his word will be aboue theyr gouernours in refusing to obey them Secondly beside this rebellious disobedience in these Bishops of Rome not sufferable The pride of the Pope described theyr pride moreouer so farre exceedeth all measure that they will haue theyr princes to whoÌ„ they owe subiection prostrate vpon y e ground to adore them by godly honor vpon the earth and to kysse theyr feet as if they were God where as they be but wretched men and yet they looke that theyr princes should do it vnto them and also all other christen men owing them no subiection should do the same And who be these I pray you that men may knowe them Surely sayth he the Bishoppes of Rome be these whom I do meane Who following the pride of Lucifer theyr father make themselues fellowes to God and do exalâ— theyr seate aboue the starres of God and do ascend aboue the cloudes and will be like to almighty God The starres of God be ment the aungels of heauen for as stars doe shew vnto vs in part the light of heauen so do Aungelles sent vnto men shew the heauenly light of the grace of God to those to whom they be sent And the cloudes signified in the olde Testament the Prophettes and in the new doe signify the Apostles and Preachers of the woord of God For as the cloudes do conceiue and gather in the skye moysture The Pope 〈◊〉 aboue the cloudes and the 〈◊〉 of heauen which they after poure downe vpon the ground to make it thereby more fruitfull so the Prophets in the olde Testament and the Apostles and Preachers in the newe do poure into our eares the moysture of theyr heauenly doctrine of the word of God to make therewith by grace our soules beinge scere and drye to bring foorth fruit of the spirite Thus doe all auncient expositours and amongest them Saynt Augustine interpret to be ment in Scripture starres and cloudes in the exposition of the 45. Psalme But S. Iohn the Euangelist writeth in the 19. chapter of the Apocalips Apoc. 19.22 in the 22. also that wheÌ„ he would haue fallen downe at the Aungels foote that did shew him those visions there written to haue adored him with godly worship the Aungell sayd vnto him See thou do not so for I am the seruaunt of God as thou art Geue adoration and Godly worship to God and not to me Here it appeareth that the Bishops of Rome suffering all men prostrate before them to kisse theyr feet yea the same Princes The Pope exalted aboue Angels to whom they owe subiection do clime vp aboue the starres and Aungels too offering their feet to be kissed with shoes and all For so I saw my selfe being present 34. yeares ago wheÌ„ Iulius theÌ„ Bishop of Rome stood on his feet and one of his chamberlaynes held vp his skyrâ— because it stood not as he thought with his dignity that he should do it himselfe that his shoo might appeare whiles a noble man of great age did prostrate himselfe vpon the ground and kissed his shoo which he stately suffered to be done as of duety Where me think I saw Cornelius the Centurion Captayn of the Italians â—and spoken of in the tenth Chapiter of the Actes submitting himselfe to Peter and much honoring him but I saw not Peter there to take him vp and to bidde him rise saying I am a man as thou art as Saynt Peter did say to Cornelius The Pope climeth aboue the Apostles so that the Bishops of Rome admittting such adoration due vnto God doe clime aboue the heauenlye cloudes that is to say aboue the Apostles sent into the world by Christ to water the earthly and carnal hartes of men by theyr heauenly doctrine of the word of God Thus Bishop Tonstall hauing described the passing pride of the Pope surmounting like Lucifer aboue Byshops Apostles Aungelles and starres of heauen proceeding then further to the latter ende of his Sermon commeth to speake of his rage and malice most furious and pestilent The Pope stirreth vp warre agaynst England in that he being iustly put from his kingdome here to wreake his spitefull malice styrreth vppe warre against vs bloweth y e horn of mischief in geuing our land for a spoyle and pray to all whosoeuer at his setting on will come and inuade vs. The treason of Cardinal Poole But let vs heare his owne wordes preaching to the king and all Englishmen touchyng both the popes malice and the treason of Cardinall Poole Now sayth he because he can no longer in this realm wrongfully vse his vsurped power in all thinges as he was wont to do and sucke out of this Realme by auarice insatiable innumerable summes of money yearely to the great exhausting of the same he therefore moued and repleat with furious ire and pestilent malice goeth about to styrre all Christen nations that will geue eares to hys deuillish enchauntmentes to moue warre agaynst this realme of England geuing it in pray to all those that by hys instigation will inuade it And here expounding these foresayd wordes to geue in pray he declareth what great mischiefe they conteyne and willeth euery true Englisheman well to marke the same First to make this realme sayth he a pray to all veÌ„turers The Pope geueth England away for a pray all spoylers all snappehaunses all forlornehopes all cormorantes all rauenors of the world that will inuade this Realme is to say thou possessioner of any landes of thys Realme of what degree soeuer thou be from the highest to the lowest shalt be slayne and destroyed and thy lands taken from thee by those that will haue all for themselues thou mayest be sure to be slayne for they will not suffer thee nor none of thy progeny to liue to make any claime afterwarde or to be reuenged for that were theyr vnsurety Thy wife shal be abused before thy face thy daughter lykewise defloured before thee thy children slayne before thine eyes thy house spoyled thy cattell driuâ—n away sold before thy visage thy plate thy mony by force taken froÌ„ thee all thy goodes wherin thou hast any delight or hast gathered for thy children rauened broken and diâ—tributed â—n thy presence that euery rauenour may haue his share Thou Marchaunt art sure to be slaine for thou hast either money or ware or both which they search for Thou Byshoppe or priest whatsoeuer thou be shalt neuer escape because thou wouldest not take the Bishop of Romes part and rebell agaynst God and thy Prince as he doth If thou shalt fiâ—e and escape for a season whatsoeuer thou be thou shalt see and heare of so much misery and abhomination that thou shalt iudge them happy that be dead before for sure it is thou shalt not finally escape For to take the whol realme in pray is to kill the whole people and to take the place for themselues as they will do if they can And the Bishop of Rome now
might y t the spirite of Christ and efficacye of our fayth can doe in these our writinges if ye shall persist so still in your fury we condemne you together with this Bull all the Decretall we geue you to Sathan to the destruction of flesh y t your spirite in the day of our Lord may be deliuered in the name whiche you persecute of Iesu Christ our Lord. Amen For our Lord Iesus Christ yet liueth and raygneth in whom I do nothing doubt who I firmly trust wil shortly come and slay with the spirite of his mouth and destroy with the brightnes of his comming this man of sinne and sonne of perditioÌ„ for asmuch as I cannot deny The Pope the true Antichrist if the pope be the author and doer of these mishapen and monstruous doinges but he is the true finall most wicked and that famous Antichrist that subuerteth the whole worlde by the operation of his delusions as we see it in all places fulfilled and accomplished But whether doth the burning zeale of charity cary me Neither am I as yet fully perswaded this to be the popes Bull but to proceede from his wicked Apostle Eckius who with his fathers Eccius fariously gaping at me like a gulfe would swallow me cleane vppe â—inging wyth the wicked thus Let vs swallow him vp quicke and whole like hell and like one descending downe into the pitte For little careth this furious maâ—braine Prouerb 1. howe the veritie of God be extinguished ye he would count that for a lucre so he might â—ill his malicious desire with the bloude 〈◊〉 his brother O miserable state of the Churche at this time worthy to be bewailed w t teares oâ— bloude But who heareth our gronings or who comforteth our weepings The furie of the Lorde seemeth to be inoxorable against vs. Ouer and besides what a ridiculous toye or pretie figment haue they inuented wherby belike to sport theÌ„selues with some merye matter amongest their earnest businesse wryting that besides other great frendshippe whych they haue shewed vnto me they haue also offered to support me with mony The Pope lyeth in his Bull where he saith that he offered money to Luther to come to Rome and to beare my charges with theyr liberality in my iourney to Rome Wil ye see what a charity is newly come vpon the Citie of Rome which after it hath pilled and polled the whole world of their money and hath consumed wasted the same by intolerable tyranny nowe coÌ„meth and to me onely offereth money But this impudent lye I know with whose hoÌ„mer it was coined Caietanus the Cardinall a man borne and formed to lie for the whetstone after his worshipfull Legacie depeached in Germanie comming home to Rome there he forged fained that he promised me mony wheras he being at Anspurge was there in such miserable penury so pinching in his house that it was thought he woulde haue famished his familye But thus it becommeth the Bull to be verè Bulla that is a thing of nought voide of all trueth and wit And so these great iudges condemners after all thys yet haue authority to commaund vs to beleeue them to say truth when they do nothing but lie and that they are good Catholickes when they be starke heretickes and that they are true Christians The Pope by the vertue of this vniuersall Quodcunque ligaueris can do all thinges wheÌ„ they play the very Antichrist and all by the vertue of this vniuersall Quodcunque ligaueris c. i. Whatsoeuer thing thou bindest c. So that where nothing is excepted they thinke they may do all things Who not only do lie most loudly and manifestly but also which passeth all impudencie do vaunt and commend their liberalitye before y e people to bring me more in hatred making men falsly to beleue that they offered frendship and money vnto me Whereas these tyrantes of Rome if they had had any trueth goodnesse or godlinesse in them shoulde haue taken some better hede in their doing and speaking so that no aduersarye might conceiue any suspition of euil against them But now if there were no other matter els to bring this Bull out of credite onely this grosse foolish lie were sufficient to declare how light vaine and false this Bul is What would Rome thinke yee offer money to mee And how then commeth thys which I knowe to be moste certaine that out of the banke as they call it two or three huÌ„dreth crownes were assigned in Germanye to be disposed and geuen to ruffians and catchpoles Men hyred by the Papistes to kill Luther to murder Luther for these be the reasons arguments whereby nowe fighteth raigneth and triumpheth the holy Apostolicke sea the mistres of faith mother of al churches y t which long since should haue bene prooued to be the very â—eate of Antichrist and manifold waies hereticall if shee had fought wyth the sword of the spirit which is the word of God whereof she her self is nothing ignorant therefore because she would not be brought to that issue thus shee fareth and taketh on like as she were madde in the Churche of Christ confounding and consuming all thinges wyth warres The Popes Church flyeth the tryall of the Scripture murthers bloudshed death and destruction and yet for all thys they must nedes be counted most holy fathers in God vicars of Christ and Pastors of his flocke But goe to that I may also dally with them a while let them yet send me the money they speake of for as touching their promise safeconduct because I will not ouercharge them that I gladly resigne to them againe seeing I haue no great nede therof so that y e moni may come to my haÌ„ds But heere I must require so muche as may suffice mee to wit that I may be furnished with fifty thousand footemen and ten thousande horsemen to conducte me safe to Rome and so for any other promise of safe conduct I wil not trouble them And this I requier because of the daunger that is in Rome What safe conducte M. Luther requireth of the Pope whych deuoureth vp her inhabitauntes neyther keepeth nor euer did keepe promise wyth any Where these most holy fathers do slay their beloued children in the charitie of God and brethren destroy their brethren to doe seruice to Christe as the manner is and stile of Rome In the meane time I will keepe my selfe free and saâ—â— from the Citation of this most reuerend Bull. O ye miserable varlets which are so coÌ„founded with the truth and with your own conscience that neither ye can lie handsomely neither dare ye speake the truth and yet neither ca ye so kepe your selues quiet to your perpetuall ignominie and confusion Furthermore here in this Bull is brought in a straunge fashion of stile not heard of before For where Augustine would haue sayd that he would not beleue the Gospel
c. Segewicke In the olde law there were many sacrifices propiciatory ergo there be also in the new law or els you must graunt that God is not so beneficiall now to vs as then he was to them seing that we be as frayle and as nedy as euer were they whiche must be especially the moste pure dayly sacrifice of Christes body and bloud that holy Malachy speaketh of Madew What sacrifice it is that Malachie speaketh of As touching the place of Malachy the Prophet I answere that it is nothing to your purpose for the offering of Christ dayly in the Sacrament For that sacrifice there spoken of is nothing els but the sincere most pure preaching of Gods holy word prayer and of thankesgeuing to God the Father thorow Iesus Christ. Here M. Segewicke was commaunded to cease to Mayster Yong. Yong. WOrshipful mayster Doctor although you haue learnedly and Clarkely defended these your conclusioÌ„s this day yet seeing that I am now placed to impugne theÌ„ in place of a better I do begin thus w t you It hath pleased Christ to make vs partakers of his holy spirite and that in very deede by receiuing of the Christen fayth hope and charitye ergo muche more of his owne blessed bodye and bloud spiritually and in very deede in the Lordes supper Item the Aungels foode was altogether holy from aboue and heauenly called Manna ergo also this celestial and heauenly foode can be iustly estemed to be of no lesse excellency then that The wordes of Scripture euer effectuall but without comparison better and so no very wheate after due consecration of it Item the wordes of holy scripture are euermore effectuall and working ergo they must performe the thing indeede that they doe promise For he that might create might also chaunge at hys pleasure the natures and substaunces of creatures as appeareth that Christ did by chaunging water into wyne at a Mariage in Galile But Christ in the Scripture dyd promise Iohn 6. that the bread that he would geue is hys flesh in deede whiche promise was neuer fulâ—illed till in his last supper when he tooke bread gaue thankes blessed it and gaue it to his disciples saying take eate this is my body Which bread then was his flesh in deede as doth well appeare in the sayd place and next promise depending vpon the same thus which flesh I will geue for the life of the world This last promise was fulfilled by him vpon the Crosse ergo the first was likewise at his last Supper So that it was but one and the same flesh first and last promised and performed Rochester In deed the wordes of holy scripture doe worke theyr effectes potencially and thorowly by the mighty operation of the spirite of God Yong. If it please your Lordship Man is â—â—â—rished bâ— the 〈◊〉 Christeâ— bloud bâ— faith bâ— not by drinckiâ—â— really in cuppe man is fedde and nourished with Christes bloud ergo theÌ„ it is his bloud indeed though it do not so appeare to our outward senses which be deceiued for Christ sayth this is my bloud And also my bloud is drinke in deede And because that we shoulde not abhorre his blessed bloud in his naturall kinde or his flesh if they shoulde be so ministred vnto vs of his most excellent mercy and goodnesse condescending to our weake infirmityes he hath appoynted them to be geuen vs vnder the sensible kindes of his conuenient creatures that is to say of bread and wyne Also our body is fedde with Christes body which is meate in deede but it can not be nourished with that that is not there present ergo Christs body that feedeth vs must needes be present in very deede in the sacrament Item the nature of bread is chaunged but the nature of the bread and the substaunce of it is all one thing ergo the substaunce also is chaunged My first proposition is S. Cyprian de coena domini saying that the bread in figure is not chaunged but in nature Rochester Cyprian there doth take thys worde nature for a propertye of nature onelye Cypriaâ— expound and not for the naturall substaunce Yong. That is a straunge acception that I haue not read in any author before this time but yet by your leaue the communion of Christes body can not be there where hys body is not but the communion of Christes body is in the sacrament ergo Christes body is there preseÌ„t in very deed Rochester Grace is there communicated to vs by the benefite of Christes body sitting in heauen Yong. Not so onely for we are members of his flesh and bones of his bones Rochester We be not consubstantiall with Christ We be 〈◊〉 consubsâ—â—â—â—ciall witâ— Christ ioyned 〈◊〉 him by 〈◊〉 holy spiâ—â—â— God forbid that but we are ioyned to his mistical body thorow his holy spirite and the communion of hys fleshe is communicated to vs spiritually thorow the benefite of his flesh in heauen Yong. Well I am contented and do most humbly beseeche your good Lordshippe to pardon me of my greate rudenesse and imbecillity which I haue here shewed ¶ Here ended the first disputation holden at Cambridge the 20. day of Iune 1549. ¶ The second disputation holden at Cambridge 24 of Iune Ann. 1549. Doctor Glin in his first conclusion Misterieâ— may 〈◊〉 be beleeâ—â— then cuâ—â—â—ously seaâ—â—ched TThe misteries of fayth as August witnesseth may very profitably be beleued but they cannot well be searched forth as sayth the scripture I beleued therefore I spake and he that confesseth me before men him will I coÌ„fesse before my father which is in heauen We beleue euery man in his arte therefore much more Christ our sauior in his word Maruell not most honorable Lordes and worshipfull Doctours that I speake thus nowe for once you your selues spake the same But peraduenture some wyll say beleue not euery spirite I aunswere charity beleeueth all thinges but not in all thinges If those thinges whiche I shall vtter be conuinced as false I shall desire you to take them as not spoken at all But these are the wordes of of trueth hoc est corpus meum this is my body Christ spake them therefore I dare not say this bread is my body As 〈◊〉 called 〈◊〉 the breaâ— figure 〈◊〉 speaking â—â—â—guratiue at other tymes caâ—â—led theâ— not plaâ—â— figures though they 〈◊〉 so for so Christ sayd not Christ sayd thus this is my body and therfore I but duste and ashes yea a worme before him dare not say this is a figure of his body heauen and earth saith he shal passe but my word shall not passe Whatsoeuer our old father Adam called euery creature that is his name to this day y e new Adam Christ Iesus sayd this is my body is it not so he neuer sayd this is a figure of my bodye nor eat you this figure or signe of my body And therfore wheÌ„ y e paschall lambe was set before him he sayd not this
the which Philpot answered doe you recken heauen to be a prisone God graunt vs all to come to that prisone After this Harpsfield inferred that this word Oportet in S. Peter If Weston charge them for prisoning christ in heauen how may they charge the papistes for prisoning Christ in a boxe which signifieth in Englishe must did not import so much as I woulde inferre of necessitie as by other places of Scripture it may appeare as in the first to Tim. where Paule sayeth Oportet Episcopum esse vnius vxoris virum A bishop must be the husband of one wife Here quoth he Oportet doeth not import suche a necessitie but that hee that neuer was maried may be a Bishop To this Philpot saide againe that the places were not like whych he went about to compare and that in comparing of the Scriptures wee muste not consider the naked wordes M. Philpot. but the meaning rather of the Scriptures for y t in the place by him alleaged Oportet how it is taken diuersly in Scripture S. Paule doeth declare of what qualitie a Bishop ought to be But in the other S. Peter teacheth vs the place where Christ must necessarily be vntil the ende of the worlde which we ought to beleeue to be true And this comparison of this worde Oportet doeth no more aunswer mine argument then if I should say of you now being here Oportet te hic esse you must nedes be heere which importeth such necessity for the time that you can no otherwise be but here yet you would go about in words to auoide this necessitye with another Oportet in an other sense as this Oportet te esse viruÌ„ bonum you must be a good man where Oportet doeth not in very deede conclude any such necessity but that you may be an euill man Thus you may see that your answere is not sufficient as it were no answere to mine argument Then the Prolocutour brought in another Oportet to helpe this matter if it mighte be sayinge Weston what say you to this Oportet haereses esse must heresies needes be therefore because of thys word Oportet Philpot. Yea truely quoth Philpotte it cannot otherwise be if you will adde that which followeth immediatly vpon these woordes of Paul that is Vt qui electi sunt manifestentur that is That suche as be y e elect of God may be manifested and knowen Why quoth the Prolocutor the time hath bene that no heresies were Weston I knowe no suche time quoth Philpot. For since the time of Abell and Caine heresies haue bene and then began they Philpot. Then sayd the Prolocutor wil you nowe answer Morgan an argument or two I wil quoth Philpot if I may first be answered to my argument any thyng according to truth and learning Weston What quoth the Prolocutor you will neuer be answeared Howe I am answeared quoth Philpot Philpot. let all men that are here present iudge and specially such as be learned with what cauillations you haue dallied with me First to the auncient authority of Vigilius you haue answered nothing at all but only denying it to be scripture y t he sayth Secondly to the saying of S. Peter in the actes yee haue aunsweared thus demaunding of me whether I would keepe Christ in prison or no let men nowe iudge if this be a sufficient answere or no. Then stoode Morgane vp againe and asked Philpotte whether he would be ruled by the vniuersal church Morgan or no. Yes quoth he if it be the true Catholicke Church And sith you speake so much of the Churche Philpot. I would faine that you would declare what the church is The church quoth Morgan is diffused and dispearsed throughout the whole worlde Morgan That is a diffuse definition quod Philpot for I am yet as vncertaine as I was before what you meane by y e church Philpot. but I knowledge no church but that which is grounded and founded on Gods woord as S. Paul sayth Moreman Whether the Church was before the Scripture vpon the foundation of the Apostles Prophets and vpon the scriptures of God What quoth Moreman was the Scripture before the church yea quoth Philpot. But I will prooue nay quoth Moreman and I wil begin at Christes time The Church of Christ was before any scripture wrytten For Mathewe was the first that wrote the Gospell about a dosen yeares after Christ Ergo the church was before the scripture To whom Philpot answering denied this argument Which when Moreman could not prooue Philpot shewed that his argument was Elenchus or a fallace that is a deceiueable argument For he tooke the Scripture only to be that whych is wrytten by men in letters wheras in very deede Scripture consisteth not onely in letters but is that which is inspired in the hartes of good men by the holy Ghost all Prophecie vttered by the spirite of God was counted to be Scripture before it was wrytten in paper inke for that it was wrytten in the heartes and grauen in the mindes yea and inspired in the mouthes of good men and of Christes Apostles by the spirite of Christ As the salutation of the Angel was the scripture of Christe and the word of God before it was written At that Moreman cried fie fie wondring that the Scripture of God shoulde be counted scripture before it was wrytten and affirmed that he had no knowledge that said so Philpot. To whom Philpot answered that concerning knowledge in this behalfe for the triall of the truth about y e questions in controuersie he woulde wish hymselfe no worse matched then with Moreman At the which saying the Prolocutor was greuously offended saying that it was arrogantly spoken of hym Weston that woulde compare with suche a worshipfull learned man as Moreman was being himselfe a manne vnlearned Weston rayâ—eth against Phâ—â—â—pot to be madde 〈◊〉 yea a madde man meter to be sent to Bedlem then to be among such a sorte of learned and graue men as there were and a man that neuer woulde be answeared and one that troubled the whole house and therefore he did commaund him that he shoulde come no more into the house demaunding of the house whether they would agree thereuppon or no. To whome a great number aunsweraed yea Then sayde Philpot againe that he might thinke himselfe happye that was out of that companie After this Morgan rose vp and rounded the Prolocutor in the eare Philpot commauâ—â—ded to 〈◊〉 in a long gowne and a â—ippet or els to 〈◊〉 no more to the conuoâ—cation And then againe the Prolocutor spake to Philpot and said least you should slaunder the house say that we will not suffer you to declare youre minde we are content you shal come into the house as you haue done before so that you be apparelled wyth a long gowne a tippette as we be and that
word Priestes compared to the virgin Mary in three pointes so the priest by 5. wordes doth make the verye body of Christe Euen as immediately after the consent of Mary Christ was all whole in her wombe so immediatly after the speaking of the wordes of consecration y e bread is transubstantiated into the very body of Christ. Secondly as the Uirgin caried Christ in her armes and layd him in an Oxe shall after his byrth euen so the Priest after the consecration doth lift vp the body of Christ placeth it caryeth it and handleth it with his hands Thyrdly as the blessed Uirgin was sanctified before she was conceiued so the Priest being ordeined annoynted before he doth consecrate because without orders he could coÌ„secrate nothing therefore the lay man cannot do the thing although he bee neuer so holy and do speake the selfe same wordes of consecration Therfore here is to be knowne that the dignity of Priestes by some meanes passeth the dignity of angels Priesthood coÌ„pared preferred before the state of Angels because there is no power geuen to any of the Aungels to make the body of Christ. Wherby the least priest may do in earth that the greatest and highest Aungell in heauen can not do as S. Barnard sayth O worshipful dignity of Priestes in whose hands the Sonne of God is as in the wombe of the Virgin he was incarnate S. Augustine sayth that Angels in the consecration of the sacred host do serue him and the Lorde of heauen descendeth to him Whereupon Saynt Ambrose vpon Saynt Luke sayth Doubt thou not the Aungels to be where Christ is present vpon the Aultare Wherefore Priestes are to be honoured before all kinges of the earth Princes and Nobles For a Priest is higher then a King Blasphemy happyer then an Aungell Maker of his Creator Wherefore c. It was declared a litle before how Doct. Ridley was had from Fremingham to the Tower where being in duraunce and inuited to the Lieftenants table he had certain talke or conference with Secretary Bourne M. Fecknam and other concerning the controuersies in religioÌ„ y t suÌ„me whereof as it was penned with his owne hand hereafter ensueth * Here foloweth the summe and effect of the communication betwene D. Ridley and Secretary Bourne with others at the Lieuetenauntes table in the Tower MAister Thomas of Bridges sayd at his brother mayster Lieuetenantes boorde I pray you M. Doctours Sir Tho. Abridges for my learning tell me what an heretick is M. Secretary Bourne sayd I will tell you who is an hereticke who so stubbernly stifly maynteineth an vntruth he is an hereticke Who is an hereticke Ye meane syr sayd I an vntrueth in matters of religion concerning our fayth Yea that is true sayd he in this we are soone agreed Then sayd maister Fecknam sitting at the vpper end of the table whom they called M. Deane of Paules I wil tell you by S. Austine who is an hereticke Qui adulandi principibus vel lucri gratia falsas opiniones gignit vel sequitur hereticus est sayth S. Austine An hereticke defined by S. Austen And then he englished the same Sir sayd I I wene S. Austine addeth the thyrd member which is vel vanae gloriae causa Ye say euen true M. Doctor sayd he and thus farre we did agree all three M. Fecknam began againe to say who so doth not beleue that scripture affirmeth Fecknam prouoking M. Ridley but will obstinately maintein the contrary he is Haereticus as in the sacrameÌ„t of the aultar Mathew doth affirm there to be Christs body Marke doth affirme it Luke affirmeth it Paule affirmeth it and none denyeth it therfore to hold the coÌ„trary it is heresy It is the same body and flesh that was borne of the virgine this is confirmed by vnity antiquity vniuersalitye For none before Berengarius did euer doubt of this Vnitie Antiquitie Vniuersalitie he was an heretick as M. doctor there knoweth full well I do testify his owne conscience sayd he Mary sir saide mayster Secretary maister Fecknam hath spoken well These be great matters vnitie antiquitie and vniuersalitie Do ye not thinke so maister Doctour said he to me Here while I strayned curtesye and pretended as nothinge to talke sayd one of the Commissioners peraduenture M. Ridley doth agree with M. Fecknam and then there needes not much debating of the matter Syr saide I in some thinges I doe and shall agree with him and in some things which he hath spoken to be playne I doe not agree with him at all Maister sayde I ye be as I vnderstaÌ„d the Queenes Commissioners here and if ye haue commissioÌ„ to examine me in these matters I shall declare vnto you playnely my faythe if yee haue not then I shall pray you either geue mee leaue to speake my minde freely or els to hold my peace There is none here sayde M. Secretary that doth not fauour you and theÌ„ euery man shewed what fauour they bare towardes me and howe glad they woulde be of an agreement But as I strayned to haue licence of theÌ„ in playn wordes to speak my minde Anno 1154. Aprill so me thought they graunted me it but vix or agrè Well at the last I was content to take it for licenced and so began to talke To M. Fecknams argumentes of the manifold affirmatioÌ„ where no denial was B. Ridley aunsweâ—ing to Fecknam I answered where is a multitude of affirmations in scripture and where is one affirmation all is one concerning the trueth of the matter for that any one of the Euangelists spake inspired by the holy ghost Truth in Scripture goeth not by number of affiâ—mation where one is sufficient was as true as that which is spoken of them all It is as true that Iohn sayth of Christ Ego sum ostium ouium i. I am the dore of the sheepe as if all had sayde it For it is not in scripture as in witnes of men where the number is credited more then one because it is vncertayne of whose spirit he doth speake And where M. Fecknam spake of so many affirming without any negation c. Syr sayd I all they do affirme the thing which they ment Now if ye take theyr wordes to leaue theyr meaning then do they affirme what ye take Words in Scripture must be taken with theyr meaning but not what they ment Syr sayde I if in talke with you I should so vtter my minde in words that ye by the same do and may playnely perceiue my meaning could if ye wold be captious cauil at my words writh them to an other sense I would thinke ye were no gentle companion to talke with except ye would take my words as ye did perceiue that I did meane Mary quoth M. Secretary we should els do you plain iniury and wrong M. Fecknam perceiuing whereunto my talke went why quoth he what circumstaunces
and faithfull wife and children and also well quieted in the peaceable possession of that pleasaunt Euphrates I do confesse it but the Lord who worketh all thyngs for the best to them that loue him would not there leaue me but did take my deare and beloued wife from me whose death was a paynefull crosse to my flesh Also I thought my selfe nowe of late well placed vnder my most louing and most gentle mayster Laurence Saunders in the cure of Langhton G. Marsh Curate to Laurence Saunders But the Lord of his great mercy woulde not suffer me there long to continue although for the small tyme I was in his vineyard I was not all an idle workman But he hath prouided me I perceiue it to taste of a farre other cuppe The glory of the Church standeth not in outward shewes for by violence hath he yet once agayne driuen me out of that glorious Babilon that I should not taste to much of her wanton pleasures but wyth his most dearely beloued Disciples to haue my inward reioysing in the Crosse of his sonne Iesus Christe the glorye of whose Church I see it well standeth not in the harmonious souÌ„d of Bells and Organes nor yet in the glistring of Mitors Copes neither in the shining of gilte Images and lightes as the blynde Papistes do iudge it but in continuall labours and dayly afflictions for his names sake God at this present here in Englande hath his fanne in hys hand and after hys great haruest whereinto these yeares past he hath sent his labourers is now sifting the corne froÌ„ the chaffe and purging his floore and ready to gather the wheate into hys garnar and to burne the chaffe with vnquenchable fire Take heede and beware of the leuen of the scribes and of the Saduces I meane the erroneous doctrine of the papistes whiche with their gloses depraue the Scriptures For as the Apostle S. Peter doth teach vs There shal be false teachers amongst vs whiche priuily shall bring in damnable sectes And sayth that many shall follow theyr damnable wayes by whom the way of trueth shall be euill spoken of and that through couetousnes they shall with fayned wordes make marchaundise of vs. And Christ earnestly warneth vs to beware of false Prophetes which come to vs in sheepes clothing but inwardly are rauening Wolues by their fruites ye shall know them The fruites of the Prophetes is theyr doctrine In this place are we Christians taught that wee shuld try the preachers other that come vnder colour to set forth true Religion vnto vs according to the saying of S. Paule Try all thinges and chose that whiche is good Also the Euangelist S. Iohn sayth Beleue not euery spirite but proue the spirites whether they be of God or not for many false Prophetes sayth he are gone out into the world Therefore if thou wilt knowe the true Prophetes froÌ„ the false try theyr doctrine at the true touchstone whiche is the worde of God and as the godly Thessalonians did search ye the scriptures whether those thinges which be preached vnto you be eueÌ„ so or not for els by the outward conuersatioÌ„ of theÌ„ ye may easely be deceiued DesuÌ„t fortassis aliqua ¶ A letter exhortatory of George Marshe to the faythfull professours of Langhton GRace be vnto you and peace be multiplied in y e knowledge of Iesus Christ our Lord. A letter of G. Marsh â—o men of Langhton Amen I thought it my duety to write vnto you my beloued in y e Lord at Langhton to stirre vp your mindes to call to your remeÌ„brance the wordes which haue bene told you before and to exhort you as that good man full of y e holy Ghost Barnabas did the Antiochians that with purpose of hart ye continually cleaue vnto the Lord that ye staÌ„d fast Actes 11. and be not moued away from the hope of the Gospel wherof God be thaÌ„ked ye haue had plenteous preaching vnto you by your late pastor M. Saunders other faithfull ministers of Iesus Christ which now when persecution ariseth because of y e word Luke 3. Rom. 1. do not fall away like shrinking children and forsake the truth being ashamed of the Gospell wherof they haue bene preachers but are willing and ready for your sakes which are Christes misticall body to forsake not onely the chiefe and principall delites of this lyfe I do meane theyr natiue countryes frendes lyuinges c. but also to fulfill theyr ministery vnto y e vtmost that is to witte with their painefull imprisonmentes and bloudsheddinges if need shall require to confirme seale Christes Gospell Acteâ— 12. wherof they haue bene Ministers and as S. Paul sayth they are ready not onely to be cast into prison but also to be killed for the name of the Lord Iesu. Whether these being that good salt of the earth that is true ministers of Gods worde Math. 5. by whose doctrine beyng receiued through fayth men are made sauory vnto God which themselues lose not theyr saltnes True salte 〈…〉 the â—â—â—rupt and â—â—sauory â—â—lt now when they be prooued with the boysterous stormes of aduersity and persecutioÌ„ or others being that vnsauery salt which hath lost his saltnes that is to witte those vngodly ministers which do fall from the word of God into the dreames and traditions of Antichrist whether of these I say be more to be credited and beleued let all men iudge Wherfore my dearely beloued receiue y e word of God with meekenes y t is graffed in you whiche is able to saue your soules Iames. 2. And see that ye be not forgetfull hearers deceiuing yourselues with sophistry but doers of the word whom Christ doth liken to a wise maÌ„ Math. 7. which buildeth his house on a rocke that when the great rayn discendeth and the flouddes come and beate vpon the house it fel not because it was grounded vpon a rocke this is to witte that when Sathan with all his legion of deuils with all theyr subtill suggestions and the world with all y e mighty princes therof 〈◊〉 2. with their crafty counsels doe furiously rage against vs we faint not but abide constant in the truth being grounded vpon a most sure rock which is Christ and the doctrine of the Gospell against which the gates of hel that is 〈◊〉 16. the power of Sathan cannot preuayle And be ye followers of Christ and the Apostles and receaue the word in much affliction as the godly Thessalonians did Thes 1. 〈◊〉 receaâ—â—â— of the 〈◊〉 who 〈◊〉 be for the true followers of Christ and the Apostles be they which receiue the word of God They onely receiue the word of god which both beleue it also frame their liues after it be ready to suffer all maner of aduersitie for the name of the Lord as Christ all y e Apostles did and as all that will liue godly in Christ Iesu must doe for there
him and he was comforted and they beganne to sing As they were in the fire the maister stādyng vprighte to the stake shifted the fire frō him to his seruaunt being more carefull for hym then for himselfe and when he saw him dead he bowed downe into the flame so expired Ex Crisp. alijs  Hugonius Grauier a Scholemayster and minister after of Cortillon in the County of Newcastle At Burge An. 1552. At Burge in Bresse a dayes iourney from Lyons Hugh Grauier martyr this Grauier was burned He comming from Geneua to Newcastle there was elected to be Minister But first hee going to see hys wyues frends at Mascon there as he was commyng away out of the towne was taken vppon the Brydge wyth all hys company and in the ende hee willing the women and rest of the companye to laye the fault in him for bringing them out was sentēced to be burnt notwithstanding y e Lords of Berne sent theyr Heraldes to saue his life also that the Officiall declared him to bee an honest man to holde nothing but agreeing to the scriptures Ex Ioan Crisp. lib. 3. Tignacius the gouernour or deputy of Lyons Buatherius Officiall to the Archb. of Lyons Clepierius Chamberlayne Thre orders of Friers Iudge Melierus Doct. Cunubanus a gray frier Iudge Vilard Primatius Officiall Cortrerius Iudge Martiall Alba. Petrus Scriba Bernard Seguine Charles Faber Peter Nauihere At Lyons An. 1553. These 5. Students V. studentes martyrs Martiall Alba. after they head remayned in the Uniuersitye of Lausanna a certayn time Petrus Scriba Bernard Seguine consulted among themselues being all French men to return home euery one to hys countrey to the intent they mighte instructe theyr parentes other theyr friendes in suche knowledge as y e Lord had geuen them So taking theyr iourney frō Lausanna Charles Faber Peter Nauihere firste they came to Geneua wher thei remained a while Frō thence they wēt to Lyons Where they sitting at the table of one that mette them by the way and desired them home to his house were apprehended and led to prison where they continued a whol yeare that is from the first day of May to the 16. of the sayd moneth agayne As they were learned and well exercised in the scriptures so euery one of thē exhibited seuerally a learned confession of his fayth and with great dexterity through the power of the Lordes spirite they confounded the Friers with whō they disputed especially Peter Scribe or Scriuener and Seguine They were examined sonderly of the Sacrament of the Lordes body of Purgatory of confession and Inuocation of freewill and of the supremacy c. Although they approued their cause by good scripture and refuted theyr aduersaryes in reasoning yet right being ouercome by might sentence was geuen and they burned in y e said towne of Lions Being set vpon the cart they began to sing psalmes As they passed by the market place one of thē with a loud voyce saluted the people with the words of the last chap. to the Heb. The God of peace which brought again frō death the great pastor of the sheep in the bloud of the eternall Testament c. Comming to the place first the 2. youngest one after an other went vp vpon the heap of wood to the stake there were fastened and so after them the rest Martiall Alba being the eldest was the last who likewise being stripped of his clothes and brought to the stake desired this petitiō of the gouernor which was that he might go about his felowes tied at the stake and kisse them Which being graunted he went and kissed euery one saying farewel my brother Likewise the other foure following the same example bad each one farewel my brother With that fire was commaunded to be put vnto thē The hangman had tyed a rope about al theyr necks thinking first to strangle them but theyr faces being smered with fat and brimstone the rope was burnt before they were strangled So the blessed Martyrs in the midst of the fire spake one to an other to be of good cheare and so departed Ex Crisp Pantal. c. ¶ Theyr examinations briefely touched The Frier Thou sayst frend in thy confession that the Pope is not supreme head of the Church Supremacy I will proue the contrary The Pope is the successor of S. Peter Ergo he is supreame head of the Church The Martyr I deny first your antecedent The Frier The Pope sitteth in the place of S. Peter Ergo he is the successor of S. Peter The Martyr I will graunt neither of both First because that he which succeedeth in the roome of Peter ought to preach and teach as Peter did Which thing the pope doth not The head of the Church Secondly although he did so preach as Peter did he might wel folow the example of Peter yet should he not therefore be the head of the Church but a member onely of the same The head of menne and Aungels whom God hath appoynted is Christ alone Ephe. 1. sayth S. Paule The Frier Although Christ be the head of the whole church militant and tryumphant yet his vicar here in earth is left to supply his roome The Martyr Not so for the power of his Diuinitye being so great to fill all things he needeth no Uicar or deputy to supply his absence The Frier I wil proue that although Christ be king both of heauen and earth yet he hath here in earth many vicars vnder him Regiment ciuile Regiment spirituall to gouerne his people The Martyr It is one thing to rule in the ciuill state another thing to rule spiritually For in ciuill regiment we haue kinges princes ordeined of God by the scriptures for the obseruation of publicke society In the spirituall regiment and kingdome of the Church it is not so Then another Frier Thou sayest that S. Peter is not the head of the church I will proue he is Our Lord sayd to Peter Thou shalt be called Cephas Which Cephas is as much to say in latine as head Iohn 1. Cephas Ergo Peter is head of the Church The Martyr Where finde you that interpretation S. Iohn in his first chap. doth expoūd it otherwise Thou shalt be called Cephas y t is as much saith he as Petrus or stone Then the iudge Uilardus calling for a new testament turned to the place and found it to be so Wher upon the Frier was vtterly dashed and stood mute The Frier Thou sayst in thy confession that a man hath no free will I wil proue it It is written in the Gospel how a man going from Hierusalem to Iericho Luke 10. fell among theeues was spoyled maymed left halfe dead c. Thomas of Aquine expoundeth this parable to meane free wil which he sayth is maymed yet not so but y e some power remayneth in mā to work The Martyr This interpretation I do refuse and denye The
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
righteous for a righteous man liueth by faith and whatsoeuer springeth not of fayth is sinne Rom. 14. c. And all my temporall goodes that I haue not geuen or deliuered or not geuen by writing of mine owne hande bearing the date of this present writing I doe leaue and geue to Margaret my wife and to Richard my son whom I make mine Executors Witnes hereof mine own hand the tenth of October in the xxij yeare of the reigne of King Henry the eyght This is the true copie of his will for the whiche as you heard before after he was almost two yeares dead they tooke him vp and burned him Persons abiured with their Articles Iohn Periman Skinner Ex Regist. Lond. 1531. Hys Articles were much lyke vnto the others before Addyng moreouer that all the Preachers then at Paules Crosse preached nothyng but lyes and flatterings and that there was neuer a true Preacher but one namyng Edward Crome Rob. Goldston Glasier 1531. His Articles That men should pray to God onely and to no Saints That Pilgrimage is not profitable That men should giue no worship to Images Item for sayeng that if he had as much power as any Cardinall had he woulde destroye all the Images that were in all the Churches in England Laurence Staple Seruing man Hys Articles For hauing the Testament in English the fiue bookes of Moses the practise of Prelates the summe of Scripture the A B C. Item about the burning of Baineham for sayeng I would I were with Baynham seeing that euery man hath forsaken him that I might drinke with him and he might pray for me Item that he moued Henry Tomson to learne to reade the new Testament calling it the bloud of Christ. Item in Lent past when he had no fish he did eate egges butter and chese Also about sixe weekes before M. Bilney was attached Eating of egges made heresie the sayd Bilney deliuered to him at Greenewich foure new Testamentes of Tindals translation which he had in his sleeue and a budget besides of bookes whiche budget hee shortly after riding to Cambridge deliuered vnto Bilney c. Item on Fridayes he vsed to eate egges thought y t it was no great offēce before God c. Henry Tomson Taylor 1531. Hys Articles That which the priest lifteth ouer his head at the sacring time is not the very body of Christ nor it is not God but a thing that God hath ordeyned to be done This poore Tomson although at the first hee submitted himselfe to the Byshop yet they with sentence cōdemned him to perpetuall prison Iasper Wetzell of Colen 1531. His Articles that he cared not for goyng to the Churche to heare Masse for hee could say Masse as well as the Priest That he would not pray to our Lady for she could do vs no good Item beyng asked if he would goe heare Masse he sayd he had as lieue go to y e gallowes where the theeues were hanged Item beyng at S. Margaret Patens and there holdyng his armes a crosse he sayd to y e people that he could make as good a knaue as he is for he is made but of wood c. Rob. Man Seruyngman 1531. His Articles There is no Purgatory The Pope hath no more power to graunt pardon then an other simple Priest That God gaue no more authoritie to S. Peter thē to an other Priest That the Pope was a knaue and his Priestes knaues all for sufferyng his Pardons to goe abroad to deceiue the people That S. Thomas of Canterbury is no Saint That S. Peter was neuer Pope of Rome Item he vsed commonly to aske of Priestes where he came whether a mā were accursed if he handled a chalice or no If the Priest would say yea Priestes set more store by a payre of gloue◠then they do b◠a lay mans hand then would he reply agayne this If a man haue a sheepes skinne on his handes meanyng a payre of gloues hee may handle it The Priestes saying yea wel then quoth he ye wil make me beleue that God put more vertue in a sheepes skinne then he did in a Christian mans hand for whom he dyed Henry Feldon 1531. His trouble was for hauyng these bookes in English a proper Dialogue betwene a Gentleman and a husbandman The summe of Scripture The Prologue of Marke A written booke conteinyng the Pater noster Aue Maria and Credo in English The ten Commaundementes and the 16. conditions of Charitie Rob. Cooper Priest 1531. His Article onely was this for saying that the blessyng with a shoe sole is as good as the Byshops blessing c. Thomas Row 1531. His Articles were for speakyng agaynst auricular Cōfession and Priestly penaunce and agaynst the preaching of the Doctours Wil. Walam 1531. His opinion That the Sacrament of the aulter is not the body of Christ in flesh bloud and that there is a God but not that God in flesh and bloud in the forme of bread Grace Palmer 1531. Witnesse was brought agaynst her by her neighbours Ioh. Rouse Agaynst bearing of Palmes Agnes his wife Iohn Pole of S. Osithes for saying Ye vse to beare Palmes on Palme Sonday it skilleth not whether ye beare any or not it is but a thyng vsed and neede not Also ye vse to go on Pilgrimage to our Lady of Grace of Walsingham other places ye were better tarye at home and geue money to succour me and my children and other of my poore neighbours then to goe thether for there ye shall finde but a peece of tymber painted there is neither God nor our Lady Item for repentyng that she did euer light candles before Images Item that the Sacrament of the aulter is not the body of Christ it is but bread which the Priest there sheweth for a token or remembraunce of Christes body Philip Brasier of Bocksted 1531. His Articles That the Sacrament holden vp betwene the Priests hādes is not the body of Christ but bread and is done for a signification That confession to a Priest needeth not That images be but stockes and stones That pilgrimage is vayne Also for sayeng that when there is any miracle done the Priests do noint the images and make men beleeue that the Images do sweate in labouring for them and with the offerings the priests find their harlots Ioh. Fayrestede of Colchester 1531. Hys Articles For words spoken against pilgrimage and images Also for sayeng these words A prophesie that the day should come that men should say cursed bee they that make these false gods meaning images George Bull of Much hadham Draper 1531. Three cōfessiōs Hys Articles That there be three confessions One principall to God another to his neighbour whom he had offended and the third to a Priest and that without the two first confessions to God and to his neighbour a man could not be saued The third confession to a Priest is necessary for counsaile to such as be ignorant and vnlearned
S. Ambrose writing as is aforesayde affirmeth the same And that the mother of all Churches is Ierusalem as afore is saide and not Rome the scripture is plaine bothe in the Prophette Esaye Out of Syon shall the law proceed Esa. 2. and the word of the Lord out of Ierusalem Vpon the which place S. Hierome sayth In Hierusalem primum fundata ecclesia totius orbis ecclesias seminauit Out of the Church being first founded in Hierusalem sprong all other churches of the whole worlde And also in the Gospell whiche Christ before his ascension commaunded his Apostles to preache throughout al the world beginning first at Ierusalem So that the byshop of Romes vniuersal power by him claymed ouer all can not by any scripture be iustified as if you haue read the auncient fathers expositions of the said scriptures as we suppose you haue sith your letters sent hyther concerning this matter and would giue more credence to their humble and plaine speaking then to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilitie which passeth as you write the lawiers learning and capacitie we doubt not but that you perceiue and thinke the same A Prince may be â—â—ad of his churh and yet not preach nor minister Sacramentes And where you thinke that the king can not be taken as supreme head of the Church because he can not exercise the chiefe office of the Church in preaching and ministring of the sacramentes it is not requisite in euerie bodie naturall that the head should exercise eyther all maner of offices of the body or the chiefe office of the same For albeit the head is the highest chief member of the naturall body yet the distribution of life to al the members of the body as well to the head as to other members commeth from the heart and it is the minister of life to the whole body as the chiefe act of the body Neyther yet hath this similitude his full place in a mysticall body that a king shoulde haue the chiefe office of administration in the same And yet notwithstanding the scripture speaking of king Saule sayth I made thee head amongest the tribes of Israell Reg. 15. And if a king amongest the Iewes were the head in the tribes of Israell in the time of the lawe muche more is a Christian king head in the tribes of spirituall Israell that is of such as by true fayth see Christ who is the end of the law The office deputed to the byshops in the misticall body is to be as eyes to the whole body Ezech. 3. A bishop is a eye in the head but not the head of the mystical bodye as almighty God saith to the prophet Ezechiell I haue made thee an ouerseer ouer the house of Israell And what Byshops soeuer refuseth to vse the office of an eye in the misticall body to shew vnto the body the right way of beleeuing and liuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if hee shall take anye other office in hand then appertayneth to the right eye he shall make a confusion in the body taking vppon hym an other office then is geuen him of God Wherfore if the eye will not take vpon him the office of the whole head it may be aunswered it cannot so do for it lacketh brayne And examples shew likewise that it is not necessary alway that the head should haue the facultie or chiefe office of administration as you may see in a nauie by sea where the admirall who is captayne ouer all doth not meddle with stering or gouerning of euery ship but euery mayster particular must direct the shyp to passe the sea in breaking the waues by his steryng and gouernaunce The office of a head standeth not in doing but in coÌ„maunding whiche the admirall the head of all doth not hymselfe nor yet hath the facultie to doe but commaundeth the maysters of the ship to do it And likewise many a captayne of great armyes whiche is not able nor neuer coulde peraduenture shoote or breake a speare by hys own strength yet by his wisedome and commaundement onely atchieueth the warres and attayneth the victory And where you thinke that vnitie standeth not onely in the agreeing in one fayth and doctrine of the Church Vnity what it is and where in it consisteth but also in agreeing in one head if you meane the very onely head ouer all the churche our Sauiour Christ Whome the Father hath set ouer all the Churche which is his body wherein all good Christen men doe agree therin you say truth But if you meane of any one mortall man to be head ouer all the Church and that to be the bishop of Rome we do not agree with you For you doe there erre in the true vnderstanding of Scripture or els you must say that the sayd Councell of Nice and other most auncient did erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed and that Christ the vniuersal head is present in euery church the Gospell sheweth Where two or three be gathered together in my name Math. 28. â— there am I in the middes of them And in an other place Behold I am wyth you vntill the end of the world Math. 28. By which it may appeare christ the vniuersall head euery where to be with hys misticall body the Church who by hys spirite worketh in all places how far so euer they be distaunt the vnitie and concorde of the same And as for any other vniuersall head to be euer all then christ himselfe Scripture prooueth not as it is shewed before And yet for a further proofe to take away the scruples that peraduenture doe to your appearaunce rise of certayne wordes in some auncient authors and especially in S. Cyprians epistles as that the vnitie of the church stood in the vnity with the bishop of Rome though they neuer call him supreme head Aunswere to S. Ciprian if you will wey and conferre all their sayinges together you shal perceiue that they neither spake nor ment otherwise but wheÌ„ the bishop of Rome was once lawfully elected and enthroned if then anye other woulde by faction might force or otherwise the other liuing and doing his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe as Nouatianus did attempt in the tyme of Cornelius then the sayd fathers reckoned them Catholicks that did communicate with him that was so lawfully elected and the custome was one primacye to haue to doe with an other by congratulatorye letters soone after the certayntye of theyr election was knowne to keepe the vnity of the Church and that they that did take part or mayntayne the vsurper to be schismatickes because that vsurper was a schismaticke Quia non sit fas
French kyng There be in Antwerpe that say they saw him come into Paris with an C. and L. horses and that they spake with him If the Frenchmē receiue the word of God he will plant the * * By the affirmatiue he meaneth the opiniō which M. Luther and the Saxons do hold◠of the sacramēt M. Tindall againe beareth with tyme. affirmatiue in thē George Ioy would haue put forth a Treatise of the matter but I haue stopt him as yet what he wil do if he get money I wot not I beleue he would make many reasons little seruing to the purpose My mynd is that nothyng be put forth till we heare how you shall haue sped I would haue the right vse preached and the presence to be an indifferent thyng till the matter might be reasoned in peace at laysure of both parties If you be required shew the phrases of the Scripture and let them talke what they will For as to beleue that God is euery where hurteth no man that worshippeth him no where but within in the hart in spirite and veritie Vbiquitie cānot be proued euen so to beleue that the body of Christ is euery where though it cannot be◠proued hurteth no man that worshyppeth hym no where saue in the faith of his Gospell You perceiue my mynde howbeit if God shewe you otherwise it is free for you to doe as he moueth you I gessed long agoe that God would send a dasing into the head of the spiritualitie Eating the Whores fleshe is to spoyle the Popes Church onely for the pray and spoile thereof Worldly wisedome so farre as it may serue to Gods glory may be vsed to catche them selues in their owne subtletie and I trust it is come to passe And now me thinketh I smell a counsaile to be taken litle for their profites in tyme to come But you must vnderstand that it is not of a pure hart and for loue of the truth but to aduenge them selues and to eate the whores fleshe and to sucke the mary of her bones Wherefore cleaue fast to the rocke of the helpe of God and commit the ende of all thynges to him and if God shall call you that you may then vse the wisedome of the worldly as farre as you perceiue the glory of God may come thereof refuse it not and euer among thrust in that the Scripture may be in the mother toung and learnyng set vp in the Vniuersities But and if ought be required contrary to the glory of God and his Christ then stand fast and commit your selfe to God and be not ouercome of mens persuasions whiche happely shall say we see no other way to bryng in the truth Brother Iacob beloued in my hart there lyueth not in whom I haue so good hope and trust and in whom myne hart reioyseth and my soule comforteth her selfe as in you Low walking not the thousand part so much for your learnyng and what other gifts els you haue as that you will creepe allow by the ground and walke in those thynges that the conscience may feele and not in the imaginations of the brayne in feare and not in boldnesse in open necessary thynges and not to pronounce or define of hyd secretes or thynges that neither helpe or hynder whether they be so or no in vnitie and not in seditious opinions in so much that if you be sure you know yet in thynges that may abide laysure you will deferre or say till other agree with you◠me thinke the text requireth this sense or vnderstādyng Yea and that if you be sure that your part be good and an other hold the contrary yet if it be a thyng that maketh no matter you will laugh and let it passe and referre the thyng to other men and sticke you stifly and stubburnely in earnest and necessary thynges And I trust you bee perswaded euen so of me For I call GOD to recorde agaynst the day we shall appeare before our Lord Iesus The vpright handling in the translation of M. Tindall to geue a reckenyng of our doynges that I neuer altered one syllable of Gods word agaynst my conscience nor would this day if all that is in the earth whether it be pleasure honour or riches might be geuen me Moreouer I take God to recorde to my conscience that I desire of God to my selfe in this world no more then that without which I can not keepe his lawes Finally if there were in me any gift that could helpe at hād and ayde you if neede required I promise you I would not be farre of and commit the ende to God my soule is not faynt though my body be wery But God hath made me euill fauoured in this world and without grace in the sight of mē speachlesse and rude dull and slow wytted your part shal be to supply that lacketh in me remembryng that as lowlynesse of hart shall make you hygh with GOD euen so meekenesse of wordes shall make you sinke into the hartes of men Nature geueth age authoritie but meekenesse is the glory of youth and geueth them honour Aboundance of loue maketh me exceede in babling A low hart maketh a man high with God Authority is the glory of age Syr as concerning Purgatory and many other things if you be demaunded you may say if you erre the spiritualtie hath so led you and that they haue taught you to beleeue as you do For they preached you all such things out of Gods word and alledged a thousand textes by reason of which textes you beleeued as they taught you Meeknes is the glory of youth But now you finde thē lyers and that the textes meane no suche things and therefore you can beleeue them no longer but are as you were before they taught you and beleeue no such thing howbeit you are ready to beleeue if they haue any other way to prooue it for without proofe you can not beleeue them when you haue found them with so many lies c. If you perceyue wherein we may helpe other in being still or doyng somewhat let vs haue word and I will do mine vttermost My Lord of London hath a seruaunt called Iohn Tisen with a red beard and a blacke reddish head and was once my scholler he was seene in Antwerpe but came not among the Englishmen whether he is gone an Ambassadour secret I wot not The mighty God of Iacob be with you to supplant his enemies and geue you the fauour of Ioseph and the wisedome and the spirit of Stephen be with your hart and with your mouth Purgatory hath no proofe by Scripture and teach your lippes what they shall say and how to aunswere to all things He is our God if we despaire in our selues and trust in hym and his is the glory Amen William Tyndall ¶ I hope our redemption is nygh ¶ This letter was written an 1533. in the moneth of Ianuary Which letter although it do pretend the name of
Thus sayth S. Iohn speaking of all Christen people 1. Peter 2. In like maner is it sayde 1. Peter 2. where he writeth vnto all Christen men You quoth he be a chosen generation a regall priest hood an holy people Beede vpon the epistle of S. Peter S. Bede expounding the same as my remembraunce doth serue shall testify playnely with me And S. Augustine I wot well in diuers places recordeth that all Christen men be so called Regale Lacerdotium And likewise doth Faber in his Commentaries vpon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers sayinges declaring the same But this may yet seme a strange thing a new that al persons should be called priests that in scripture which can not lye Truth it is in deede it may seeme straunge to diuers as it did to me and many other How all men are Priestes when we read it first because we neuer read ne heard of the same before and so did Christes doctrine and his apostles seeme new to his audience when he himselfe preached Albeit he yet proued his doing and sayinges by authority of the law and Prophetes as is shewed in the first to the Romanes where Paule reporteth Rom. 1. That he was chosen a part to be a minister of the Gospell that was promised before by the Prophettes And our Sauiour testifieth the same in Saynt Iohn saying to the Iewes Iohn â— Thinke you not quoth he that I shall accuse you before my Father There is one to accuse you which is Moyses in whome ye doe trust But if you beleued Moyses you should certaynely beleue me for he writeth of me c. Likewise a litle aboue he biddeth theÌ„ search the Scriptures for they make report of him But although these sayinges doe seeme newe for lacke that we haue not had olde familiarity with Scripture and vsage in reading the same God amend and help it when it shall please him yet truely so standeth it written as I haue sayd and so is interpreted by the Doctors aboue named and so was it preached of a certayne Doctour also of Diuinity in London the second day of Aduent last past in this sentence I wote not whether these were the selfe wordes or no. The church quoth the doctor is nothing els but the congregatioÌ„ of faythfull people The saying of a Doctour preaching at Paules and you all quoth he to the people are of the church as well as I or any other if you be of God And likewise we all men are priestes but yet are not all alike ordeyned Ministers sayd he for to consecrate the body of Christ in the Churche All 〈◊〉 priestes but not all ministers publicke Thus sayd the preacher whom when I see oportunity I dare be bolde to name And these I say ought not all to preach openly in generall conuentions or assembles neither canne they but they rather should come to learne yet priuatelye are they bound for instructions of theyr seruauntes children Euery man mynister of good instruction in his owne house Eph. â— kinsfolke and such like to speak that should be for the destruction of vice and encrease or vpholding of vertue whensoeuer time and place so behoueth as sheweth Saint Paul saying in this wise You that are fathers prouoke noâ— your children to wrath or anger but bring them vp in the doctrine and discipline of the Lord. In the xxiij where you doe aske whether I beleeue that it is lawefull for lay people of both kindes Answere to the 23. article that is to wit both men and women to sacrifice and preach the word of God I say that it is not meet for none in mine opinion to preach openly the word of God No man to preach opeÌ„ly except he be chosen Gal. 1. Rom. 5. except they be chosen elect to the same either by God or solemnly by men or els by both and therefore S. Paule calleth him selfe in all his Epistles an Apostle of God that is to wit a messenger of God And to the Galathians he writeth thus Paule an Apostle not sent by men nor by man but by Iesus Christ. Also to the Romanes How shall men preach truely quoth he excepte they be sent Notwithstanding I say this both by supportation of Gods law In tyme of great necessity lay people man or woman may preach 1. Cor. 1â— 1. Cor. 11. and also of lawes written in the Decrees that in time of great necessity laye people may preach and that of both kindes both men and women as you may see in the Epistle to the Corinthians where as he sayth That it is a shame for a woman to speake in a multitude or congregation Yet in an other place he sayth That euery woman praying or prophecying hauing nothing vpoÌ„ her head doth dishonor her head To this accordeth the prophesye of Ioel recited Act. 2. where in the person of God is sayd thus Ioell 2. Act. 2. Luke 2. Wâ—men that prophesied in the scripture I shall poure out of my spirit vpon all flesh both your sonnes and your daughters shall prophecy Thus did Anna the Prophetesse daughter of Phanuel geue prayse vnto Christ in the Temple spake of him to all men of Hierusalem that looked after the redeÌ„tion of Israel This also doth yet speake vnto vs in Scripture the virgine Mary by the song which she made that is dayly recited in the Church called Magnificat Yea Stephen also being no Priest Act. 7. but a Deacon made a wonderful good sermon Actes 7. This also willeth your Decrees Dist. 9. de Conse Distin. 9. de consecrat where is thus sayde A woman although shee is learned holy may not presume to teach men in the congregation ne baptise except necessity requireth So that where need is I shall adde this but not without the mind of him that wrote the Lawe like as a woman maye baptise Cap. 16. quest 1. Dist. 1â— cap abijcimus so may she teach the woord of God or preach as is declared more playnely Cap. 16. quest 1. in Glosa 11. Cap adijcimus dist 18. And I beseeche God that for lacke of true and well learned Officers suche necessity doe not come now vpon vs that such shal need to take vpon them to preach There is a learned man which in a Dialogue that he maketh betwixt a rude Abbot a Gentlewoman He meaneth the dialogue of Erasmus intituled Abbas Eâ—udita hauing skill in learning iesteth but with prety earnest as his maner is and geueth a watch worde touching somewhat my purpose It is in the end of the Dialogue The gentlewoman aunswering the Abbot for that he had partly checked her because she was quicke in vtterance of learning Syr quoth she if you continue therin so dull as you haue done and dayly do the world perceiuing it as they begin fast to grow quicke in
her and them but onely her husband who laboured for theyr liuings Unto whom the Maior aunswered what come ye to me You are taken vp with the Kinges Counsell I supposed that you had come to desire me that your husbande shoulde not stand vpon the Pillary in Cheapeside on Monday nexte with the one halfe of the pyg on his one shoulder and the other halfe on the other Also the Maior sayd vnto her that he could not deliuer him without the consent of the rest of his brethren the Aldermen Wherefore he bade her the next day folowing which was Sonday to reâ—ort vnto Paules to Saint Dunstones Chappell and when he had spoken with his brethren he woulde then tell her more Other answere could she get none at that time Wherfore she weÌ„t vnto M. Wilkenson then being Sheriffe of London desiring him to be good vnto her and that she might haue her poore husband out of prison Unto whom M. Wilkenson answered O woman Christ hath layd a piece of his crosse vpon thy necke The gentle 〈◊〉 of 〈…〉 of London to the poore woman to proue whether thou wilt helpe hym to beare it or no saying moreouer to her that if the Lord maior had sent him to his Counter as he sent him to his brothers he should not haue taryed there an houre and so coÌ„maunded her to come the next day vnto him to dinner and he would do y e best for her he could So the next day came this woman resorted again to M. WilkensoÌ„s according as he bad her who also had biddeÌ„ diuers gestes vnto whoÌ„ he spake in her behalfe But as they were set at dinner and she also sitting at the table wheÌ„ she saw the hote fish come in she felt downe in a swound so that for the space of two houres the could keepe no life in her Wherefore they sent her home to her house in Pater noster row and then they sent for the Midwife supposing that she would haue bene deliuered incontinent of her childe that she went with but after that she came somewhat agayn to herselfe where she lay sicke and kept her bed the space of xv weekes after being not able to helpe her selfe but as she was helped of others during the time of xv weekes Now to shew further what became of this Pig wherof we haue spoken so much it was carryed into Finsburye field by the Bishop of Londons Sumner That God ordeyneth to be eaten superstition buryeth at his maisters commaundement and there buried The Monday folowing being the fourth day after that this prisoner aforesayd was apprehended the Maior of London with the residue of his brethren being at Guild hall sent for the prisoner aforenamed and demaunded sureties of him for his forth coÌ„ming what so euer hereafter should or might be layd vnto his charge Thomas Frebarne deliuered out of prisoÌ„ Tho. Frebarne discharged out of his house by M. Garter his Landlorde but for lacke of such suretyes as they required vpon his owne band which was a Recognisaunce of twenty pound he was deliuered out of theyr handes But shortly after that he was deliuered out of this his trouble mayster Garter of whome we haue spoken before beyng his landlord warned him out of his house so that in foure yeares after he could not get an other but was constrayned to be within other good folkes to his great hindrance and vndoing Hard it were and almost out of number to rehearse the names and stories of all them which felt the gentle helpe of this good man in some case or other Where might be remembred the notable deliueraunce of one Gray a Smyth of Bishops Starford Gray a Smith accused of 〈◊〉 â—eliueâ—ed by the Lord Cromwell who being accused for denying y e sacrameÌ„t of the aulter to be our Sauior was sent vp for the same to LondoÌ„ and there should haue bene condemned to be burnt but that by the meanes of the L. Cromwell he was sent home agayne and deliuered One other example though it be somewhat long with the circuÌ„stances and all I will declare how be helped the Secretary that theÌ„ was to Doctor Cranmer Archbishop of Caunterbury whiche Secretary is yet aliue and can beare present record of the same ¶ How the Lord Cromwell helped Cranmers Secretary MEntion was made before how king Henry in y e yeare of his reigne 21. caused the 6. Articles to passe much agaynst the mind and contrary to the conseÌ„t of the Archbishop of Canterbury Thomas CraÌ„mer The Archb. Cranmer disputed 3. dayes in the Parliament against the 6. Aâ—ticles who had disputed three daies against the same in the Parliament house with great reasons and authorities Which Articles after they were graunted and past by the ParliameÌ„t the king for the singuler fauor which he euer bare to Cranmer and reuerence to his learning being desirous to know what he had sayd and obiected in the ParliameÌ„t agaynst these Articles or what could be alleged by learning agaynst the same required a note of the Archbishop of his doings what he had sayd and opposed in the Parliament touchâ—â—g that matter And this word was sent to him from the king by Cromwell and other Lordes of the Parliament whom the king then sent to dine with him at Lambeth somewhat to comfort agayne his greued mind and troubled spirits as hath bene aboue recited pag 1136. Wherupon when his dinner was finished the next day after the Archbishop collecting both his argumeÌ„ts authorities of scriptures and Doctors together caused his Secretary to write a fayre booke therof for the king after this order First the Scriptures were alleadged then the Doctors thirdly folowed the Arguments deducted from those authorities This booke was written in his Secretaryes Chamber Where in a by Chamber lay the Archbishops Almosiner When this booke was fayre writteÌ„ The name of this Secretary was M. Rafe Morice being yet aliuâ— and whiles the Secretary was gone to deliuer the same vnto y e Archbishop his maister who was as it then chaunced rydde to Croydon returning backe to his chamber found hys doore shut and the key caryed away to London by the Almosiner At this season also chauÌ„ced the father of the sayd Secretary to come to the Citty by whose occasion it so â—ell out that he must nedes go to London The booke he could not lay into his chamber neither durst he commit it to any other person to keepe being straitly charged in any coÌ„ditioÌ„ of the Archbishop his maister to be circumspect thereof so that he determined to go to his father and to keep the book about him And so thâ—usting the booke vnder his girdle he went ouer vnto Westminster bridge with a sculler where he entred into a whirry that went to London wherein were 4. of the Garde who ment to land at Paules wharfe and to passe by the kinges highnesse who then was in hys Barge with a great number of Barges and boates about him then baiting of
Rich. Bonfeld Tho. Couper Humfrey Skinner Ioh. Sneudnam Rich. Philips Iohn Celos These ix persons were presented for that they were not confessed in Lente nor had receiued at Easter Iohn Iones Wil. Wright Peter Butcher Roger Butcher S. Nicholas in â—he fleshe shambles These foure were presented for not keeping the diuine seruice in the holydayes Brisleys wife Brisleys wife for busie reasoning on the newe learning and not keeping the Church Mistres Castle S. Anâ—â—ewes in Holborne M. Castle for being a medler and a reader of the Scripture in the Church M. Galias of Bernardes Inne M. Galias for withstanding the Curate sensing the alters on Corpus Christi euen and saieng openly that he did nought M. Pates of Dauids Inne M. Pates and M. Galias for vexing the Curate in the body of the Churche in declaring the Kings Iniunctions reading the Byshops booke so that hee had muche adoe to make an end Wil. Beckes and his wife S. Mildred in Bredstret Beckes and his wife suspected to be Sacramentaries and for not creeping to the crosse on good Friday Thomas LanghaÌ„ Wil. Thomas Rich. Beckes Wil. Beckes These foure were presented for interruptyng the deuyne seruice Rafe Symonds Symondes for not keeping our Ladies Masse whiche he was bound to keepe Ioh. Smith preÌ„tise Smith for sayeng that he had rather heare the crieng of dogges then Priestes singing Mattins or Euensong Tho. Bele Ioh. Sturgion Ioh. Wilshire Tho. Symon Rafe Cleruis and his wife Iames Banaster Nicolas Barker Iohn Sterky Christofer Smith Thom. Net These xj persons of Saint Magnus parish S. Magnus parishe were presented and accused for mainteyning of certayne preachers as then it was called of the newe learning as Wisedome Rose frier Ward sir Wil. Smith aliâs Wright Nich. Philips Philips for mainteing heretikes and scripture bookes and for vsing neyther fasting nor prayer Rich. Bygges Bigges for despising holye bread putting it in the throte of a bitch and for not looking vp to the eleuation Mistres Elizabeth Statham For mainteining in her house Latimer Barnes Garret S. Mary Magdalene in Milkestreâ—e Hierome and diuers other Iohn Duffet Duffet for marrieng a woman which was thought to be a Nunne Wil. Hilliard Hilliard Duffet for mainteining Barnes Hierome S. Owens parishe in Newgate market and Garret with other mo Grafton Whitchurch Grafton and Whitchurch suspected not to haue bene confessed S. Martins at the well with two buckets Ioh. Grene. Mother Palmer Christop Cootes Wil. Selly Alexander Frere Wil. Bredy Iohn Bushe W. Somerton George Durant M. Dauids preÌ„tise All these being of the parish of S. Martins at the wel with ij buckets were presented for coÌ„temning the ceremonies of the Church Also some for walking in the sacring tyme with theyr caps on Some for turning their heads awaye Some for sitting at their dores when sermons were in the Church c. Rob. Andrew Andrew for receiuing heretikes into his house S. Michaels in Woodstrete and keeping disputatioÌ„ of heresie there Ioh. Williamson Tho. Buge Tho. Gilbert W. Hickson Rob. Daniel Rob. Smitton These other sixe were suspected to bee Sacramentaries and rancke heretikes and procurers of heretikes to preache and to bee followers of theyr doctrine Ioh. Mayler To be a Sacramentary and a rayler against the Masse S. Buttolphes 〈◊〉 Billingesgate Rich. Bilby Draper Bilby presented for sayeng these words that Christ is not present in y e blessed sacrament Henry Patinson Anthony Barber Rob. Norman These two were detected for maynteyning theyr boyes to sing a song against y e sacrameÌ„t of y e alter S Gyles without Criplegate Also Patinson came not to confession Norman also refused to come to coÌ„fession saieng that none of his seruants shuld be shriueÌ„ of a kna priest Ioh. Humfrey For speaking against the sacramentes and ceremonies of the Church Ex Reg. Lond. Wil. Smith and his wife Iohn Cooke and his wife These ij couples were presented for not comming to seruice in their Parish Churche and for sayeng it was lawfull for Priests to haue wiues W. Gate or Cote Wil. Aston Iohn Humfrey Iohn Cooke To these foure it was layde for sayeng that the Masse was made of peeces and patches Also for deprauing of mattins Masse and Euensong Ioh. Miles and his wife Ioh. Millen Ioh. Robinson Rich. Millar Ioh. Greene and his wife Arnold Chost All these were put vp for railing against the Sacramentes and Ceremonies Ioh. Crosdall Ioh. Clerke Ioh. Owell These three labouring men for not comming to diuine seruice on holydayes and for labouring in the same S. Gyles without Cryplegate Tho. Granger Ioh. Dictier Noted for common syngars against the sacraments and ceremonies Ioh. Sutton and his wyfe Ioh. Segar These three were noted to be despisers of auriculare confession Ioh. Raulins Ioh. Shiler W. Chalinger Ioh. Edmunds Ioh. Richmond his wife For despising holy bread and holy water and lettyng diuine seruice Margaret Smith For dressing fleshemeate in Lent Tho. Trentham Rob. Granger For reasoning agaynste the sacramente of the aultere and saieng that the sacrament was a good thing but it was not as men tooke it very God W. Petyngale Wil. May and his wife Iohn Henrison his wife Rob. Welsh S. Thomas the Apostle Ioh. Benglosse Ioh. Pitly Henry Foster Rob. Causy W. Pinchbecke his wife All these thirteene were put vp by the Inquisition for giuing small reuerence at the sacring of the Masse Martin Byshops wyfe She was presented by her Curate for being not shriuen in Lente S. Benet Fynch nor receiuing at Easter Also she did set light by the curate when he told her therof Rob. Platte and his wife These were great reasoners in Scripture sayeng that they had it of the spirite and that confession auayleth nothing and that hee not able to reade would vse no beades Tho. Aduet Ioh. Palmer Rob. Cooke S. Michaell at Queene hyth The cause layd to these three persons was for reasoning of the scripture of y e sacrameÌ„ts The Register saith that they denied all the Sacramentes But this Popish hiperbole wil finde little credite where experience acquaynted with popish practises sitteth to be y e iudge Ioh. Cockes This man was noted for a great searcher out of new preachers mainteiner of Barnes opinions Ioh. Boultes * Tho. Kelde Forbidding his wife to vse beades * He refused to take penaÌ„ce absolutioÌ„ did eate flesh vpon a Friday before Lent S. Mary Wolchurch Nich Newell Newel a frenchmaÌ„ presented to be a man far gone in y e newe sect that he was a great iester at y e saints at our Lady Ioh. Hawkins and his seruant Ex Regist. Lond. Tho. Chamberlain and his wife Iohn Curteys M. Dissel his wife and his seruant These eight were great reasoners and despisers of ceremonies The Curate of S. Katherine ColmaÌ„ He was noted for calling of suspecte persons to hys Sermons by a bedle without ringing of any bell
iudgemeÌ„ts and causes The night before they were areyned a bil was set vp vpon the townehouse doore by whom A 〈…〉 the L. Wentworth 〈…〉 Kerby and â—oger it was vnknowne and brought the next day vnto the Lord Wentworth who aunswered that it was good counsell Whiche bill in the latter end shall appeare In the meane time Kerby Roger beyng in the Gailers house named I. Bird an honest and a good man who had checkes diuers times at the barre that he was more meet to be kept then to be a keeper came in Mayster Robert Wingfielde sonne and heyre of Humfrey Wingfielde knight with M. Bruesse of Wennenham who then hauing conference with Kerby being then in a seuerall chaÌ„ber separate froÌ„ the other mayster Wingfeld sayd to Kerby The wordes of W. Wingfield to 〈◊〉 and Roger in pâ—â—soÌ„ Remember the fire is hot take heed of thine enterprise that y u take no more vpoÌ„ thee theÌ„ thou shalt be able to performe The terror is great the payne will be extreme and life is sweet Better it were be time to stick to mercy while there is hope of life then rashly to begin then to shrink with such like words of perswasion To whom he answered agayne Ah M. Wingfield be at my burning and you shall say The aunswere of Kerby to M. Wingfield there standeth a christen souldier in the fire For I know that fire and water sword and all other thinges are in the handes of God and he will suffer no more to be layd vpon vs then he will geue vs strength to beare Ah Kerby sayd mayster Wingfield if thou be at that poynt I will bâ—â—de thee farewell For I promise thee I am not so strong that I am able to burne And so both the Gentlemen saying that they woulde pray for them tooke handes with them and so departed Now first touching the behauiour of Kerby Roger when they came to the iudgement seate The behauiour of Kerby and Roger when they wer brought before the Iudges the Lorde Wentworth with all the rest of the Iustices there readye the Commissary also by vertue ex officio sitting next to the L. Wentworth but one betwene Kerby and Roger lifted vp theyr eyes and handes to heauen with great deuotion in all mens eyes making theyr prayers secretly to God for a space of time whilest they might say the Lordes praier fiue or sixe times That done theyr articles were declared vnto theÌ„ with all circumstances of the law Questions propounded to Kerby Roger. and then it was demaunded and enquired of them whether they beleued that after the wordes spoken by a priest as Christ spake them to his Apostles there were not the very body and bloud of Christ flesh bloud and bone as he was borne of the virgin Mary and no bread after Unto the which wordes they answered and sayd No they did not so beleue but that they did beleue the Sacrament which Christ Iesus did institute at his last supper Their aunsweres on Maundy thursday at night to his disciples was onely to put all men in remembraunce of the precious death and bloud shedding for the remission of sinnes and that there was neither flesh nor bloud to be eaten with the teeth but bread and wine The Sacrament more then bare bread and wine Foster a sore enemye to Gods people and yet more then bread and wine for that it is consecrated to an holy vse Then with much perswasions both with fayre meanes and threates besides if it would haue serued were these two poore men hardly layd to but most at the handes of Foster an inferior Iustice not being learned in such knowledge But these two continued both saythful and content chusing rather to dye then to liue and so continued vnto the end Then sentence was geuen vpon them both Kerby to be burned in the sayd towne the next Saterday Sentence geueÌ„ against Kerby and Roger. and Roger to be burned at Bury the Gang Monday after Kerby when his iudgement was geuen by the Lord Wentworth with most humble reuereÌ„ce holding vp his hands and bowing himselfe deuoutly sayd Praysed be almighty God and so stood still without any moe wordes Then did the Lord Wentworth talke secretly putting his head behinde an other iustice that sate betweene them The sayd Roger perceiuing that Rogers wordes to the Lord WeÌ„tworth sayd with a loud voyce Speake out my Lord and if you haue done any thing contrary to your conscience aske God mercy and we for our partes do forgeue you and speake not in secret for ye shall come before a Iudge and then make answere openly eueÌ„ he that shall iudge all men with other like wordes The Lord Wentworth somewhat blushing and chauÌ„ginge his countenaunce through remorse as it was thought sayd I did speake nothing of you nor I haue done nothing vnto you but as the Lawe is Then was Kerby and Roger sent forth Kerby to prison there Roger to saynt Edmundes Bury The one of the two brusting out with a loud voyce Roger as it is supposed thus spake with a vehemency Fight sayd he for your God For he hath not long to continue The next day which was Saterday about ten of the clocke Kerby was brought to the market place wheras a stake was ready wood broome and straw and did of hys clothes vnto his shyrt hauing a night cap vpon his dead and so was fastened to the stake with yrons there beyng in the galery the Lord Wentworth with the most part of all the Iustices of those quarters where they might see his execution how euery thing should be done and also might heare what Kerby did say and a great number of people about two thousand by estimation D. Rugham Monke of Bury preached at the burning of Keâ—by There was also standing in the galery by the Lord Wentworth D. Rugham whiche was before a Monke of Burye and sexten of the house hauing on a Surplis and a stoole about his necke Then silence was proclaymed and the sayd Doctour beganne to disable himselfe as not meet to declare the holye Scriptures being vnprouided because the time was so short but that he hoped in Gods assistance it should come well to passe All this while Kerby was trimming with yrons and fagottes broome and straw The chearfull countenance courage of Kerby as one that should be maryed with new garmentes nothing chaunging cheare nor couÌ„tenaunce but with most meeke spirite gloryfied GOD which was wonderfull to behold Then Mayster Doctor at last entred into y e sixt Chapter of S. Ioh. Who in handling that matter so oft as he alledged the Scriptures and applyed them rightly Kerby tolde the people that he sayd true and bade the people beleue him But when he did otherwise he tolde him agayne You say not true beleue him not good people Whereupon as the voyce of the people was they iudged Doctour Rugham
whole body of the scripture Neither can any make this an heresie The Papistes of the principles of diuinitye make heresie but they must make S. Paule an hereticke and shew themselues ennemies to the promises of grace and to the crosse of Christ. 2. The law maketh vs to heare God because we be borne vnder the power of the Deuill 2. article Fol. 59. 3. It is impossible for vs to consent to the will of God Fol. 59. 3. article The place of Tyndall from whence these Articles be wrasted is in the wicked Mammon as followeth Whych place I beseeche thee indifferente to reade and then to iudge Herein is no thing conteyned but that which is rightly consonant vnto the Scripture In the faith which we haue in Christ in Gods promises finde we mercy life fauour peace In the law we finde death damnation and wrath moreouer the curse and vengeance of God vpon vs. And it that is to say the law is called of Paul the ministratioÌ„ of death and damnation In the lawe wee are prooued to be the ennemies of God and that we hate hym For howe can we be at peace wyth God and loue hym seeing we are coÌ„ceiued and borne vnder the power of the Deuill and are his possession kingdome hys captiues and bondmen and led at hys will and he holdeth our hearts so that it is impossible for vs to consent to the will of God Muche more is it impossible for a man to fulfill the lawe of hys owne strength and power seeing that we are by birth and nature the heires of the eternall damnation c. 4. The lawe requireth impossible things of vs Fol. 59. Read the place 4. article The law when it commaundeth y t thou shalt not lust geueth thee not power so to do but daumeth thee because thou canst not so doe What hereâ—sy is in the wordes 2. Cor. 3. If thou wilt therefore be at peace with God and loue hym then must thou turne to the promises and to the gospel which is called of Paul the ministration of righteousnesse and of the spirite 5. The spirit of God turneth vs our nature that we do good as naturally as a tree doth bring fourth fruit Fol. 65. 5. article The place is this the spirite of God accompanyeth fayth and bringeth with her light wherwith a man beholdeth himself in the law of God and seeth his miserable boÌ„dage captiuitie and humbleth himselfe This place speaking of the 〈◊〉 effecteâ— fayth conteyneth noâ—thing but which is mayntaynâ—â—ble by the Scripture abhorreth himselfe She bringeth Gods promises of all good thynges in Christ God worketh with his word in his worde And as hys word is preached fayth rooteth her selfe in y e harts of the elect and as fayth entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie bondage vnder sinne and knitteth coupleth hym to God to the will of God altereth hym changeth him cleane fashioneth and forgeth hym a new geueth him power to loue and to do that which before was impossible for him either to loue or doe and turneth him into a new nature so that he loueth that which before hee hated hateth that which he before loued and is cleane altered and changed and contrary disposed and is knitt and coupled fast to gods will and naturally bringeth fourth good workes y t is to say that which God commandeth to do not things of his owne imagination and that doth hee of his owne accord as a tree bringeth forth fruit of his owne accord c. 6. Workes doe onely declare to thee that thou art iustified Fol. 65. If Tindall say 6. article that workes doe onely declare our iustification he doth not thereby destroy good works but onely sheweth the right vse and office of good workes to be noted to merite our iustificatioÌ„ but rather to testify a liuely fayth which onely iustifieth vs The article is playn by the scripture and S. Paule 7. Christ with all his workes did not deserue heauen fol. 69. Reade the place Al good workes must be done freely w t a single eye without respect of any thing 7. article so that no profit be sought thereby That commaundeth Christ where hee sayth Free haue you receaued free geue agayne For look as Christ with all his workes did not Math. 10. He meaneth in his diuinitye but iâ— his humanitye he deserued heauen by his workes not onely for himselfe 〈◊〉 for vs all deserue heauen for that was his already but did vs seruice therewith neyther looked for nor sought his owne profite but ours and the honour of god his father onely euen so we withal our workes may not seeke our owne profite neither in thys world nor in heauen but must and ought freely to worke to honour God withall and without all maner of respect seeke our neighbours profite and do him seruice c. 8. Labouring by good workes to come to heauen thou shamest Christes bloud Fol. 9. Read the place 8. article If thou wouldest obteine heauen with the merites and deseruings of thine owne works so doest thou wrong yea and shamest the bloud of Christ and vnto thee Christ is dead in vaine Now is the true beleuer heire of God by christes deseruings To say that heauen is gotten by our deseruings is a Popishe heresie contrary to the Scriptures yea and in Christ was predestinate and ordained vnto eternall life before the worlde began And when the Gospell is preached vnto vs we beleue the mercy of God and in beleuing we receiue the spirit of God which is the earnest of eternall life and we are in eternal life already and feele already in our harts y e sweetnes thereof and are ouercome with the kindnes of God Christ and therefore loue the will of God and of loue are ready to woorke freely and not to obtaine that whyche is geuen vs freely and whereof we are heyres already c. 9. Saintes in heauen can not helpe vs thither fol. 69. Whether saintes can helpe vs vnto heauen see y e scripture 9. article and marke wel the office of the sonne of God our only Sauiour and redeemer and thou shalt not nede to seeke any further 10. To builde a Churche in the honour of our Ladye or anye other Saincte is in vaine they cannot helpe thee 10. article they be not thy friends fol. 71. Read the place of Tind What buildest thou Churches foundest Abbeys Chauntreis Colledges in the honour of Saintes to my mother S. Peter Paule The place â—â—nexed and Saintes that be deade to make of them thy friendes They neede it not yea they be not thy friends Thy friends are thy poore neighbours which neede thy help and succour TheÌ„ make thy friendes with the vnrighteous Mammon that they may testifie of thy fayth and that thou mayest
set forth by the Uniuersities of Colene and Louane in Germany agaynst the foresayd errors Many other witnesses also we might alledge which here least we should seme to write a story we pretermâ—â— Wherfore we for the charge of our Pastorall office coÌ„mitted vnto vs can no longer forbeare or winck at the pestiferous poyson of the foresayd errors of the which errors we thought here good to recite certayne The tenor of whiche is this as foloweth It is an old heresy to say Article◠〈◊〉 Luther that the Sacramentes of the new 〈◊〉 doth geue grace to them qui non ponunt obicem i. which haue in themselues to the contrary no let In a childe after his Baptisme to deny that sinne remayneth is to tread downe Paule and Christ vnder foote The origene of sinne although no actuall sinne doe folow â—fter doth stay the soule leauing the body from the entraunce into heauen Vnperfite charity of a maÌ„ departing must needes bring wyth it great feare which of it selfe is enough to deserue the payne of Purgatory and stoppeth the entrance into the kingdome of heauen To say that penaunce standeth of three partes to wit contrition confession and satisfaction is not founded in holy Scripture nor in auncient holy and Christian Doctors ContritioÌ„ which a man stirreth vp in himselfe by discussing remembring and detestinge his sinnes in reuoluing his former yeares in bitternesse of soule and in pondering the waight number and filthinesse of his sinnes the leesing of eternall blisse and getting of eternall damnation this contrition maketh a man an hipocrite and a great sinner It is an olde prouerbe to be preferred before the doctrine of all that haue written hitherto of contrition from henceforth to transgresse no more The chiefest and the best penaunce is a new life Neither presume to confesse the veniall sinnes nor yet all thy mortall sinnes Best repâ—â—â—tance iâ— a new lyfe for it is impossible to remember all the mortall sinnes that thou hast committed and therefore in the primitiue Church they confessed the mortall sinnes which onely were manifest While we seeke to number vp all our sinnes sincerely vnto the priest we meane nothing els herein but that we will leaue nothing to the mercy of God to be forgeuen In confession no man hath his sinnes forgeuen except he beleue wheÌ„ the priest forgeueth the same to be remitted yea otherwise his sinne remayneth vnforgeueÌ„ vnles he beleue the same to be forgeuen For els remission of the priest and geuing of grace doth not suffice except beliefe come on his part that is remitted Thinke not thy sinne to be assoyled for the worthines of thy contrition but for the word of Christ Whatsoeuer thou losest c. When thou art absolued of the priest Math. 1â— trust confidently vpon these wordes and beleue firmely thy selfe to be absolued then art thou truely remitted Admit the party that is confessed were not contrite whiche is * * 〈◊〉 because 〈◊〉 can not 〈◊〉 that the fayth of 〈◊〉 true 〈◊〉 without contriâ—iâ—â— impossible or that the priest pronouÌ„ced the wordes of losing not in earnest but in iest yet if the party beleue that he is absolued he is truely absolued in deed In the sacrament of penaunce and absolution the Pope or bishop do no more then any inferior priest can do Yea and where a priest is not to be had there euery Christian man yea or Christian woman standeth in as good stead * * He meâ—â—neth thiâ— because as no 〈◊〉 knowetâ— his sinnâ— so no 〈◊〉 can be 〈◊〉 for sufficyeâ—â— None ought to say to the priest that he is contrite neither ought the priest to aske any such matter It is a great error of them which come to the holy housel trusting vpon this that they are coÌ„fessed that theyr coÌ„science grudgeth them of no deadly sinne that they haue sayd theyr prayers and done such other preparatiues before all those do eat drink to theyr owne iudgement But if they beleeue there to obteyne Gods grace this fayth maketh them pure and worthy It were good that the church should determine in a generall couÌ„cell lay men to coÌ„municate vnder both kindes the Bohemians so doing be therin neither hereticks nor schismatickes The treasures out of which the Pope doth graunt his Indulgences are not the merites of Christ nor of the Sayntes Indulgences and pardons be a deuout seducing of the faythfull and hinderance to good works and are in the number of theÌ„ which be thinges * * This 〈◊〉 correcteâ— in his Aâ—â—tioÌ„s of 〈◊〉 Articles sayth 〈◊〉 Indulgâ—â—â— be neytâ—â—â— lawfulâ—â— expedieâ—â— And liâ—â—â—wise he recteth reuokeâ—â— the 〈◊〉 lawfull but not expedient Pardons and Indulgences to them which haue them auayle not to remission of the punishment due before God for actuall sinnes committed They which thinke that Indulgences are wholesome and coÌ„ducible to the fruite of the spirite are deceiued Indulgences are onely necessary for publicke transgressions are onely graunted to them that are obstinate and impacient Indulgences and pardons are vnprofitable to 6. sortes of persons 1. to them that be dead or lye in dying 2. to theÌ„ that be weâ—â— and infirme 3. to such as haue lawful impedimentes 4. to theÌ„ that haue not offended 5. to such as haue offended but not publickly 6. to those that amend and do well Excommunications be onely outward punishmentes and doe not depriue a man of the publike spirituall prayers of the Church Christians are to be taught rather to loue excommunication then to dread it The bish of Rome successor of Peter is not the vicar of Christ ordeined by Christ and S. Peter to haue authoritie ouer all the churches in the world The wordes of Christ to Peter Whatsoeuer thou loosest c. Math 16. extend no further but onely to those things which bee bound of Peter hymselfe It is not in the hands eyther of the church or of the Pope to make articles of the fayth yea or lawes either of maners or good workes Albeit the Pope with a great part of the church teachyng so or so did not erre therein yet is it no sinne nor heresie for a man to hold contrary to them namely in such things which are not necessary to saluation so long as it is not otherwise condemned or approued by a generall Councell We haue a way made playne vnto vs to infringe the authoritie of Councels and freely to gainestand their doyngs and to iudge vpon their Decrees and boldly to speake our knowledge whatsoeuer we iudge to be true whether the same be approoued or reproued by any generall Councell Some of the articles of Iohn Hus condemned in the Councell of Constance are Christian most true and Euangelicall whome the vniuersall Church cannot condemne In euery good worke the iust man sinneth * * Euery good worke of ours when it is best done it is a veniall sinne To burne heretikes is against the will of the spirit * * To fight agaynst the Turkes is to repugne agaynst God visiting our iniquities by them Freewill after sinne is a title and name onely of a thyng and while a man doth that which lyeth in him he sinneth deadly Purgatory cannot be proued out of holy scripture whiche
with fayth ro But they receaue him neither with sense reason nor with faith co Ergo wicked men and infidels receaue in no wise the body of Christ. For declaration of the Maior if yee say they receaue him with sense that is against their owne lore Declaratiâ—â— of the Maâ—ior for the body of Christ in the blessed Sacrament say they is not sensible nor to be perceaued by any sense neither with reason can they receaue him by their owne learning for so much as this Sacramente exceedeth all reason Nec fides habet meritum vbi ratio praebet experimentum And if ye say that they receaue him with faith how can that be seeing infidels haue no faith What is to eate the body of Christ the teachyng of the Papistes heerein is straunge and differeth from the olde Doctours For where the Papistes do teache What i◠〈◊〉 eate the body of Christ by the Papiâ—â— that wicked persons and infidels albeit they receaue not the effect of the Sacrament yet the matter of the Sacrament which is the very body of Christ they receiue with their mouth and with their sense the accidences of bread and thus imagine a certaine body of Christ suche as euill men and infidels may eate and yet being eaten it geueth them no nourishment nor life nor maketh them no partakers of his spirite and grace both Scripture and the auncient expositours of the Scripture do teach much otherwise For the Scripture knoweth no such kinde of eating Christes body but onely that which is fruitefull wholesome and effectuall What is 〈◊〉 eate the body of Christ bâ— Scripture Doctourâ— He that eateth my fleshe and drinketh my bloud abideth in mee and I in him c. Iohn 6. And therefore it may appeare that the Scripture meaneth by eating Christes flesh to beleeue in Christes Passion which none can doe but onely the faithfull And to the same sense sound all the old Doctours Cyprianus That we should knowe that eatyng is our dwellyng in hym and our drinkyng is as it were Cyprian De 〈◊〉 Domini a certayne incorporation in hym Item the same Cyprian The eatyng therefore of hys fleshe is a certayne desire to abyde in hym The 〈◊〉 and infidâ—â— do not eaâ—â— the body 〈◊〉 Christ. and sayeth moreouer that none eateth of thys Lambe but suche as be true Israelites that is true Christen men without colour or dissimulation And agayne hee sayeth That as meate is to the fleshe the same is fayth to the soule the same is the woorde to the spirite c. Moreouer And therefore sayth hee doing this we whet not our teeth to bite but with pure faith we breake the holy bread and distribute it c. Augustinus It may not be sayde that any suche doe eate the body of Christ because they are accompted amongst the members of Christ. Neither can they be both members of Christ â—ugust De 〈◊〉 Lib â— cap. 25 â—â—hn 6. and members of an harlot c. Furthermore when Christ sayeth He that eateth my fleshe and drinketh my bloud dwelleth in me and I in him hee sheweth what it is not Sacramentally but in deede to eate hys body and drinke his bloud which is when a man so dwelleth in Christ that Christ dwelleth in him For so Christ spake those wordes as if hee shoulde saye he that dwelleth not in me and in whome I dwell not let him not say nor thinke that he eateth my body or drinketh my bloud Also in other places the sayde Austen affirmeth that to drinke is to liue And sayeth moreouer Why preparest thou thy belly and thy teeth beleeue and thou hast eaten c. All which kindes of eating can not be sayd of the wicked and infidels but only of the godly and faithfull And thus briefly we haue runne ouer all the arguments and authorities of Peter Martyr in that disputation at Oxford with Doctour Tresham Chadsey and Morgan before the Kings visitours aboue named an 1549. Furthermore who so listeth more fully to be satisfied and resolued in all the occurrents touching the matter of thys Sacrament let him reade the bookes first of the Archbishop Cranmer against Winchester Secondly the tractation of Peter Martyr made in Oxford translated and extant in English and thirdly the booke of Bishop Ridley made in prison called A briefe declaration of the Lordes Supper The lyke disputation also about the same time was appointed and commensed at Cambridge coÌ„cerning the same matter of the Sacrament the Kings visitours being directed downe for the same purpose by the King The names of which visitours were these Nicholas Ridley Byshop of Rochester Thomas Bishop of Ely M. Iohn Cheeke the Kings Scholemaister Doctour May Ciuilian and Thomas Wendy the Kings Phisician The conclusions in that disputation propounded were these The first disputation holden at Cambridge the 20. day of Iune ann 1549. before the Kings Maiesties Commissioners by Doctor Madew respondent whose first conclusion was this Transubstantiation can not be prooued by the playne and manifest wordes of Scripture nor can thereof be necessarily collected nor yet confirmed by the consents of the auncient Fathers for these thousande yeares past Doctour Glin M. Langedale M. Segewike M. Yong opponents Doctour Madew FIrst of all quoth he I am very sory and do not a little lament the shortnes of time to declare and discusse such waighty matters of Religion in as these be But that notwithstaÌ„ding if I had had more plenty of time indeede yet you shall vnderstande how that I haue euer both in hart and mind if otherwise I could haue auoided it abhorred all scholasticall disputations and subtile sophistications In consideration whereof I beseech those that are to dispute not to alledge or bring foorth any dismembred or curteled sentences or wrested as hapneth many times but the whole and full sentences eyther of the Scriptures or of the auncient Doctors yea and to auouch suche Authors sayings as are not suspected or fayned but suche as be theyr owne very sayings indeede which if they do there is no doubt but the cleare light of this our disputation shall the sooner appeare and be manifest to this auditorie And for a further declaration of my part you shall vnderstande that this my preface in my said former most catholique godly conclusion shall consist in three principall points 1. First what thing it was that Christ gaue to his disciples 2. Secondly what season or time this transubstantiation did begin 3. Thirdly how many diuelish abhominatioÌ„s haue ensued vpon that horrible and pestileÌ„t inuention As concerning the first that is what thing Christ gaue to his disciples that may very well appeare euen by our owne naturall sences as namely by the sight by the touching by the tasting whiche can not be deceiued of their naturall iudgement For the eye seeth nothing but bread and wine the tasting sauoureth nothing else and the handes touche nothing else He gaue also to their vnderstanding not â—â—ly his
of Ciprian Panis iste non effigie sed natura mutatus c. I asked of him how natura was taken in the Conuocation house in the disputation vpon the place of Theodoret. To be short Doctour Bourne came often vnto me and I alwayes sayde vnto him that I was not minded nor able to dispute in matters of Religiō but I beleued as the holy Catholick Church of Christ grounded vpon the Prophetes and Apostles doth beleue and namely in the matter of the Sacrament as the holy fathers Cyprian and Augustine do write and beleued and this aunswere and none other they had of me in effecte what wordes soeuer haue bene spread abroad of me that I should be conformable to all thinges c. The trueth is M. Mantell cōstant in his religion I neither heard Masse nor receaued the sacrament during the time of my imprisonment One time he willed me to be confessed I sayd I am content We kneeled downe to pray together in a windowe I beganne without Benedicite desiring him not to looke at my hand for any superstitious particular enumeration of my sinnes Therewith he was called away to the Coūcell ego liberatus Thus muche I beare onely for my life as God knoweth If in this I haue offended any Christian from the bottome of my hart I aske them forgeuenes I trust God hath forgeuen me who knoweth that I durst neuer deny him before men least he shoulde deny me before his heauenly father Thus haue I left behinde me written with myne own hand the effect of all the talke especially of the worst that euer I graunted vnto to the vttermost I can remember as God knoweth all the whole communication I haue not written for it were both to long and to foolish so to doe Now I beseche the liuing God which hath receiued me to his mercy and brought to passe that I dye steadfast and vndefiled in his trueth at vtter defiaunce and detestation of all Papisticall and Antichristian doctrine I beseech him I say to keepe and defend al his chosen for his names sake from the tyranny of the Byshop of Rome that Antichrist Anno. 1554. Aprill and from the assault of all his satellites Gods indignation is knowne he will trie and proue who be his Amend your liues Deny not Christ before men least he deny you before his heauenly father Feare not to lose your liues for him for yee shall fynde them agayne God hold his mercifull hand ouer thys Realme and auert the plagues imminent from the same God saue the Queene and send her knowledge in his truth Amen pray pray pray ye Christians and comfort your selues with the Scriptures Written the 2. of March an 1554. by me Walter Mantell prisoner whom both God and the world hath forgeuen his offences Amen And thus much concerning the purgation of Mayster Walter Mantell who if he had cōsented vnto the Queene what time she sent Doctour Bourne vnto him to deny his fayth it is not otherwise to be thought but he had had his pardon and escaped with life Upon the Saterday being the iij. of March sir Gawen Carew March 3. Sir Gawen Carew and M. Gibbes brought to the Tower March 7. and maister Gibbes were brought through London to the Tower with a company of horsemen In Lōdon the vij day of March euery housholder was commaunded to appeare before the Alderman of their ward and there were commaunded that they their wiues and seruaunts should prepare themselues to shrift and receiue the Sacrament at Easter and that neither they nor any of them should depart out of the Citie vntill Easter was past March 18. Lady Elizabeth brought to the Tower March 24. Upon the Sonday following being the xviij daye of March the Lady Elizabeth of whom mention was made before the Queenes Sister was brought to the Tower Upon Easter euen being the xxiiij of March the Lorde Marques of Northampton the Lord Cobham and Sir William Cobham were deliuered out of the Tower The xxv day being Easter day in the morning at S. Pancrase in Cheape the Crucifixe with the Pixe were taken out of the Sepulchre March 25. The Pixe risen out of the Sepulchre from all the watchmē at S. Pancrase Church before the Priest rose to the resurrection so that when after his accustomed maner he put his hande into the Sepulchre and sayde very deuoutely Surrexit non est hic he found his words true for he was not there in deede Whereupon being halfe dismayed they consulted amongst themselues whom they thought to be likeliest to do this thing In which debatement they remembred one Marsh which a little before had bene put from that personage because he was married to whose charge they layde it M. Marsh burthened with suspicion and with his mariage But when they coulde not proue it beeing brought before the Maior they then burdened him to haue kept company with his wife since that they were by commaundement diuorsed Whereto he aunswered that hee thought the Queene had done him wrong to take from him both his liuing and his wife which words were then noted and taken very greeuously and he and his wife were both committed to seuerall Counters notwithstanding that he had bene very sicke The viij of Aprill there was a Cat hanged vpon a gallowes at the Crosse in Cheape Aprill 8. A Cat hanged with a shauen crowne vpon the gallowes in Chepeside apparelled like a Priest ready to say Masse with a shauen crowne Her two forefeete were tyed ouer her head with a rounde paper lyke a wafer cake put betweene them whereon arose great euil will against the Citie of London For the Queene and the Byshops were very angry withall and therefore the same after noone there was a Proclamation that who soeuer could bring foorth the partie that did hang vp the Cat should haue xx nobles which reward was afterwardes increased to xx markes but none could or would earne it As touching the first occasion of setting vp this Gallowes in Cheapeside The number and occasion of gallowes set vp in the Citty of London heere is to be vnderstand that after the Sermon of the Byshop of Winchester aboue mentioned made before the Queene for the straite execution of Wyats souldiours immediately vppon the same the xiij of February were set vp a great number of Gallowes in diuers places of the Citie namely two in Chepeside one at Leaden hall one at Billynges gate one at S. Magnus Church one in Smithfield one in Fleetestreete foure in Southwarke one at Allgate one at Byshops gate one at Aldersgate one at Newgate one at Ludgate one at Saint Iames parcke corner one at Cripplegate all which Gibbets gallowes to y e number of xx there remained for terrour of other frō the xiij of February till the iiij of Iune then at the cōming in of King Philip were taken downe The xj day of Aprill was Syr Thomas Wyat beheaded and quartered at the
the bowels of Christe to helpe vs and all other our felow souldiors standing in like perillous place with your praiers to God for vs that we maye quite our selues like men in the Lord and geue some example of boldnes constancie mingled with pacience in the feare of God that yee and others our brethren thorough oure example may be so encouraged and strengthned to folow vs that ye also may leaue example to your weake brethren in the world to followe you Amen Consider what I say the Lorde geue vs vnderstanding in all things 2. Tim. 2. 1. Cor. 7. 1 Iohn â— Coloss. 3. Brethren the time is short it remaineth that yee vse thys world as though ye vsed it not for the fashion of this worlde vanisheth away See that ye loue not the world neither the things that are in the world but set your affection on heauenly things where Christ sitteth on the right hand of God Be â—eeke long suffering serue and edifie one other Doctrine 〈◊〉 good workes with the gift that God hath geuen you Beware of strange doctrine lay aside the old conuersation of greedy lustes and walke in a new life Beware of all vncleannes couetousnes foolish talking false doctrine dronkennes Reioyce be thankful towardes God submit your selues one to an other Cease from sinne spend no more time in vice be sober and apt to pray be pacient in trouble loue each other and let the glory of God and profite of your neighbor be the onely marke ye shoote at in all your doings Repent ye of the life that is past and take better heede to your doings hereafter And aboue all things cleaue yee fast to him who was deliuered to death for our sins rose againe for our iustification To whome with the father the holy ghost be al honor rule for euermore Amen Salute from me in Christe all others which loue vs in the faith and at your discretioÌ„ make them partakers of these letters and pray ye all for me and other in bondes for the Gospell that the same God which by his grace hathe called vs from wicked papistrie vnto true Christianitie and now of loue prooueth out patience by persecution wil of his mercy and fauour in the end gloriously deliuer vs either by death or by life to his glory AmeÌ„ At Lancaster the 30. of August 1554. By me an vnprofitable seruant of Christ George Marsh. To his welbeloued in Christ Ienkin Crampton Iames Leiuer Elice Fogge Rafe Bradshaw the wife of Richard Bradshaw Elice Crampton and to euery one of them be these deliuered from Lancaster G. Marsh. THe grace of our Lord Iesus Christ the loue of God the felowship of the holy Ghost be w t you al. Amen After salutations in Christ and harty thanks for your frendly tokens and your other remembraunces towards me beseeching God y t ye may encrease in faith feare loue and 〈◊〉 good gifts grow vp into a perfit man in Christe these be earnestly to exhort you yea to beseech you in the â—ender mercy of Christe that w t purpose of heart ye continually cleaue vnto the Lorde and that ye worship serue him in spirite in the gospel of his sonne For God wil not be worshipped after the commandements traditions of men neither yet by any other meanes appoynted prescribed and taught vs but by his holy word And though all men for the most parte defile them selues with the wicked traditions of men ordinances after y e world and not after Christ yet doe ye after the ensample of Tobie 〈◊〉 1. Daâ—â—ell 1. â— Math. 1. Daniel his 3. companions Matharhias and his 5. sonnes be at a poynt with your selues that ye wil not be defiled wyth y e vncleane meates of the heathen I do meane the filthinesse of Idolatrie and the very Heathenish ceremonyes of the Papistes but as true worshippers serue ye God in spirite and verity according to his sacred Scriptures Iohn 4. Iohn 5 1. Tymâ— 5. which I would wish and will you aboue all things continually and reuerently as both S. Paule and Christ commaund you to searche and read with the wholesome monitions of the same to teach exhort comfort edifie one an other Math. 24. and your brethren neighbours now in time of thys our miserable captiuitie and great famishment of soules for want of the foode of Gods worde And doubt not Math. 28. but that the merciful Lord who hath promised to be with vs euen vnto the worldes end and that whensoeuer 2. or 3. be gathered together in his name hee will be in the middest of them will assist you and teach you the right meanings of the sacred Scriptures will keepe you from all errors and lead you into all truth as he hath faithfully promised And though ye thinke your selues vnable to teach yet at the coÌ„maundement of Christ now in time of famine the hungry people being in wildernes farre froÌ„ any townes Iohn 1â—â— which if they be sent away fasting are sure to faint pearish by the way employ and bestow those fiue loaues and two fishes that ye haue vpon that hungrie multitude although ye thinke it nothing among so many And y t he increased the v. loaues and the ij fishes to feede v. M. men Math. â— besides women and children shall also augment his gifts in you not only to the edifying and winning of others in christ but also to an exceding great increase of your knowledge in God his holy word And feare not your aduersaries for either according to his accustomed maner God shal blind their eies that they shal not espie you Phil. 1. either get you fauour in their sight either els graciously deliuer you out of their handes by one meanes or other Obey with reuerence al your superiours vnlesse they commaund idolatrie or vngodlinesse Make prouision for your housholds chiefly that they be instructed and taught in the law of God Loue your wiues euen as your owne selues as Christ loued the congregatioÌ„ Loue your children but rate theÌ„ not lest they be of a desperate mind and bring them vp in the nurture information of the Lorde and teache them euen as the godly parents of Tobie the younger and Susanna did teach their children euen from their infancy to reuerence God according to his lawe to abstaine from sin prouiding y t in no wise they be brought vp in idlenes wantonnes seing y t ye recken your selues to be the children of God and looke for the life whych God shall geue to them that neuer tourne their beliefe from him See that ye euer feare God and keepe his commandements and though the plague of God chance vnto you yet remaine yee stedfast in the faith and feare of God and thanke him and serue hym in such holines and righteousnes as are acceptable before him all the dayes of your life Comfort
â—ay of your bodies families children substance pouertie life c. Which things if you would consider a while wyth inwarde eyes as you beholde them with outwarde then perhaps you should finde more ease Doe not you now by the inward sense perceiue that you must part froÌ„ all these and all other commodities in the worlde Tell me then haue not you this commoditie by your crosse to learne to loath and leaue the worlde and to long for and desire an other world where is perpetuity You ought of your own head and free will to haue according to your profession in baptisme forsaken the worlde and all earthly things vsing the world as though you vsed it not Your hart only sette vpon your hourde in heauen or els you coulde neuer be Christes true disciples that is be saued and be where he is And trowe you my good heartes in the Lorde trowe you I say that this is no commoditie by this crosse to be compelled hereto that you might assuredly enioy with the Lord endles glory Howe now doth God as it were fatherly pull you by the eares to remeÌ„ber your former offences concerning these things al other things that repentance and remission might ensue Howe doth God nowe compell you to call vpon him and to be earnest in prayer Are these no commodities Doth not the scripture say that God doth correct vs in the worlde because we shall not be damned with the worlde That God chasteneth euery one whome he loueth that the ende of this correction shall be ioy and holinesse Doeth not the Scripture saye That they are happie that suffer for righteousnesse sake as you nowe doe that the glory and spirite of God is vpon them that as you are nowe made like vnto Christ in suffering so shall you be made like him in raigning Doeth not the Scripture say that you are nowe going the high and right way to heauen that your suffering is Christes suffering My dearly beloued what greater commodities then these can a godly heart desire Therefore ye are commaunded to reioyce and be glad when ye suffer as now ye doe for through the goodnesse of God great shal be your reward Where Forsooth on earth first for your children for now they are in Gods mere and immediate protection Neuer was father so careful for his children as Gods is for yours presently Gods blessing which is more woorth then all the world you leaue in dede to your children Though all your prouidence for theÌ„ shuld be pulled away yet God is not poore he hath promised to prouide for them moste fatherly 〈◊〉 55. Cast thy burthen vppon me sayth he and I will beare it Do you therfore cast them and commend them vnto God your father and doubt not that he will die in your dette He neuer yet was found vnfaithfull 〈◊〉 37. and he wil not nowe begin with you The good mans seede shal not go a begging his bread for he wil shew mercy vpon thousands of the posterity of them that feaâ—e him Care of children to be left to Gods prouidence Therfore as I sayd Gods reward first vpon earth shal be felt by your children euen corporally and so also vpon you if God see it more for your coÌ„moditie at the least inwardly you shal feele it by quietnes and comfort of conscience and secondly after this life you shal find it so plentifully as the eye hath not seene the eare hath not hard the heart cannot conceiue how great glorious Gods reward wil be vpon your bodies much more vpon your soules God open our eies to see and feele this in deede Then shall we thinke the crosse which is a meane hereto to be commodious Then shal we thanke God that he would chastice vs. Then shal we say with Dauid Happie am I that thou hast punished me for before I went astray but nowe I keepe thy lawes This that we may doe in deede my dearely beloued let vs first know y t our crosse commeth from God Secondly 4 Thinges to be considered of all men that be vnder the crosse that it coÌ„meth from God as a father that is to our weale and good Therefore let vs thirdly cal to minde our sinnes and aske pardone Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time helpe I â—ay such as shall make most to Gods glory and to the comfort and commodity of our soules bodies eternally This if we certainely conceiue then will there issue out of vs heartie thankes geuing which God requireth as a most precious sacrifice That we may all through Christ offer this let vs vse earnest prayer to our God and deare father who blesse vs keepe vs and comforte vs vnder his sweete crosse for euer Amen Amen My deare hearts if I could any way comfort you you should be sure therof though my life lay thereon but now I must do as I may because I cannot as I would Oh y t it would please our deare father shortly to bring vs where we shoulde neuer depart but enioy continually the blessed fruition of his heauenly presence pray pray that it maye speedely come to passe pray To morrow I will send vnto you to know your estate send me word what are the chiefest things they charge you withall From the Counter By your brother in the Lord Iohn Bradford ¶ To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs An other letter of M. Bradford to Mistres Hall Math. 5. and make perfect the good he hath begon in vs vnto the end Amen My deare Sister reioyce in the Lord reioyce be glad I say be mery and thankefull not onely because Christ so commaundeth vs but also because our state wherein we are presently requireth no lesse for we are the Lordes witnesses God the father hath vouched safe to chose vs amongst many to witnesse and testifie that Christ his sonne is kyng that his word is true Christ our Sauiour for his loues sake towards vs will haue vs to beare record that he is no vsurper nor deceiuer of the people but gods Embassadour Prophet and Messias so that of all dignities vpon earth this is the highest Greater honor had not his Prophets Apostles The bloud of Martyrs standeth for the verity of Christ agaynst the world Saâ—haÌ„ who would suppresse the same nor dearest friends then to beare witnesse with Christ as we now do The world followyng the counsaile of their Sire Sathan would gladly condemne Christ and his veritie but lo the Lord hath chosen vs to be his champions to let this As stout soldiours therefore let vs stand to our maister who is with vs and standeth on our right hand that we shall not be much mooued if we hope and hang on his meâ—cy he is so faythfull and true that he wil neuer