appoint the same to Rome that there and no where els is the foundation of Christes churche But I am fully perswaded that Christes church is euery where founded in euery place where his Gospell is truly receaued effectually followed And in that the churche of God is in doubte I vse here in the wise counsayle of Vyncentinus Lyranensis whō I am sure you will allow who geuing preceptes howe the catholicke churche maye be in all schismes and heresies knowne writeth in thys maner When sayth he one parte is corrupted with heresyes then preferre the whole worlde before that one part but if the greatest parte bee infected then preferre antyquitie In like sort now when I perceaue the greatest parte of Christianitie to be infected with the poyson of the sea of Rome I repayre to the vsage of the primitiue church which I finde cleane contrary to the Popes decrees as in that the Priest receaueth alone that it is made vnlawfull to to the Laitye to receaue in both kindes and such lyke Wherefore it requireth that I preferre the antiquitie of the primatiue church before the nouelty of the Romysh church Lincol. Mayster Ridley these faults which you charge the Sea of Rome withall are in deede no faultes For first it was neuer forbid the Laitie but that they myghte if they demaunded receaue vnder bothe kyndes You know also that Chryst after hys resurrection at what tyme he went wyth hys Apostles to Galile opened hym selfe by breaking of bread You know that saynct Paule after hys longe sayling towardes Rome brake breade and that the Apostles came together in breakyng of bread whiche declareth that it is not vnlawfull to minister the Sacrament vnder the forme of breade onely and yet the churche hadde iust occasion to decree that the laytye shoulde receaue in one kinde onely thereby to take away an opinion of the vnlearned that Chryst was not wholy both flesh and bloud vnder the forme of bread Therfore to take away theyr opinion and to establishe better the peoples faythe the holy Ghost in the churche thoughte good to decree that the Laitie woulde receaue onelye in one kynde and it is no newes for the Church vppon iust consideration to alter rites and ceremonies For you read in the Actes of the Apostles that saynct Paule writyng to certayne of the Gentiles whiche had receaued the Gospel biddeth them to abstayne a suffogato sanguine from thynges stifled and from bloud so that this seemeth to bee an expresse commaundement yet who will saye but that it is lawfull to eate bloudings how is it lawfull but by theyr permission of the Church Ridly My Lord such thinges as saynct Paule enioyned to the Gentiles for a sufferaunce by a little and little to win the Iewes to Christ were onely commandementes of tyme and respected not the successours but Chrystes commaundement do this that is that which he dyd in remembraunce which was not to minister in one kind onely was not a commaundement for a tyme but to perseuer to the worldes end But the Bishop of Lincolne not attending to this answere without any stay proceeded in his Oration So that the Churche seemeth to haue authoritie by the holy Ghost whome Christ sayd he woulde send after hys ascension whiche should teache the Apostles all truthe to haue power and iurisdiction to alter suche poyntes of the Scripture euer reseruing the foundation but wee came not as I sayd before in this sort to reason the matter wyth you but haue certayne instructions ministred vnto vs according to the tenour of the whiche wee must proceede proposing certayne articles vnto the which we require your aunswere directly eyther affirmatiuely eyther negatiuely to euery of them eyther denying them either graunting them without farther disputations or reasoning for we haue already stretched our instructions in that wee suffered you to debate and reason the matter in such sort as wee haue done the whiche articles you shall heare now and to morrow at eyght of the clocke in saynct Maryes Churche we will require and take youre aunsweres and then according to the same proceede if you require a copy of them you shall haue it pen inke and paper also all such bookes as you shall demaunde if they be to be gotten in the Uniuersitie The Articles IN dei nomine Amen Nos Iohannes Lincolne Iacobus Glocest Iohannes Bristol Episcopi per reuerendis dominum Reginaldum miseratione diuina S. Mariae in Cosmedin c. 1 We doe obiecte to the Nic. Ridley and to thee Hughe Latimer ioyntly and seuerally first that thou Nicholas Ridley in this high Uniuersitie of Oxford Anno. 1554. in the monthes of Aprill May Iune Iulye or in some one or moe of thē hast affirmed and openly defended maintayned and in many other tymes and places besides that the true and naturall body of Christe after the consecration of the priest is not really present in the sacrament of the altar 2. Item that in the yeare and monthes aforesayde thou hast publickely affirmed and defended that in the Sacrament of the altar remayneth still the substaunce of breade and wine 3. Item that in the sayde yeare and monthes thou hast openly affirmed and obstinately mayntayned that in the Masse is no propiciatory Sacrifice for the quicke and the dead 4. Item that in the yeare place and monthes aforesayd these thy foresayd assertions solemnly haue bene condemned by the scholasticall censure of this schoole as hereticall and contrarye to the Catholicke fayth by the worshipful M. Doctor Weston Prolocutour then of the conuocation house as also by other learned men of bothe the Uniuersities 5. Item that all and singular the premisses be true notorious famous and openly knowne by publicke fame as well to them neare hand as also to them in distaunt places farre of Examination vppon the sayd Articles ALl these articles I thought good here to place together that as often as hereafter rehearsall shall be of any of them the reader may haue recourse hether and peruse the same and not to trouble the storye with seuerall repeticions thereof Lincolne After these Articles were read the Bishoppes tooke counsayle togethers At the last the Bishop of Lincolne sayde these are the very same Articles whiche you in open disputation here in the Uniuersitie did mayntayn and defend What say you vnto the first I praye you aunswere affirmatiuely or negatiuely Ridly Why my Lorde I supposed your gentlenes had bene such that you would haue geuen me space vntyll to morow that vpon good aduisement I might bring a determinate aunswere Lincoln Yea M. Ridley I meane not that youre aunsweres nowe shall be preiudiciall to your aunsweres to morow I will take your aunsweres at this tyme and yet notwithstāding it shal be lawfull to you to adde diminish alter and chaunge of these answeres to morow what you will Ridly In deede in like maner at our laste disputations I hadde many thinges promised and fewe performed It was sayde
with me and nothing against me as my Lord of London hath pretended For I will aske of my Lorde Rich here whom I know to haue good knowledge in the lawes and statutes of this realm albeit a Iudge may discerne the meaning of a statute agreable to the wordes whether the same may iudge a meaning contrary to the expres wordes or no Rich. He cannot so do Phil. Euen so say I that no man ought to iudge the word of God to haue a meaning contrary to the expresse words therof as this false church of Rome doth in many things and with this the Lordes seemed to be satisfied and made no further replication herein Rich. I meruaile thē why you do deny the expresse words of Christ in the sacrament saying This is my body and yet you will not sticke to say it is not his body Is not GOD omnipotent and is not he able as well by his omnipotencie to make it his body as he was to make man flesh of a peece of clay Did not he say This is my body whiche shal be betrayed for you and was not his very bodye betrayed for vs therfore it must needes be his body London My Lord Rich you haue sayde wonderfull well and learnedly But you might haue begon with hym before also in the 6. of Iohn where Christe promised to geue his body in the sacrament of the aultar saying Panis quem ego dabo caro mea est The bread which I will geue is my fleshe How can you answere to that Phil. If it please you to geue me leaue to answere first my Lord Rich I will also answere this obiection Rich. Answere my lord of Lōdon first after come to me Philpot. My Lord of London may be soone answered that that the saying of S. Iohn is that the humanitie of chryst which he took vpon him for the redemption of man is the bread of life whereby our bodyes soules be susteined to eternall lyfe of the which the sacramentall bread is a liuely representation and an effectuall cohabitation to all suche as beleue on his Passion and as Christ sayth in the same 6 of Iohn I am the bread that came downe from heauen but yet he is not materiall neither naturall bread Likewise the bread is his flesh not naturall or substantiall but by signification and by grace in a sacrament And now to my Lord Riches argument I do not deny the expresse wordes of Christ in the sacrament This is my body but I deny that they are naturally and corporally to be taken they must be taken sacramentally and spiritually according to the expresse declaration of Christ saying that the wordes of the sacrament whiche the Capernites tooke carnally as the papistes nowe doe ought to be taken spiritually not carnally as they falsly imagine not waying what interpretation of Christe hath made in this behalfe neither follow the Institution of Christ neyther the vse of the Apostles and of the primatiue Churche who neuer taught neither declared no such carnall maner of presence as is now exacted of vs violently without any ground of scripture or antiquitie who vsed to put oute of the Church all such as did not receiue the sacrament wyth the rest and also to burne that which was left after the receiuing as by the Canon of the Apostles and by the decree of the Councell of Antioch may appeare London No that is not so they were onely Cathecumeni which went out of the Church at the celebration of the cōmunion and none other Phil. It was not onely of such as were Nouices in fayth but all others that did not receaue London What say you to the omnipotencie of God is not be able to performe that which he spake as my Lord Rich hath very well said I tell thee that God by his omnipotency may make himselfe to be this carpet if he will Phil. As concerning the omnipotencie of God I say that God is able to do as the Prophet Dauid sayth what soeuer he willeth but he willeth nothing that is not agreeable to hys word as that is blasphemy which my Lorde of London hath spoken that God may become a Carpet For as I haue learned of auncient writers Non potest Deus facere quae sunt naturae suae contraria That is God cannot doe that which is contrary to his nature as it is contrary to the nature of God to be a Carpet A Carpet is a creature God is the creator and the creator cānot be the creature wherfore vnlesse you can declare by the worde that Christ is otherwise present with vs then spiritually and sacramentally by grace as he hath taught vs you pretend the omnipotencie of God in vayne London Why wilt thou not say that Christ is really present in the sacrament Or do you deny it Phil. I deny not that Christ is really in the Sacrament to the receauer therof according to Christes institution London What meane you by really present Phil. I meane by really present present in deed London Is God really present euery where Phil. He is so London How proue you that Phil. The Prophet Esay sayth That God filleth all places and where soeuer there be two or three gathered together in Christes name there is he in the middest of them London What his humanitie Phil. No my Lord I meane the deitie accordinge to that you demaunded Rich. My Lord of London I praye you let mayster Doctour Chedsey reason with him and let vs see how hee can aunswere him for I tell thee he is a learned man in deede one that I do credite before a great many of you whose doctrine the Queenes maiestie and the whole realme doth well allow therefore heare him Lond. My Lordes I pray you wil it please you to drinke you haue talked a great while and much talke is thursty I will leaue M. Doctour and him reasoning together a while with your leaue and will come to you by and by agayne He went as I suppose to make rowme for more drinke after the Lordes had dronken Rich. My Lord Rich sayde to the Lordes I praye you let the poore man drinke for hee is thirsty and with that hee called for a cup of drinke and gaue it me and I dranke before them all God requite it hym for I was a thyrst indeede Afterwardes Doctor Chadsey began in this wise making a great processe of the which this is the effect Chadsey M. Philpot findeth fault with the Conuocation house before your Lordships that he hath layne this long in prison and that he had there a dosen Arguments wherof he could not be suffred to prosecute one throughly whiche is not so for he had leaue to say what he could was aunswered to asmuche as he was able to bring and when he had nothing els to say he fell to weeping I was there present and can testifie therof albeit there is a
indifferentlye handled it shal therefore not greatly be out of our matter as ye haue heard the Orations of Byshop Brokes with the reasons talk of the other Commissioners amplified and set forth at large on the one side so now in repeatyng the wordes answeres of the other part to declare sette forth somewhat more amply and effectually what speach the sayd Archb. vsed for himselfe in the same Action by the faythfull relation and testimonye of certayne other who were lykewise there present and do thus report the effect of the Archbishops wordes aunswering to the first Oration of Bishoppe Brookes in manner as followeth * A more full aunswere of the Archbishop of Cant. to the first Oration of Bishop Brookes MY Lorde you haue very learnedly and eloquently in your Oration put me in remeÌ„brance of many things touching my selfe wherein I doe not meane to spende the time in aunswering of them I acknowledge Gods goodnes to me in all his giftes and thanke him as hartily for this state wherein I finde my selfe now as euer I did for the time of my prosperitie and it is not the losse of my promotions that greueth me The greatest griefe I haue at this time is and one of the greatest that euer I had in all my life to see the kinge and Queenes Maiesties by theyr Proctours here to become my accusers and that in theyr owne Realme and Country before a forraigne power If I haue transgressed the lawes of the Land their maiesties haue sufficient authoritie and power both from God and by the ordinaunce of this Realme to punish me wherunto I both haue and at all times shal be content to submitte my selfe Alas what hath the Pope to doe in Englande whose iurisdiction is so farre differeÌ„t from the iurisdiction of this Realm that it is impossible to be true to the one and true to the other The lawes also are so diuers that whosoeuer sweareth to both must needes incurre periury to the one Whiche as ofte as I remember euen for the loue that I beare to her grace I cannot be but hartily sorye to thynke vpon it how that her highnesse the day of her coronation at which time shee tooke a solemne othe to obserue all the lawes liberties of this realm of EnglaÌ„d at the same time also tooke an othe to the Bishop of Rome and promised to mayntaine yâ— See The state of Englande being so repugnant to the supremacie of the Pope it was impossible but shee muste needes be forsworne in the one Wherein if her grace had bene faythfully aduertised by her Counsaile then surely she would neuer haue done it The lawes of this Realme are that the king of England is the supreme and sole gouernour of all his Countryes and dominions that hee holdeth hys crowne and Scepter of himself by the auncient lawes customes and descentes of the kinges of the Realme and of none other The Pope sayth that all Emperoures and kinges holde theyr Crownes and Regalities of him and that hee may depose them when he list whiche is high treason for anye man to affirme and thinke being borne within the kinges dominions The Lawes of England are that all Bishoppes and Priestes offending in cases of Felonie or Treason are to be iudged and tryed by the lawes and Customes of the Realme The Popes lawes are that the secular power cannot iudge the spirituall power and that they are not vnder their iurisdiction which robbeth the king of the one part of hys people The lawes also of England are that whosoeuer hindereth the execution or proceeding of the Lawes of England for any other forraigne lawes Ecclesiasticall or temporall incurreth the daunger of a Premunire The Popes Lawes are that whosoeuer hindereth the proceedinges or executions of hys lawes for any other lawes of any other king or country both the Prince himselfe his Counsayle all his Officers Scribes Clerkes and whosoeuer geue consent or ayd to the making or executing of any such lawes standeth accursed A heauy case if hys curse were any thing worth that the king and Queene caÌ„not vse their owne lawes but they and all theyrs must stande accursed These thinges and manye more examples hee alleadged whiche he sayde styrred him that he coulde not geue his consent to the receiuing of suche an enemy into the realme so subuerting the dignitie and auncient lyberties of the same And as for the matter of heresie and schisme wherewith he was charged he protested and called God to witnes that he knewe none that hee mayntayned But if that were an heresie to deny the Popes authoritie and the Religion which the See of Rome hath published to the world these latter yeares then all the auncient Fathers of the Primitiue Churche the Apostles and Christe hym selfe taught heresie and he desired al them present to beare him witnesse that he tooke the traditions and Religion of that vsurping Prelate to be most erroneous false and against the doctrine of the whole scripture whiche he had oftentimes well proued by writing and the Authour of the same to be verry Antichrist so often preached of by the Apostles and Prophetes in whome did most euidently concurre al signes and tokens whereby he was paynted to the world to be knowne For it was most euident that he hadde aduaunced him selfe aboue all Emperours and kinges of the world whoÌ„ he affirmeth to hold their states and Empyres of hym as of their chiefe to be at his commaundement to depose erect at his good will and pleasure and that the storyes make mention of his intollerable insolent pride tyranny vsed ouer them in such sorte as no king woulde haue vsed to his christian subiectes nor yet a good mayster to his seruauntes setting his feet on the Emperoures necke affirming that to be verified in him which was â—oken onely of our sauiour Iesus Christ in these wordes Super AspideÌ„ Basiliscum ambulabis conculcabis Leonem Draconem Other some had he made to hold his styrrops others hee had displaced remoued from their Empyres and seates royall and not content herewithall more insolent then Lucifer hath occupyed not onely the highest place in thys world aboue kinges and Princes but hathe further presumed to sit in the seat of almighty God whiche onely he reserued to himself which is the conscience of man and for to keep the possession therof he hath promised forgeuenes of sinnes totiens quotiens He hath brought in Gods of his owne framing inuented a new religion full of gayne and lucre quite contrary to the doctrine of the holy scripture onely for the mainteyning of his kingdome displacing Christ from his glory holding his people in a miserable seruitude of blindnes to the losse of a great number of soules whiche God at the latter day shall exact at hys hande boasting manye tymes in his Canons and Decrees that hee can dispense Contra Petrum contra
of the x. persecution 77 Dioclesian Maximiliā tired with persecuting of Christians gaue vp their kingdoms 81 Dioclesian his death 86 Dirige for the dead 137 Dirike Caruer Martyr hys apprehension examination and condemnatiō .1680 his martirdome 1682 Dissention amongst the Monks of Canterbury for the electiō of the Archb. 258. Discord what hurt it worketh in the church and common wealth 330.258.241.172.173.236.1367 Discorde alwayes in the Popes church 241 Dissention betweene the Archb. of Canterb. and the church of Lincolne 327 Dissention betweene Kyng Henry 3. and his nobles 330. Dissention betweene the Couent Prior of Durham and the king 272 Dissention amonijst Friers about the conception of Mary 800 Discord betweene the L. Protector the Admirall and the Earle of Warwike 1367 Discent of the B. of Rome 1758 Dispensations what mischiefs they do and what euils spring thereout 285 Dissolution of Abbeys by the lorde Cromwell 1179.1180 Dissolution of Abbeis and religious houses in England 1101.1102 Dissention between the Friers and the students of Paris 328 Dissention betweene Pope Eugenius and the councell of Basill 668 Disputation betweene the Papistes and Protestantes in the beginning of Q. Elizabeths raigne at Westminster 2119.2120.2121.2122 Disputation of religion in Paules in London in the Conuocation house aboute the reall presence .1410 dissolued by Queene Mary 1417 Disputation in the Uniuersitie of Prage 456.457 Disputation at Cambridge aboute transubstantiation and the reall presence 1376.1377.1378 Disputation in Oxford by Peter Martyr and others against trāsubstantiation 1373. Disputation in the councell of Basill 678.679 Disputation betweene Austen and the Waldenses 231 Disputation betweene the Romish bishops and the Scottish bish about Easter day 123 Disputation at Lypsia 847 Disputation at Baden in Heluetia .869 at Berne ibid. Disputation by M. Latimer Crāmer and Ridley at Oxford 1428 1429 Disputation betweene D. Barnes and Stephen Gardiner 1198 Dispensations for mony 285 Diuorce of K. Henry the 8. decided by D. Cranmer 1860 1861 1862 D O. Dobbe persecuted for the Gospell dyeth in prison 1297 Doctrine of the apostle S. Paule in a summe 20 Doctrine erroneous of the Church of Rome concernyng sinne 26 Doctrine of the Pope of Christ compared 485 Doctrine of the Pope what it is .2 more gaineful then holy scripture ibid. Doctrine of the Popes church corrupt examined 19 Doctrine of the Pope the summe finall scope 20 Doctrine of S. Paule reduced to v. points 16 Doctrine of the law and of the Gospell 976 Doctrine of the Pope what good stuffe it containeth 1772 Doctrine of Rome concerning faith and iustification erroneous 26. Doctrine erroneous of the papistes concernyng penance 26 Doctrine erroneous of the papistes in the sacraments 28 Doctrine of the papists corrupt cōcernyng ciuile maiestrates 29 Doctors read with indifferēt iudgement make more against the papists then with them 1854 Doctor Weston Prolocutor in the disputation in London 1410 Doctor Redman his confession at his death 1360 Doctor London a bloudy persecuter 1213 Doctor Coxe schoolemaister to K. Edward the 6. 1295 Doctor Sandes his trouble for the Gospell and happy deliueraunce by the singuler prouidence of god 2086.2087.2088.2089 Doctor Whittington Chauncellor a cruel persecuter slayne of a bul 775.776 Doct. Collet Deane of Paules his story 838 Doctor Story his impudent words in the parliamēt house .2125 his bloudy cruelty to Christes Martyrs by his owne confession ibidem Doctor Story a cruell and bloudie persecutor his bloudy ende and death at Tyborne 2152 Dog clothed in a Rochet vnder the name of B. Gardiner 2078 Dog of the English Embassadors bite the Pope by the great toe 1861. Doly her trouble and persecutiō for the Gospell 984 Dolphin with the French discomfited at Cassels 387 Domicianus Cesar his extreme tiranny 35.36 Domicianus maketh inquirie for Dauids stocke and murthereth them 48 Dominion of the Turkes parted into foure families 737. Dominion temporall and spirituall of Rome 499. Domicius Nero a tyrant his cruell end and ouerthrow 31 Dominion of the Turke large and ample 760.761.762.764.766.768 Donation of Constantine to the Romish papall sea prooued to be falsifyed by many inuincible reasons and argumentes 105 Donations of Carolus magnus Otho to Rome 159 Donation of Pipinus falsely taken for the donation of Constantine 130 Donation of Constantine forged 105.390 Donations geuen to religious men by king Ethelbald 133 Donation of king Athelwolfus to the Clergy 136 Dorobernia and Caunterbury taken for one 174 Doues their nature 1297 Douer court Martyrs theyr story trouble and Martyrdome for pulling downe of Idols 1031 1032 Douer head City of Kent 172 D R. Draycot Chauncellour of Liechfield a bloudy Persecutour of the poore Sayntes of God 1954 Draycots Sermon against Ioane Wast a blinde woman and martyr 1952 Drakes martyr his story .1895 his examination and death 1896 1897.1898 Dreames of Dustone 157 Dreames not to be regarded 152 Dronkennesse well auoyded by the pollicy of king Edgar 155 Drowry Martyr 1911.1912 Drayner called Iustice nine holes a bloudy and cruell persecutour his story 2112 D V. Dunning Chauncellour his sodeine and fearefull death 2099 Duchesse of Suffolke her tragicall and lamentable story .2078 her trouble extremity for the Gospell 2079.2080 Duke of Clarence drowned in a Butte of Malmessie 717 Duke of Northumberland committed to the Tower and condemned to dye .1407 beheaded 1423 Duke of Buckingham speaketh for the Protector in the Guilde hall 728 Duke Ethelwold slayne 141 Duke of Suffolke beheaded 1467.706 Duke Elfread his punishment for periury 148 Duke Edrike a bloudy persecutor a cruell murtherer and put himselfe to death 162 Duke Robert prisoner 191 Duke of Glocester made Protector .727 accuseth his Mother his bloudy tyranny 727.728 Duke of Northumberlād Duke of Herford both banished 514 Duke of Glocester beheaded by K. Richard 2. 513 Duke of Lancaster and Lord Hēry Persie great frends to Wickliefe 425 Duke Alpherus restorer of Priestes and their Wiues 158 Duke of Austrige punished of god 248 Duke Albert his bloudy slaughter in Boheme 656 Duke of Northfolke slayne 729 Duke of Mantua denieth the pope his City for his counsell 1133 Duke of Guise slayne before Orleance 2112 Duke of Guise his bloudy purpose disapoynted 2109 Duke of Northumberlande sente forth agaynst Queene Marye committed to the Tower 1465 Duke of Sommerset his History .1367 committed to the Tower with articles layd agaynst hym .1370 his death and rare commendation 1371.1372 Dunstanes roodes miracle 158 Dunstane Chittendene with the rest of his fellowes famished for the gospell in the Castle of Canterbury 1954.1955 Dunstane Abbot of Glastenbury his false and lying myracles 150 made Bishop of Worcester .152 seduceth king Edgar 156. hys his dreames 157 Dunstane a post setter a sorcerer .156 his death 160 Durandus 950 Dunkirke where writinges were set vppe agaynst King Henry .8 1055 Duty of husbandes and wiues one towardes an other 1933 Dutch Martyrs 928 Dungate martyr his story martyrdome 1949.1950 Dunninges the bloudye Chauncellour his
commoÌ„ly of English women 〈◊〉 1. Tim. â— Ghosâ—â—ly 〈…〉 and 〈◊〉 of â—â—ristian 〈◊〉 1. Peter 4. Iohn 12. 1. Cor. 1. Luke 17. Example of Lots wyfe Nothing vseâ— in Q. Maâ—yâ—s 〈…〉 The first note prouing the Church of the Papistes not to be the true Church 2. Note Iohn 10. 3. Note Actes 7. 4. Note to know the Church 5. Note Iohn 5 6. Note to know the Church Ephes. 5. Compare the proceedinges doinges of the Popes Church with the true members of Christs Church and you shall see what they are The Church of the valiant Papistes compared to Nemrod and why The Popes Church standeth all in lying and murdering 3. Reg. 18. Luke 9. The Popes Church vnder payne of damnation is to be auoyded Apoc. 2. Phil. 1. He exhorteth to be bolde in Christ. Math. 13. Worldly Christians resembled to Aesops Cocke Worldly allurements motions of drawing backe by Gods grace with standed Experience of the Lordes assistance in confirming his seruantes M. Glouer coÌ„mitted to the Iayle before any cause was declared Gods mighty consolation vpon Rob. Glouer in prison M. Glouer weepeth for ioy in prison M. Glouer couÌ„selled to put in bondes Rober Glouer refuseth to enter into bondes Worldly persuasions not receiued M. Glouer agâ—yne visited with Gods holy comfort M Glouer reasoning with himselfe M. Glouer taketh courage al 〈◊〉 and daungerâ— set aside M. Glouer resolued in himselfe to abyde the vttermost for the Gospells cause The Papistâ— proceede with M. Glouer agaynst the lawes of the realme Commaundement geuen to the Sumner agaynst Iohn Glouer and not agaynst Robert Glouer This Byshops name was Doct. Banes M. Warren of Couentry persecutor of Rob. Glouer A lesson for all persecutors Luke 16. R· Glouer brought before Banes B. of Lichfield and Couentrye M. Robert Glouer M. of Art in Cambridge R. Glouer charged for not comming to the Church The Bishop refuseth to be iudged by the primatiue Church Robert Glouer and his fellow prisoners remoued from Couentry to Lichfield in the face of the open market Iephcot the Chauncellours seruaunt Papistes keepe no promise Iephcot Persey cruell and straite agaynst M. Glouer Talke betweene M. Glouer and the Chancellor in prison * The Church geueth witnes which be the true bookes and writings of the Apostles as also the olde Sinagogue of the Iewes doth witnes which be the true bookes of the holy Prophetes yet it followeth not thereby that the Iewes haue authority ouer the Scripture The comforts sweete feelinges of M. Glouer in prison M. Glouer assaulted by the enemy in prison concerning vnworthynes Actes 24. Rom. 11. Rom. 4. Iohn 2. Gods election bound to no worthines or person Rom. 10. Psalme 145. It is no arrogaÌ„cye to presume vpon Gods promise Psalm 50. Robert Glouer replyeth against the tentation of the enemy in that he is a sinner M. Glouer brought agayne before the Bishop Reasoning betwene M. Glouer and the Byshop * The true Church is alwayes builded vp on the doctrine of the Apostles which though it appeare not alwaies alyke in outward â—â—ght the faulte is in the tyme not in the Church Tymes do alter and with the tymes the outward face of the Church may alter sometymes appearing more sometymes lesse sometymes very little sometymes nothing at all according as the persecution is Neuertheles the truth of the church abydeth alwayes one Neyther doth it goe by number of meÌ„ but by soundnes of truth Many agreeing in one may make an vnitye but the veritye of the word maketh the Church whether it be in few or in many The first question Power by Gods word in the ministery to remit sinnes 2. questioâ— 3. question Robert Glouer destitute foâ—â— tyme of the Lords comfort The Lord for a tyme may withdraw his comfortes but at leÌ„gth he visiteth his seruantâ— R. Glouer receaueth agayne coÌ„fort of the Lord. Cornelius Bongey Martyr Articles obiected to Cornelius Bongey Hâ—s Aunsweres to the articles Iohn Glouer William Glouer after their deaâ—h condemned and cast out for heretickes A new search made for Iohn Glouer The prouidence of God agayne in sauing Iohn Glouer Agnes Glouer wyfe to Iohn Glouer apprehended D. Dracot not suffering Iohn Glouer to be buryed in the Churchyearde Iohn Glouer after his death iudged of Doct. Dracot to be a damned soule Testimony of this story The maner of handling the body of WilliaÌ„ Glouer after his death Bernard a Popish Curate of Weme Iohn Thorlyne agaynst the burying of W. Glouers brother The letter of Raufe Bayne B. of Chester for the not burying of W. Glouers body The dead corpeâ— of W. Glouer dragged with horse into the field M. Edward Burton not suffered to be buryed in Christian buriall the same day when Q. Elizabeth was crowned Oliuer Richardine in Hartford West Martyr William Wolsey Robert Pigot Martyrs Richard Euerard extreame agaynst WilliaÌ„ Wolsey W. Wolsey commaunded to the Iayle D. Fuller Christopherson D. Yong come to conferre with Wolsey Wolsey putteth a question to the 〈…〉 D. Watsons booke of Sermons or Homelyes D. Fuller agayne resorteth to W. Wolsey The Chauncellour geâ—eth leaue to Wolsey to depart W. Wolsey layd in the Castle of Wisbich Rob. Pigot Painter presented for not coÌ„ming to the Chuâ—ch Talke betweene Syr Clement Higham Iudge and Rob. Pigot Rob. Pigot brought to the Iayle where W. Wolsey 〈◊〉 Anno 1555. October Wolsey and Pâ—got returned to Eley to prison Tho. Goodâ—â—â—e Biâ—â—hop of Eley The Bishops Câ—â—playne a FrenchmaÌ„ 〈◊〉 the prisoners in the 〈◊〉 〈◊〉 and Woâ—sey called to iudgment in the Bâ—shops 〈◊〉 Wolseys aunswere to Sâ—â—xton M. Christopherson writeth what he would haue Pâ—got conâ—â—â— of the â—acrâ—ment 〈◊〉 refuseth to 〈◊〉 to Christophersons 〈◊〉 M. Peacoke appoynted to preach at tâ—e burning of Wolsey and Pigot â— Wolsey 〈◊〉 himselfe to be â—ound in all pointes of the scripture belonging to his 〈…〉 The MartyrdoÌ„e of W. Wolsey and Rob. Pigot at Eley Anno 1555. Octob. 16. Bookes burned with Wolsey Pigot The natures of Wolsey and Pigot described The zelous spirite of William Wolsey W. Wolsey desirous of Martirdome Wolsey calleth the day of his Martirdome his glad day Thomas Hodilo Berebruer of Cambridge witnes of this story Richard Denton first conuerter of Wolsey Money sent by Wolsey to Denton Wolsey exhorting Richard Denton to persist in the truth Denton afraydâ— of burning Richard DentoÌ„ burned in his owne house which before would not burne for Christ. Anno. 1564. Aprill 18 Doct. Nicholas Ridley Martyr Nicholas Ridley borne in Noâ—thumberland Nicholas Ridley learned at Newcastle Nicholas Ridley mayster of Pembroke hall in Cambridge Nicholas Ridley made D. of Diuinitye Nicholas Ridley king Henryes Chapleine Nicholas Ridley made Bishop of Rochester Nicholas Ridley made Byshop of LondoÌ„ The fruitefull dilligence of B. Ridley in preaching Gods word B. Ridley of great memory and reading B· Ridley comely of proportion and complexion The fayre conditions of Byshop Ridley tender to his kinred yeâ— not otherwise then truth and right
beene seene in any tyme that men that haue beene admitted to any ecclesiasticall administration shoulde marry We reade of married Priestes that is to say of married men chosen to bee Priestes and Ministers in the Churche And in Epiphanius we reade that some suche for necessitie were wincked at But that menne being Priestes all ready shoulde marrye was neuer yet seene in Christes Churche from the beginning of the Apostles tyme. I haue wrytten in it and studied for it and the verye same places that are therein alleadged to maintaine the marriage of Priestes being diligently read shall plainely confound them that maintaine to marrye youre Priestes or at the farthest wythin two lines after Thus haue I shewed my opinion in order proceedynge from the inferiours and in order proceedinge from the higher powers And thus I haue as I trust plainly declared my selfe without anye coueringe or counterfaitinge And I beseeche youre moste excellent Maiestie to esteeme and take me as I am and not to be sclaundered in mee for I haue tolde you the plaine truthe as it is and I haue opened my conscience vnto you I haue not played the Poste with you to carie truthe in my letters and lyes in my mouthe for I woulde not for all the worlde make a lye in this place but I haue disclosed the plaine truth as it lyeth in my minde And thus I commit your most excellent Maiestie and all your moste honourable Councellours with the rest of the deuout audience here present vnto God To whom be al honour lande and glory world without ende Thus hauing comprised the summe and chief purpose of his Sermon with other suche matter aboue Storyed wherein may appeare the double faced doings of this bishop in matters of Religion nowe for the more fortification of that which hath bene sayde if any shall deny this foresayd Sermone or any parte thereof to be true to confirme therefore the same wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table collected as well oute of the testimonies and depositions of his owne frendes and seruauntes and other whyche were sworne truely to declare their knowledge in thys behalfe as also out of his owne wrytings and woorkes agreeing with the same In all which foresayd allegations it may remaine notorious and famous to all men howe in what poyntes and how farre the sayd Bishop of Winchester agreed with the reformation of religion receiued not onely in King Henries but also in King Edwardes dayes And because it will be long and a double labor to repeate all the woordes and testimoniall sayings of euerye witnes particularly the same being expressed sufficientlye in oure firste impression before it shall therefore suffice by quotations briefly to assigne the place to the reader where he may finde all those poyntes of reformation wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued and first in withstanding the Popes supremacie as is heere vnder noted ¶ The Popes supremacie impugned by Byshop Gardiner FIrst as touching the confession iudgement of Steuen Gardiner againste the supremacie of the B. of Rome reade in hys booke De vera obedientia fol. 6. Item concerning the disputations and desensions of Bishop Gardiner at Louane against the Popes supremacie reade in our first impression pag. 802. also in this present Volume Item howe the sayde Byshop Gardiner in his Sermones and preachinges as where hee expoundeth the place Tu es Petrus nothing at all to make for the authoritie of the Romish Byshop maruelling howe the Pope coulde vsurpe so much to take vppe that place to builde vppon when Christe had taken it vp before to builde his Churche reade in the olde booke pag. 845. col 1. pag. 647. col 1. pag. 846. col 1. and the depositions of Doct. Redman pag. 853. col 1. Item howe the confession of Peter was the confession of all the Apostles like as the blessing geuē to Peter pertained as wel to all the Apostles as to Peter read ibidem pag 847. col 1. Item that the place Pasce oues meas was not special to Peter alone but generall to all the Apostles Also that the Greeke Churche did neuer receaue the sayde Bishop of Rome for their vniuersall heade reade in the same booke pag. 847. col 1. pag. 836. col 2. Item that the authoritie of the Bishop of Rome was not receiued of the most part of Christen Princes read the depositions of sir Thomas Smith pag. 827. col 2. Item howe the sayde Bishop Gardiner woulde not graunt that the sayde authoritie was receiued generally Ibidem pag. 827. col 2. Item that the Churche was builded vppon Christes faithe and not vpon Peter reade the depositions of Robert Willanton pag. 836. col 2. And thoughe Peter was called Princeps Apostolorum that was no thing els but like as it is in an inquest where the foreman or headman is not so called because he is best or chiefest of that companie but because he speaketh first Read in the depositions of M. Basset pag. 850. col 2. pag. 836. col 2. Item when the keyes were giuen they were giuen generally to all the Apostles Reade the depositions of Robert Wilianton pag. 836. col 2. Item how the sayd Bishop taketh away all suche Scriptures which are thought to serue for the Popes supremacie as Super hanc Petram Pasce oues meas Princeps Apostolorum c. prouing that they serue nothing for his authoritie reade likewise in the same booke in the depositions of M. Basset his owne seruant pag. 850. col 2. Item howe the sayde Bishop in his booke De vera obedientia did not onely wryte againste the Popes supremacie but also did defende the same at Louane pag. 802. And moreouer in hys Sermons did alledge and preach the same Pag. 774. col 2 and that also Uehemently page 850. col 2. Lin. 50. Pithely pag. 846. col 1. Lin 31. Earnestly pag. 143. col 1. Lin. 75. Uery earnestly pag. 843. col 1. Lin. 44. Uery forwardly pag. 827. col 2. Lin. 82. And not only did so vehemently pythely earnestly and forwardly preach him selfe agaynst the Popes supremacie but also did cause M. White then Scholemaster after Byshop of Wint. to make certayne verses extolling the kinges supremacie agaynst the vsurped power of the Pope encouraging also his scholers to do the like Read the depositions of Iohn White Scholemaister of Winchester pag. 845. col 2. Item how he for the space of .14 yeares together preached agaynst the Popes supremacie in diuers Sermons and especially in one Sermon before king Henry read the depositions of Iohn Potinger pag. 844. col 1. Lin. 1. ¶ Places noted wherein B. Gardiner impugned Ceremonies Monkery Images Chauntryes c. ITem for ceremonies and Images which were abused to be taken away by publicke authoritie he did well allow it as a child to haue his booke taken from him when he abused it or deliteth
neither the women in the holy Scriptures yet they are comprehended and vnderstood in the same Also the Scripture euidently telleth vs that the Apostles baptised whole families or households But the children bee comprehended in a familie or householde as the chiefest and dearest part thereof Therefore we may conclude that the Apostles dyd baptise Infantes or children and not onely men of lawfull age And that the house or houshold is taken for man woman and chyld it is manifest in the 17. of Genesis and also in that Ioseph doth call Iacob with all hys house to come out of the land of Chanaan into Egypt Finally I can declare out of auncient writers that the Baptisme of Infantes hath continued from the Apostles tyme vnto oures neyther that it was instituted by anye Councels neyther of the Pope or of other men but commended from the Scripture by the Apostles themselues Origene vpon the declaration of S. Paules Epistles to the Romaines expoundyng the vj. chapter sayeth That the Church of Christ receyued the Baptisme of Infants from the very Apostles S. Hierome maketh mention of the Baptisme of Infantes in the third booke agaynst the Pelagians and in hys Epistle vnto Leta Saint Augustine reciteth for this purpose a place out of Iohn Bishop of CoÌ„stantinople in hys first booke agaynst Iulian chap. 2. and he agayne writyng to S. Hierome Epist. 28. sayth That Saint Cyprian not makyng any newe decree but firmely obseruyng the fayth of the Church iudged with hys fellowe Bishops that as soone as one was borne he might bee lawfully baptised The place of CypriaÌ„ is to be seene in his Epistle to Fidus. Also S. Augustine writyng agaynst the Donatists in the 4. booke chap. 23. and 24. sayth That the Baptisme of Infantes was not deriued from the authoritie of man neyther of Councels but from the tradition or doctrine of the Apostles Cyrill vpon Leuiticus chap. 8. approoueth the Baptisme of children and condemneth the iteration of Baptisme These authorities of men I do alledge not to tie the Baptisme of children vnto the testimonies of men but to shew how mens testimonies do agree with Gods word and that the veritie of antiquity is on our side that the Anabaptists haue nothyng but lyes for them new imaginations which fayne the Baptisme of children to be the Popes commandement After this will I aunswer to the summe of your argumentes for the contrary The first which includeth all the rest is It is written Goe ye into all the worlde and preach the gladde tidynges to all creatures He that beleeueth and is baptised shall bee saued but hee that beleeueth not shall bee damned c. To this I aunswer that nothyng is added to Gods word by the baptisme of children as you pretend but that is done which the same word doth require for that children are accounted of Christ in the gospell among the nuÌ„ber of such as beleeue as it appeareth by these words He that offendeth one of these little babes which beleeue in mee it were better for hym to haue a myllstone tyed about hys necke to be cast into the bottome of the sea Where plainly Christ calleth such as be not able to confesse their fayth beleuers because of his meere grace he reputeth them for beleeuers And this is no wonder so to be taken sithen God imputeth fayth for righteousnes vnto meÌ„ that be of a riper age for both in men and children righteousnes acceptation or sanctification is of meere grace and by imputation that the glory of Gods grace might be praysed And that the children of faythfull parents are sanctified and among such as doe beleeue is apparant in the 1. Cor. 7. And where as you doe gather by the order of the wordes in the sayd commaundement of Christ that childreÌ„ ought to be taught before they be baptised and to this ende you alledge many places out of the Actes proouyng that such as confessed their fayth first were baptised after I aunswer that if the order of wordes might weigh anye thyng â—o this cause we haue the Scripture that maketh as well for vs. For in S. Marke we read that Iohn dyd baptise in the desert preachyng Baptisme of repentaunce In the which place we see baptising go before preaching to follow And also I wyll declare this place of Mathew exactly considered to make for the vse of baptisme in children for S. Mathew hath it written in this wyse All power is geuen me sayth the Lord in heauen and in earth therefore going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Disciple ye as I may expres the signification of the word that is make or gather to me Disciples of all nations And followyng he declareth the way how they should gather to hym Disciples out of all nations baptising them and teachyng by baptising and teachyng ye shall procure a Church to me And both these aptly and briefly seuerally he setteth foorth saying Baptising them in the name of the Father and of the Sonne and the holy Ghost teachyng them to obserue all thyngs whatsoeuer I haue commaunded you Now then Baptisme goeth before doctrine But hereby I do not gather that the Gentiles which neuer heard any thyng before of God and of the sonne of God and of the holy Ghost ought to be baptised neyther they would permit themselues to bee baptised before they knew to what end But this I haue declared to shew you vpon how feeble foundation the Anabaptistes bee grounded And playnly it is not true which they imagine of this text that the Lord dyd onely commaund such to bee baptised whome the Apostles had first of all taught Neyther here verily is signified who onely be to be baptised but he speaketh of such as bee not of perfect age and of the first foundations of fayth and of the Church to bee planted among the Gentiles which were as yet rude and ignorant of religion Such as be of age may heare beleue and confesse that is preached and taught but so cannot infants therfore we may iustly collect that he speaketh here nothing of infants or children But for al this they be not to be excluded from Baptisme It is a generall rule He that doth not labour must not eate But who is so barbarous that might thinke hereby that children should be famished The Lord sent hys Apostles at the beginnyng of the settyng vp his true religion vnto al nations vnto such as were both ignorant of God and were out of the couenant of God and truly such persons it behooued not first to bee baptised and afterward taught but first to be taught and after baptised If at this day we should go to the Turkes to conuert them to the faith of Christ verily first we ought to teach them and afterward baptise such as would yeeld to be the seruants of Christ. Likewyse the Lorde hymselfe in tymes past dyd when first he renewed the couenaÌ„t with Abraham and ordeyned
and forgeue them Well sayde the gentle Archbishop God make you both good men I neuer deserued this at your hands but aske God forgeuenesse agaynst whom you haue highly offended If suche men as you are not to be trusted what should I doe alyue I perceyue now that there is no fidelitie or truth amongest men I am brought to this point now that I feare my left hand will accuse my right hand I neede not much meruaile hereat for our Sauior Christ truly prophesied of such a world to come in the latter dais I beseech him of his great mercy to finish that time shortly and so departyng he dismissed them both with gentle and comfortable wordes in such sort that neuer after appeared in hys countenaunce or wordes any remembrance thereof Nowe when all those letters and accusations were found they were put into a chest the kings Maiesty minding to haue perused some of them and to haue partly punished the principals of it The chest and writynges were brought to Lambeth At what tyme began the Parliamēt Lord what ado there was to procure the kyng a subsidie to the intent that thereupon might ensue a pardon which in deed followed and so nothyng was done other then their falsshood known This was the last push of the pike that was inferred agaynst the sayd Archb. in king Henry the 8. his dayes for neuer after durst any man moue matter agaynst hym in hys tyme. And thus haue ye both the working and disclosing of this popish conspiracy against this worthy Archbishop Martyr of Christ Thomas Cranmer In the which conspiracie for so much as complaint was also made vnto the kyng of his chaplaines and good preachers in Kent it shal not be out of the story somethyng likewyse to touch thereof especially of Richard Turner then preacher the same time in this Archbishops Diocesse and Curate to maister Morice the Archbishops Secretary in the towne of Chartham by whose diligent preaching a great part of this hartburning of the Papists toke his first kindling against the Archbishop Touching the description of which storie because by me nothing shal be said either more or lesse then is the truth ye shall heare the very certeinty thereof truely compiled in a letter sent the same time to Doct. Buttes and Sir Anth. Deny to be shewed vnto the kyng and so it was written by the foresaid M. Moryce Secretary then to the Archbishop farmour of the same benefice of Chartham and patrone to M. Turner there minister and Preacher aforesaid ¶ A Letter or Apologie of M. Morice sent to Sir Will. Buttes and Sir Anthony Denny defending the cause of M. Richard Turner preacher agaynst the Papistes THe letter first beginnyng in these wordes I am certain right worshipfull that it is not vnknown to your discrete wisdoms c. And after a few lynes commyng to the matter thus the said letter proceedeth As your worships wel know It was my chance to be broght vp vnder my L. of Caunterbury my maister in writyng of the ecclesiasticall affaires of this Realme as well touchyng reformation of corrupt religion as concernyng the aduauncement of that pure and sincere religion receyued by the doctrine of the Gospel which I take to be so substantially handled and builded vpon the doctrine of the Prophets and Apostles that hell gates shal neuer preuaile agaynst it The consideration whereof compelled me being a Farmer of the personage of Chartham in Kent to retaine with me one named M Richard Turner a man not onely learned in the scriptures of God but also in conuersation of lyfe towards the world irreprehensible whome for discharging of my conscience I placed at Chartham aforesayd to be Curate there This mā because he was a stranger in the countrey there and so thereby voyd of grudge or displeasure of any old rancor in the country I thought it had bene a meane to haue gotten hym the better credite in his doctrine but where malice once taketh fire agaynst truth no pollicie I see is able to quench it Well this man as hee knew what appertained vnto his office so he spared not weekely both Sundayes and holydayes to open the Gospell and Epistle vnto his audience after such a sort when occasion serued that as well by his vehement inueying against the bishop of Romes vsurped power and authoritie as in the earnest settyng forth and aduauncing of the kyngs Maiesties supremacie innumerable of the people of the countrey resortyng vnto his sermons changed their opinions and fauoured effectually the religion receyued The confluence of the people so daily encreased that the church beyng a faire ample and large church was not now and then able to receyue the number The fame of this new instruction of the people was so blasted abroade that the popishe priestes were wonderfully amased and displeased to see their Pope so to bee defaced their prince so highly aduanced Now thought they it is high tyme for vs to worke or els all will here be vtterly lost by this mans preaching Some thē went with capons some with hennes some with chickens some with one thyng some with another vnto the Iustices such as then fauoured their cause and faction and such as are no small fooles as sir Iohn Baker sir Christofer Hales sir Tho. Moyle Knightes with other Iustices The Prebendaries of Christes Church in Cāterbury were made priuy hereof geuyng their succour and ayd thereunto So that in conclusion poore Turner and other preachers were grieuously complained of vnto the Kynges maiestie Whereupon my Lord of Caunterbury and certaine other commissioners were appoynted at Lambheth to sit vppon the examination of these seditious preachers Howbeit before Turner went vp to hys examination I obtayned of sir Thomas Moyle that he in Easter weeke was content to heare Turner preache a rehearsall Sermon in hys parish Church at Westwell of all the doctrine of hys Sermons preached at hys Cure in Charteham whiche hee moste gently grauntyng heard Turner both before noone and after noone on the Wednesday in Easter weeke laste past and as it seemed tooke all thynges in good part remittyng Turner home to his sayd Cure with gentle and fauourable wordes I supposed by this meanes to haue stayed Maister Turner at home from further examination hopyng that sir Thomas Moyle would haue aunswered for hym at Lambheth before the Commissioners Notwithstandyng after Maister Moyles commyng to London suche information was layed in agaynst Turner that he was sent for to make aunswere hymselfe before the sayd Commissioners and there appearyng before them he made such an honest perfect and learned aunswere vnto the Articles obiected that he was with a good exhortation discharged home agayne without anye manner of recantation or other Iniunction Now when the Pope catholicke Clergy of Kent vnderstoode of his commyng home without controllement so that hee preached as freely as he did before agaynst their blynde and dumme ceremonies straightway by
in me and I in him Arch Then he faced out the matter with Sophistrie and sayde I did eate Christe as that Church was in his eye with many such like mockes but woulde not let me aunswere one woorde Commis Then the Commissarie did aske mee if I did not remember S. Paule which did rebuke the Corinthes for theyr euill behauior and because they made no difference of the Lordes body and brought in to prooue hys matter howe he called him selfe bread in the 6. of Iohn So Paul sayth So oft as ye eate of this breade meaning Christes body vnwoorthely ye eate and drinke your owne damnation because ye make no difference of the Lordes body For thus sayeth Christ The bread that I will geue you is my flesh Now it is no bread but it is his flesh And thus he alledged euery Scripture false to make vp the matter Auns Then I sayde I did beleeue the woordes of Paule very wel euen as he had spoken them For thus he sayeth He that eateth and drinketh vnwoorthely eateth and drynketh hys owne damnation because hee maketh no difference of the Lordes body Commis What is the cause that he eateth his owne damnation Auns I sayd Saint Paule declareth it plainly wyth these woordes If ye had iudged your selues ye should not haue bene iudged of the Lord. Arch. Then the Archdeacon sayde he marueiled whye I would not say that he called the breade hys bodye seeing Cranmer Ridley and Latimer with many other sayd he called it his bodye Auns I saide you haue condemned them as heretickes and you wold haue me say with them because you wold kill me Arch. Then he saide In that they said it was his bodye they did say the truth Auns I asked wherefore they were killed seeing they sayd the truth Bishop Then sayde the Byshop that he had all theyr aunsweres and that they did not beleue as they said For they sayd Christ called it his body but it was not his naturall body but thou shall answere me by and by whether it be his body or not or els I will anger thee Auns Then I sayd I had answeared him by the word already and did beleeue it also therefore if he did condemne me for that my life was not deare vnto me I was sure he should not scape vnpunished for God wil be reuenged vpon such murtherers Arch. Then the Archdeacon intreated mee to be ruled by him take mercy while it was offered for if I were condemned I must needes be burned Yet he would not say but my soule might be saued with many moe wordes and desired me that I would beleue hym for he would speake the truth beginning how Christ fed fiue thousande wyth foure loaues and how he turned the water into wine euen so Christ tooke breade and blest it and when he had done he brake it and sayd This is my body and then he commāded them to eat it and therfore it must nedes be his body Auns Then I desired him to speake the text right or els I would not beleeue him Arch. Then he stoode vp and put off his cap and thanked me for teaching of him and sayde I was a stubberne fellow and tooke scorne to be taught Auns I sayd I ought to holde him accursed if he taught doctrine contrary to Christ and his Apostles Arch. Then he asked me whether I did beleue that Christ did geue that he tooke or not Auns I said I do beleue as much as can be proued by the Scripture and more I will not beleeue Arch. Then he began with Moyses rod howe God commanded him to lay it down and it was turned into a serpent Seing that this was by Moyses being but a man how much more Christ being both God man tooke one thing and gaue to his Disciples an other Ans. I said his comparison was nothing like for Moyses rod when it was laid downe he saw that it was tourned into a verye Serpent in deede but in this Sacrament no mā can see neither qualitie nor yet quantitie to be chāged Bish. Then sayd the Bishop that mine opinion and Faith was like vnto the Capernaites Ans. I sayd theirs was more like theyr opiniō then mine Arch. The Archdeacon asked me whether Christe tooke not one thing and gaue an other Auns I sayde Looke what he brake hee gaue vnto them and had them eate and other answere I will make none contrary to the woorde Arch. Then he sayd he marueiled why I woulde not beleue them seeing this learning had continued this fiftene hundred yeares neither yet did saye as other had before howe Christ did call it his bodye Auns Then I sayde when Cranmer whyche was heere Byshop was in authoritie he sayde that he did holde the truth and commaunded vs to beleeue him and hee hathe geuen his life for his opinion and would you haue me to beleeue you because you say that you holde the truth and that which makes me beleeue chiefly is the scripture which I am sure is the truth in deede Bish. The Bishop sayd he hath spoken the truthe that I would not beleeue him Auns I sayde if he did not nowe speake the truthe I was sure he had spoken the truthe for hee had preached before doctrine cleane contrary vnto this Then were the rest of my articles read which I aunswered and in euery article we had vp this breaden god And they sent for a candle light I thought they woulde haue condemned me but God would not suffer their cruel hearts to haue theyr pleasure at that time blessed he hys name for euermore Amen Arch. Then the Archdeacon was angry began to chide with me because I woulde not desire a day of the byshop and said I was a noughty stubberne felowe and sayde it had bene my duety to haue desired him to haue bene good to me that I might haue a day Auns Then I sayde I haue spoken the truth and therefore I would aske him no day except he would geue me a day of his owne minde Commis Then sayde the Commissarie Doest thou not thinke that thou maiest be deceiued seeing hee may be deceiued that hath gone to study all the daies of his life Auns I saide Yes I mighte be deceiued in that I was a man but I was sure Gods woord could not be deceiued Com. Then hee praied me to be content and confesse that I might learne and said they would be glad to teach me Auns And I sayde I would be as glad to learne as any man And thus they roase vp and went away saying nothing What became of this Mathewe Plaise after whether he died in prison or was executed or deliuered I haue as yet no certaine knowledge The hystorie of ten true godly Disciples and Martyrs of Christ burnt together in one fire at Lewes An. 1557. Iune 22. IN the towne of Lewes were ten faithfull seruauntes of God put in one fire the xxij day of Iune whose names
hee shall not come before hee come to iudgement then how is he here present in your sacrament of the aultar Wherefore I beleeue that the humaine bodye of Christ occupieth no more but one place at once for when he was here he was not there ¶ The sixt examination before the sayd Chauncellor WHo sayd vnto her Woman the last tyme that thou wast before me our talke was concernyng the Sacrament Eliz. Sir true it is and I trust that I sayd nothyng that ye can deny by the scriptures Chanc. Yes thou wilt not beleeue that Christes fleshe is flesh in thy flesh Eliz. No sir God hath geuen me no such beliefe for it can not be found by the scriptures Chanc. Wilt thou beleue nothing but what is in the scripture Why how many Sacraments doest thou find in the Scripture Eliz. The church of Christ doth set forth twaine Chanc. I will as well finde seuen by the scripture as thou shalt finde twaine Eliz. Sir I talke not to you thereof but I saye that the church of Christ setteth out twaine I haue bene taught no more Chanc. What are those twaine Eliz. The Sacrament of Christes body and bloud and the sacrament of Baptise Chauncellour What sayest thou by the Sacramente of Wedlocke Eliz. I haue not heard it called a Sacrament but the holy estate of matrimony which ought to be kept of all meÌ„ that take it vpon them Chanc. How sayest thou by Priestes Is it good that they should marrie is it to be kept of them Eliz. I come not hither to reason any such matters for I am no Diuine and also it is no part of my faith Chanc. Can ye not tell ye shall tell or euer you go Eliz. Sir then must ye keepe me a good while for I haue not studied the scriptures for it Chaunc No why ye will not be ashamed to flee vnto the highest mysterie euen to the Sacrament at the first dashe and ye are not afrayd to argue with the best doctour in the lande Eliz. Gods mysteries I will not meddle with but all things that are written are written for our edification Chanc. What say ye by prayer for the dead is it not meete that if a mans friend be dead his friend coÌ„mend his soule vnto God Eliz. There is no Christian man that will commend hys friend nor his foe vnto the Deuill And whether it be good for him when he is dead or no sure I am that it is good when he is alyue Chaunc Then thou allowest not prayer to bee good for theÌ„ when they be dead lying in Purgatory Is it not meete that prayer be made vnto God for them Eliz. Sir I neuer heard in the Scriptures of Purgatory but in the scripture I haue heard of heauen and hell Chaunc Why ye haue nothyng but the skimmyng of the Scriptures Our auncient fathers could finde out in the bottome of the scriptures that there is a Purgatory Yea they could finde it in the new testament that a Priest shall take the Sacrament and go to the aultar and make an oblation and offer it vp euery day Eliz Sir that could neuer be found in the Bible nor Testament as farre as euer I could heare Chanc. Whome doest thou heare read either the Bible or Testament but a sorte of chismatikes bawdie Byshops and hedge Priests which haue brought into the Churche a stinkyng Communion which was neuer heard of in any place in the world but here in England whiche haue deceyued the king and all the Nobilitie and all the whole Realme Eliz. Sir it is a vile name that ye geue them all Chanc. Where are all the hedge knaues become now that they come not to their answer Eliz. Aunswer Sir why they haue aunswered both with the Scriptures and also with their bloud and then where were you that ye came not forth to answer in their times I neuer knew none of you that were troubled but twain and that was not for Gods worde it was for their disobedience Chaunc No I pray you did ye not knowe that we were killed hanged burned and headed Eliz. Sir I neuer knew that any of you euer was eyther hanged killed burned or headed Chanc. No did ye neuer heare that the Byshop of Rochester lost hys head for the supremacie of the Bishoppes of Rome Eliz Then he died not for Gods word Chaunc Well thou wilt beleeue nothyng but that which is written in Gods worde Where canst thou finde the Saboth written in the Scripture by the name of the Saboth For the right Saboth day I will prooue to be Saterday Or where canst thou finde the Articles of the Creede in the Scripture by the name of the Articles Or where canst thou find in the Scripture that Christ went downe into hell Eliz. What place or part in the scripture can ye finde for to disprooue any of these things Chaunc What priest hast thou lyen withall that thou hast so much Scripture Thou art some Priestes woman I thinke for thou wilt take vppon thee to reason and teach the best Doctor in all the land thou Eliz. I was neuer yet Prieests wyfe nor yet Priests woman Chanc. Haue I touched your conscience Eliz. No Sir ye haue not touched my conscience but beware ye hurt not your owne Chanc. Thou hast red a little in the Bible or Testament thou thinkest that thou art able to reason with a Doctor that hath gone to schoole thirtie yeares and before God I thinke if I had talked thus much with a Iewe as I haue done with thee he would haue turned ere this time But I may say by you as Christ sayd by Ierusalem saying O Ierusalem Ierusalem how ofte would I haue gathered thee together euen as a henne gathereth her chickens but thou wouldst not And so would we gather you together in one fayth but ye will not and therfore your owne bloude bee vpon your own heds for I can do no more but teach you Thou art one of the rankest heretikes that euer I heard for thou beleeuest nothyng but what is in the Scripture and therfore thou art damned Eliz. I do beleeue all thinges written in the scripture and all things agreeable with the scripture geuen by the holy Ghost into the church of Christ set forth and taught by the church of Christ and shall I be damned because I beleue the truth and will not beleeue an vntruth Then the Chancellor called the keper saying Clunie take her away thou knowest what thou hast to doe with her And so she departed and was brought agayne to the stockhouse and there she lay certaine dayes and both her hands maâ—acled in one iron and afterward was remooued into the Lollards Tower and there she remained with both her feete in the stockes and irons till the next tyme of examination ¶ The 7. examination before the Chancellor and the Bishops Scribe WHen she was
of the matters All this was fully agreed vpon with the Archb. of Yorke and so also signified to both parties And immediately hereupon diuers of the Nobilitie and states of the realme vnderstanding that such a meting and conference shoulde bee and that in certaine matters whereupon the Courte of Parliament consequently followyng some lawes might be grounded They made ernest meanes to her Maiestie that the parties of this conference might put and read their assertions in the English tongue and that in the presence of them of the Nobilitie and others of her Parliament house for the better satisfaction and enabling of their owne iudgements to treat and conclude of such lawes as might depend hereupon This also beyng thought very reasonable was signified to both parties and so â—ully agreed vpon and the daye appoynted for the first meetyng to bee the Friday in the forenoone beyng the last of March at Westminster church At which foresayd day and place both for good order for honour of the conference by the Queenes maiesties commandement the Lordes and others of the priuy counsaile were present and a great parte of the nobilitie also And notwithstanding this former order appoynted and consented vnto by both partes yet the Bishop of Winchester his Colleagues alledging they had mistaken that their assertions and reasons should be written and so onely recited out of the booke sayd their booke was not ready theâ—â— written but they were ready to argue and dispute and therefore they would for that tyme repeate in speache that which they had to say to the first probation This variation from the former order and specially from that which themselues had by the sayde Archbishop in writyng before required adding thereto the reason of the Apostle that to contend with wordes is profitable to nothyng but to subuersion of the hearer seemed to the Queenes maiesties counsaile somewhat strange and yet was it permitted without any great reprehension because they excused themselues with mistakyng the order and agreed that they would not faile but put it in writing and accordyng to the former order deliuer it to the other part and so the sayd Bishop of Winchester and hys Colleagues appoynted Doctour Cole Deane of Paules to be the vtterer of their myndes woo partly by speech onely and partly by readyng of authorities written and at certaine tymes beyng enformed of his Colleagues what to say made a declaration of their meanynges and their reasons to their first proposition which being ended they were asked by the priuy Counsaile if any of them had any more to be sayd and they sayd no. So as the other parâ—e was licenced to shewe their myndes which they dyd accordyng to the first order exhibityng all that whiche they ment to be propounded in a booke written which after a prayer and inuocation made most humbly to almightye God for the enduyng of them with his holy spirite and a protestation also to stand to the doctrine of the Catholike Church builded vpon the Scriptures and the doctrine of the Prophets and the Apostles was distinctly red by one Robert Horne Bacheler in Diuinitie late Deane of Duresme and after Bishoppe of Winchester The Copye of which their Protestation here followeth accordyng as it was by him penned and exhibited with their preface also before the same as is here expressed FOrasmuch as it is thought good vnto the Queenes most excellent Maiesty vnto whom in the Lord all obedience is due that we should declare our iudgement in writyng vpon certaine propositions we as becommeth vs to doe herein most gladly obey Seeâ—ng that Christ is our onely maister whome the father hath commaunded vs to heare and seyng also hys worde is the truth from the which it is not lawfull for vs to depart not one haire bredth and against the which as the Apostle saith we can do nothing we doe in all thinges submitte our selues vnto this truth and doe protest that we will affirme nothyng agaynst the same And forasmuch as we haue for our mother the true and catholike Church of Christ which is grounded vpon the doctrine of the Apostles and Prophetes and is of Christ the head in all things gouerned we do reuerence her iudgement we obey her authoritie as becommeth children and we do deuoutly professe and in all points follow the faith which is conteined in the three Creedes that is to say of the Apostles of the Councell of Nice and of Athanasius And seyng that we neuer departed neither froÌ„ the doctrine of God which is contained in the holy Canonicall Scriptures nor yet from the fayth of the true and catholike church of Christ but haue preached truely the worde of God and haue sincerely ministred the sacraments accordyng to the institution of Christ vnto the which our doctrine and fayth the most part also of our aduersaries did subscribe not many yeares past although now as vnnaturall they are reuolted from the same wee desire that they render accompt of their backsliding and shewe some cause wherefore they do not only resist that doctrine which they haue before professed but also persecute the same by all meanes they can We do not doubt but through the equitie of the Queenes most excellent maiesty we shall in these disputations be entreated more gently then in yeres late past when we were handled most vniustly scantly after the common maner of men As for the iudgement of the whole controuersie we referre vnto the most holy scriptures and the catholike church of Christ whose iudgement vnto vs ought to be most sacred notwithstanding by the catholike church we vnsterstand not the Romish church whereunto our aduersaries attribute suche reuerence but that which S. Augustine other fathers affirme ought to be sought in the holy scriptures and which is gouerned and led by the spirite of Christ. It is against the worde of God and the custome of the Primitiue Church to vse a tong vnknowen to the people in common praiers administration of the sacraments By these words the word of God we meane only the written word of God or canonicall scriptures And by the custome of the primitiue church we meane the order most generally vsed in the church for the space of 500. yeres after Christ in which times liued the most notable fathers as Iustine Ireneus Tertullian Cyprian Basill Chrysostome Hierome Ambrose Austine c. This assertion aboue written hath two partes Fyrst that the vse of the tongue not vnderstanded of the people in common prayers of the Church or in the administration of the Sacramentes is agaynst Gods worde The second that the same is agaynst the vse of the primatiue Church The first parte is most manifestly prooued by the 14. chapiter of the Epistle to the Corinthians almost thorow out the whole chapter In the whiche chapter Saynt Paule intreateth of this matter ex professo purposely And although some do cauel that Saint Paule speaketh not in that chapter of praying but
No man so 〈◊〉 but he may learne The copy of Syr Edward BayntoÌ„s letter to M. Latimer These friendes of M. Bayâ—toÌ„ seeme to be some Popish Priestes and enemyes to the Gospell as Powell Wilson Sherwood Hubberdine c. The Papistes will not haue vnity disturbed Papistry coloured with authority of holy fathers M. BayntoÌ„ will follow the most number Note the proceedynge of the Popeâ— Church which would not haue the people certayne of Gods truth and religion Errour and false doctrine would fayne lye still in peace and noâ— be stirred Vnity in the Lord in Baptisme in fayth The Chayne of christen charity Answere of M. Latimer to M. BayntoÌ„s letter The Bee The Spinner Euery thing as it is taken Had I wist Example of a true diligent pastor M. Latimer vnfurnished with outward helpe M. Latimer blamed for saying he was sure of the truth which he preached As God alone knoweth all truth so some truth he reuealeth to be certaine to his seruauntes 〈◊〉 presumption in a Preacher being certayne of that which he Preacheth to shew it to the people Let not man Preach except that he be certayne of that which he preacheth Euery true christian ought to be certayne of his fayth The doubting doctrine of the Catholickes Argumentes Aunswere i. The 〈…〉 the most 〈◊〉 certayn◠〈◊〉 Certaâ—ne knowledge Clâ—are knowledge M. Latimer not 〈◊〉 of the 〈…〉 Which 〈…〉 had knowledg without any 〈…〉 while thâ—y knowing the will of God doe nothing theâ— after 1. 〈…〉 that alâ—o which he 〈…〉 as not to haue it And also seing it is true that Gods 〈…〉 will not dwell in a body subiect to sinne albeit he abound in carnall wisedome to much yet the same â—â—rnall and Philosophicall vnderstanding of Gods 〈◊〉 is not the wisedome of God which is hidde from the wiâ—e and iâ— reuealed to litle ones Euery Preacher ought to be suâ—e of the truth There be many truthes whereof a good man may well be ignoraunt There be many thinges in Scripture in the profundities whereof a man may wade to farre Agaynst preachers which take vpon theÌ„ to define great subtilties and highe matters in the Pulpit Vayne subtilties and questions to be declined Simple and playne preaching of faith and of the fruites thereof Foolishe humilitye A meane betweene to hie and to low Not euery thing wherâ—â—pon disseÌ„tion comâ—eth iâ— the 〈…〉 He 〈…〉 Pope and his Papists which 〈◊〉 not 〈◊〉 the 〈…〉 K. Henry and 〈◊〉 brâ—thers 〈◊〉 〈◊〉 may be taken where 〈◊〉 is geuen The church of the Galathians Erasmus in 〈◊〉 epistle set before the Paraâ—â—rase in â—â— Cor. To pretend vnitye vnder the title of one Lord is not inough Chrisost. Hom. 49. in Mat. cap. 24. To be in vnity of fayth except the fayth be sound is not inough i. If we beleeue we shew the truth in working i. He that beleueth God attendeth to his commaundementes Hieron Tom. 5. in Hierem. Cap 26. How true preachers should order themselues when the wicked Priestes be against them Hieron Tom. 6. in Naum cap. 30. i. The people which before were brought a sleepe by their Maners must goe vp to the mountaynes not such mouÌ„taines which smoke when they are touched but to the mountaines of the old and new testament the Prophets Apostles and Euangelistes And when thou art occupyed with reading in those mountaines yf then thou find no instructors for the haruest is great and the workemen be few yet shall the diligent study of the people be flying to the mountaines and the slouthfulnes of the Maisters shal be rebuked i. Which witâ— mouth onely confesse Christ to come in flesh Naughty seruauntes not feeding but smitting their fellow seruauntes eating and drinking with the drunken which shall haue their portion with hypocrites i. Because they confesse Christ in flesh and naughty they are called because they deny him in their deedes not geuing meat in due season and excercising maistershippe ouer the flocke August in Ioan. Tract 3. Both Christians and Antichristians confesse the name of Christ. i. Let vs not stand vpon our talkes but attend to our doinges and conuersation of life whether we not onely do not put our indeuour thereto but also perswade our selues as though it were not necessary for vs to accomplish such thinges c. but that it is inough to beare rule and authoritye ouer them and to bestow our selues wholy vpon secular matters pleasures pompe of this world In the people is required a iudgmeÌ„t to discerne whether they tooke of their ministers chalke for cheese The blind eateth many a flye Intollerable secularitye and negligence in Churchmen Better is in the Church a deforme disagreement so that Christ be truely preached then vniforme ignorance agreeing in Idolatrye i. If ye loue me keepe my commaundementes i. He that knoweth my preceptes and doth them he loueth me The state of Curates what it is The true honour of Christ turned to Piping playing and Singing He that wilâ— be busie with Vâ— Vobis let him looke shortly for coraÌ„ nobis Iohannes do tuâ—â—e Cremata The Pope great Maister Lord and king ouer all the world i. He came into his owne and his owne receaued him not Iohn 1. The Popes dominion Purgatory Worshipping of Saintes i. I shall haue neede of great patience to beare the false reportes of the malignaÌ„t church A priuye nippe to such as haue many cures and are resident to none i. I must needes suffer and so enter so perilous a thing it is to liue vertuously in Christ. An other â—â—tter of M. â—aâ—imer to â— Henry August ad Caâ—ulaâ—uÌ„ Chrisost. M. Latimer tâ—uched in conscience 〈◊〉 write to the king 〈…〉 to truth Math. 23. The subtile wilines and practises of the prelats 〈…〉 2. 〈…〉 12. 1. 〈◊〉 2. 〈…〉 1. 〈◊〉 12. Math. 7. The rule of Christ. The pouerty of Christes life expressed The poore conâ—dition of Christs life is an example to vs to cast down our pride nor to set by riches It is not agaynst the pouertye of the spirite to be rich What is to be poore in spirite and what not Priuy enemyes to spirituall pouertye Against Monkes and Fryers and Prelates of the spiritualtye Math. 17. Subiection to superiour powers Ambition of the spiritualtye Math. 7. Math. 15. Christ promiseth no promotions but persecution to his followers Math. 1â— Iohn 16. Math. 10. Gods word only is the weapon of Spirituall Pastors The Apostles were persecuted but neuer no persecutors Phillip 1. Persecution a sure marke of true preaching The worde of the Crosse. Iohn 3. Crafty pretenses of the Prelates to stoppe the reading of holy Scripture Belly wisedome Perswation to let the Scripture to be read in Englishe Sinister counsell about Princes Wicked 〈…〉 his owne deâ—struction Vnder the 〈…〉 Christes Gospell Obiection preuented and aunswered The cause and causeâ—s of 〈◊〉 kinges Proclamation against â—he reading of Scripture booke in 〈◊〉 He meaneâ—h oâ— Cronmer Cromwell one or two moâ— agaynst whom the Bishop of Winchester his faction