titles So that he proceedeth foorth in the same where are ye now quoth he the worldly wise the scribes that is to say 1. Cor. 1. Doctors and such other like officers Hath not god shewed the wisedome of
heard and by a great nūber of labourers standing at Soper lane end he was both seene go foorth of his house and the clap of the gunne was heard but the deede dooer was a greate while vnespied and vnknowne Although manye in the meane time were suspected yet none could be founde faulti◠therein The murtherer so couertly was conueied tyll at length by the confession of Doctour Incent Deane of Paules in his death bed it was knowne and by him confessed y t he himselfe was the authour thereof by hiring an Italian for lx crownes or thereabout Doct. Incent Deane of Paules murderer of Packington to do the feate For the testimonie whereof and also of the repentaunt wordes of the said Incent the names both of thē which heard him confesse it and of thē which heard the witnesses report it remayne yet in memorie to be produced if neede required The cause why he was so litle fauored with the clergie was this for that he was knowen to be a mā of great courage one that could both speake also would be heard for at y e same time he was one of the burgesses of the Parlamēt for the city of Londō had talked somwhat against the couetousnes cruelty of the clergie wherefore he was had in cōtempt with them and was thought also to haue some talke with the King for the whiche he was the more had in disdaine with them murthered by the sayde Doctour Incent for his labour as hath bene aboue declared And thus muche of Rob. Packington whiche was the brother of Austen Packington aboue mentioned who deceiued bishop Tonstal in bying the new translated Testament of Tyndall Whose pitious murther although it was priuie and soden yet hath it so pleased the Lorde not to keepe it in darkenes but to bring it at length to light The burning of one Collins at London NEither is here to be omitted the burning of one Collins sometime a Lawyer a Gentleman which suffered the fire this yeare also in Smithfielde Collins with his dogge burned anno 1538. Whom although I do not here recite as in the number of Gods professed martyrs yet neither do I thinke him to be cleane sequestred from the companye of the Lordes saued flocke and family notwithstanding that y e bish of Romes Church did condemne and burne him for an heretike but rather do recount him therefore as one belonging to the holy company of Saints At leastwise this case of hym and of his end may be thought to be such as may well reproue and condemne their crueltie and madnesse in burning so without all discretion this man being madde and distract of his perfect wittes as he then was by this occasion as heere followeth ¶ Collins with his dogge burned Collins beyng beside his wittes seyng the Priest holdyng vp the host ouer his head shewing it to the people Collyns burned for holding vp a dogge at Masse he in like maner counterfeityng the Priest tooke vp a litle dogge by the legges and held him ouer his head shewyng him vnto the people For this he was by and by brought vnto examination and condēned to the fire and was burned and the dogge with him the same yeare of our Lord in the which Iohn Lambert was burned 1538. * The burnyng of Cowbridge at Oxford anno 1538. WIth this foresayd Collins may also be adioyned the burnyng of Cowbridge who likewise beyng mad Cowbridge burnt at Oxforde beside his right senses was either the same or the next yeare folowyng condēned by Longland Byshop of Lyncolne and committed to the fire by him to be burnt at Oxford What his opinions and Articles were wherewith he was charged it needeth not here to rehearse For as he was then a man mad and destitute of sense and reason so his wordes and sayinges could not be sound Yea rather what wise man would euer collect Articles agaynst him whiche sayd he could not tell what Cope in hys Dialogues And if his Articles were so horrible and madde as Cope in his Dialogues doth declare them then was he in my iudgement a man more fitte to be sent to Bethlehem then to bee had to the fire in Smithfield to be burned For what reason is it to require reason of a creature madde or vnreasonable or to make heresie of the wordes of a senselesse man not knowyng what he affirmed But this is the maner and propertie of this holy mother Church of Rome that what soeuer commeth in their handes and inquisition to the fire it must There is no other way neither pitie that will moue nor excuse that will serue nor age that they will spare nor any respect almost that they consider as by these two miserable exāples both of Collins and Cowbridge it may appeare Who rather should haue bene pitied and all wayes conueniēt sought how to reduce the seely wretches into their right myndes agayne according as the true Pastours of Israell be commaūded by the spirite of God to seeke agayne the thynges that be last to bynd vp the thynges that be broken c. and not so extremely to brust the thyngs that be bruised before But to ende with this matter of Cowbridge The right confession of Cowbridge at his departing what soeuer his madnesse was before or how soeuer erroneous his Articles were whiche for the fonde fantasies of them I do not expresse yet as touching his end this is certaine that in the middest of the flame he liftyng vp his head to heauen soberly and discretly called vppon the name of the Lord Iesus Christ and so departed ¶ William Leiton and Puttedew Martyrs ABout the same tyme yeare or not much before Puttedew Martired when Iohn Lābert suffered at London there was one Puttedew also condemned to the fire about the parts of Suffolke who commyng into the Church and meryly tellyng the Priest that after he had dronke vp all the wyne alone he afterwarde blessed the hungry people with the emptie Chalice was for the same immediately apprehended and shortly after burned leauyng to vs an experiment Prouer. Non est bonum ludere cum impiis Quà m parum sit tutum ludere cum sanctis as the olde saying was then but rather as we may see now Quà m male tutum sit ludere cum impijs The other Williā Leyton was a Mōke of Aye in the Countie of Suffolke was burned at Norwich for speakyng agaynst a certaine Idole W. Leyton Martyr which was accustomed to be carried about the Processions at Aye also for holding that the Sacramentall Supper ought to bee administred in both kyndes about the yeare and tyme aforesayd ¶ The burnyng of one Peke at Ipswich IN the burnyng of an other Suffolke man N. Peke burned at Ipswich Martyr named N. Peke dwellyng sometyme at Earlestonh◠and burnt at Ipswich somewhat before the burnyng of these aforesayd thus I finde it recorded and testified That when as hee
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
no part nor cause of their casting into the tower and geueth this reason for him Steph Gardiner had no accesâ—â— to the kinges councell a yeare and more before the L. Cromwels fall for that he had then no accesse ne had not after so long as Cromwels time lasted to the Kings secret Counsayle yet notwithstanding the sayd Gardiner can not persuade vs to the contrary but that his priuie complaing to the King and his secrete whisperings in his frends eares and his other workings by his factours about the King was a great sparcle to set theyr fagots a fire Thus then Barnes Hierome and Garret being committed to the Tower after Easter there remayned till the xxx day of Iuly which was two dayes after the deathe of the Lord Cromwell Then ensued processe againste them by the Kings Counsell in the Parliament Processe agaynst Barnes Hierome Garret to the whyche processe Gardiner confesseth himselfe that he was priuie amongst the rest Whereupon all these three good saints of God the xxx day of Iuly not comming to any aunswere nor yet knowing any cause of their coÌ„demnation without any publike hearing were brought together from the Tower to Smithfield where they preparing themselues to the fire had there at the stake diuers and sundry exhortations amongest whome D. Barnes first began wyth thys protestation following I am come hether to be burned as an hereticke and you shal heare my beliefe The protestation of Doct. Barnes at the stake whereby you shall perceiue what erroneous opinions I hold God I take to record I neuer to my knowledge taught any erroneous doctrine but only those things which scripture leade me vnto and that in my Sermons I neuer mainteined any errour neyther moued nor gaue occasion of any insurrection Although I haue bene sclaundered to preach that our Lady was but a saffron bag which I vtterly protest before God that I neuer meant it nor preached it but all my study and diligeÌ„ce hath bene vtterly to confound and confute all men of that doctrine D. Barnes falsly slaundered as are the Anabaptists which deny that our Sauiour Christ did take any flesh of the blessed virgin Mary which sectes I detest and abhorre And in this place there hath bene burned some of them whome I neuer fauoured nor mainteyned but with all diligence euermore did I study to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ. And now harken to my fayth I beleue in the holy and blessed Trinitie three persons and one God D. Barnes confession that created and made al the world and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed purest virgin Mary And heere beare me record that I do vtterly condemne that abhominable and detestable opinion of the Anabaptistes which say that Christ tooke no flesh of the virgine For I beleue that without mans will or power hee was conceiued by the holy Ghost and tooke flesh of her that he suffered hunger thirst cold other passions of our body sinne except according to the sayeng of S. Peter He was made in all things like to his brethren except sinne And I beleeue that this his death and passion was the sufficiente raunsome for the sinne of all the world And I beleeue that through his death he ouercame sinne death and hell and that there is none other satisfaction vnto the Father but this his death and passion only and that no worke of man did deserue any thing of God but only his passion as touching our iustification For I know the best worke that euer I did is vnpure and vnperfit And with this he cast abroade his handes and desired God to forgiue hym hys trespasses All mens workes vnperfite For although perchaunce sayd he you knowe nothing by me yet do I confesse that my thoughts and cogitations be innumerable Wherefore I beseeche thee O Lorde not to enter into iudgement with me according to the sayeng of the Prophete Dauid Non intres in iudicium cum seruo tuo domine .i. Enter not into iudgement with thy seruaunt O Lord. Psal. 143. And in an other place Si iniquitates obseruaueris domine quis sustinebit Lorde if thou straitely marke our iniquities Psal. 130. who is able to abyde thy iudgement Wherefore I trust in no good worke that euer I did but onely in the death of Christ. I do not doubt but through him to inherite the kingdome of heauen Take me not heere that I speake against good woorkes Good workeâ— are to be done for they are to be done and verely they that do them not shall neuer come in the kingdome of God We must do them because they are coÌ„manded vs of God to shew and set foorth our profession not to deserue or merite for that is onely the death of Christ. I beleue that there is a holy Churche a company of all them that professe Christ and that all that haue suffered confessed his name be Saintes that all they do prayse laude God in heauen more then I or any mans tongue caÌ„ expresse that alwayes I haue spoken reuerently and praysed them as much as Scripture willed me to do And that our Lady I say was a Uirgin immaculate and vndefiled that she is the most purest virgine that euer God created a vessell elect of God of whom Christ should be borne Then sayd M. Shiriffe D. Barnes obedient to Magistrates you haue sayd well of her before And beyng afrayde that Maister Shiriffe had bene or should be agreeued with any thyng that he should say he sayd Maister Shiriffe if I speake any thyng that you will me not do no more but becken me with your hand I will straight way hold my peace for I will not be disobedient in any thyng but will obey TheÌ„ there was one that asked him his opinioÌ„ of praying to Saintes Then sayd he Pray noÌ„ to Saintes Now of Saintes you shall here my opinion I haue sayd before somewhat I thinke of them how that I beleue they are in heauen with God and that they are worthy of all the honour that Scripture willeth theÌ„ to haue But I say throughout all Scripture we are not commauÌ„ded to pray to any Saintes Therfore I can not nor will not preach to you that Saintes ought to be prayed vnto for then should I preache vnto you a doctrine of myne owne head Notwithstandyng whether they pray for vs or no that I referre to GOD. And if Saintes do pray for vs then I trust to pray for you within this halfe houre Maister Shiriffe and for euery Christian man liuyng in the fayth of Christ dying in the same as a Saint Wherfore if the dead may pray for the quicke I will surely pray for you Wel haue you any thing more to say TheÌ„ spake he
foūd nothyng What nothyng By the fayth I owe to God quoth he to the foremā I would trust you vpon your obligatiō but by your oth I will trust you nothyng Thē sayd some of the Commissioners My Lord geue them a lōger day No quoth he in Lōdon they euer finde nothyng I pray you what say you to Mekins My Lord quoth the foreman we can say nothing to him for we finde the witnesses to disagree One affirmeth that he should say the Sacrament was nothyng but a ceremonie the other nothing but a signification Why quoth Boner did he not say that Barnes dyed holy Thē pausing a while he bad cal the other Iury. Put in your Uerdict quoth he My Lord sayd one we haue foūd nothyng Rafe Foxley 〈◊〉 Iesus quoth he is not this a straunge case Then spake one of the same Iury whose name was Raph Foxley sayd My Lord whē you gaue vs charge we desired to haue the Persons Curates of euery Parish to geue vs instructions Thi◠Recorder 〈…〉 Rog. 〈◊〉 and it was denyed vs. Then stoode vp the Recorder and sayd it was true in deede that he had spoken and therewithall sayd this last yeare were charged two Iuries which did many thinges naughtely and foolishly and did as much as in them lay to make an vprore among y e Kings people therefore it was thought not meete that they should geue information to you Nay nay quoth Boner this was the cause I◠the Person or Curate should geue information according to hys knowledge then what will they say I must tell my confession to a knaue priest and he shal go by and by and open it What sayd my Lord Maior there is no man I trow that wyll say so Yes by my trouth quoth Boner knaue Priest knaue Priest Then sayde the Lorde Maior somewhat smiling there be some of them slipper fellowes and as men finde them so will they oft times report Boner not well contented with those wordes said to the Iurie My maisters what say you to Mekins They aunswered the witnesses doe not agree therefore we do not allow them Why quod Boner this court hath alowed them Thē said one of the Iurie to the Recorder Is it sufficient for our discharge if this court do allow them Yea sayd the Recorder it is sufficiēt said Go you aside together a while bring in your verdicte After the Iury had talked together a litle while they returned to the bar again with their inditement which at Boners hand was frendly receaued so both they and the other Iurie were discharged bidden take their ease Thus ended the court for that day Shortly after they sate for life and death Mekins being brought to the barre and the inditement read Boner sayd to him Mekins confesse the truth and submit thy selfe vnto the Kings law that thy death may be an example to all other This Rich. Mekins being a child which passed not the age of fifteene yeares as Halle reporteth as he had heard some other folkes talke so chaunced he to speake against y e sacrament of the altar Which comming to Boners eares he neuer left him as afore doth plainely appeare before he had brought him to the fire During the time of his imprisonment neither his poore father nor mother for feare durst ayde him with any reliefe whereby he there indured in great misery At what time he was brought vnto the stake he was taught to speake much good of the Bishop of London and of the great charitie he shewed to him and to defie and detest all heretickes and heresies but specially Doctor Barnes vnto whome he imputed the learning of that heresie which was the cause of his death The poore ladde would for sauegard of his life haue gladly sayde that the xij Apostles had taught it him such was his childishe innocencie and feare But for this deede many spake and sayd it was great shame for the Bishop whose parte and dutie it had bene rather to haue laboured to saue his life then to procure that terrible execution seeing that he was such an ignoraunt soule that he knew not what the affirming of heresie was ¶ Richard Spenser Ramsey and one Hewet suffered at Salisbury ABout the same time also a certeine Priest was burned at Salisbury who leauing his Papistry had married a wife and became a player in enterludes with one Ramsey and Hewet which three were all condemned and burned Against whome and specially against Spenser was layd matter concerning the Sacramente of the altar He suffered at Salisbury Although this Inquisition aboue mētioned was ment properly and especially concerning the vj. Articles yet so it fell out that in short space doubts beganne to rise and to be moued by the Quest whether they might enquire as well of all other opinions articles and cases of Lollardy or for speaking against holy bread holy water or for fauoring the cause of Barnes of Frier Warde Sir Thomas Rose c. Whereupon great perturbation followed in all Parishes almost through London in the yeare aforesayd which was 1541. as heere ensueth in a briefe summary Table to be seene ¶ A briefe Table of the troubles at London in the vj. Articles time Persons presented Their causes Iohn Dixe THis Dixe was noted neuer to be confessed in Lente nor to receiue at Easter and to be a sacramentary Rich. Chepeman Chepeman for eating fleshe in Lente and for working on holydayes and not comming to the Church Mistres Cicely Marshall Cicely for not bearing her Palme and despising holye bread and holy water Michaell Haukes Haukes for not comming to the Churche receiuing yong men of the new learning M. Iohn Browne Browne for bearyng wyth Barnes Annes Bedikes wife Bedikes wife for despising our Lady and not prayeng to Saints Andrew Kempe William Pahen Richard Manerd Kempe Pahen Manerd for disturbing the seruice of the Churche with brabling of the new Testament Wylliam Wyders Wyders denied two yeares before The parishe of Trinitye the little the Sacramente to bee Christes body and sayd that it was but only a signe Willi. Stokesley Stokesley for rebuking hys wife at the Church for taking holy water Roger Dauy. Dauy for speaking agaynste worshipping of Saints M. Blage. M. Blage for not comming to his parish Church not confessing nor receauing Wil. Clinch For sayeng when he seeth a Priest preparing to the Masse ye shall see a Priest now goe to masking S. Iohn Baptist in Walbroke Item for calling the Bish. of Winchester false flattering knaue Item for buryeng his wife without Dirige and causing the Scotte of S. Katherines to preach the next day after the buriall Wil. Playne Playne seeing a Priest go to Masse said now you shall see one in masking Item when hee came to the Churche wyth loud reading the english bible he disturbed the diuine seruice Herman Iohnson S. Buttolphs at Billingsgate Hierome Akon Giles Hosteman
sitting in Smithfield Hetherto we haue entreated of this good woman Now it remayneth that we touch somewhat as concernyng her ende and Martyrdome After that she beyng borne of such stocke and kynred that she might haue liued in great wealth and prosperitie if she would rather haue followed the world then Christ now had bene so tormented that she could neyther lyue long in so great distresse An. Askew brought â—â—to the 〈◊〉 neyther yet by her aduersaries be suffered to die in secret the daye of her execution beyng appoynted she was brought into Smithfield in a chayre because she could not goe on her feete An. Askew 〈◊〉 vpon the racke by meanes of her great tormentes When she was brought vnto the stake she was tyed by the middle with a chayne that held vp her body When all things were thus prepared to the fire D. Shaxton who was then appoynted to preach â—â—axton â—reached at Anne 〈◊〉 but 〈◊〉 began his Sermon Anne Askew hearyng and answering agayne vnto him where he sayd wel confirmed the same where he sayd amisse there sayde she he misseth and speaketh without the booke The Sermon beyng finished the Martyrs standyng there tyed at three seuerall Stakes ready to theyr Martirdome beganne theyr prayers The multitude and concourse of the people was exceedyng the place where they stoode beyng rayled about to keepe out the prease Upon the Benche vnder Saint Bartlemewes Church sate Wrisley Chauncellour of England the old Duke of Norfolke the olde Earle of Bedford the Lord Mayor wyth dyuers other moe Before the fire should be set vnto them one of the Benche hearyng that they had gunnepouder about them and beyng afrayde least the fagots by strength of the gunnepouder would come â—lieng about their eares began to be afraid but the Erle of Bedford declaring vnto him how y e gunpouder was not laid vnder the fagots but onely about theyr bodies to rydde them out of their paine which hauyng vente there was no daunger to them of the fagottes so diminished that feare Anne Askew refuseth the kinges pardon Then Wrisley Lord Chauncellour sent to Anne Askew letters offring to her the kyngs pardon if she would recant Who refusing once to looke vpon them made this answer agayne that she came not thether to deny her lord and Maister Then were the letters likewise offered vnto the other who in lyke manner followyng the constancie of the woman denied not onely to receyue them Iusâ—titia iniusta but also to looke vpon them Whereupon the Lord Mayor commaundyng fire to be put vnto them cryed wyth a lowde voyce Fiat iustitia And thus the good Anne Askew with these blessed Martyrs beyng troubled so many maner of ways and hauing passed through so many torments hauyng now ended the long course of her agonies beyng coÌ„passed in with flames of fire as a blessed sacrifice vnto God she slept in the lord an 1546. leauyng behynd her a singular example of christian constancy for all men to follow John Lacels Iohn Adams and Nicholas Belenian The Martyrdome of Anne Askew Io. Lacels Io. Adams Nich. Belenian THere was at the same time also burnt together wyth her one Nicholas Belenian priest of Shropshire I. Adams a Taylor and Iohn Lacels Gentleman of the court and houshold of king Henry It happened well for them that they dyed together with Anne Askew For albeit that of themselues they wer strong and stout men yet through the example and exhortation of her they beyng the more boldened receyued occasion of greater comfort in that so paynefull and dolefull kynd of death who beholdyng her inuincible constancie and also stirred vp thorough her perswasions did set apart all kynd of feare Thus they confirming one another with mutual exhortations taried looking for the tormenter and fire which at the last flaming round about them consumeb their blessed bodies in happy Martyrdome in the yeare of our saluation 1546. about the month of Iune There is also a certayne letter extant which the sayd I. Lacels briefly wrote beyng in prison touchyng the sacrament of Christes body and bloud wherin he doth both coÌ„fute the errour of them which being not contented wyth the spirituall receyuing of the sacrament wil leaue no substance of bread therin and also confuteth the sinister interpretation of many therupon The tenor of which letter is as here vnder followeth The copy of the letter of Iohn Lacels written out of prison SAint Paule because of sectes and dissention among the Corinthians The letter of M. Iohn Lacels written out of prison wrote his epistle vnto them and in lyke case pertaining to my conscience I doe protest my whole hart in the blessed supper of the Lord wherein I trust in God to bryng nothyng for me but I shall be able wyth Gods holy worde to declare and manifest the same And herein I take occasion to recite the saying of saint Paule in the sayd Epistle the xi chapter That which I deliuered vnto you â— Cor. 11. I receyued of the Lorde For the Lorde Iesus the same night in which he was betrayed tooke breade gaue thankes and brake it and sayd take ye eate ye this is my body which is broken for you Here me seemeth S. Paule durst not take vpon hym hys Lord and maisters authoritie Wherefore as at Gods hand the breaking of the most innocent and immaculate body and bloud of Christ is the quietnes of all mens consciences the onely remedy of our sinnes and the redemption of mankynd which is called in the scripture the dailye offering so the Masse whiche is the inuention of man whose author is the Pope of Rome as it doth appeare in Polydore Uirgill and many others is the vnquietnesse of all Christendome The blasphemy wickednes of the Masse a blasphemy vnto Christes bloud and as Daniel calleth it the abhominable desolation as the Scripture shall hereafter more manifest it S. Paule was belyke to learne of the Romaines church A prophesie the manner of the consecration as they call it wyth the breathyng ouer the hoste and other ceremonies besides that he durst not take vpon him to say Hoc est corpus meum S. Paule did not take vpon him in the person of Christ to say Hoc est corpus meum as our Priestes doe But this I will admitte it was the Lord Iesus that made the supper which also did finish it and made an end of the onely acte of our saluation not onely here in this world but with his father in heauen as he declareth hym selfe that he will drinke no more of this bitter cuppe tyll he drinke it new in his fathers kingdom where all bitternes shall be taken away Now if any man be able to finish the acte of our Sauiour in breakyng of hys body and sheadyng of his bloude here and also to finish it with the father in heauen then let hym say it But I thinke that if men will looke vpon saint Paules wordes well
seate do as they teache but not as they do Thus confesse they that they are abhominable c. Heere followe other heresies and errours collected by the Byshops out of the booke named the obedience of a Christian man with the places of the booke annexed to the same 1. HE saieth we are bounde to make satisfaction to our neighbour but not to God fol. 132. Satisfaction is a full recompence or amends making to him whome we haue offended which recompence we are able to make one man to another and are bound so to do but to God no man can make any mends or recompence but onely Gods owne sonne Christ Iesus our Sauiour For else if man could haue made satisfaction to God then had Christ died in vayne Gal. 2. Loe what heresie or errour is in this Article 2 He sayth that children ought not to marry without the consent of theyr parents fol. 120. The wordes of Tindall in the obedience be these Let the fathers and mothers marke howe they themselues were disposed at all ages and by experience of their owne infirmities helpe their children and keepe them from occasions Let them prouide marriages for them in season teaching them also to know that she is not his wife which the sonne taketh nor he her husband which the daughter taketh without the consent or good will of their Elders or them that haue authoritie ouer them If their friendes will not marry them then are they not too blame if they marry themselues Let not the fathers and mothers alwayes take the vttermost of their authoritie of their children but at all times suffer with them and beare theyr weakenes as Christ doth ours c. 3 He saith that vowes are against the ordinance of God fol. 109. They that say that this Article is an heresie Let them shew where these vowes in all the new testament be ordeyned by God â— article especially such vowes of single life and wilfull pouertie as by the canon law be obtruded to yong Priests and Nouices S. Paule playnely forfendeth anye widowes to be admitted vnder the age of threscore yeres Is not heere trow you a perilous heresie 4 He saith that a christian man may not resist a prince being Infidell and an Ethnike This taketh away free will fol. 113. 4. article S. Peter willeth vs to be subiect to our princes 1. Pet. 2. S. Paule also doth the like Rom. 13. Who was also hymselfe subiecte to the power of Nero and although euerye commaundement of Nero against God he did not follow yet he neuer made resistaunce against the authoritie and state of Nero as the Pope vseth to do against the state not only of Infidels but also of Christen Princes 5 Whatsoeuer is done before the spirit of God commeth and geueth vs light is damnable sinne This is against morall vertues fol. 113. 5. article What heresie Aristotle in his Ethikes can finde by thys article I can not tell sure I am that the word and spirite of God well considered can finde none but rather wyll pronounce the contrary to be a damnable heresie 6 He reproueth men that make holy Saints their Aduocates to God 6. article and there he sayth that Saints were not rewarded in heauen for their holy workes fol. 114. The words of Tindall be these They turne from Gods word and put their trust and confidence in the Sainct and his merites and make an aduocate or rather a God of the sainct The place aâ—â—exed c. They ascribe heauen to their imaginations and mad inuentions and receiue it not of the liberalitie of God by the merites and deseruing of Christ c. 7 God moued the harts of the Egiptians to hate the people Likewise he moued Kings c. fol. 118. 7. article The words in the obedience be these In the 107. Psalme thou readest He destroyed the Riuers and dried vp the springs of water The place annexed and turned the frutefull land into barrâ—nnes for the inhabitaunces thereof When the children of Israell had forgotten God in Egypt God moued the harts of the Egyptians to hate them and to subdue them with craft and wilines Psalme 105. In the second chapter of the first booke of the Kings God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondered why he would haue them numbred and because they feared least some euill should follow disswaded the King yet it holpe not God so * God sometimes hardneth the harte of good Princes for the wickednes of the people The place annexed hardened his hart in his purpose to haue an occasion to sley the wicked people c. 8 Paule was of higher authority then Peter fol. 125. The words in the Obedience be these I suppose sayeth he speaking of Paule that I was not behinde the hygh Apostles meaning in preaching Iesus Christ and his Gospell and in ministring the spirit And in the same cha he proueth by the doctrine of Christ that he was greater then the high Apostles For Christ saith to be great in the kingdome of God is to do seruice and take payne for other Upon which rule Paule disputeth sayeng If they be the ministers of Christ I am more in labours more aboundant in stripes aboue measure in prison more plenteous in death oft c. If Paule preached Christ more then Peter and suffered more for his congregation then is hee greater then Peter by the testimonie of Christ c. 9. article The place annexed 9 A Priest ought to haue a wife for two causes fol. 133. The words of Tindall be these He must haue a wife for two causes One that it may thereby be knowne who is meete for the rowme he is vnapt for so chargeable an office Truth turned into heresie which had neuer houshold to rule An other cause is that chastitie is an exceeding seldome gift and vnchastitie exceeding perillous for that degree in as much as the people looke as well vnto the liuing as vnto the preaching and are hurt at once if the liuing disagree and fall from the faith and beleeue not the word c. 10 He condemneth auricular confession fol. 140. 10. article Of this reade aboue page 1166.1167 Read afore pag. 1166.1167 11 Euery man is a Priest and we neede no other Priest to bee a meane for vs vnto God fol. 144. 11. article The words in the obedience be these There is a worde called in Latin Sacerdos in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrue CohaÌ„ that is The place annexed a Minister an Officer a Sacrificer or a Priest as Aaron was a priest and sacrificed for the people and was a mediatour betweene God and them and in the English it should haue had some other name then Priest But Antichrist hath deceiued vs with vnknown and strange terms to bring vs into confusion and superstitious blindnes And made vs Kinges
not for any feare of the lawe but only intised and lead with a gracious liberty and faithfull loue not doing any thing because it is commaunded but because it is pleasant and acceptable vnto them though it were not commaunded for they that would do otherwise should be counted the people of the lawe Synagoge c. 28 In the whole new law is no vrgent precept nor greeuous but onely exhortations to obserue thinges necessary for soule health fol. 63. The place of this Article gathered out of the Reuelat. is this A christian should worke nothing by compulsion of the law but all through the spirit of liberty as Paule saith in the 2. of the first epistle to Tim. The law is not geuen to a righteous man For whatsoeuer is done by compulsion of the law is sinne for it is not done with a glad and willing spirit but with a contrary will and rebelling against the law and this truly is sinne Therefore in the fourth of the second Epistle to the Cor. He calleth the preachers of the new Testament the Ministers of the spirit 2. Cor â— and not of the letter because they teach grace and not the law Wherfore in the whole newe testamente are there no vrgent or greeuous precepts but only exhortations to obserue those thinges whiche are necessary to our health Neither dyd Christ and his Apostles at any time compel any man And the holy Ghost was for that cause called Paracletus that is to say an exhorter and comforter c. 29 All things necessary are declared in the new Testament 25. 〈◊〉 but no man is compelled but to doo according to their owne wyll Therefore Christ teacheth Math. 28. that a rebell should not bee killed but auoyded fol. 63.66 The wordes in the Reuelat. are these In the new Testament are all things declared which we ought to do and leaue vndone what reward is ordeined for them that do leaue vndone and of whome to seeke finde and obteyne helpe to do and leaue vndone But no man is compelled but suffered to do according to their owne will Therefore in the 18. of Math. he teacheth that a rebell shoulde not be killed but auoided put out of coÌ„pany like a Gentile c. 30 Christ forbad that one place should be taken as holy 30 〈◊〉 and another prophane but would that all places shoulde bee indifferent fol. 65. The place 〈◊〉 The Pope maâ—eth 〈◊〉 of place 〈◊〉 the Gospel 〈…〉 31. Article The place is this Christ taking away the difference of all places will be worshipped in euery place Neither is thee in his kingdome one place holy an other prophane but aâ— places are indifferent neither canst thou more hartily better beleue trust and loue God in the temple at the altar in the churchyard then in thy â—arne vineyard kitchine or bed And to be shorte the martyrs of Christ haue honored him in darcke dungeons and prisons c. 31 He rayleth agaynst all the rites and ceremonies of the Masse as he were mad fol 68. The place out of the which this article is collected is as followeth This place â—oteth 〈◊〉 the 〈…〉 iudgement of them which let more by the precepts of men then by the commaundement of Godâ— yet herein he vseth no â—ayling terme If a Nunne touch the superaltare or the Corpores as they call it it is a sinne To touche the Chalice is a great transgression To say Masse with an vnhalowto Chalice is a greuous offence To doe sacrifice in vestimentes which are not consecrated is a haynous crime It is reputed for a sinne if in ministring any Sacrament the Priest doe lacke any ornament that perteyneth thereunto If he call a childe or speake in the wordes of the Canon it is a sinne He offendeth also that doth stut or stamber in the wordes of the Canon He sinneth that toucheth the holy Reliques of Sayntes He that toucheth the Sacrament of the aultar eyther with hand or finger though it be for necessity to plucke it from the roufe of his mouth committeth such villanous iniquity that they will scrape shaue of the quick flesh from the part which did touch it I think at length they will sley the toung the roufe of the mouth y e throte and the belly because they touch the sacrament But to hurt thy neighbor or priuily to conuey away any of his goods or not to helpe him in his need is in a maner counted for no sinne nor yet regarded c. 3â— Article 32 No labor is now a dayes more tedious then saying of Masse Mattens c. Which before God are nothing but greuous sinnes fol 70. 32. Article 33 The sinnes of Manasses and other wicked kinges sacrificing theyr owne children are but light and childish offences to those The cursed sacrifices of the Gentiles may not be compared to ours we are seuen times worse GeÌ„tiles then we were before we knew Christ. fol. 70. This place may â—â—eme to speake somewhat vehemently peraduenture but yet I see no heresie in it The wordes out of the whiche these two Articles are gathered are these They are so oppressed those hee meaneth which are vnder the seruitude of the Popes lawes decrees that they fulfill them onely with the outwarde worke for theyr willes are cleane contrary as we see by experience in troublesome busines of Uigilles Masses Houres which both must be sayd and song In the which they labour with such wearinesse that now a dayes no labour is more tedious Yet neuerthelesse the cruell exactors of these moste hard workes compell men to worke such thinges without ceasing which before God are nothing but grieuous sinnes although before men they be good workes and counted for the seruice of God Here are inueÌ„ted the intisementes of the senses through organes musicke and diuersity of songes but these are nothing to the spirit which rather is extinct through these wantoÌ„ trifles Ah Christ with what violence with what power are they driuen headlong to sinne perish through this abhomination It is horrible to looke into these cruell wherlepoles of consciences 〈…〉 21. Lestrigones were a people 〈◊〉 Giants about the 〈◊〉 of Italy who as Homer sayth vsed to eate meÌ„s flesh which perish with so great paynes and labor what light offences to these are the sinnes wherin Manasses and other wicked kinges sinned by doing sacrifice with theyr owne children and progeny Truely the cursed sacrifices of the most rude gentils no not of the Lestrigones may be compared vnto ours The saying of Christ may be verified in vs seuen more wicked spirites make the ende worse then the beginning For I say that we Gentiles are worse 7. times then we were before we knew Christ. c. 34 It were better to receiue neither of the partes of the sacrameÌ„t of the aulter 34. Article then the one alone fol. 73. The truth of this place 〈◊〉 well 〈…〉
and follow them in doyng the lyke But I deny that the Apostles in that behalfe did make any new decree or ordinaunce for so much as Peter in the same counsell pronounceth God to be tempted if any yoke be layd vpon the neckes of the Disciples Euen he hymselfe doth subuert and ouerthrowe hys owne sentence Aunswere to the reasons aboue if they consent to lay any yoke vppon them But a yoke is layd vpon them if the Apostles by their owne authoritie do decree to prohibite the Gentils not to touch any thyng offered vnto Idoles or strangled but you will say they do write that they should abstayne from those thinges I graunt that they do so write But what doth S. Iames declare That the Gentils which are conuerted vnto God are not to be troubled and vexed in such externe decrees and outward elementes as these be And the Apostle sufficiently declareth that he goeth about nothyng lesse theÌ„ to restraine the libertie of the Gentiles but onely to admonish and warne them how they should moderate and rule themselues amongest their brethren lest they should abuse their libertie to the offence of the others They alledge furthermore that which is written in the 23. of Mathew the Scribes and Phariseis haue siâ—ten in the chayre of Moyses therefore all thyngs what so euer they commaund you to obserue and keepe An other reasoÌ„ the same obserue and do but do you not as they doe I aunswer the Lord in this place doth inuey agaynst the manners of the Pharisies simply instructing his hearers which before he had taught that albeit they could perceiue or see nothyng in their lyfe which they should follow yet for all that they should not refuse to doe those thyngs which they dyd teach by the worde I say by the worde and not of theyr owne head The 10. Article Diuers and many wayes he hath sayd holden and also affirmed and openly taught that there is no religion to be obserued or kept but simply to be abolished and destroyed as it is now in England and despising all religion affirmyng that it is but abusing of the people he hath taught that their habites and vestures are deformed and very monstrous hauyng in them no maner of vtilitie or holynesse inducyng and alluryng as much as in him laye all the adherentes of hys opinion that all religion in the kyngdome of Scotland should be subuerted and vtterly taken away to the great offence of the Catholicke Church and the diminishing and detrimen of the Christian Religion Borthwike The Prophet Esay in hys fift chapter cryeth out saying Wo be vnto you which call euill good and good euill darkenesse lyght and lyght darkenesse sower sweete and sweete sower And followeth in the same place in the sayd Prophetes Wo sayth he to you that be wise and Sapient in your owne eyes and prudent in your owne estimation No man can denye but that the Cardinall of Scotland and hys adherentes to be vnder this most heauy and grieuous curse when as they doe so generally confound the Christian religion and their wicked Monkery that they do entitle them both by one name of holinesse I trust I will make it appeare more manifest then the day that they do it by a sacrilegious audacitie or boldnesse vnto such as settyng a parte all preposterous affection wyll embrace the truth when as she doth manifestlye shewe her selfe But before I enter into the matter I will all men to vnderstand that I do not touche that kynd of Monkery whiche Saint Augustine and other so often make mention of As in which the Monkes beyng gathered together vtterly contemnyng and despising the vanities of this world dyd lead a most chaste and godly lyfe liuyng in prayer readyng and disputations not puffed vp wyth pryde nor contentious with frowardnesse neyther full of enuie no man possessed any thing of hys owne no man was chargeable or burdenous vnto others they wrought with theyr handes to gette that which might sustayne the body the spirit and mynd not let and hindered from God Whatsoeuer did superabound more then was necessarye for their sustentation as by the restraint of their delicious and delicate fare much did redound of the labours of their hands it was with such diligence distributed vnto y e poore and nedy as it was not with greater diligence gotten by them which did geue the same For they by no meanes went about to haue aboundaunce lyeng by them but sought all meanes possible that nothyng should remayne by them more then sufficient besides this no man was forced to any extremitie which he could not beare or suffer no man had any thyng layd vpon hym which he refused neyther was he condemned of the rest which confessed hymselfe vnable to imitate or follow they had alwayes in their mynde how commendable a thyng loue and charitie was they remembered that all things are cleane vnto them which are cleane Therefore they did not refuse or reiect any kynds of meate as polluted or defiled but all their whole industry and labor was applied to subdue lust and concupiscence and to retayne loue amongst brethren Many of them did drinke no wine yet notwithstandyng they thought not themselues defiled therewithall For vnto such as were sicke and diseased who could not recouer the health of their body without the same they did most gently permit it And where as many foolishly refused the same they brotherly admonished them to take heede that they became not rather the weaker then the hollier thorough theyr vayne superstition Hetherto I haue repeated that which Saint Augustine writeth of the Monkes in his tyme wherby I would as it were paint out in a table what maner of Monkery there was in the old tyme that all men might vnderstand how great difference there is betweene that and the monkery in these our latter dayes For he would haue all extreme compulsion to be taken away in such things as by the worde of God are left to vs at libertye Precepts of meÌ„ more cruelly exacted then the precepts of god But nowe a dayes there is nothing more seuerely and cruelly exacted For they say it is a remedilesse offence if any do but neuer so little swarue from their prescript order in coulor or kind of garment or in any kynd of meat or in any other friuolous or vayne ceremony Saint Augustine doth straightly affirme that it is not lawfull for Monkes to lyue idle vpon other mens labor he plainly denieth that in his tyme there was any such example of any well ordered Monastery but our Monkes do constitute the principall part of holynesse in idlenesse which they call a contemplatiue lyfe wherfore the state of Monkery of the olde tyme and of these our dayes is in all points so diuers Idlenes pleasure the weapoÌ„s of the auncient enemye that scarse can any thing be more vnlike I will not say vtterly contrary for our Monkes not content with that godlinesse to the
part of the Scripture to founde his purpose vpon yet came to the Pulpit the first of Nouember being the Feast of All hallowes an 1551. and tooke the text of the Gospell for that day read in their Masse written in the 5. of Mathew conteining these wordes Blessed are the poore in spirite for to them pertayneth the kingdome of heauen Math. 5. This feeble foundation being layde the Frier began to reason most impertinently The doctrine of the Papistes 〈◊〉 that the Pater noster may be 〈◊〉 to Saintes and why that the Lordes Prayer might be offered to Saints because euery petition therof appertaine to them For if we meete an old maÌ„ in y e streete sayd he we will say to him good day father and therefore much more may we call the Saints our fathers and because we graunt also that they be in heauen we may say to euery one of them Our father which art in heauen Father God hath made their names holy and therefore ought we as followers of God to holde their names holy and so we may say to any of the Saints Blaspheâ—â—us doctrine against the glory 〈◊〉 name of God A Fryerly glosing vpoÌ„ 〈◊〉 Pater â—oâ—ter Our father which art in heauen hallowed be thy name And for the same cause sayd the Frier as they are in the kingdome of heauen so that kingdome is theirs by possession and so praying for the kingdome of heauen we may say to them and euery one of them Thy kingdome come And except their will had bene the very will of God they had neuer come to that kingdome and therefore seeing their will is Gods will we may say to euery one of them Thy will be done But when the Frier came to the fourth petitioÌ„ touching our dayly bread he began to be astonished and ashamed so that he did sweate abundantly partly bicause his sophistry began to fayle him The Fryers sophistry 〈◊〉 fayled 〈◊〉 not findyng such a colour for that part as for the other which went before and partly because he spake against his owne knowledge and conscience and so was compelled to confesse that it was not in the Saintes power to giue vs our daily bread but that they shoulde pray to God for vs said he that we may obtaine our daily bread by their intercession and so glosed he the rest to the ende Not standing yet content with this detestable doctrine hee affirmed most blasphemously that S. Paules napkyn and S. Peters shadow did miracles and that the vertue of Eliseus cloke deuided the waters attributing nothing to the power of God with many other errours of the Papistes horrible to be heard Upon this folowed incontinent a daungerous schisme in the Church of Scotland for not onely the Cleargie but the whole people were deuided among themselues one defending the trueth and an other the Papistry in suche sort that there rose a Prouerbe To whome say you youre Pater noster A Scottishe prouerbe And although the Papists had the vpper hand as then whose words were almost holdeÌ„ for law so great was the blindnes of that age yet God so inspired y e harts of the common people that so many as could get the vnderstanding of the bare words of the Lords prayer in english which was then saide in Latin vtterly detested that opinioÌ„ holding that it should in no wise be said to Saints So that the craftes men and their seruauntes in theyr boothes when the Frier came exploded him with shame enough Fryer Pater noster driueÌ„ out of S. Andrewes crying Frier Pater noster Frier Pater noster who at the last being conuict in his owne conscience and ashamed of his former Sermon was compelled to leaue the Towne of S. Andrewes In the meane time of this brute there were two Pasquils set on the Abbay Churche the one in Latin beatyng these words Doctores nostri de Collegio Concludunt idem cum Lucifero Quod Sancti sunt similes altissimo Et se tuentur grauatorio De mandato Officialis Ad instantiam fiscalis Gâ—w â—eruey non varij In premissis connotarij M. Dauid â—aw and M. Thomas â—â—ruy 〈◊〉 procuâ—â—tors The other in English bearing these words Doctors of Theologie of fourescore of yeares And old iolâ—e Lupoys the bald gray Friers They would be called Rabbi and Magister noster And wot not to whome they say their Pater noster Shortly the Christians were so 〈◊〉 offended and the Papistes on the other side so proud and wilfull that necessary it was to eschew greater incoÌ„ueniences that y e Clergy at least should be assembled to dispute and conclude the whole matter that y e lay people might be put out of doubt Disputation in Scotland to whom they should say their Pater noster Pater noster to be sayd to God formaliter to Saintes materialiter Vltimatè to god non vltimatè to Sayntes Principaliter to God minus principaliter to Saintes Primariè to god secundariè to Saintes Strictè to God largè to Saintes Which being done and the Uniuersitie agreed whosoeuer had bene present might haue heard much subtile sophistry For some of the popish Doctours affirmed that it shoulde be sayd to God formaliter and to Sayntes materialiter Others vltimatè non vltimatè Others sayde it shoulde be said to God principaliter and to sayntes minus principaliter Others that it should be sayd to GOD primariè and to saintes secundariè Others that it would be sayd to GOD capiendo strictè to sayntes capiendo largè Whiche vayne distinctions being heard and considered by the people they y t were simple remayned in greater doubtfulnes theÌ„ they were in before so that a well aged man and seruaunt to y e Suppriour of S. Andrewes called y e Suppriours Thome being demaunded to whome hee sayde hys Pater noster he answered to God onely Then they asked agayne what should be sayd to the sayntes he answered geue them Aues and Credes inough in the deuils name for that may suffice them wel inough albeit they doe spoyle God of his right Others making their vauntes of the Doctours sayd that because Christ who made the Pater noster neuer came into the I le of Britaine so vnderstood not the English tonge therefore it was that the Doctors concluded it shoulde be sayd in Latine This perturbation and open sclaunder yet depending it was thought good to call a principal Councell to decide the matter Whiche being assembled at Edenbrough The aunswere of an olde man to whom they should say their Pater noster A doctorly reason why the Pater noster should be sayd in Latine The Councell of Edenbrough could not agree to whom they should say theyr Pater noster The Papistes mainteyne their cause with lyes and rayling when reason lacketh the Papistes being destitute of reason defended theyr partes with lyes alledging that the Uniuersitie of Paris had coÌ„cluded that the Lordes Prayer should be sayd to Saintes But
weauer Agnes Grebill of Tenterden wife of Iohn Grebill the elder and mother to Iohn and Christoph. Grebill who with her own husband accused hir to death being of threscore yeare of age Rob. Harrison of Halden of the age of lx yeares Iohn Browne of Ashford Edward Walker of Maidstone Cutler The Articles whereupon these fiue blessed Martyrs were accused and condemned by the foresayd Iudges and witnesses were these as follow FIrst Ex Râ—gist W. Warham for holdinge that the sacrament of the aulter was not the very true bodye oâ— Christ but onely materiall bread in substaunce 2. That auricular confessioÌ„ was not to be made to a priest 3. That no power is geuen of God to Priestes of minystring sacramentes saying Masse or other Diuine seruice Their meaning was this that Priestes can claime no more vertue or hye estate by their orders then caâ— a lay 〈◊〉 more then to lay men 4. That the solemnisation of Matrimony is not necessary to saluation of soule neyther was instituted of God for a Sacrament they meant 5. That the sacrament of extreme vnction is not auaileable nor necessary to soules health 6. That the Images of the crosse of the crucifixe of y e blessed virgin and other Saintes are not to be worshipped that they which worship them do commit Idolatry 7. That pilgrimages to holy places and holy Reliques be not necessary nor meritorious to soules health 8. That inuocation is not to be made to sayntes but onely to God and that he onely heareth theyr prayers 9. That holy bread and holy water haue no more vertue after their consecration then before 10. That they haue beleued taught holden all and euery of the same damnable opinions before as they did at that present 11. That where they nowe haue confessed theyr erroures they would not haue so done but onely for feare of manyfest proufes brought agaynst them eyther els but for feare to be conuicted by them they would neuer haue confessed y e same of theyr owne accord 12. That they haue commoned and talked of the sayd damnable errours heretofore with diuers other persons and haue had bookes concerning the same The order and fourme of processe vsed agaynst these fiue Martyrs aforesayd and first of William Carder Anno. 1511. WIlliam Carder being conueÌ„ted before William WarrhaÌ„ Archbishop The processe of iudgement agaynst W. Carder Martyr and his Chancellour Cutbert Tonstal Doctour Siluester Doctor Welles Clement BroweÌ„ with other moe the Notaries being William Potkyng and Dauid Cooper the Articles and interrogatoryes a-aboue specified were layd vnto him Which articles he ther and then denied affirming that he neuer did nor doth hold any such opinions otherwise then becommeth that euerye Christen man shoulde doe ready to conforme hymselfe in all poyntes to their doctrine therfore to cleare himselfe y e better gaynst those Interrogatories obiected against them he stood in denyaâ—l of the same The like also did euerye of the other foure martyrs after hym All whiche notwithstanding The straight dealing of W. Warham Archbyshop of Canterbury the vncharitable Archbyshop seeking all aduauntage agaynst him that he might more then right law would geâ—e brought in agaynst hym such witnesses as before were abiured whom he knew for feare of relapse durst doe none other but disclose whatsoeuer they knew to wit Christopher Grebyll William Rich Agnes Iue Iohn Grebill Robert Hils Witnesses agaynst W. Carder Stephen Castelyn Whose depositions being taken and the sayd Carder being asked what he could lay for hymselfe hee had nothing he sayd to produce agaynst theyr attestations but submitted him vnto theyr mercye saying moreouer that if he had euer any misbeliefe of the sacrament of the Church contrary to the common holding of the Catholickes hee now was sory repented him therof Which being done y e archb this his submission notw tstanding notwithstanding that y e Register maketh no mention of any relapse coÌ„trary to good law at least contrary to all Christen charity proceeded to the reading of his blinde sentence and so condemned him who neyther stoode stubbernely to that whiche he did hold neither yet did hold any thinge contrary to the mind of holy scripture to the execution of burning Then after him was called for Agnes Grebill and examined of the sayd xii articles aboue recited whiche she in like maner denyed as the other had done before puttyng her aduersaries to ther proof Then the archbishop calling for Iohn Grebyll her husband and Christopher and Ioh. Grebyll her two sonnes who before had bene abiured caused them vppon theyr othe to depose agaynst theyr owne naturall mother and so they did First Iohn Grebell the elder her husband examined by vertue of hys othe to say how Agnes his wife hath and doth beleue of the sacrament of the aultar of going in pilgrimage offeringes and worshipping of Sayntes Images c. and how long she hath so holdeÌ„ thus deposed that first about the end of king Edwardes dayes the fourth in his house by the teaching of Iohn Iue she was brought to that beliefe and so forth from thence dayly till this time of detection she hath continued And besides that sayd he when my children Christofer and Iohn being about seauen yeares of age were then taught of me in my house the said errour of the Sacrament of the aultar and by the sayd Agnes my wife diuers times she was alwayes of one mind in the said misbeliefe against the Sacrament of the aultar The Catholicke Clergie of the Papistes set the husband agaynst the wife that it was not Christes body flesh and bloud but only bread Furthermore being examined how he knew that she was stedfast in the sayd errour he sayd that she alwaies without contradiction affirmed this teaching and sayde the sayd opinion was good and was well contented that her children aforesaid The Catholicke Papistes set the Children to accuse their owne mother were of the same opinions againste the Sacramente of the aultar c. Ex verbis Registri The Byshop with his Catholicke Doctours not yet contented with this to set the husband agaynst the wyfe proceeding further in their Catholicke zeale caused her two children Christofer and Iohn to be produced Christopher Grebill and Iohn Grebill witnes agaynst Agnes Grebill theyr mother one of the age of xxij the other of xix against their owne naturall mother Who likewise being pressed with their othe witnessed and sayd that the foresaid Agnes their mother held beleeued taught and defended that the Sacrament of the aultar was but bread and not the very body of Christ fleshe and bloud That Baptisme was no better in the Fount then out of the Fount That confirmation was of no effect That the solemnisation of Matrimony was no sacrament That confession to God alone was sufficient Also that going in pilgrimage and worshipping of Saints and Images was of none effect c. Item that their father and the sayd Agnes
dijs neque spem salutis ponunt in eis neque ab eis ex spectant futurum iudicium sed ad memoriam recordationeÌ„ primitiuorum venerantur eas adorant sed non seruiunt eis cultu diuino nec alicui creaturae By which doctrine all idolatry is plainly excluded in euident wordes So as we cannot say that the worshipping of Images had his beginnyng by popery for Gregory forbad it vnlesse we shall call that Synode Popery because there were so many bishops And yet there is forbidden cultus Diuinus and agreeth with our beforesaid doctrine by which we may creepe before the crosse on good Friday wherein we haue the Image of the crucifixe in honour vse it in a worshipfull place and so earnestly looke on it and conceyue that it signifieth as we kneele a) a) What worke Winchester maketh to creepe to dead crosses to worship blockish Images But the liuely Images of Christ theÌ„ he brought to the crosse burned cruelly Therfoâ—e it is woorthely sayde of Clemens lib. 5. Quis est iste honor Dei per lapideas ligneas formas discurrere atque exanimes figuras venerari hominem in quo vera Dei Imago est spernere But Winchester was so busied in his lay mens bookes that hee had no laysure to vnderstand learned bookes and creepe before it whiles it lyeth there and whiles that remembrance is in exercise with which crosse neuertheles the Sexten when he goeth for a corse will not be afrayd to be homely and holde it vnder hys gowne whiles he drinketh a potte of ale a point of homelinesse that myght bee left but yet it declareth that he esteemed no Diuinitie in the Image But euer since I was borne a poore parishioner a lay man durst be so bold at a shift if he weee also churchwarden to sell to the vse of the Church at length and his own in the meane tyme the siluer crosse on Easter Monday that was creeped vnto on good Friday In specialties there haue bene speciall abuses but generally Images haue bene taken for Images with an (b) (b) If things hauing the office to signifie and worke in vs the vnderstaÌ„ding of Christ and holy things are therefore to be worshipped censed and crept vnto why then do ye not worshippe the preacher the Bible booke the Epistler and Gospeller whiche geue a much more liuely vnderstanding to our myndes of holy and heauenly things then Images do office to signifie an holy remembraunce of Christ and his saints And as the sounde of speache vttered by a liuely Image and representing to the vnderstanding by the sense of hearing godly matter doth stirre vp the mynde and therewith the body to consent in outward gesture of worshipfull regard to that sound (c) (c) The argument of Winchester reuerted against hymselfe For if Gods word such other sounds geuyng a liuely vnderstandyng to vs yet bee not had in such a worshipfull regard that any doth cense them or creepe and offer to them Ergo much lesse should you doe the same to these your dead and insensible Images So doth the obiect of the Image by the sight worke like effect in maÌ„ within and without wherin is verily worshipped that we vnderstand and yet reuerence and worship also shewed to that wherby we attaine that vnderstanding and is to vs in the place of an instrument So as it hath no worship of it selfe but remayneth in his nature of stone or tymber siluer copper or gold But when it is in office and worketh a godly remembraunce in vs by representation of the thyng signified vnto vs then we vse it worshipfully and honourably as many do the (d) (d) One Idoll well compared with another priest at Masse whome they little regard all the day after And me thinketh euer that like as it is an ouer grosse error to take an image for God or to worship it with godly (e) (e) Because you say that godly honor or cultus diuinus is taken away by you from Images I pray you what could ye doe to God if he were hâ—re materially hymselfe more then you do to them to cense them to candle them to tabernacle them to sette them vp in churches to adore and inuocate them to kneele and knocke to them to creepe and offer to them to seeke vertue and to require health at them to make them your patrons and to make your vowes vnto them c. If this be not Diuinus cultus tell me what geue you to God more then this honour So to graunt that we may not haue Images of Christ and that we may do no worship before them or not vse them worshipfully it is inexplicable For it is one kynde of worship to place them worshipfully So as if a man place an Image in the church or hang it about his necke as (f) (f) All papists perchance all vse to do the Image of the crosse and the knight of the order (g) (g) Yea but what knight of that order kneeleth or prayeth to that George that hangeth about his necke Saint George this is some piece of worship And if we may not contemne the images of Christ and his saintes when we haue them for that were villanie not neglect them for that were to haue them without vse which were inconuenient quia nec natura nec arte quicquam fit frustra wee must haue them in estimation and reputation whiche is not without some honour and worship and at the least in the place where we conueniently vse them as in the church as where they serue vs rather then we them and because their (h) (h) A worshipfull seruice to disworship God worship creatures seruice is worshipfull they be so regarded accordingly for that time of seruice and therefore they be called Venerabiles Imagines and be worshipfully ordered before whom we kneele and bowe and cense not at that the Images be but at that the Images signifie which in our kneeling bowyng and censing we knowledge to vnderstand and read in that fashion of contract writing You sayd before they were lay mens bookes now ye make theÌ„ learned mens books also wherein you read ye say many thinges at one openyng And what read you or see you in those bookes I pray you nimtrum id quod puerâ— vident in nuhibus And where be you bid to looke vpon these fantasticall bookes Scrutamini scripturas sayth the Lorde Contemplamini picturas writeth Winchester But rather Winchester should haue read the booke of Epiphanius contra Encratitas where these woordes be opened to him Non decet Christianum per oculos suspensum teneri sed per occupationâ—m mentiâ— c. wherein is wrapped vp a great many of sentences sodenly opened with one sodaine sight to hym that hath bene exercised in readyng of them And me seemeth after the faith of Christ receiued known and throughly purged from heresies if by case there were offered a choise
that thou being pacified wilt receaue this oblation of our bond seruice and of all thy houshold and order our dayes in thy peace and commaund vs to be deliuered from eternall damnation to be nombred in the flocke of thine elect through Christ our Lord Amen Heere againe let him (b) That must he doe with a sower frowning couÌ„tenance it be follow the cautels of the Masse behold the hoste saying Which oblacion we beseech O almighty God in all things to make Heere let him make (c) Yea three at the least for this geere must be coniured as well as other thingâ— least when they thinke Christ to be naturally present the deuill be there take vp the lodging before three crosses vpon both when he sayth ✚ Blessed ✚ appointed ✚ ratified reasonable and acceptable that vnto vs it may be Heere let him make a crosse vpon the bread saying ✚ The body Heere vpon the chalice And ✚ bloud Heere with hands ioined together let him say Of thy most dearely beloued Sonne our Lorde Iesu Christ. Heere let the Priest lifte vp his hands and ioyne them together and afterward wipe his fingers and lift vp the hoste saying Who (d) The Scripture saith Ea nocte the same nighte the next day afore he suffered tooke bread into his holy and reuerent hands and his eyes beeing lift vp into heauen Heere let him lift vp his eies Unto the God almighty his father Heere let him bowe downe and afterward creet hymselfe vp a little saieng Rendring thanks vnto thee he ✚ blessed he brake Heere let him touch the hoste saying And gaue vnto his disciples saying (e) He sâ—ith not let one of you take and eate it himselfe alone take yee and (f) He saith not hang it vp keepe it worship it c. eate of this ye all (g) Enim haue they put in of theyr owne and lefte out quod pro vobis datur for this is my body And these woordes must bee pronounced with one breath and vnder one proâ—acion without making of any pause betweene After these wordes let hym bow hymselfe to the hoste and afterwarde lyfte it vp aboue hys forehead that it may be (h) Yf it were the true Sacramentall bread of the body of the Lord it should be takeÌ„ eaten and not lifte vp to be gased vpoÌ„ seene of the people and let him reuerently lay it agayne before the chalice in maner of a crosse made with the same and then let him vncouer the chalice and hold it betweene his handes not putting hys thombe and forefinger asunder saue only wheÌ„ he blesseth saying thus Likewise after they had supped he taking this excellente cup into his holy and reuerent hands rendring thankes also vnto thee Heere let him bow himselfe saying Blessed and gaue vnto his disciples saying take and drinke of this (i) Why takest thou it then alone Or why should not the lay people then drincke of the cup also Be not they the Lordes disciples scholers of his heauenly schoole yee all Heere let him lift vp the chalice a little saying thus For this is the cup of my bloud of the new and euerlasting testament (a) These words misterium fidei haue ye here added declaring the cup to be but a misticall repreâ—â—ntation of 〈◊〉 blood the mysterie of faith which for you and for many shall be shed to the remission of sinnes Heere let him lift the chalice to his brest or further then his head saying As oft as ye doe these thinges ye shall doe them in remembraunce of me Here let him set downe the chalice againe and rub hys fingers ouer the chalice Then let him lift vp his armes and couer the chalice Then let him lift vp his armes crosse wise his fingers being ioyned together vntill these wordes De tuis donis that is to saye of thine owne rewardes Wherefore O Lord we also thy seruauntes and thy holye people being mindfull aswell of the blessed passion and resurrection as of the glorious ascention of the same Christ thy sonne our Lord God do offer vnto thy excellent maiestie of thine owne rewardes and giftes Here let there be made fiue crosses Namely the three first vpon the host and cup saying ✚ a pure host an holy host ✚ an vndefiled host The fourth vpon the bread onely saying The holy ✚ bread of eternall life The fifth vpon the cup saying And ✚ cup of eternal saluation Uouchsafe thou also with a mercifull and pleasaunt countenaunce to haue respecte hereunto and to accept the same as thou diddest vouchsafe to accept the giftes of thy righteous seruaunt Abell and the sacrifice of our Patriarcke Abraham and the holy sacrifice the vndefiled host that the high Priest Melchisadech did offer vnto thee Here let the priest with his body bowed downe and his handes holden a crosse say Supplices te rogamus we humbly besecch thee vntill these wordes ex hac altaris participatione of this partaking of the altar And then let him stand vp kissing the altar on the right side of the sacrifice and let him make a signe of the crosse vpon the host and in hys owne face when he sayth omni benedictione coelesti with al heauenly benediction We humbly beseeche thee O almighty God commaund thou these to be brought by the hands of thy holy Aungell vnto thy high altar in the presence of thy diuine maiesty that as many of vs as Here erecting vp himselfe let him kisse the altar on the right side of the sacrifice saying Of this participation of the altar shall receiue thy sonnes holy Here let him make a signe of the crosse vpoÌ„ the host saying ✚ body Then vpon the cup saying and ✚ bloud may be replenished Here let him make a signe in his owne face saying wyth all heaueÌ„ly benediction and grace thorow the same Christ our Lord. Amen Here let him pray for the dead Remember Lorde also the soules of thy seruauntes and handmaydens N. and N. which are gone before vs with the marke of fayth and rest in the sleepe of peace We beseeche thee O Lord that vnto them and vnto all suche as rest in Christ thou wilt graunt a place of refreshing of light and of peace through the same Christ our Lorde Amen Here let him smite once vpon his brest saying ¶ Unto vs sinners also thy seruauntes hoping of y e multitude of thy mercies vouchsafe to geue some portion and fellowship with thy holy Apostles and Martyrs wyth Iohn Stephen Mathias Barnabas Ignatius Alexander Marcellinus Peter Felicitas Perpetua Agatha Lucia Agnes Cecilia Anastacia and with all thy Sayntes within whose fellowship we beseeche thee admit vs noâ— waying our merite but graunting vs forgeuenes thorow Christ our Lord. here is not sayd Amen By whom O Lord all these good thinges thou doest euer create Here let him make a signe ouer the chalice iij. times saying Thou
great matter worthy to be known yet to this intent that the reader may see in these two brethren so ioyned in nature and so deuided in religioÌ„ y e word of the Lord verified truely saying brother shal be agaynst brother Math. 10. c. as by the contentes of these two letters folowing may appeare ¶ A letter of Iustice Saunders to his brother Laurence â— letter of 〈…〉 to â—â—urence â—â—unders 〈◊〉 bâ—other AFter my most harty commendations these bene to a certaine you that I haue spoken with M. Basset who hath shewed me that 4. pound all deductions being allowed is the whole that hath come to his handes of the profite of the PrebeÌ„dary at York the which you shall haue although as he thinketh it was not due vnto you by the reason of your depriuation before it was due As concerning your conscience in Religion I beseech God it maye be lightened by the holy Ghost and that you may also haue the grace of the holy Ghost to follow the counsell of Sainct Paule to Timothe 2. Recte tractare verbum veritatis That is To handle rightly the word of truth Wherein you ar dissenting from many holy and Catholicke men especielly in the SacrameÌ„t maketh me in my conscience to condemne yours For althoughe I haue not hitherto fancied to read Peter Martir other such c. Iustice sayth Audi Alteram partem yet haue I had great desire to see Theophilact and diuers others of his sort and opinion both notable and holy Fathers if any credit be geuen to the writinges of our auncient fathers before vs and surely the sentences and iudgementes of two or three of them hath more confirmed my conscience then 300. of the Zuinglians or as many of the Lutherians can or should doe Thus in haste willing to reliefe you to the end you might conuert if you shall need towardes your finding if you shall require it of me you shall vnfaynedly finde my mony ready as knoweth our Lord who send vs al thinges good for vs. Scribled this Thursday by your brother and petitioner to God Ed. Saunders ¶ An other letter of Iustice Saunders to his brother wherein he seeketh to winne him to Popery AS nature and Brotherly loue with godly charity requireth Greeting with protestation I send you by these letters quantum licet most harty coÌ„mendation being sory for your fault and your disobedient handlyng of your selfe towardes my Lord Chauncellour who I assure you mindeth your good and preseruation if you can so consider and take it I would be glad to know whether you haue not had with you of late some learned men to talk with you by my Lord ChauÌ„cellours appoyntment and howe you can frame your selfe to reforme your errour in the opinion of the moste blessed and our most comfortable Sacrament of the aultar Wherein I assure you I was neuer in all my life more better affected then I am at thys present vsing to my great comforte hearing of Masse He meaneth peraduenture when the Sanctus is singing for then the Organs pipe merely and that may giue some Comfort The meditatioÌ„s of S. Bernard sent by Iustice Saunders to his brother and somewhat before the sacring time the meditation of S. Barnard sette forth in the third leafe of this present booke The accustomable vsing whereof I am fullye professed vnto during my life and to geue more fayth vnto that confessioÌ„ of holy Barnarde theÌ„ to Luther c. or Latimer c. for that the antiquity the vniuersality of the open church and the consent of all holy Saynts and Doctors do confirme the same acertayning you that I haue bene earnestly moued in mine owne coÌ„science these ten or twelue daies past and also betweene God and my selfe to mooue you to the same most earnestly desiring you and as you tender my naturall godly or frendly loue towardes you that you would read ouer thys booke this holy time at my request although you haue alreadye seene it and let me know wherein you cannot satisfy your owne conscience Thus fare you well for this time By yours from Seriantes Inne Ed. Saunders ¶ The Life and Martyrdome of Mayster IOHN HOOPER Byshop of Worcester and Glocester burnt for the defence of the Gospell at Glocester Anno. 1555. February 9. IOHN HOOPER Student and graduate in the vniuersity of Oxford after the study of other scieÌ„ces The story life Martyrdome of M. Iohn Hooper Martyr wherin he had aboundantly profited and proceeded through Gods secret vocation was styrred with ferueÌ„t desire to the loue knowledge of the Scriptures In the reading seaching whereof as there lacked in him no diligence ioyned with earnest prayer so neyther wanted vnto him the grace of the holy Ghost to satisfy his desire and to opeÌ„ vnto him the light of true Diuinity Thus Mayster Hooper growing more and more by Gods grace in ripenes of spirituall vnderstanding and shewing withall some sparckles of his feruent spirite being then about the beginning of the 6. Articles in the time of king Henry the 8. fell eftsoones into displeasure hatred of certaine Rabbines in Oxford who by and by began to styr coales agaynst him wherby and especially by the procurement of Doctour Smith he was compelled to voyde the Uniuersity and so remouing from thence was retayned in the house of Syr Thomas Arundell and there was his Steward till the time that Syr Thomas Arundell hauing intelligence of his opinions religion which he in no case did fauor and yet exceedingly fauouryng the person conditions of the man M. Hooper sent to the Bishop of Winchester found the meanes to send him in a message to the Bishop of Winchester writing his letter priuily to the bishop by conference of learning to do some good vpon him but in any case requiring him to send home his seruaunt to him agayne Winchester after long conference with M. Hooper 4. or 5. dayes together when he at length perceiued that neither he could do that good which he thought to him nor that he would take any good at his hand according to M. Arundels request he sent home his seruaunt agayne right well commending his learning and wit but yet bearing in his brest a grudging stomacke agaynst Mayster Hooper still It followed not long after this as malice is alwayes working mischiefe that intelligence was geuen to master Hooper to prouide for himselfe M. Hooper forced to auoyd the house of Syr Thomas Arundel M. Hooper flyeth agayne out of England for daunger that was working agaynst him Whereupon M. Hooper leauing M. Arundels house and borowing an horse of a certayne friend whose life he had saued a little before from the gallowes tooke his iourney to the Sea side to goe to Fraunce sending backe the horse agayne by one which in deede did not deliuer him to the owner M. Hoper being at Paris taried there not long but in short time returned into England agayne
aduersary to reioyce In conclusion this Theologicall contentiō came to this end that the bishops hauyng the vpper hand M. Hooper was faine to agree to this condition that sometymes he should in hys Sermon shewe himselfe apparelled as the other Bishoppes were Wherefore appoynted to preach before the king as a new player in a strange apparel he commeth forth on the stage His vpper garment was a long scarlet Chymere downe to the foote and vnder that a white linnen Rochet that couered all his shoulders Upon his head he had a Geometriall that is a foure squared cap albeit that his head was round What cause of shame the straungenes hereof was that day to that good preacher euery mā may easily iudge But this priuate contumely and reproch in respect of the publike profite of the Church which he onely sought hee bare and suffered paciently And I would to God in lyke maner they which tooke vpon them the other part of that tragedy had yelded their priuate cause whatsoeuer it was to the publike concord and edifieng of the Church for no man in all the Citie was one haire the better for that hote contention I will name no body partly for that hys oppugners beyng afterwards ioyned in the most sure frendship with him in one for one cause suffred martyrdome and partly for that I commonly vse accordyng to my accustomed maner The crosse maketh peace to keep my pen from presumptuous iudging of any person yet I thought to note the thyng for this consideration to admonish the reader hereby how wholesome necessary the crosse of Christ is sometyme in the church of Christ as by the sequele hereof did afterward appeare For as in a ciuill gouernance common wealth nothyng is more occasion of warre then ouermuch peace so in the church and among churchmen as nothyng is more pernitious then too much quietnes so nothyng more ceaseth priuate contentions oftentymes rising amongst thē then the publike crosse of persecution Furthermore so I persuaded my selfe the same not to be vnexpedient to haue extant such examples of holy and blessed men For if it do not a little appertaine to our publike consolation and comfort when we read in the scriptures of the foule dissension betweene Paule and Barnabie of the fall of Peter and of Dauids murder and adultery why may or should it not be as well profitable for our posteritie to heare and know the fals of these godly Martyrs The falles and infirmityes of holy Saints and Martyrs lefte for our consolation whereby we may the lesse despayre in our infirmitie consideryng the same or greater infirmities to raign in the holy Saints of God both Prophets Apostles and Martyrs And this by the way thou hast heard good Reader hitherto the weakenes of these good men plainly and simply as the truth was declared vnto thee Note how discorde reconsiliation happeneth many times amongest good men to the ende theyr fall may minister occasion to vs eyther of eschewyng the lyke or els to take hart and comfort in the lyke fall frailenes of ours Now agayne on the other part it remayneth to record after the foresayd discord the godly reconciliations of these good men in tyme of persecution who afterward beyng in pryson for the truths sake reconciled them selues agayne with most godly agreement as appeareth by this letter sent by Bishop Ridley to the sayd Bishop of Glocester The copy whereof as it was written wyth hys owne hand in Latine hereafter followeth translated into English ¶ To my deare brother and reuerend fellow Elder in Christ Iohn Hooper grace and peace MY dearely beloued brother and fellow Elder A letter of reconsiliatiation sent by Doctour Ridley to Bishop Hooper whom I reuerence in the Lord pardon me I beseech you that hitherto since your captiuity and myne I haue not saluted you by my letters where as I doe in deed confesse I haue receiued from you such was your gentlenes two letters at sundry times but yet at such tyme as I could not be suffered to write vnto you agayne or if I might yet was I in doubt how my letters myght safely come vnto your hands But now my deare brother for as much as I vnderstand by your workes which I haue but superficially seene that we throughly agree and wholy consent together in those things which are the grounds and substantial points of our Religion agaynst the which the world so furiously rageth in these our dayes howsoeuer in tyme past in certaine by matters and circumstances of Religion your wisedome and my simplicitie I graunt hath a little iarred ech of vs followyng the abundance of hys owne sense and iudgement now I say be you assured 1. Cor. 10. B. Ridley and Bishop Hooper ioyne handes togither that euen with my whole heart God is my witnes in the bowels of Christ I loue you in the truth and for the truthes sake which abideth in vs and as I am perswaded shall by the grace of God abide in vs for euermore And because the world as I perceiue brother ceaseth not to play his pageant and busily conspireth agaynst Christ our Sauiour with all possible force and power Exalting high thyngs agaynst the knowledge of God let vs ioyne handes together in Christ and if we cannot ouerthrow yet to our power and as much as in vs lyeth let vs shake those high altitudes not with carnall but with spirituall weapons and with all brother let vs prepare our selues to the day of our dissolution by the which after the short tyme of this bodily affliction by the grace of our Lord Iesus Christ we shall triumph together wyth hym in eternall glory I pray you brother salute in my name your reuerend fellowe prisoner and venerable father D.C. by whome since the first day that I heard of hys most godly and fatherly constancie in confessing the truth of the gospell I haue conceyued great consolation and ioy in the Lord. For the integritie and vprightnes of that man his grauitie innocency all England I thinke hath known lōg ago Blessed be God therfore which in such abundāce of iniquitie and decay of all godlines hath geuen vnto vs in this reuerend old age such a witnesse for the truth of hys Gospell Miserable and hard harted is he whom the godlynes and constant confession of so worthy so graue and innocent a man wyll not mooue to acknowledge and confesse the truth of God I do not now brother require you to write any thing to me agayne for I stand much in feare lest your letters should be intercepted before they can come to my hands Neuertheles know you that it shall be to me great ioy to heare of your constancy fortitude in the Lordes quarell And albeit I haue not hitherto written vnto you yet haue I twise as I could sent vnto you my mynde touchyng the matter which in your letters you required to know Neyther can I yet brother be
Gospell of Iesus Christ my fellow Elder and most deare brother in England THe heauenly father graunt vnto you and to all those which are in bands and captiuitie for his name sake grace and peace through Iesus Christ our Lord A letter of M. Bullenâ—er to M. Hooper 〈…〉 of latin 〈◊〉 Engâ—â—â—h with wisedome patience and fortitude of the holy Ghost I haue receiued from you two letters my most deare brother the former in the moneth of September of the yeare past the latter in the moneth of May of this present yeare both written out of prison But I doubting least I should make aunswere to you in vayne whilest I feared that my letters should neuer come vnto your handes or else increase and double your sorrow did refrayne from the duety of writing In the which thing I doubt not but you will haue me excused especially seeing you did not vouchsafe no not once in a whole yeare to aunswere to my whole libels rather then letters whereas I continued still notwithstanding in writing vnto you as also at this present after I heard that you were cast in prison I did not refraine from continuall prayer beseeching our heauenly Father through our onely mediatour Iesus Christ to graunt vnto you and to your fellowe prisoners faith and constancie vnto the ende Now is that thyng happened vnto you my brother the which we did oftentimes prophecie vnto our selues at your being with vs should come to passe especially when we did talke of the power of Antichrist and of his felicitie and victories For you know the saying of Daniell The power of Antichrist described in Daniell chapt 8. Math. 10. Iohn 15.16 â— Tim. 2.3 His power shall be mighty but not in his strength and he shall wonderfully destroy and make hauocke of all things and shall prosper and practise and he shall destroy the mighty and the holy people after his owne will You knowe what the Lord warned vs of before hand by Mathew in the tenth chapter by Iohn in the 15. chapter and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the third chapter Wherefore I do nothing doubt by Gods grace of your faith and patience whilest you knowe that those things which you suffer are not looked for or come by chaunce The doctrine of the Protestants what it is wherefore they are persecuted but that you suffer them in the best truest and most holy quarell for what can be more true and holy then our doctrine which the Papistes those worshippers of Antichrist do persecute All things touching saluation we attribute vnto Christ alone and to his holy institutions as we haue bene taught of him and of his disciples but they would haue euen the same things to be communicated as well to their Antichrist and to his institutions Ephes. 1. Such we ought no lesse to withstand then we reade that Helias withstoode the Baalites For if Iesus be Christ then let them knowe that he is the fulnes of his Church and that perfectly but and if Antichrist be King and Priest then let them exhibite vnto him that honor How long do they halt on both sides 2. Thes. 2. Christ is sufficient and not be patched with the Pope Can they geue vnto vs any one that is better then Christ Or who shall be equall with Christ that may be compared with him except it be he whome the Apostle calleth the Aduersarie But if Christ be sufficient for his Church what needeth this patching and peecing But I know well enough I neede not to vse these disputations with you which are sincerely taught and haue taken roote in Christ being perswaded that you haue all things in him and that we in hym are made perfect Go forwardes therefore constauntly to confesse Christ and to defye Antichrist Apoc. 21 being mindfull of this most holy and most true saying of our Lorde Iesus Christ He that ouercommeth shall possesse all things and I will be his God and he shall be my sonne but the fearefull and the vnbeleeuing and the abhominable and the murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue theyr part in the lake which burneth with fyre and brimstone whych is the second death The fyrst death is soone ouercome although a man must burne for the Lordes sake for they say well that do affyrme thys our fyre to be scarcely a shadowe of that which is prepared for the vnbeleeuers and them that fall from the trueth Moreouer the Lorde graunteth vnto vs that wee may easily ouercome by his power the fyrst death the which he hymselfe dyd taste and ouercome promising withall such ioyes as neuer shall haue ende vnspeakeable and passing all vnderstanding the which we shall possesse so soone as euer we departe hence For so agayne sayeth the Angell of the Lord If any man woorship the beast and his Image and receyue hys marke in hys forehead or on his hande the same shall drinke of the wrath of God Apoc. 14. Gods wrath vpon the beast and them that taâ—e his 〈◊〉 yea of the wyne which is poured into the cup of his wrath and he shall be tormented in fire and brimstone before the holy Angels and before the Lamb and the smoke of their tormeÌ„ts shal ascend euermore and they shall haue no rest day nor night which worship the beast his Image and whosoeuer receiueth the print of his name Here is the patieÌ„ce of Saintes here are they that keep the commandements of God In this time of Antichrist is the pacience and fayth of Gods children tryed whereby they shall ouercome all his tyranny read Math. 24. and the fayth of Iesus To this he addeth by and by I heard a voyce saying to me write blessed be the dead that dye in the Lord froÌ„ henceforth or speedely they be blessed Io. 5 euen so sayth the spirite for they rest froÌ„ their labours but their works follow theÌ„ for our labour shall not be frustrate or in vayne Therefore seeing you haue such a large promise be strong in the Lorde fight a good fight be faythfull to the Lorde vnto the ende consider that Christ the sonne of God is your Captaine and fighteth for you and for that all the Prophets Apostles and Martyrs are your fellow souldiours They that persecute and trouble vs are men sinfull and mortall whose fauour a wise man would not buy with the value of a farthing besides that our life is frayle short brickle and transitory Happy are we if we depart in the Lorde who graunt vnto you and to all your fellow prisoners fayth and constancy Commend me to the most reuerend fathers and holy Confessours of Christ Doctor Cranmer Bishop of Canterbury D. Ridley Bishop of London and the good old father D. Latimer Them and all the rest of the prisoners with you for the Lordes cause salute in my name and in the name of all my fellow
The 4. abuse Fourthly in that it is worshipped contrary to the commaundement saying Thou shalt worship nothing that is made with hands The 5. abuse Fiftly in that it is geuen in an vnknowne tongue whereby the people are ignoraunt of the right vse thereof how Christ died for our sinnes and rose againe for our iustification by whome we be set at peace with God and receaued to his fauour and mercy by his promise whereof this sacrament is a sure seale and witnes The 6. abuse Besides this it is hanged vp and shut in a boxe yea many times so long that wormes breedeth in it and so it putrifyeth whereby the rude people haue an occasion to speake vnreuerently thereof whiche otherwise woulde speake reuerently Thereof they that thus abuse it bring vp the sclaunder and not we whiche pray dayly to God to restore it to the right vse according to Christes institution Nowe concerning Christes wordes Thys is my body we deny theÌ„ not but we say that y e mind of Christ in them must be searched out by other open scriptures wherby we may come to the spirituall vnderstanding of them Christes wordes hoc est corpus meum not denyed but expounded The phrase of scripture expounded by other phrases whiche shall be most to the glory of God For as the holy Apostle sayth There is no scripture that hath any priuate interpretation Besides this the Scriptures are full of the like figuratiue speaches as for example Christ sayeth This cup is the new Testament in my bloud The rocke is Christ sayeth Saint Paule Who soeuer receyueth a child in my name sayth our saueour Iesus Christ receyueth me Which sentences must not be vnderstand after the letter lest we do erre as the Capernaites did which thought that Christes body should haue ben eaten with their teeth when he spake of the eating thereof Unto whome Christe sayd Such a fleshly eating of my body profiteth nothing it is the spirit sayeth our Saueour Iesus Christ that quickeneth the fleshe profyteth nothyng for my woordes are spirite and lyfe Thus wee see that Christes woordes must be vnderstanded spiritually and not literally The wordâ— of the sacraâ—ment oughâ— to be taken spiritually and not litterally Christ is to be eaten spiritually Therefore he y t commeth to this worthy supper of the Lord must not prepare his lawe but his hart neyther tooth nor belly but Beleeue sayth S. Augustine and thou hast eaten it so that we must bring with vs a spiritual hunger And as the Apostle saith Trie and examine our selues whether our conscience doo testifie vnto vs that we do truly beleeue in Christ according to the Scriptures whereof if we be truly certified being new borne from our old conuersation in hart minde will and deede then may we boldly with this mariage garment of faith come to the feast In consideration whereof we haue inuincible Scriptures as of Christ himselfe This do in the remembraunce of me And S. Paule As often saith he as ye eate of this bread and drinke of this cup ye shall remember the Lords death vntill he come Heere is no chaunge but bread still The substaunce of bread not chaunged And Sainct Luke affirmeth the same Also Christ hath made a iust promise saying Me you shall not haue alwayes with you I leaue the world and go to my father for if I should not depart the comforter which I will send can not come vnto you So according to his promise he is ascended as the Euangelistes testifie Also Saint Peter sayth That heauen shall keepe him vntill the last day also Now as touching his omnipotent power we confesse and say with S. Augustine that Christ is both God and man In that he is God he is euery where Christs body but in one place 〈◊〉 once but in that he is man he is in heauen and can occupy but one place whereunto the Scriptures doth agree For his body was not in all places at once when he was heere for it was not in the graue when the women sought it as the Angell saith neither was it at Bethania where Lazarus died by Christes owne words saying I am glad I was not there And thus we conclude with the Scriptures that Christ is in his holy Supper sacramentally and spiritually in all them that worthily receiue it and corporally in heauen both God and man And further we make heere our protestation before God whome we call to record in this matter that this whiche we haue sayd is neither of stubbornnes nor wilfull mind as some iudge of vs but euen of very conscience Their protestation truely we trust grounded in Gods holy word For before wee tooke this matter in hand we besought God from the bottome of our hartes that we might do nothing contrary to his holy and blessed word And in that he hath thus shewed his power in our weakenes we can not woorthely prayse him vnto whome we geue harty thankes through Iesus Christ our Lord Amen When he had thus deliuered and read their confession the Bishop stil persisting sometime in faire promises somtime threatning to pronounce iudgemeÌ„t asked them whether they would stand to this their confession and other answeares To whome Causton said Yea M. Causton and M. Higbed constant to death in their confession we will stande to our answeares written with our hands and to our beliefe therein conteined After which answeare the Byshop began to pronounce sentence against him Then he said that it was much rashnes and without all loue and mercy to geue iudgement without answering to their confession by the truth of Gods word whereunto they submitted themselues most willingly And therefore I M. Causton appealeth to the Cardinall D. Smith ready to answere their confession but could not be suffered quoth Causton because I can not haue iustice at your hand but that ye will thus rashly condemne me doo appeale from you to my Lord Cardinall Then D. Smith sayde that he woulde answeare theyr confession But the Bishop not suffering him to speake willed Harpsfield to say his minde for the stay of the people Who taking their confession in his hand neither touched nor answered one sentence thereof Whiche done the Bishop pronounced sentence first against the said Thomas Causton and then calling Thomas Higbed caused his articles and answeres likewise to be read In the reading whereof Higbed sayd Ye speake blasphemie against Christes passion Ann. 1555. March and ye goe aboute to trap vs with your subtilties and snares And though my father and mother and other my kinsfolke did beleeue as you say Sentencâ— proounced agaynst M. Causton M. Higbed yet they were deceiued in so beleeuing And further where you say that my Lord named Cranmer late Archbishop of Canterbury and other specified in the said articles be heretikes I do wishe that I were such an hereticke as they were and be Then the Byshop asked him againe whether he would
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
the behalfe of the dead manne But when the poore dead man could neyther speake for himselfe nor did as they sayd sufficiently aunswere them by the other to auoyde the name of an hereticke first witnesses were producted agaynst him whose names were HeÌ„ry Clarke Esquire Witnes agaynst Iohn Tooly Thom. Way keeper of the Marshalsey Philip Andrew Undermarshal William Holingworth FishmoÌ„ger William Gellard William Walton Chaundler Richarde Longman Marchaunt Taylour Philip Britten Iohn Burton Brewer Thomas Smyth Sergeant Then hee was for an hereticke condemned aand so committed to the secular power Tooly geuen to the secular power namely to the Shiriffes of London which with like diligence went aboute to execute their charge Therfore receiuing the man being suspeÌ„ded excommunicated condemned as an hereticke and besides that beyng dead they laid him on the fire to be burned namely ad perpetuam rei memoriam for a continuall remembrance therof This was done the fourth day of Iune * Here foloweth the history and Martyrdome of the worthy seruaunt of Christ Thomas Haukes Gentleman with his examinations and aunsweres had with B. Boner recorded and penned with his owne hand IMmediatly after the story of D. Taylor pag. 1456. mention before was made of sixe men brought conueÌ„ted before Bishop Boner vpon the eight day of February The story of M. Tho. Haukes Martyr The names of which martyrs were Steuen Knight William Pigot Tho. Tomkins Ioh Laurence Wil. Hunter In which number was also Tho. Haukes coÌ„demned likewise with theÌ„ the 9. day of the foresaid month of February But because his execution did not so shortly followe wyth theirs but was prolonged to this present x. day of the moneth of Iune wherwith we are nowe in hand it foloweth therfore now consequeÌ„tly to enter tractation thereof first beginning briefly with his godly coÌ„uersation institution of life then shewing of his troubles also of his examinations and conflictes with the bishop and other aduersaries according as the order of his story both require As touching therefore his education and order of life first hee was of the countrey of Essex The lyfe and conuersation of Tho. Haukes borne of an honest stocke in calling and profession a Courtier brought vppe daintely from his childhoode and like a Gentleman Besides that he was of such comlines and stature so well endued with excelleÌ„t qualities that he might seme on euery side a man as it were made for the purpose But hys gentle behauiour toward other and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest Wherein as God did singularly adorne him euen so he being suche a valiaunt Martyr of God may seeme to nobilitate the whole company of other holy martyrs and as a bright starre to make the Churche of God and his trueth of theÌ„selues bright and cleare more gloriously to shine by his example For if the conquestes of martyrs are the triumphes of Christ as Saynt Ambrose doth notably and truely write vndoubtedly Christ in few meÌ„ hath either conquered more notably The victory of Martyrs is the triumph of Christ. Ambrose or triumphed more gloriously then in this young man he stood so wisely in his cause so godly in his life and so constantly in his death But to the declaration of the matter first this Haukes folowing the guise of the Court as he grew in yeares entred seruice with the Lord of Oxford where he remained a good space Thomas Haukes first in seruice with the Earle Oxford being there right well estemed loued of all the houshold so long as Edward the sixt liued But he dying all things begaÌ„ to go backward religioÌ„ to decay godlines not only to waxe cold but also to be in dauÌ„ger euery where and chiefly in the houses of great men Haukes mislikyng the state of thinges and especially in such mens houses rather theÌ„ he would chaunge the profession of true godlines which he had tasted thought to chaunge the place Haukes compelled to leaue the Earle of Oxfordes house and so forsaking y e Noble mans house departed home to his own home where more freely he might geue himselfe to God vse his owne conscience But what place in this worlde shall a man finde so secret for himselfe whether that old wicked Serpent can not creep wherby he may haue some matter to ouerthrow the quietnesse of the Godly Nowe in the meane season as it happened Haukes keeping his house at home Haukes childe 〈◊〉 weekes vnâ—christened had borne vnto him a young sonne whose baptisme was deferred to the third weeke for that he would not suffer him to be baptised after the papistical maner Which thing the aduersaries not able to suffer laying handes vpon him Haukes brought before the Earle did bryng him to the Earle of Oxforde there to be reasoned with as not sound in religion in that he semed to contemne the sacramentes of the Church The Earle eyther intending not to trouble hymselfe in such matters Haukes seâ— vp by the Earle to B. Boner or else seeyng hymselfe not able to weigh with him in suche cases of Religion sent him vp to London with a messenger and letters and so willing to cleare his owne handes put him in the handes of Boner bishop of London the conteÌ„tes of which his letter sent to Boner be these ¶ A Letter of the Earle of Oxford to Boner MOst reuerend father in God be it knowne vnto you that I haue sent you one Thomas Haukes The Earlâ— letter to Boner dwelling in the County of Essex who hath a child that hath remayned vnchristened more then three weekes who being vpon the same examined hath denied to haue it baptised as it is now vsed in the Church wherevpo n I haue sent him to your good Lordship to vse as ye thinke best by your good discretion WheÌ„ the bishop had perused this letter and afterward read it to M. Haukes he hearing the same thought with himselfe that he should not be very wel vsed seing he was put to his discretion Then wrote the bishop a letter again to him that sent the prisoner with many great thankes for his diligence in setting forth the Queenes proceedynges Then began the bishop to enter communication with M. Haukes first asking what should moue him to leaue hys child vnchristened so long To whom M. Haukes answered thus agayne as foloweth Haukes Because we be bound to do nothing contrarye to the word of God Priuate talke or conference betweene M. Haukes and B. Boner Boner Why Baptisme is â—ommaunded by the worde of God Haukes His institution therin I do not deny Boner What deny ye then Haukes I deny all things inuented and deuised by man Boner What thinges be those that be deuised by man that ye be so offended withall Haukes Your Oyle Creame Salt Spettle Candle Mans inâ—â—â—â—tions addeâ— to Baptisâ—â— The 〈…〉 and coniuring of water c. Boner Will
or rise agaynst the magistrates Auenge not your selues but commit your cause to the Lord to whome vengeance pertayneth and he in his tyme will reward it If you feele in your selues an hope and trust in God that he will neuer tempt you aboue that he will make you able to beare Patience be assured the Lord will be true to you and you shall be able to beare all bruntes But if you want this hope flee and get you hence rather then by your tarying Gods name should be dishonored In summe cast your care on the Lorde knowing for most certayne that he is carefull for you with him are all the heares of your head numbred so that not one of them shall perish without his good pleasure and wille muche more thē nothing shall happē to your bodies which shall not be profitable how soeuer for a time it seeme otherwise to your sences Hang on the prouidence of God We ought to depend vpon Gods prouidence alwayes not onely when you haue meanes to helpe you but also when you haue no meanes yea when all meanes be agaynst you Geue him this honour which of all other thinges he most chiefly requireth at your handes namely beleeue that you are his children through Christ that he is your father and God through him y t he loueth you pardoneth you al your offences he is with you in trouble and will be with you for euer When you fall he will put vnder his hande you shall not lye still before you cal vpon him he heareth you out of euill hee will finally bryng you and deliuer you to his eternall ioy Doubt not my dearly beloued hereof doubt not I say this will God your father do for you in respect not of your selues but in respect of christ your Captayne your Pastor your keeper out of whose hands none shal be able to catch you All our hope is only in Christ for his sake to be receaued in him be quiet oftē cōsider your dignitie namely how that ye be Gods children the saints of God citizens of heauen temples of the holy Ghost the thrones of God members of Christ and Lordes ouer all Therfore be ashamed to think speake or do any thing that should be vnseemely for Gods children Gods saynts Christes members To beare the Crosse. c. Marueile not though the deuil and the worlde hate you though ye be persecuted here for the seruaunt is not aboue his mayster Couet not earthly ryches Mortification feare not the power of man loue not this world nor thinges that be in this world but long for the Lord Iesus his comming at whiche time youre bodies shall be made like vnto his glorious body when he appeareth you shall be like vnto him when your lyfe shall thus be reuealed then shall ye appeare with him in glory In the meane season liue in hope hereof Let the lyfe you lead be in the faith of the sonne of God For the iust doth liue by fayth which fayth fleeth from al euill followeth y e word of God as a Lanterne to her feete and a light to her steppes her eyes be aboue where Christ is shee behouldeth not the thinges present but rather thinges to come she glorieth in affliction she knoweth that the afflictions of this life are not like to be compared to the glory whiche God will reueale to vs We must liue in the fayth of Christ. The property of fayth and in vs. Of this glory GOD graunt vs here a liuely taste then shall wee runne after the sent it sendeth forth It wil make vs valiaunt men to take to vs the kingdome of God whyther the Lorde of mercy bryng vs in hys good tyme through Chryste oure Lorde to whome with the father and the holy ghost three persōs and one God be al honour and glory world without end Amen My dearly beloued I woulde gladly haue geuen here my body to haue bene burned for the confirmation of the true doctrine I haue taught here vnto you But that my Countrey must haue Therefore I pray you take in good part this signification of my good will towardes euery of you Impute the want herein to tyme and trouble Pardon me mine offensiue and negligent behauiour when I was amongest you With me repent labour to amend Continue in the trueth whiche I haue truely taught vnto you by preaching in al places where I haue come Gods name therefore be praysed Confesse Christ when you be called whatsoeuer commeth therof and the God of peace be with vs all Amen This xi of Februar an 1555. Your brother in bondes for the Lordes sake Iohn Bradford To the vniuersitie and towne of Cambridge TO all that loue the Lorde Iesus and his true doctrine being in the vniuersitie and towne of Cambridge An other letter of M. Bradford to the vniuersity of Cambridge Iohn Bradford a most vnworthy seruaunt of the Lord nowe not onely prisoned but also condemned for the same true doctrine wisheth grace peace and mercye with increase of all godlines from God the father of all mercy through the bloudy passion of our Sauiour Iesus Christ by the liuely working of the holy spirite for euer Amen Although I looke hourely when I should be had to the stake my right dearely beloued in the Lord and although the charge ouer me is great and strayt yet hauing by the prouidēce of God secretly pen and an ynke I could not but something signifie vnto you my solicitude which I haue for you and euerye of you in the Lord though not as I woulde yet as I may You haue often and openly heard the truth speciallye in this matter wherein I am condemned disputed and preached that it is needeles to do any more but onely to put you in remembraunce of the same but hitherto haue you not heard it confirmed and as it were sealed vp as now you doe and shall heare by me that is by my death and burning For albeit I haue deserued through my vncleannes hypocrisie auarice vainglory idlenes vnthankfulnes and carnalitie wherof I accuse my selfe to my confusion before the world that before God through Christ I might as my assured hope is I shall find mercy eternall death and hell fire much more then this affliction and fire prepared for me yet my dearly beloued it is not these or any of these thinges wherfore the prelates do persecute me but Gods verity and truth yea euen christ him selfe is the onely cause and thing wherefore I nowe am condemned The Martyrs persecuted of the prelates not for their sinnes but onely for Christ. and shal be burned as an hereticke for because I will not graunt the Antichrist of Rome to be Christes vicar generall and supreme head of his churche here and euery where vppon earth by Gods ordinaunce and because I will not graunt suche corporall reall and carnall presence of Christes body bloud in the sacrament as doth transubstanciate the
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
so many thowsandes it pleaseth his mercy to choose me to be one in whome he will suffer For although it be moste true that iuste patior i. I iustly suffer for I haue bene a great hypocrite and a greeuous synner the Lorde pardon me yea hee hath done it he hath done it in deede yet hic autem quid mali fecit i. What euill hath he done Christ whome the Prelates persecute his verity which they hate in me hath done no euill nor deserueth death Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me This is a singular mercy of God to haue death which is a due punishment for sinne â— turned into a demonstration testification of the Lordes truâ—he 4. Reg. 2. which vseth the remedy for my sinne as a testimoniall of hys Testament to his glory to my euerlasting comfort to the edefying of his Church and to the ouerthrowing of Antichrist and hys kingdome O what am I Lorde that thou shouldest thus magnifye me so vile a man and miser as alwayes I haue bene Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene in a fiery Charyot as thou diddest for Helias Oh deare Fathers be thankefull for me and pray for me that I styll may be found worthy in whom the Lord would sanctify his holy name And for your part make you readye for we are but your gentlemen hushers Nuptiae agni paratae sunt venite ad nuptias 1. The mariage of the Lambe is prepared come vnto the mariage I now go to leaue my flesh there where I receiued it He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte as the aduersaryes had once determined lyke as Ignatius was by a company of soldiours conueyed to Rome and cast to the Leopardes I shall be coÌ„ueied thither as Ignatius was at Rome to Leopardis by whose euill I hope to bee made better God graunt if it be his will that I aske it may make them better by me Amen For my farewell therfore I write and send this vnto you trusting shortly to see you where we shall neuer be separated In the meane season I will not cease as I haue done to commende you to our father of heauen And that you would so do by me I most hartely praye euerye one of you You knowe nowe I haue moste neede But fidelis Deus qui nunquam sinet nos tentaâ—i supra id quòd possumus i. Faythfull is God which will not suffer vs to be tempted aboue our strength He neuer didde it hytherto nor now I am assured he will neuer do Amen A dextris est mihi non mouebor Propter hoc laetabitur cor meum quia non derelinquet animam meam in inferno nec dabit me sanctum suum per gratiam in Câ—risto videre corruptionem E carcere raptim expectens omni momento carnificem i. He is on my righte hand therefore I shall not fall Wherefore my hart shall reioyce Psalme 16 for he shall not leaue my soule in hell neither shall suffer me his holy one by his grace in Christ to see corruption Out of prison in haste looking for the Tormentour The 8. of February Ann. 1555. Iohn Bradford * To the honourable Lord Russell now Earle of Bedford being then in trouble for the verity of Gods Gospell THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ A letter of M. Bradford to the Lord Russell now Earle of Bedford â—lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope Amen Praysed be God our Father which hath vouched you worthye as of fayth in his Christ so of his Crosse for the same Magnifyed be his holy name who as he hath deliuered you from one crosse so he hath made you willing I trust and ready to beare another wheÌ„ he shall see his time to lay it vpon you for these are the most singular giftes of God geuen as to few The excellencye of fayth and what it worketh so to none els but to these few whiche are moste deare in his sight Fayth is reckoned and worthely among the greatest gyftes of GOD yea it is the greatest it selfe that we enioy for by it as we be iustified and made Gods childreÌ„ so are we temples and possessours of the holy spirite yea of Christ also Eph. 4. And of the Father hymselfe Iohn 14. By fayth we driue the Deuill away 1. Peter 5. We ouercome the world 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon No man or Aungell And therefore as I sayd of all Gods giftes she may be set in the top and haue the vpmost seate The which thing if men considered in that she commeth alonely from Goddes owne mercy seat Fayth commeth by hearing the word and not by hearing Masse by the hearing not of Masse or Mattyns Dyriges or such drasse but of the worde of God in such a toung as we canne and doe vnderstand as they would be diligent and take greate heede for doyng or seeyng any thyng whiche might cast her downe for then they fal also so would they with no lesse care read and heare Goddes holy word ioyning thereto most earnest and often prayer aswell for the more and better vnderstanding as for the louing liuyng and confessing of the same mauger the head of the deuill the worlde our fleshe reason goodes possessions carnall frends wife children and very life here if they should pull vs backe to harken to the voyce and counsell for more quiet sure and longer vse of them Philip. 1. Now notwithstanding this excellency of fayth in that we read the Apostle to matche therewith yea as it were to preferre suffering persecution for Christes sake I trowe no man will be so fond as to thinke otherwise but that I and all Goddes children haue cause to glorify and prayse God whiche hath vouched you worthye so greate a blessing The efficacy of the crosse and what it worketh in Gods children For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence and therefore flyeth from it as from a most great ignominye and shame Yet Gods Scholers haue learned otherwise to thinke of the Crosse that is the frame house in the which God frameth his children lyke to his sonne Christ the Fornace that fineth Gods golde the high way to Heauen the Sute and Liuery that Gods seruauntes are serued withall the earnest and beginning of all consolation and glory For they I meane Gods scholers as your Lordshyp is I trust doe enter into Goddes sanctuary Psalme 72. least theyr fecte slippe They looke not as beastes do on thinges
ye are goyng I meane heauen then ye nowe finde and are like to doe Foule 〈◊〉 and foulâ— weather the kingdome of heauen excepte ye wyll with the worldlinges which haue theyr portion in this life 〈◊〉 still by the way til the stormes be ouerpast and then eyther night will so approch that ye can not trauell eyther the doores will be sparred before ye come and so ye shall lodge without in wonderfull euill lodginges Read Apocal. 22. Begin at Abel come from him to Noe Abraham Isaac Iacob Ioseph the Patriarches Moses Dauid Daniell and all the Sayntes in the olde testament and tell me whether euer any of them found any fayrer way then ye now finde If the olde Testament will not serue The 〈◊〉 of all 〈◊〉 Saincteâ— both in olde and new tesâ—â—â—ment 〈◊〉 bene thoâ—rough aâ—â—fliction I praye you come to the new and beginne with Mary and Ioseph and come from them to Zachary Elizabeth Iohn Baptist and euery one of the Apostles and Euangelistes and search whether they all founde anye other way into the Citty we trauayle towardes then by many tribulations Besides these if ye shoulde call to remembraunce the primatiue Churche Lord GOD ye shoulde see many to haue geuen chearefully theyr bodyes to most greuous tormentes rather then they woulde be stopped in theyr iourney that there is no day in the yeare but I dare say a thowsand was the fewest that with great ioy lost theyr homes here Read thâ— story of primitiâ—â— Church â—â—boue 〈◊〉 but in the Cittye they went vnto haue found other maner of homes then mans minde is able to conceiue But if none of all these were if ye had no company now to go with you as ye haue me your poore brother and bondman of the Lord with many other I trust in GOD if ye had none other of the Fathers Patriarches Kynges Prophettes Apostles Euangelistes Martyrs and other holy saincts and children of God that in their iourney to heauenward found as ye now finde and are lyke to finde if ye go on forwarde as I trust ye will yet ye haue your Mayster and your Captayne Iesus Chryst the deare dearlyng and onely begotten and beloued sonne of God Christ Ieâ—â—s the 〈◊〉 leader â—f all Gods 〈…〉 in whome was all the fathers pleasure ioy delectation ye haue him to goe before you no fayrer waye but muche fouler into this our Cittye of Ierusalem I neede not I trust to rehearse what manner of waye he found Beginne at his birth and till ye come at his buriall yee shall finde that euery foote and stryde of his iourney was no better but much worse then yours is now Wherfore my dearely beloued in the Lorde be not so deintie as to looke for that at Gods handes your deare father which the Fathers Patriarckes Prophetes Apostles Euangelistes Martyrs Sainctes and his owne sonne Iesus Christ dyd not finde Hetherto we haue had fayre way I trow and fayre weather also now because we haue loytered by the waye and not made the speede we shoulde haue done our louing Lorde and sweete father hath ouercast the weather and styrred vp stormes and tempestes that we might with more hast runne out our race before night come and the doores be sparred The Deuill standeth now at euery Inne doore in his Citie and Countrey of this world crying vnto vs to tary and lodge in this or that place tyll the stormes be ouerpast not that he woulde not haue vs wet to the skinne but that the tyme might ouer passe vs to oure vtter destruction Therfore beware of his entisementes Cast not your eyes on thinges that be present how this man doth and howe that man doth But cast your eyes on the gleue ye runne at or els ye will lose the game Ye know that he which runneth at the gleue doth not looke on other that stande by and go this waye or that way but altogether hee looketh on the gleue and on them that runne with him that those which be behynde ouertake hym not and that he may ouertake them which be before euen so shoulde we doe leaue of lookyng on those which will not runne the race to heauen blisse by the pathe of persecution with vs and cast our eyes on the ende of our race and on them that goe before vs that wee may ouertake them and on them which come after vs that we may prouoke them to come the faster after Hee that shooteth will not cast his eyes in his shootyng on them that stand by To looke to the marke or ryde by the wayes I trowe but rather at the marke he shooteth at for els he were lyke to wynne the wrong way Euen so my dearely beloued let your eyes be set on the marke ye shoote at euen Christ Iesus who for the ioye set before hym did ioyfully cary his Crosse contemning the shame and therefore he now sitteth on the right hande of the throne of God Let vs follow him for this did he that wee shoulde not be fayntharted For we may be most assured that if we suffer wyth him we shall vndoubtedly raygne with hym but if wee denye him surely he will deny vs for he that is ashamed of me saythe Christ and of my Gospell in this faythles generation I wyll be ashamed of him before the Angels of God in heaven Oh howe heauy a sentence is this to all suche as knowe the Masse to bee an abhominable idoll 〈…〉 to the 〈…〉 masse full of idolatrye blasphemye and sacriledge agaynst God and his Christ as vndoubtedly it is and yet for feare of men for losse of lyfe or goodes yea some for aduauÌ„tage and gayne will honest it with theyr presence dissemblyng both with God and manne as their owne harte and conscience doth accuse them Better it were that such had neuer known the truth then thus wittingly and for the feare or fauoure of man whose breath is in his nosethrels to dissemble it or rather as in deeede it is to deny it The end of such is like to be worse then their beginning Such had neede to take heed of the two terrible places to the Hebrewes in the sixt and tenth Chapiters 〈◊〉 2. 〈◊〉 2. â—eb 6 10. least by so doyng they fall therein Let them beware they playe not wily begile themselues as some doe I feare me whiche go to Masse and because they worship not nor kneele not nor knocke not as others doe but sit still in theyr pues therefore they think they rather do good to others then hurte But alas if these men woulde loooke into their owne consciences there shoulde they see they are very dissemblers and in seeking to deceiue others for by this meanes the Magistrates thinke them of theyr sorte they deceiue themselues They think at the eleuation tyme all mennes eyes are set vppon them to marke howe they doe They thinke others hearyng of suche men goyng to Masse do see oâ— enquire of theyr
it were to let them plainely see the difference that is betweene the order of the Church seruice set forth by king Edward in the Englishe tongue comparing it with the popish seruice then vsed in the Latine tongue The first he sayd was good because it was accordyng to the worde of God Corinth 14. and the order of the primatiue Church The other he sayd was euill and though in that euill hee intermingled some good Latine wordes yet was it but as a little hony or milke mingled with a great deale of poyson to make them to drinke vp al. This was the summe of hys sermon In the after noone hee was ready in his Churche to haue geuen an other exhortation to his people M. Saunders apprehended by B. Boner at his sermon Sir Iohn Mordant accuser of L. Saunders Preaching of Gods word made treason with Bishop Boner But the B. of London interrupted him by sending an officer for hym This officer charged him vpon the payne of disobedience and contumacie forthwith to come to the Bishop his maister Thus as the Apostles were brought out of the Temple where they were teaching vnto the rulers of y e priests so was Laurence Saunders brought before this Byshop in his Pallace of London who had in his company the aforenamed Sir Iohn Mordant some of his Chapleins The bishop layd no more to Laurence Saunders charge but treason for breaking the Queenes proclamation heresie and sedition for his Sermon The treason and sedition his charitie was content to let slip vntill an other time But an hereticke hee woulde now proue him and all those he sayd which did teach and beleue that the administration of the Sacramentes and al orders of the Church are most pure which doe come most nigh to the order of the primitiue Church For the Church was then but in her infancie and could not abide that perfection whiche was afterward to be furnished with ceremonies And for this cause Christ himselfe after hym the Apostles did in many thinges beare with the rudenes of y e Church Ceremonies inuented onely for weake infirmitie To this Laurence SauÌ„ders answered w t the authoritie of S. Augustine that ceremonies were euen from the beginning inuented and ordayned for the rude infancy weake infirmitie of man and therefore it was a token of the more perfection of the primitiue Church y t it had fewe ceremonies and of the rudenes of the Church Papisticall because it had so many ceremonies partly blasphemous partly vnsauery and vnprofitable After much talke had concerning this matter the Byshop willed him to write what he beleeued of transubstantiation B. Boner sekâ—th the bloud of M. Saunders Laurence Saunders did so saying My Lorde ye do seeke my bloud and ye shall haue it I pray God that ye may be so baptised in it that ye may therafter loath bloud-sucking and become a better man This writing the Byshop kept for his purpose euen to cut the writers throate as shall appeare heereafter The Byshop when he had his will sent Laurence Saunders to the Lord Chauncellour as Annas sent Christ to Cayphas M. Saunders senâ— from Annas to Cayphas and lyke fauour found Saunders as Christ his Mayster did before him But the Chauncellour beeing not at home Saunders was constrayned to tary for him by the space of foure houres in the vtter chamber where he found a Chaplein of the Bishops very merily disposed with certeine Gentlemen playing at the Tables with diuers other of the same family or house occupied there in the same exercise All this time Saunders stood very modestly and soberly at the screene or Cupbord bareheaded Syr Iohn Mordant his guide or leader walking vp and downe by hym who as I sayd before was then one of the Counsell At the last the Byshop returned from the Court whome as soone as he was entred a great many suters met and receiued so that before he could get out of one house into another halfe an hour was passed At the last he came into the chamber where Saunders was and went through into another chamber where in the meane way Saunders leader gaue him a writing containing the cause or rather the accusation of the sayd Saunders which when he had pervsed where is the man sayd the Byshop Then Saunders being brought forth to the place of examination first most lowly and meekely kneeled downe and made curtesie before the table where the Byshop did sit Unto whom the Byshop spake on this wise How hapneth it sayd he that notwithstandyng the Queenes Proclamation to the contrary Wichesters talk with M. Saunders you haue enterprised to preach Saunders denyed that he dyd preache Saying that for so much as he saw the perilious tymes now at hande he did but according as he was admonished M. Saunders answere to M. Winchester and warned by Ezechiel the Prophet exhort his flocke and Parishioners to perseuer and stand stedfastly in the doctrine which they had learned saying also that he was moued and pricked forward thereunto by that place of the Apostle wherein he was commaunded rather to obey God then man and moreouer that nothing more moued or stirred hym thereunto then his owne conscience A goodly conscience surely sayd the Byshop This your conscience could make our Queene a Bastard or misbegotten Winchester Would it not I pray you Then sayd Saunders we sayd he do not declare or say that the Queene is base or misbegotten neither go aboute any such matter M. Saunders But for that let them care whose writings are yet in the hands of men witnessing the same not without the great reproch and shame of the Authour A priuy nippe to Winchester priuely taunting the Byshop hymselfe which had before to get the fauour of Henry 8. written and set foorth in print a booke of true obedience wherein he had openly declared Queene Mary to be a Bastard Winchesters booke de vera obedientia Now M. Saunders going forwards in his purpose sayd We do only professe and teach the sinceritie and puritie of the word the which albeit it be now forbidden vs to preache with our mouthes yet notwithstanding I do not doubt but that our bloud hereafter shall manifest the same The Byshop being in thys sort pretily nipped and touched said Cary away this frensie foole to prison Note how Winchester confuteth M. Saunders Unto whome M. Saunders aunswered that he did geue God thankes which had geuen hym at the last a place of rest and quietnesse where as he might pray for the Byshops conuersion Furthermore he that did lye with him afterwardes in prison in the same bed A notable example of the Lord comforting his seruauntes in their troubles reported that he heard him say that euen in the time of his examination he was wonderfully comforted in so much as not only in spirite but also in body he receaued a certayne taste of that holy communion of
Saincts whilest a most pleasant refreshing did issue from euery part and member of the body vnto the seate place of the hart and from thence did ebbe and flow to and fro vnto all the partes againe This Saunders continued in prison a whole yeare and 3. moneths In all which space he sent diuers letters to diuers men as one to Cranmer Ridley and Latimer and other to his wife and also to others M. Saunders in prison a yeare and 3. monthes certifying them both of the publike calamitie of the time and also of his priuate afflictions and of sondry his conflictes with his aduersaries As in writing to his friend he speaketh of Weston conferring with him in prison whereof you shall heare anone by the leaue of the Lorde as followeth in the story In the meane time the Chauncellor after this little talke with M. Saunders as is aforesaid sent him to the prison of the Marshalsey c. For the Caiphas Winchester I meane did nothing but bayte him with some of his currish eloquence and so committed him to the prison of the Marshalsey where he was kept prisoner one whole yeare and a quarter But of his cause and estate thou shalt nowe see what Laurence Saunders himselfe did write ¶ A parcell of a Letter of Laurence Saunders sent to the Byshop of Winchester as an aunswere to certayne thyngs wherewith he had before charged hym TOuching the cause of my imprisonment A fragmeâ—â— of M. Sauâ—â—ders letter I doubt whether I haue broken any law or proclamation In my doctrine I did not forasmuch as at that time it was permitted by the proclamation to vse according to our consciences such seruice as was then established He meane the proclaâ—mation of which meâ—â—tion is 〈◊〉 before Satis peceâ—â—uit qui reâ—â—stere non potâ—it My doctrine was then agreeable vnto my conscience and the seruice then vsed The Act which I did he meaneth publike teaching of Gods word in his owne parish called Alhallowes in Breadstreete in the Citie of London was such as being indifferently weyed sounded to no breaking of the proclamation or at the least no wilfull breaking of it forasmuch as I caused no bell to be roong neyther occupyed I any place in the Pulpit after the order of Sermons or Lectures But be it that I did breake the Proclamation this long time of continuance in prison may be thought to be more then a sufficient punishment for such a fault Touching the charging of me with my Religion I say wyth S. Paule This I confesse Act. 24. that after the way which they call heresie so worship I the God of my forefathers beleeuing all thyngs which are written in the lawe and the Prophets and haue hope towards God c. And herein study I â—o haue alway a cleare conscience towardes God and towards men A good tâ—â—stimony oâ— good conscience so that God I call to witnesse I haue a conscience And this my conscience is not grounded vpon vayne fantasie but vpon the infallible veritie of Gods word with the witnessing of his chosen Church agreeable vnto the same It is an easie thing for them which take Christ for theyr true Pastor and be the very sheepe of his pasture to discerne the voice of their true shepheard from the voyce of wolues hyrelings and straungers for as much as Christ sayeth Iohn 10 My sheepe heare my voice yea and thereby they shall haue the gift to know the right voice of the true shepeheard and so to follow him and to auoyde the contrary as he also sayeth The sheepe follow the shepheard for they knowe his voyce A straunger will they not follow but will flie from him for they knowe not the voice of a stranger Such inward inspiration doth the holy Ghost put into the children of God being in deede taught of God but otherwise vnable to vnderstand the true way of their saluation Math. 7. And albeit that the Wolfe as Christ saith commeth in sheepes clothing yet he sayth by their fruites yee shall knowe them How the Wolfe is known 〈◊〉 the true shephearâ— For there be certayne fruites whereby the Wolfe is bewrayed notwithstanding that otherwise in sondry sortes of deuoute holines in outwarde shew he seemeth neuer so simple a sheepe That the Romish religion is rauening woluish it is apparant in 3. principall points First it robbeth God of his due and only honour Secondly it taketh away the true comfort of coÌ„science The incoâ—â—uenience the Româ—â— religion 〈◊〉 3. poyntes in obscuring or rather burying of Christ and his office of saluation Thirdly it spoyleth God of his true worship and seruice in spirit and truth appointed in his prescript commaundementes and driueth men vnto that inconuenience against the which Christ with the Prophet Esay doth speake sharply This people honoureth me with their lips but their hart is far from me Esay 26. Math. 25. They worship me in vaine teaching the doctrine and precepts of men And in another place ye cast aside the commaundemente of God to mayntayne your owne traditions Wherefore I in conscience weying the Romish Religion and by indifferent discussing thereof finding the foundation vnstedfast and the building thereupon but vayne and on the other side hauing my conscience framed after a right and vncorrupt religion ratified and fully established by the word of God and the consent of his true Church I neyther may nor do entend by Gods gracious assistance to be pulled one iot from the same no though an Angell out of heauen should preach another Gospell then that which I haue receyued of the Lord. And although that for lacke either of such deepe knowledge and profound iudgement or of so expedite vttering of that I do know and iudge as is required in an excellent clarke I shall not be able sufficiently to aunswere for the conuincing of the gaine-sayer yet neuerthelesse this my protestation shall be of me premised that for the respect of the grounds and causes before considered albeit I cannot * Explicitâ—â—ides is 〈◊〉 a man haâ— to aunsweâ— to euery poynt of 〈◊〉 â—ayth by sufficient 〈◊〉 ground anâ— learning explicita fide as they call it conceiue all that is to be conceiued neither can discusse all that is to be discussed nor can effectually expresse all that is to be expressed in the discourse of the doctrine of this most true religion whereunto to I am professed Yet do I bind my selfe as by my humble simplicity so by my fidem * implicitam that is by faith in generalty as they call it to wrap my beliefe in the credit of the same that no authority of that romish religion repugnant thereunto shall by any meanes remoue me from the same though it may hap that our aduersaries will labour to beguile vs with entising wordes and seeke to spoyle vs through Philosophy and deceitfull vanity after the traditions of men and after the ordinances of the world and