of heresy and so prohibited by Bishops for to preach the worde of God Wrongfull prohibytion oughte not to stoppe the preaching of Gods worde that they ought for no mans commaundement to leaue or stop though they do neuer purge themselues afore them for such will admitte no iust purgation many times but iudge in theyr own causes and that as they lust which me thinketh is not all comely Therfore in the old law the priestes and other Iudges do sit together hearing of matters that were in controuersy Yet this I thinke reasonable that a man iustly and not causelesse suspect Popish prelates iudges in their owne causes and namely if he be so found faultye of heresy ought to cease from preaching after he is inhibited vntill he haue made his purgation before some Iudge But in my rude opinion it were necessary and conuenient that our heades should not be ouer ready of suspition Swiftnes of suspition reproued and so inhibiting men approued from preaching specially in this Session when the people doth suspect them to doe it more for loue of themselues and mainteining of their priuate lucre or honor then to do it for loue of God and maintenance of his honor In the xxij where you demaund whether I beleue that it is lawfull for all Pristes freely to preache the woorde of God or no Answere to the 22. article and that in all places at all seasons to al persons to whom they shall please although they be not sent I say that priestes are called in Scripture by two distinct wordes that is to wit Praesbiteri Sacerdotes The fyrst is to say auncient men Seniors or elders and by that word or vocable Priestes whether they ought to preach though they be not sent are the seculer iudges or such like head officers sometime also signified as we reade in Daniel that they were called which defamed and wrongfully accused Susanna that this is seldome and nothing so customably as those to be called Praesbiteri which are set to be Prelates in the Church to guide the same by the word of God and his blessed doctrine Episcopi and Praesbyteri all one that is the roode of direction and the foundation of Christes fayth And Priestes thus called Praesbiteri in the Primitiue Church what time were but few traditions and ordinaunces to let vs from the strayt trade or institution made by Christ and his Apostles were the very same and none other but Bishops as I shewed you in the first part of mine aunswere by authoritye of Saynt Hierome Paul also recordeth the same right euidently in the first to Titus in this fourme I left thee Titus quoth blessed Paule behinde me in Crete that thou shouldest set in a due order such thinges as lacke or be not els perfectly framed and that thou shouldest set priestes in euery towne Priestes haue two names in Scripture Presbyteri Sacerdotes like as I did appoynt thee if any be without reproche or blamelesse the husbande of one wife hauing faythfull children not geuen to ryote or that be not vnruely for so ought a Bishop to be c. These are not my words but S. Paules in the Epistle to Titus Tit. 1. Where you may see that a priest called Praesbiter shuld be the same that we call a byshop whom he requireth a litle after to be able by wholesome doctrine of Gods Scripture Descripâ—â—â—â— of a 〈◊〉 Priest Gainesayâ—â—â— of truth 〈◊〉 to be 〈◊〉 by scriptures 〈◊〉 by authority only oâ— traditions of men made in generall Councels What miâ—â—sters be 〈◊〉 to exhort the good to â—olow the same doctrine if any shall speake agaynst it to reproue them thereby And marke you how he would haue a bishop otherwise called an auncient man or a priest to make exhortation by holy scripture therby to reproue them that shall speake agaynst the trueth not to condemne them by might or authority onely or els by traditions of men made in generall Councels And as many as are in this wise Priestes whiche are called commonlye Praesbiteri otherwise Bishops such as in the church are set to take cure of soule and to be spirituall pastors ought to preach freely the word of God in all places and times conuenient and to whom soeuer it shall please theÌ„ if they suppose and see that theyr preaching should edify and profite And where as you adde this particle Though they were not sent I say that all suche are chosen to be preachers and therfore sent for of this speaketh S. Gregorye in his Pastorals in this wise Grigor in Pastoral Praedicationis quippe officium suscipit quisquis ad sacerdotium accedit Whosoeuer taketh priesthood vpoÌ„ him taketh also vpon him the office of preaching Yea your lawe reporteth in like maner Distinct. 43. where it is thus sayd A Priest ought to be honest that he may shew honesty both in wordes and conditions Dist. 43. Wherfore it is sayd in the Canticles The Cheekes of the spouse that is to wit of preachers are to be compared to a Turtle doue Where is moreouer added He must also haue the gift of teaching because as sayth S. Hierome innocent coÌ„uersation without speach or preaching how much it is auaylable by example geuing so much doth it hurt agayn by sileÌ„ce keping for wolues must be driueÌ„ away by barking of dogs by the shepheards staffe which as y e glose sheweth signifieth preaching sharpe words of the priest And this I vnderstaÌ„d of such as should be priestes elect both by god and men in Gods church whose office is to preach And though many of them which now doe minister in the church and are elect by bishops otherwise theÌ„ after the maner of Christes institution and the forme of the primitiue Church neither do ne can preach Multitude serueth for authority yet ought not the multitude of such to be layd for an authority agaynst me or other that are compelled to shew the truth and right ordinance of the apostles that was vsed afore time in the Primitiue church God bring it in agayn Neither ought we for the negligence of bishops which haue chosen such an ignorant multitude wherby the principal duty of priestes is growen out of knowledge when we do shew you therof to be so enforced by a booke othe and therfore noted as heretickes imprisoned and burned Sacerdotes Other be called priestes in the new Testament by thys word Sacerdotes that is to say I thinke sacrificers And thus as Christ was called Rex Sacerdos Kyng Prieste so be all true Christen men in the newe Testament as is testified Apocal. 1. by Christ made Kinges and Priestes The wordes in the Apocal. be thus Apoc. 1. To Iesu Christ whyche hath loued vs and washed vs from our sinnes through his bloud and made vs kinges and priestes vnto God euen his father vnto him be glory and rule for euer and euer Amen
say that we deny good workes and fasting and prayer The Papistes belye the protestantes as though they dâ—nyed good workes They lye on vs we deny nothing but popish workes and popish fasting and popish prayer he that preacheth that works do merite or fasting doth merite or prayer doth merite doth preach a popish doctrine If you aske when we will leaue preaching of workes euen when they do leaue to preach that works do merite suffer Christ to be a whole satisfier only mean to our iustification till theÌ„ we will not cease in Gods cause to set forth onely Christ to be a ful perfect onely satisfaction If you aske if good works shal be rewarded I say yea and with no lesse then eternall glory Good workes how they be rewarded but for no merit that they deserue for they deserue nothing but only because god hath promised not for the merite of the worke but for hys promise sake and he will not breake his promise Other articles gathered out of Setons Sermons TOuching reconciliation spoken of by D. Smith preaching in the forenoone at Paules crosse Other articles out of Setons sâ—rmons 2. Cor. 5. Alexander Seton preaching at afternoone at S. Anthonies recityng his sayings scriptures reproued him for alledging thys saying RecoÌ„ciliamini deo englishing the same thus recoÌ„cile your selues to God because it is there spoken passiuely not actiuely so that there should be nothing in man perteining to reconciliation but all in God Also reprouing the sayd D. Smith for that the said D. said that man by his good works might merite Which saying of D. Smith the sayd Alexander SetoÌ„ reproued in the pulpit at S. Anthonies the 13. day of Nouember the yere of our Lord 1541. as noughtely spoken Moreouer the sayd Alexander Seton sayd in the same place that it was shame that any such preacher shoulde be suffered so openly to preach such erroneous doctrine as to say that workes should merite adducing non sunt condignae passiones c. Et postquam feceritis omnia c. Finally Seton said peradueÌ„ture ye will say the church hath determined this matter touching workes And I say quoth he that it is Ecclesia malignantium so determining any thing agaynst scripture To these preteÌ„sed obiectioÌ„s of his aduersaryes he made his answere again by writing first denying many thinges there presented taking vpon his conscience that he neuer spake diuers of those words and again many things that he neuer ment to such end nor purpose as in y e said register may appeare But all this notwithstanding for all that he could say for himself the ordinary proceded in his coÌ„sistory iudgement ministring to him certain Interogatories after the popish course to y e number of x. articles The greatest matter laid against him was for preaching free iustificatioÌ„ by fayth in Christ Iesu Seton bâ—â—ring a 〈◊〉 at Paules crosse agaynst false coÌ„fideÌ„ce in good works mans fre wil. Also it was layd vnto him for affirming y e priuate masses diriges other prayers profited not y e soules departed so that in the end he with Tolwing aforesaid was caused to recant at paules crosse an 1541. Adde to these aforesayd D. Taylor Parson of S. Peters in Cornehill South Parish priest of Allhallowes in Lombardstreet Some Priest Giles the kinges Beerebrewer at the redde Lion in S Katherines Tho. Lancaster Priest All which were imprisoned likewise for the 6. Articles To be short such a number out of all parishes in LoÌ„doÌ„ out of Calice and diuers other quarters All prisonâ— in London to little to hold them that were taken for the vi articles The Lord Audly Loâ—â— Chauncellour of England were theÌ„ apprehended through the sayd InquisitioÌ„ that al prisons in LoÌ„don were to litle to hold theÌ„ in so much that they were fain to lay theÌ„ in the Halles At the last by the meanes of good L. Audley such pardoÌ„ was obteined of the king that y e said L. Audley theÌ„ L. Chancellor being conteÌ„t that one should be bound for another they were all discharged being bouÌ„d onely to appere in the starre chamber the next day after Al soules there to answer if they were called but neither was there any person called neither did there any appeare ¶ The story of Iohn Porter cruelly Martyred for reading the Bible in Paules IN the number of these afore named commeth the remeÌ„braunce of Iohn Porter A story of Iohn Porter Martyr who in the same yeare 1541. for reading the Bible in Paules Church was cruelly handled and that vnto death as you shall heare It was declared in this history aboue pag. 1162. how Edm. Boner Bishop of London in the dayes of the L. Cromwell beyng then Ambassador at Paris The bible commaunded by the king to be set vp in Churches Read beforâ— pag. 1069. was a great Doer in setting forward the Printing of the Bible in the great volume promising moreouer that he would for his part haue 6. of those Bibles set vp in the Church of S. Paule in London Which also at his comming home he no lesse performed according to the kinges proclamation set foorth for y e same whereof read before pag. 1069. The bibles thus standing in Paules by the commauÌ„dement of the king and the appointment of Boner the bishop many well disposed people vsed much to resort to the hearing therof especially wheÌ„ they could get any that had an audible voyce to read vnto theÌ„ misdoubting therin no daunger toward them and no more there was so long as the dayes of Cromwell lasted After he was gone it happened amongest diuers and sondry godly disposed persoÌ„s which frequented there the reading of the foresayd Bible that one Iohn Porter vsed sometimes to be occupyed in that godly exercise to the edefying as well of himselfe as of other This Porter was a freshe young man and of a bigge stature Who by diligent reading of the Scripture and by hearing of such Sermons as then were preached by them that were the setters forth of Gods truth Ann. 1541. became very expert The Bible then being set vppe by Boners commaundement vpon diuers pillers in Paules Church fixed vnto the same with cheines for all men to read in theÌ„ y t would I. Porter a great reaâ—der in the Bible at Paules great multitudes woulde resort thither to heare this Porter because he could read well and had an audible voyce Boner his chappeleines being greued withall the world beginning then to frowne vppon the Gospellers sent for the sayd Porter and rebuked him very sharpely Boner and his Chapleynes greeâ—ed with the Byâ—leâ— whicâ—â— he before caused to 〈◊〉 vp himâ—â—lfe for his reading But Porter answered hym that he trusted he had done nothing contrary to the law neither contrary to his aduertisementes which he had fixed in print ouer euery Bible Boner theÌ„â—ayd vnto his charge that he had made expositions vpon the
adulterers and fornicators 5. That he in the meane while shoulde be resident within his owne house Boner inioyned to preach at Paules Crosse. during the time while he should make his sermon at Paules aboue mentioned whiche was an 1549. In the whiche sermon certayne speciall poyntes were prefixed vnto him whereupon he should intreate whiche here in order follow and are these Speciall poyntes and articles to be intreated of of Boner Bishop of London in his Sermon 2. THat all such as rebell against their prince get vnto theÌ„ damnation and those y t resist the higher power resist the ordinaunces of God and he that dieth therfore in rebellion by the woorde of God is vtterly damned and so looseth bothe bodye and soule And therefore those Rebelles in Deuonshire and Cornewall in Northfolke or els where who taking vpon them to assemble a power force against their king and Prince against y e lawes and statutes of the Realme and goe about to subuerte the state and order of the commoÌ„ wealth not onely do deserue therfore death as traytors rebels but do accumulate to them selues eternal damnation euen to be in the burning fire of hell with Lucifer the father and first authour of pride disobedience and rebellion what pretence so euer they haue and what Masses or holye water so euer they pretende or goe about to make among themselues as Chore Dathan and Abiron for rebellion against Moses were swalowed downe aliue into hell although they pretended to sacrifice vnto God What thinges be necessary to be ioyned in all Gods seruice 2 Likewise in the order of the Churche and externe rites and ceremonies of diuine seruice for so muche as God requireth humility of heart innocencie of liuing knowledge of him charity and loue to our neighbours and obedience to hys woorde and to his Ministers and superioure powers these we must bring to all our prayers to all our seruice Externe rites ceremonyes how farre they serue this is the sacrifice that Christe requireth and these be those that make all thynges pleasaunt vnto God The externe rites and ceremonies be but exercises of our religion appointable by superior powers in chosing wherof we must obey the magistrates the whyche thinges also we do see euer hath bene and shal be as the time and place is diuers Ceremonyes made naught by disobedience and yet al hath pleased God so long as these before spoken inwarde things be there If any man shall vse the olde rites and thereby disobey the superior power the deuotion of his ceremonies is made nought by his disobedience so that which els so longe as y e lawe did so stand myghte be good by pride and disobedience nowe is made noughte as Saules sacrifice Chore Dathan and Abiron and Aarons 2. children were But who that ioyneth to deuotion obedience hee winneth the garland For else it is a zeale sed non secundum scientiam a wil desire zeale and deuotion Foolish deuotion but not after wisedome that is a foolishe deuotion which can require no thankes or praise And yet agayne where ye obey yee must haue deuotion for God requireth the heart more then the outward doings and therfore who that taketh the Communion or sayth or heareth the seruice appoynted by the kings maiestie The hart maketh true deuotion must bring deuotion and inward prayer with hym or els his praiers are but vaine lacking that whyche God requireth that is the heart and minde to pray to him 3 Further yee shal for example on sonday come seuenth night after the aforesayd date celebrate the Communion at Paules Church 4 Ye shal also set foorth in your sermon that our authoritie of royal power is as of truth it is of no lesse authoritie and force in this our yoÌ„g age then is or was of any of our predecessors though the same were much elder as may appeare by example of Iosias and other yong kings in scripture and therfore all our subiectes to be no lesse bound to the obedience of our preceptes lawes and statutes then if we were of 30. or 40. yeares of age The deliuery of these Iniunctions articles vnto the Byshop with the time of hys appoynted preaching was soone after knowen abroad amongst the citizens and other the CoÌ„mons within the citie of London Boners preaching much looked for of the people so that euery man expecteth y e time therof wishing to heare the same Whych being once come the B. according to the tenour of the IniunctioÌ„s publikely preached at the Crosse of Paules the 1. day of September Howbeit as hipocrisie neuer lurketh so secretely in the hearts of the wicked but that at one time or other God in hys moste righteous iudgemente maketh it open vnto the world so at this present was the long colored peruerse obstinacie and infestred hatred of this double faced dissembler against the kings godly procedings most plainely manifested by hys disobedient demeanor in thys his sermon The disobedient stubbernes of Boner in his Sermon at Paules Crosse. For where as he was only commanded to entreat vpon such speciall poynts as were mentioned in his articles he yet both besides the counsailes commaundement to the withdrawing of the mindes of the common people in as much as in him lay from the right and true vnderstaÌ„ding of the holy Sacrament ministred in the holy Communion then set foorth by the authoritye of the kinges maiestie according to the true sence of the holy scripture did speÌ„d most part of his sermon about the grosse carnall and papisticall presence of Christes body and bloud in the sacrament of the aultar and also contrary therunto did not onely slenderly touch the rest of his articles but of a rebellious and wilful carelesnes did vtterly leaue oute vnspoken the whole laste article concerning the as effectuall and as lawful authority of the kings highnes during his yong age as if he were 30. or 40. yeares old notwithstanding the same because it was the traiterous opinion of the popishe rebels was by special commaundement chiefly appoynted hym to entreat vppon This contemptuous disobedient dealing as it greatly offended most of the kings faithfull and louing subiects there present so did it muche mislike the mindes W. Latiâ—â—â— and Iohn Hoopeâ— against Boner and was farre from the good expectation as well of that faithful and godly preacher master Iohn Hooper afterwards bishop of Worcester Glocester and lastly a moste constant martyr for the Gospell of Christe as also of M. William Latimer Bacheler of Diuinitie and therefore they well weying the fulnes of the fact and their bounden alegeances vnto their Prince did therupon exhibite vnto the kings highnes vnder both their names a bill of complaint or denunciation against the sayd bishop in forme folowing The denuntiation of Iohn Hooper and William Latimer against Boner to the kings maiestie for leauing vndone the poyntes afore mentioned which he was charged to preache
body of our Lord Iesu Christ in the Eucharist Christ is true which sayde the wordes The wordes are true whyche he spake yea truth it selfe that cannot faile Lette vs therefore pray vnto God to sende downe vnto vs his holye spirite which is the true interpreater of his woorde whiche maye purge away errours and geue light that veritye may appeare Let vs also aske leaue and libertie of the Churche to permit the truth receiued to be called this day in question wythout any preiudice to the same Your partes therefore shal be to implore the assistaunce of almighty God to pray for the prosperitie of the Queenes maiestie and to geue vs quiet and attentiue eares Now go to your questions Doct Smith This day right learned M. Doctor 3. questions are propounded whereof no controuersy among christians ought to be mooued to wit 1. Whether the naturall bodye of Christ our Sauiour conceiued of the Virgine Marie The quesâ—â—â—ons and offred for mans redemption vppon the crosse is verilye and really in the sacrament by vertue of Gods worde spoken by the Priest c. 2. Whether in the sacrament after the words of consecration be any other substance c. 3. Whether in the Masse be a sacrifice propiciatorie c. Touching the which questioÌ„s although you haue publikely and partly professed your iudgemeÌ„t and opinion on Saterday last yet being not satisfied with that your aunswere I wil assay againe to demaund your sentence in the first question Whether the true body of Christe after the woords pronounced be really in the Eucharist or els only the figure In which matter I stande heere nowe to heare your aunsweare The Preface or protestation of D. Ridley before his disputation I Receiued of you the other day right worshipful M. prolocutor and yee my reuerend Maisters The proteâ—station of B. Ridley Commissioners from the Queenes maiestie and her honorable Counsell three propositions whereunto ye commaunded me to prepare against this day what I thought good to aunsweare concerning the same Now whilest I weied w t my selfe how great a charge of the Lords flocke was of late committed vnto me for the which I am certaine I must once render an accompte to my Lord God and that howe soone he knoweth and that moreouer by the commaundement of the Apostle Peter I ought to be redy alway to geue a reason of the hope y t is in me with mekenes and reuerence vnto euery one that shall demaund the same besides this coÌ„sidering my duty to the Church of Christ What mâ—â—ued Doct. Ridley to alter his iudgemeâ—â— from the Church of Rome and to your worships being commissioners by publicke authority I determined with my selfe to obey your commaundement and so opeÌ„ly to declare vnto you my minde touching the foresayd propositions And albeit plainely to confesse vnto you the trueth in these things which ye now demaund of me I haue thought otherwyse in times past then I now do yet God I call to record vnto my soule I lie not I haue not altered my iudgemeÌ„t as now it is either by constraint of any man or lawes either for the dread of any daungers of thys world either for any hope of commodity but onely for the loue of the truthe reuealed vnto me by the grace of God as I am vndoubtedly perswaded in his holy woorde and in the reading of the auncient Fathers These things I do the rather recite at this present because it may happen to some of you hereafter as in times past it hath done to me I meane if ye thinke otherwyse of the matters propouÌ„ded in these propositions then I now doe God may open vnto you in time to come But how so euer it shall be I will in fewe woordes do that which I thinke yee all looke I shoulde doe that is as plainely as I can I will declare my iudgement heerein Howbeit of this I would yee were not ignoraunt that I will not in deede wittingly and willingly speake in any poynt against Gods worde â— Ridley submitteth himselfe to the Church of Christ. or dissent in any one iote from the same or from the rules of faith and Christian religion which rules that same most sacred word of god prescribeth to the Churche of Christe whereunto I nowe and for euer submit my selfe and all my doinges And because the matter I haue now taken in hand is waightie and yee all wel know how vnready I am to handle it accordingly aswell for lacke of time as also lacke of bookes therefore heere I protest that I will publickly this daye require of you that it may be lawfull for me concerning all mine aunsweares explications and confirmations to adde or diminish what soeuer shall seeme hereafter more conuenient and mete for the purpose through more sound iudgement better deliberation and more exact triall of euery particular thing Hauing nowe by the way of Preface and protestation spoken these fewe woordes I will come to the answearinge of the propositions propounded vnto me and so to the most brief explication and confirmation of mine answeres West Reuerend maister Doctour concerning the lacke of bookes there is no cause why you should complaine What bookes soeuer you will name The promise was not â—ept ye shall haue them as concerning the iudgement of your answeres to be had of your selfe wyth farther deliberation it shall I say be lawfull for you vntill Sonday next to adde vnto them what you shall thinke good your selfe My minde is that we shoulde vse short arguments least we shuld make an infinite processe of the thing Rid. There is an other thyng besides whyche I woulde gladly obtaine at your handes I perceiue that you haue wryters and Notaries here present By all likelihoode our disputations shal be published I beseech you for gods sake let me haue libertie to speake my minde freely wythout interruption not because I haue determined to protract y e time with a solemne Preface but least it maye appeare that some be not satisfied God wotte I am no Oratour nor I haue not learned Rhetoricke to set colours on the matter West Two Notaries permitted to Doct. Ridly These 2. Notaries were M. Iâ—ell sometime bishop of Salisbury 〈◊〉 M. Gilbert Mounson Among this whole company it shall be permitted you to take two for your part Rid. I would chuse two if there were any here w t whome I were acquainted West Here are two whych M. Cranmer had yesterdaye Take them if it please you Rid. I am contente wyth them I truste they are honest men The first proposition In the Sacrament of the aultare by the vertue of Gods word spoken of the Priest the naturall body of Christ borne of the virgine Marie The first proposition and his naturall bloude is really present vnder the formes of bread and wine The aunswere of N. Ridley In matters appertaining to God we may not speake according to the sence of man D. Ridleys aunswere
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the
condemnation because they haue made voyd theyr first fayth These other such like reasons being opened layd before thē you shal thē in our name exhort y e foresaid princes prelats people to awake and employ their diligēce how to gainestand First the iniury of these Lutherians toward God toward his holy religiō Secōdly theyr villany toward the whole nation of the Germanes their princes especially the shamefull contumely toward theyr fathers elders whō in effect they condemne to hel In consideratiō wherof you shal cal vpō thē to remēber thēselues to proceed effectually to the executiō of y e apostolicall sentēce of the Emperors edict geuing pardon to thē that wil amend acknowledge their fault the other which obstinatly persist in their error punishing with the rod of district seuerity according to the decrees of the Canons and lawes of the Church that by theyr example such as stand may remaine in fayth and they which are fallen may be reduced And if any shall obiect again y e Luther was condēned by the apostolicke see before he was heard y t his cause ought first to haue bene heard iudged before he was cōuinced you shall aunswere that those * Here the Pope agreeth rightly with Mahomet for he will not haue his Religion reasoned vpon no more wil the Pope haue hys Graunt thys to the pope and he may play the Lord of misrule and do what he listeth thinges which perteine to faith are to be beleued for theyr owne authority not to be proued Take away sayth Ambrose argumentes where fayth is sought there the fishers not the Philosophers must bee trusted Truth it is we graunt no lesse but the lawfull defence hearing ought not to bee denyed in such cases where the question is of the fact whether it were done or not as whether he spake preached writ or not But where the matter is of Gods law or in cause of the sacramentes there must we alwayes stand to the authority of holy fathers of the Church Now all thinges almost wherein Luther dissenteth from other are reproued before by diuers Councels Neither ought those things to be called into questiō which haue bene defined before by general coūcels y e vniuersal-Church but ought to be receiued by fayth For els he doth iniury to the Synode of the church who so bringeth again into controuersy things once rightly discussed setled Otherwise what certaynty can there be amongst mē or what end shal there be of contēding disputing if it shal be lawfull for euery lewd presumtuous person to decline from the things which haue bene receiued and ratified by the cōsent not of one nor of fewe but of so many ages so many wise heades of the Catholicke church which God neuer permitteth to erre in matters vnto fayth apperteyning And how can it otherwise be chosen but that all muste bee ful of disturbance offences and confusion vnlesse the thinges which haue bene once yea many times by ripe iudgement cōstituted be obserued of al mē as inuiolable Wherfore seing Luther and his felowes do cōdemne the Councels of holy fathers do burne the holy canons do cōfound al things at their pleasure do disquiet the whole world what remaineth but that they are to be reiected exploded as enemies and perturbers of publike peace Further this you shal say vnto them y t we confesse our selues deny not but that God suffreth this persecutiō to be inflicted vpon his churche Esa. 59. for the sinnes of men especially of priests and prelates of the clergie For certain it is that the hand of the Lord is not shortned that he cannot saue but our sinnes haue diuided betwene God and vs and therfore he hideth his face from vs that he wil not heare vs. The scripture testifieth that the sinnes of the people doe issue out from the sinnes of the priests And therfore saith Chrysostom Christ going about to cure the sicke citie of Hierusalē first entred into the temple to correct the sinnes of the priestes like a good phisitiō which first beginneth to cure the disease from the very rote We know that in this * And howe then can this be called an holy Sea where so many abhominable impieties manifold excesses both in spirituall masters also in eternall life are seene practised such ambitiō in the prelats such pryde in the Pope such auarice in the Court finally where such corruption is of all things as you your selues doe here confesse can not denye holy see there haue bene many abhominable things of long time wrought practised as abuses in matters spirituall and also excesses in life and maners and all things turned cleane cōtrary And no maruell if the * True it is that the sicknes hath begunne in the head that is at the very triple crown and therfore the sicknes being great and hauing neede of a sharpe Phisition God hath sent Luther vnto the Pope as Erasmus writeth of him as a meete Phisition to cure his disease Yet he refuseth to be healed sicknesse first beginning at the heade that is at the high Bishops haue descended afterward to inferior prelates Al we that is prelates of the church haue declined euery one after his owne waye Neither hath there ben one that hath don good no not one Wherfore nede it is y t al we geue glory to God and that we humble our soules to him considering euery one of vs from whence hee hath fallen Cayphas himselfe could neuer prophesie more truely and that euery one doe iudge himself before he be iudged of God in the rod of his furie For the redresse wherof you shal insinuate vnto them and promise in our behalfe that in vs shall be lacking no diligence of a better reformation first beginning w t our owne court that like as this contagion first from thence descended into all the inferior partes The Pope promiseth reformation of his owne Court but when beginneth hee so reformation amendement of all that is amisse from the same place againe shall take his beginning Wherunto they shall finde vs so much the more ready for that we see y e whole worlde so desirous of the same Wee our selues as you knowe neuer sought this dignity but rather coueted if we otherwise might to lead a priuate life and in a quiete state to serue God And also would vtterly haue refused the same had not the feare of God and the maner of our election and misdoubting of some schisme to follow after haue vrged vs to take it And thus tooke we the burden vpon vs not for any ambition of dignity or to enrich our frends and kinsfolks but only to be obediēt to the will of God and for reformation of the catholique church and for reliefe of the pore and especially for the aduancement of learning learned men with such other things moe as
Nicholas Frenchman Nicholas Frenchman MarioÌ„ wyfe of Augustinus Martyrs Marion wife of Augustinus An. 1549. M. Nicholas and Barbara hys Wyfe also Augustinus a Barber and Marion hys Wyfe borne about Hennegow after they had bene at Geneua a space came into Germanye thinkyng that way to passe ouer into England By the way comming to HeÌ„negow Augustine desired M Nicholas because he was learned to come to Bergis to visite and comfort certeyne brethren there which he willingly did From thence passing by Dornic or Tornay they held on theyr iourney toward England But in the way Austen and his wife being knowen were detected to the Lieuetenaunt of Dornic who in all speedy hast folowing after them ouertooke them 4. myles beyond Donic Augustine how I can not tell escaped that time out of theyr handes and could not be found The souldiours then laying handes vpon Nicholas and the 2. women brought them backe agayne to Dornic In returninge by the waye when M. Nicholas at the table gaue thankes as the maner is of the faythfull the wicked Ruler scorning them and swearing like a tyraunt sayd Now let vs see thou lewd heretick whether thy God can deliuer thee out of my hand To whome Nicholas aunswering againe modestly asked what had Christ euer offended him that he with his blasphemous swearing did so teare him in pieces desiring him Blasphemy of a Papist that if he had any thing against Christ rather he would wreke his anger vpon his poore body and let the Lord alone Thus they being bound hands feet were brought to Bergis and there laid in the doungeon TheÌ„ duke Ariscote accompanyed with a great number of priestes and Franciscan Friers and with a Doctor whiche was theyr warden came to talke with them Nicholas sâ—anding in the middest of them being asked what he was and whither he would aunswered theÌ„ perfectly to all theyr questions and moreouer so confounded the Friers that they went away ashamed saying that be had a deuil and crying The Fryers confounded to the fire with him Lutherane As they continued looking still for the day of their execution it came to the Riuers myndes to aske of Nicolas in what house he was lodged wheÌ„ he came to Bergis Nicolas sayd he had neuer bene there before and therefore being a straunger he could not tell the name of the house When Nicolas would confesse nothing Duke Ariscotus came to Barbara Nicholas hys Wyfe to know where they were lodged at Bergis promising many fayre woordes of deliuery if she would tell Barbarn reuolted She being a weake and a timorous woman vttered all By the occasion whereof great persecution folowed and many were apprehended Where this is to be noted that shortlye Gods punishment vpon persecutours euen vpon the same the sonne of the sayd Duke Ariscotus was slayne and buryed the same day when Augustinus was burned To be short Nicolas shortly after was brought before the Iudges and there condemned to be burned to ashes At which sentence geuing Nicholas condemned Nicolas blessed the Lord which had counted him worthy to be a witnesse in the cause of hys deare and welbeloued sonne Going to the place of execution he was commaunded to speake nothing to the people or els he should haue a balle of wood thrust in his mouth Being at the stake and seeyng a great multitude aboute him forgetting his silence promised he cryed with a loud voyce O Charles Charles how long shall thy hart be hardened And with y t one of y e souldiours gaue him a blow Then saide Nicholas again Ah miserable people thou art not woorthy to whom the word of God should be preached And thus hee spake as they were binding him to the stake The â—riers came out with theyr olde song crying that he had a deuill To whom Nicholas spake the Uerse of the Psalme Depart from me all ye wicked for the Lord hath heard the voyce of my weepyng And thus this holye Martyr paciently taking his death commended vp his spirit vnto God in the middest of the fire Ex Lud. Rab. Pantal. et alijs  Marion Wife of Austen aboue mentioned At Bergis in Hennegow An. 1549. After the Martyrdome of this M. Nicolas MarioÌ„ the wife of Austen was called for The martyrdom of Marion With whome they had much talke about the maner and state of Geneua asking her how the Sacraments wer administred ther and whether shee had celebrated there the Lordes Supper To whom she aunswered that the Sacramentes there were celebrated after the Lordes institution of the which she was no Celebrator but a Partaker The sentence of her condemnation was this that she should be interred quicke When she was let downe to the graue Marion buryed quicke kneeling vpon her knees she desired the Lord to help her and before she should be throwne downe she desired her face might be couered with a napkin or some linnen cloth who being so couered and the earth thrown vpon her face and her body the hangman stamped vpon her with hys feet till her breath was past Ibidem The watchmeÌ„ or souldiours of Bellimont Augustine the husband of Marion At Bellimont in Hennegow An. 1549. Ye heard before how Austen escaped before at the taking of Nicholas and the 2. women After this he gaue himselfe to sell spices other pedlary ware from place to place Who at length coÌ„ming to the Towne of Bellimont in Hennegow there was knowne detected to the Magistrate Whereof he hauing some intelligence before left his ware ran away And seeing moreouer the house beset about with harnised men where he was hosted he began to be more afeard and hid himself in a bush for he was very timorous and a weake spirited man But the houre beyng come which the Lord hath appoynted for him it happened that certayne standing vpon the towne walle which might well see him go into the thicket or bushe gaue knowledge therof to the souldiours Augustine againe taken which folowed hym to the bushe and tooke him Beyng taken he was had to Bergis the head towne of Hennegow where being examined valiauntly standyng to the defence of his doctrine aunswered his aduersaryes with great boldnes Wherein here is to be noted and maruelled to see the worke of the Lord Example of Gods goodnes in strengthening the weake harted how this man being before of nature so timorous now was so strengthened wyth Gods grace that he nothing feared the force of al his enemies Among other came to him the Warden of the Gray Friers with a long Oration perswadyng him to relent or els he shoulde be damned in hell fyre perpetually To whom Austen aunsweryng agayn sayd proue that which you say by the authority of Gods woord that a man may beleue you you saye much but you proue nothing rather lyke a Doctor of lyes then of truth c. At last he being there condemned to be burnt at Bellimont was brought to the Inne
to his mercifull goodnes Of which diuorcement and suppressing of the Popes authority we haue likewise to make declaration But first as we haue begun with the Cardinall of Yorke so we will make an ende of him That done we will God willing addresse our selfe to other matters of more importance As the ambassadours were thus trauailing in Rome to promote the Cardinall to be Pope althoughe the Pope was not yet dead in the meane time the Cardinall played the Popish persecuter here at home Fryer Barnes with two Marchantes of the Stilliard caused by the Cardinal to beare fagots For first hee sitting in his Pontificalibus in the Cathedrall Churche of Paules vnder his cloth of estate of rich cloth of golde caused Frier Barnes an Augustine Frier to beare a fagot for certayne poyntes which he called heresie Also hee caused the same two marchants of the stilliarde likewise to beare fagottes for eating fleshe on a friday At the which time the Byshop of Rochester made a sermon in reproofe of M. Luther who had before wrytten agaynst the power of the B. of Rome This bishop in his sermon spake so muche of the honoure of the Pope and his Cardinals and of their dignitie and preeminence that he forgate to speake of the Gospel which he tooke in hande to declare which was about the yeare of our Lord. 1526. Anno. 1528. After this the said Cardinall likewise An. 1528. and in the moneth of Nouemb. sitting at Westminster as legate called before him the whole Cleargie and there promysed that all abusions of the church shuld be amended but there nothing els was done saue onely he caused to be abiured Arthur Bilney Geffrey Lome and Garret for speakinge against the Popes authoritie and his pompous pride Of whome more shal be sayd the Lord assisting vs hereafter And this was An. 1528. Anno 1529 The yeare next following which was An. 1529. began the question of the kings mariage to be reuiued Wherupon Cardinal Campegius was sent againe into Englande from Rome The occasion of the Cardinalls fall for the hearing and debating of the matter Who then with Cardinall Wolsey consulting with y e king although at first he seemed with his felow Cardinal to incline to the kings disposition yet afterward perceiuing the sequele of the case whether it tended so farre as peraduenture might be the occasion of a blot to the court of Rome The cause of the kinges mariage with his brothers wife was daÌ„gerous to the Pope for this For if it were vnlawfull then the dispensation of Pope Iuly was voyde If it were lawfull then the iudgementes of so manye vniuersities were false and might shake perhaps the chaire of the Popes omnipotent authoritie as wel in other cases like if this one case were throughly decided by learning and trueth of Gods word he therefore slipping his necke out of the collar craftily shifted him selfe out of the Realme before the day came appoynted for determination leauing his suttle felowe behinde him to wey with the king in the meane time while the matter might be brought vp to the court of Rome The king thus seeing himselfe disappoynted foded wyth false promises and craftily doubled withal by the Cardinalles and at last after so many delaies and long expectation nothing to be concluded was sore agreeued in his mind with them but especially with Cardinall Wolsey whom he had before so highly exalted and promoted to so many greate dignities as to the Archbishoprike of York the bishoprike of Winchester The king deluded by the two Cardinalls of Duresme the abby of S. Albons besides the Chancelorship of England and many other high roumes preferments in the realme which caused him clearly to cast him out of his fauour so that after that time he neuer came more to the kings presence Ex Hallo Then folowed first a counsaile of the nobles called the first of Octob. A Counsaile of the Nobles called During the which counsaile all the Lordes and other the kings Counsaile agreeing together resorted to Windsore to the king and there informed the king that all things which he had done almost by his power LegaÌ„tine were in the case of the Premunire and prouision and that the Cardinall had forfaited all his lands The Cardinall cast in the Premunire tenements goods and cattels to the king wherefore the king willing order to him according to the order of his lawes caused his attourney Christopher Hales to sue out a Wryt of Premunire against him in the which he licenced hym to make an Attourney And further the 17. day of Nouember hee sent the two Dukes of Norffolke Suffolke The Cardinall depriued of the Câ—auncellourship to his place at Westminster to fetch away the great Seale of England whyche he was lothe to deliuer if there had bene any remedie but in conclusion he deliuered it to the two Dukes which deliuered the same to Doctor Tailour Maister of the Rolles to carie it to the king which so did the next day Besides this the king sent Syr William Fitzwilliams Knight of the Garter and Treasurer of his house and doctor Steuen Gardiner newly made Secretary to see that no goodes should be embesiled oute of his house Steuen Gardiner the kinges secretarye and further ordeined y t the Cardinal should remoue to Asher beside Kingston there to tary the kings pleasure and to haue all things deliuered to hym which were necessary for him but not after his olde pompous and superfluous fashyon for all hys goodes were seased to the kinges vse When the Seale was thus taken from the Cardinall The Cardinalls goods seased to the king the Dukes of Norffolke and Suffolke wyth many Earles Byshops and Barons came into the Starre chamber the xix day of October where the Duke of Norffolke declared that the kings highnesse for diuers and sundry offences had taken from hym his great Seale and deposed him of all offices and lest men might complaine for lacke of iustice he had apointed him and the Duke of Suffolke with the assent of the other Lordes to sitte in the Starre chamber to heare and determine causes indifferently and that of all thyngs the kings pleasure and commaundement was that they should keepe their hands close from any rewards taking or maintenance and so that weeke they sate in the Starre chamber and determined causes The Cardinalls remouing from Yorke place A fewe dayes after in the same moneth the Cardinall remooued out of hys house called Yorke place wyth â—ne Crosse saying that he woulde he had neuer borne more meaning that by his crosse that which he bare as Legate which degree taking was hys confusion as you see openly and so hee tooke his barge and went to Pueney by water and there tooke his horse and roade to Asher where he remained till Lent after During which time hee being called on for an aunswere in the kings Bench to the Premunire for geuing
therefore the Pope hath no such primacy geuen him eyther by the wordes of Scripture or by any generall Councell nor by commoÌ„ conseÌ„t of the holy catholicke Church by the holy Fathers of the Catholique church asseÌ„bled in the first general councelles And finally they doe transgresse theyr own profession made in theyr creation For all the Bishops of Rome alwayes when they be consecrated and made Bishops of that See doe make a solemne profession and vowe that they shall inuiolably obserue and keepe al the ordinances made in the eight first generall Councels among the whiche it is specially prouided enacted that al causes shal be finished and determined with in the prouince where the same begun and that by the byshops of the same prouince and that no Byshop shall exercise any iurisdiction out of his owne dioces or prouince And diuers such other Canons were then made and confirmed by the sayd councels to represse and take away out of the Church all such primacy and iurisdiction ouer kinges and Byshops as the Byshops of Rome pretend nowe to haue ouer the same Concilium tertium Carthaginense cap. 26 Gregorius lib. 4. epistolarum indictione 13. epist 13. And we finde that diuers good fathers Byshops of Rome did greatly reproue yea and abhorre as a thing cleane contrary to the Gospel and the decrees of the church that anye Byshop of Rome or els where shoulde presume vsurpe or take vpon him the title and name of y e vniuersal byshop or of the head of all priestes or of y e highest priest or any such lyke title For confirmation whereof it is out of all doubt y t there is no mention made neyther in Scripture nor in the writinges of any Autenticall doctor or author of the Church being within the tyme of the apostles that Christ did euer make or institute any distinction or difference to be in the preeminence of power order or iurisdiction betweene the Apostles theÌ„selues or betweene y e bishops themselues but y t they were all equall in power order authoritie iurisdiction And that there is now and sith y e time of the Apostles any such diuersitie or difference among the Bishops it was deuised by the ancient fathers of the primitiue Church for the conseruation of good order and vnitie of the Catholicke church and that eyther by the consent and authoritie or els at the least by the permission and sufferaunce of the princes and ciuill powers for the tyme ruling c. And shortly after followeth And for the better confirtion of this part we thinke it also conuenient that all Byshops and preachers shal instruct and teach the people coÌ„mitted vnto theyr spirituall charge that Christ did by expresse words prohibit that none of his Apostles nor any of theyr successors should vnder the pretence of the authority geuen vnto them by Christ take vpon them y e authoritie of y e sword y t is to say the authoritie of kings or of any ciuill power in this world yea or any authoritie to make lawes or ordinances in cauâ—â—s appertayning vnto ciuil powers Truth it is the priestes and byshops may execute all suche temporall power iurisdiction as is coÌ„mitted vnto them by y e ordinance authoritie of kings or other ciuil powers by the consent of the people as officers and ministers vnder the sayd kinges and powers so long as it shall please the sayd kinges and people to permit and suffer them so to vse and execute the same Notwithstanding if anye bishop of what estate or dignitie so euer he be be he bish of Rome or of any other citie prouince or dioces do presume or take vppon him authoritie or iurisdiction in causes or matters which appertayne vnto kinges and the ciuill powers and their Courtes and will mayntayne or thinke that he may so do by y e authoritie of Christ and his Gospell although y e kings and princes would not permit and suffer hym so to doe No doubt that Byshop is not worthy to be called a Byshop The Bishop of Rome iudged to be a tyrant and vsurper but rather a tyranne an vsurper of other mens rightes contrary to the lawes of god and is worthy to be reputed none otherwise then hee that goeth about to subuert the kingdome of Christ. For the kingdome of Christ in his Church is a spirituall and not a carnall kingdome of the world that is to say the very kingdome that Christ by himself or by his Apostles and disciples sought here in this worlde was to bring all nations from the carnall kingdome of the prince of darkenes vnto the light of hys spirituall kingdome so to raygne himselfe in the harts of the people by grace fayth hope and charitie And therefore sith Christ did neuer seeke nor exercise anye worldly kyngdome or dominion in this worlde but rather refusing and fleeing from y e same did leaue the said worldly gouernance of kingdomes realmes and nations to be gouerned by Princes potentates in like maner as he did finde them commaunded also his Apostles and Disciples to doe the seÌ„blable as it was sayd before what soeuer priest or bishop will arrogate or presume vpoÌ„ him any such authoritie and will pretend e the authoritie of the Gospell for his defence therin he doth nothing els but in a maner as you would say crowneth Christ agayne with a crowne of thorne and traduceth bringeth him foorth agayne with his mantle of purpure vppon his backe to be mocked and scorned of the world as the Iewes did to their owne damnation This doctrine was subscribed and allowed by the witnes and testimony of these byshops and other learned meÌ„ whose names hereunder follow as appeareth in the Byshops booke aforenamed * Testes Thomas Cantarien Edouardus Ebor. Iohannes London Cuthbertus Dunel .. Stephanus Winton Robertus Carliolen Iohannes Exon. Iohannes Lincoln Iohannes Bathonien Rolandus Couen Lich. Thomas Elien Nicolaus Sarum Ioannes Bangor Edouardus Herefor Hugo Wigornien Ioannes Roffen Richardus Cicestren Guliel Norwicen Gulielmus Meneuen Robertus Asâ—auen Robertus Landauen Richardus Wolman Archdiaco Sudbur Gulielmus Knight Arch. Richmond Ioannes Bel. Arch. Gloucester Testimonies of Bishops of England against the Pope Edmundus Boner Archdia Leicester Gulielmus Skippe Archdiaco Doset Nicholaus Heth. Archdiaco Stafford Cuthbertus Mashall Arch. Notingham Ricardus Curten Archdia Oxon. Gulielmus Glife Galfridus Dovnes Robertus Oking Radulphus Bradford Richardus Smith Simon Mathew Ioannes Prin. Guliel Buckmaster Gulielmus May. Nicolaus Wotton Ricardus Coxe Ioannes Edmundes Thomas Robertson Ioannes Baker Thomas Barret Iohannes Hase Ioannes Tyson These were Doctours of Diuinitie and of both Lawes Iudge now thy selfe louing reader per confessata allegata that is by these thinges heretofore confessed alledged allowed prooued and confirmed by penne set forth by wordes defended and by othe subscribed by these Bishops and Doctours if eyther Martine Luther himselfe or anye Lutherane els could or did euer say more
that he indicted it and also the place where he appointed it to be might assure him of this But whether wandereth not these Popishe Bulles whether go they not astray what King is not cited and summoned by a proud Minister and seruant of Kings to come to bolster vp errours fraudes deceites and vntruthes and to set foorth this feined generall Councell For who will not thinke that Paule the Byshop of Rome goeth sooner about to make men beleeue that he intendeth a generall Councell then that he desireth one in deede No who can lesse desire it theÌ„ they that do despaire of their cause except they be iudges and giue sentence themselues against their aduersaries We which very sore against our will at any time leaue off the procurement of the Realme and coÌ„mon weale neede neither to come our selues The king not bound to come at the Popes call nor yet to sende our procuratours thether no nor yet to make our excuse for either of both For who can accuse vs that we come not at his call which hath no authoritie to call vs But for a season let vs as a sorte of blyndlynges doe graunt that he may call vs Who be they that haue place in the Popes Councell and that he hath authority so to do yet we pray you may not all men see what auaileth it to come to this Councell where ye shall haue no place except ye be knowen both willing to oppresse trueth and also ready to confirme and stablish errours Do not all meÌ„ perceiue as well as we with what integritie fidelitie and Religion these men go about to discusse matters in controuersie that take them in hand in so troublesome a time as this is Is it not plaine what fruite the common weale of Christendome may looke for there The place of the Councell not indifferent where as Mantua is chosen the place to keepe this Councell at Is there any Prince not beeing of Italy yea is there any of Italy Prince or other dissenting froÌ„ the Pope that dareth come to this assemble and to this place If there come none that dare speake for troden truth No reason that the pope should be iudge in his owne cause none that will venture hys life is it meruayle if the Bishop of Rome being iudge no man repining no man gainesaieng the defenders of the Papacie obteine that Popish authority now quayling and almost fallen be set vp againe Is this the way to helpe things afflict The Byshop of Rome in learning and lyfe farre vnder other Byshops to redresse troubled Religion to lift vp oppressed truth Shall men thys way know whether the Romane Bishops which in very deede are if yee looke either vpon their doctrine or life far vnder other Bishops ought to be made like theyr felowes that is to be pastours in their own Dioces and so to vse no further power or else whether they may make lawes not only vnto other Bishops but also to Kings Emperours O boldnesse meete to be beaten downe with force and not to be conuinced with arguments Can either Paule that now Lordeth or any of his earnestly go about if they alone or at y e least without any aduersary be thus in a corner assembled together to heale the sickenesses to take away the errours to plucke downe the abuses that now are crept into the Church and there be bolstered vp by such Councels as now is like to be at Mantua It is very like that these whiche prole for nothing but profit will right gladly pul down all such things as their forefathers made onely for y e increase of money Paule the Pope proleth for his owne profite Where as their forefathers wheÌ„ their honour power primacy was called into question woulde either in spite of Gods law mainteine their dignity or to say better their intollerable pride is it like that these will not trede in their steps and make naughty new Canons wherby they may defend old euil decrees Howbeit what need we to care either what they haue done or what they intend to do hereafter for as much as EnglaÌ„d hath taken her leaue of Popish crafts for euer neuer to be deluded w t them hereafter England taketh her leaue of the Pope for euer Romaine Bishops haue nothing to do with Englishe people the one doth not trafike with the other at y e least though they wil haue to do with vs yet we wil none of their marchandise none of their stuffe We will receiue them of our Councell no more We haue sought our hurt and bought our losse a great while too loÌ„g Surely their Decrees either touchyng things set vp or put downe shall haue none other place w t vs then al Bishops Decrees haue that is if we like them we admit them if we do not we refuse them But lest peraduenture meÌ„ shal think vs to folow our senses too much EnglaÌ„d refuseth the Popes marchandise that we moued by small or no iust causes forsake the authority censures Decrees and Popishe Councelles wee thought it best heere to shew our mind to the whole world Wherefore we protest before God and all men that we down of his vsurped power and proud primacy for expelling of hys vsurped iurisdiction and for deliuering of oure realme from his greeuous boÌ„dage and pollage Who seeth not him euen inflamed w t hatred againste vs and y e flames to be much greater 〈◊〉 hatred 〈◊〉 the Pope 〈…〉 then he can nowe keepe them in He is an open ennemie he dissembleth no longer prouoking all men by all the meanes that hee can to endammage vs and our countrey These 3. yeares he hath bene occupied in no one thing so much as how he might stirre vp the commoÌ„s of England now corrupting some with mony some wyth dignities Wee lette passe what letters hee hath wrytten to Christen Princes with howe great feruent study he hath exhorted men to set vpon vs. The good Uicare of Christe by his doing sheweth how he vnderstandeth the words of Christ. The Pope 〈…〉 put the â—orde to the earth otherwise â—hen Christ did Hee thinketh he playeth Christes part well when he may say as Christ did Non veni pacem mittere in terram sed gladium I come not to make peace in earth but to sende swordes about and not such swordes as Christ would his to be armed with all but such as cruell manquellers abuse in the slaughter of theyr neighbours Wee meruaile little though they vexe other Princes oft seing they recompence our fauour shewed to them wyth contumelies our benefites with iniuries We will not rehearse here how many our benefites bestowed vpon Romaine bishops be lost God be with such vngrate earles Benefâ—tes â—ast away vpon the Pope vnworthy to be nombred amongest men Cerâ—es suche that a man may well doubt whether God or man hath better cause to hate them But y t we haue learned to owe good wil eueÌ„ to
definition of a Sacrament it is an easye thing to iudge of the number of those Sacraments which haue the manifest word of God and be institute by Christ to signify vnto vs the remission of our sinnes S. Augustine sayth that there be but two such Sacramentes in the cxviij Epistle to Ianuarius His wordes be these August ad 〈◊〉 Epist. 118. First I would haue thee to vnderstand the summe and effect of this disputation which is this that our Lord Iesus Christ as he he himselfe sayth in the Gospell hath ladeÌ„ vs but with a light and easy yoke or burden Wherefoâ—e he hath knit together the felowship of his new people with Sacraments Christes Church charged but with few 〈◊〉 Sacramentes very few in nuÌ„ber very easy to be kept very excellent in signification which be Baptisme and the Supper of the Lord and such other if there be any moe commaunded in the holye Scripture those excepte which were burdens for the seruitude of the people in the olde law for the hardnes of theyr hartes c. And agayne in the iij. book of the learning of a Christian man August de Doctrina Christiana lib. 3. he sayth The Scripture hath taught vs but few signes as be the Sacrament of Baptisme and the solemne celebration and remembraunce of the body and bloud of the Lord. c. Then the Bishop of London which could scarsly refrayne himselfe all this while and now could forbeare no longer Stokesly replyeth agaynst Alesius brake out in this maner First of al saith he where you alledge that all the SacrameÌ„ts which are in y e church instituted by Christ himselfe haue eyther some manyfest ground in the Scriptures or ought to shew forth some signification of remission of sinnes it is false and not to be allowed Then sayd Alesius that he would proue it not only by manifest authority of scriptures but also by euident testimonies of auncient Doctors and scholewriters Foâ—e Bishop of Herford speaketh But the Bishop of Herford which was then lately returned out of Germany where he had bene Ambassadour for the king to the Protestantes being moued with the bishop of Londons frowardnes turning himselfe first to Alexander Alesius Doctours not to be stickt vnto in matters of â—aith for that they vary in theÌ„ selues willed him not to contend with the Byshop in such maner by the testimonies of Doctors schole men forsomuch as they doe not all agree in like matters neither are they stedfast among themselues in all poyntes but do vary and in many poyntes are vtterly repugnant Wherfore if this disputation shal be decided by their minds and verdites there shal be nothing established neither shal appeare any way of agrement to follow Furthermore we be coÌ„maunded by the king that these controuersies should be determined onely by the rule and iudgement of y e scripture This he spake vnto Alesius Then he turning himselfe vnto the Bishops likewise admonished them with a graue and sharpe Oration which we thought not good to omit in this place Thinke ye not sayd he that we can by any Sophisticall subtilties steale out of the world agayne The OratioÌ„ of Foxe Bishop of Herford vnto the Bishops the light which euery man doth see Christ hath so lightned the worlde at this time that the light of the Gospell hath put to flight all misty darckenesse and it wil shortly haue the higher hand of all clouds though we resist in vayn neuer so much The lay people do now know the holy scripture better then many of vs. The Gospell shining in all places And the Germanes haue made the text of the Bible so playne and easye by the Hebrue and Greeke tongue that now many thinges may be better vnderstand without any gloses at all then by all the commentaries of the Doctours The faithful diligence of the Germaâ—nes in translating the Bible And moreouer they haue so opened these controuersyes by theyr writinges that women and children may wonder at the blindnesse and falsehood that hath bene hitherto Wherefore ye must consider earnestly what ye will determine of these controuersies that ye make not your selues to be mocked and laughed to scorne of al the world and that ye bring them not to haue this opinion of you The world now able to iudge vpon errours to thinke euer more hereafter that ye haue neyther one sparke of learning nor yet of godlines in you And thus shall ye loose all your estimation and authority with them which before tooke you for learned men and profitable members vnto the common wealth of Christendome For that whiche you doe hope vpon that there was neuer heresy in the Church so great but that processe of time with the power and authority of the Pope hath quenched it It is a vaine hope to trust vpon the Popes â—uthoritye it is nothing to the purpose But ye must turne your opinion and thinke this surely that there is nothing so feeble and weake so that it be true but it shall finde place and be able to stand agaynst all falshood Truth is the daughter of time time is the mother of trueth And whatsoeuer is besieged of truth Truth will come out oâ—â—ast cannot long continue and vpon whose side truth doth stand that ought not to be thought traÌ„sitory or that it will euer fall Truth daughter of time All things coÌ„sist not in paynted eloquence and strength or authority For the trueth is of so great power strength efficacy that it can neither be defended wyth wordes not to be ouercome with any strength The nature of truth but after she hath hidden her selfe long at length she putteth vp her head and appeareth as it is written in Esdras A king is strong wine is stronger yet women be more strong but truth excelleth all 3. Esd. 4. To this effect in a maner much more did he speake and vtter in that conuocation both copiously and discretly Through whose Oration Alesius being encouraged proceded further to vrge the Bishop with this argument * The Argument in forme Ba Sacramentes beÌ„ seales ascerteyning vs of Gods good wil Sacramentes beÌ„ seales certyfâ—ing vs of Gods good will ro Without the word there is no certaynty of Gods good will co Ergo without the word there be no Sacraments The first part of this reason is S. Paules owne saying the fourth to the Romanes where he sayth That circumcision is a token and a seale of the righteousnes of fayth Ergo it requireth faith to certify mans hart of the will of god Rom. 4. But the word of God is the foundation of fayth as Saint Paule witnesseth Rom. 10. Fayth commeth by hearing and hearing commeth by the worde of God The word is the ground of faith Rom. 10. For the minde must be taught instructed to y e will of God by the word like as the eye is taught and instructed by the
thereof Peter and Paul wherof the one of thē dareth not freely vtter or speake of any of those things which Christ hath not wrought by hymselfe for the obedience of the Gentiles The other exhorteth that if any man speake he should speake the praises of God but I condemne those lawes which the bishops of Rome haue made accordyng to their owne will and mynde and say that they are spirituall pertainyng vnto the soule and necessarie vnto euerlastyng lyfe For so much as the writyngs of the Apostles doe euidently declare that there was no authoritie knowen amongest them to make or ordayne any ordinaunces or lawes Furthermore the Scriptures do manifestly shewe the same how oftentimes euen by the Lordes owne mouth this foresayd authoritie is taken from the Ministers of the Church so that no excuse for them remayneth but that they be playne rebelles agaynst the worde of GOD how many so euer doe presume or take vppon them to appoint or set any new lawes vpon the people of GOD whiche thyng is more manifest and euident then the lyght it selfe in many places of the Scripture For in the 23. chapter of Iosue it is written you shall obserue and doe all that is written in the lawe of Moyses neyther shall you swarue from that eyther to the ryght hande eyther to the lefte hand But that which is written in the twelfth chapter of Deuteronomium ought to mooue them somewhat the more Whatsoeuer I commaund sayth the Lorde that you shall obserue and doe thereunto you shall adde nothing neyther shall you take any thyng from it The lyke he had sayd before in the fourth chapter of the same booke And agayne Moyses in the xxx chapiter of the same booke doth witnesse that he dyd put foorth lyfe and blessing vnto Israell when as he gaue them that lawe which he had receiued of the Lord. How can they then excuse themselues of periury which ordaine new lawes to liue by But let vs proceede further and see what authoritie the Priestes of Leuies stocke had to make lawes I doe not denye but that God in the xvij chapter of Deuteronomie ordayned vnder a great penaltie that the authoritie of the Priestes should not be contemned but had in reuerence But in the ij of Malachie He also declareth vnder what condition they are to be heard where as he sayth he hath made a couenaunt with Leuy that the law of truth should be in hys mouth and by and by after he added the lips of the Priest shall keepe and maintayne wisedome and the law they shall require at hys mouth which is the messenger of the Lord of hostes Therefore it is fitte and necessary that if a Priest will be heard that he doe shew himselfe the messenger of God that is to say faythfully to report and declare the commaundements which he hath receiued of the Lorde For where as Malachie speaketh of hearyng of them he putteth this specially that they doe aunswere accordyng to the lawe of the Lorde Therefore lyke as the Leuiticall Priestes did breake theyr couenaunt made with GOD if they do teache any other lawe then that which they had receyued of hym So likewyse these men muste eyther acknowledge themselues to be couenant breakers or els they may not bynde the consciences of men with no new lawe Furthermore what power the Prophetes had vniuersally it is very liuely described in Ezechiel in his xxxiij chapter Thou sonne of man sayth the Lord I haue made thee a guide vnto the house of Israel thou shalt heare the word out of myne owne mouth Ezechiel cap. 55. and declare it vnto them from me He then which is commaunded to heare of the mouth of the Lord is he not forbidden to rehearse or speake any thing of hymselfe For what other thyng is it to speake from the Lord but so to speake that he may boldly affirme and say that it is not his word but the word of the Lorde which he speaketh Further God by his Prophet Ieremy calleth it chaffe what so euer doth not proceede from hymselfe Wherefore none of the Prophetes haue opened theyr mouthes at any tyme to speake but beyng premonished before by the worde of GOD. Whereupon it happeneth that these wordes are so often pronounced by them The worde of the Lord The charge or burden of the Lord The vision of the Lord Thus sayth the Lord The mouth of the Lord hath spoken it Now that we may also confirme that which is before spoken by the examples of the Apostles that they haue taught nothyng but that whiche they haue learned of the Lorde the law which Christ prescribed vnto them when as he endowed them with the dignitie and honour of the Apostleship is somewhat more profoundly to be repeated In the last chapiter of Mathew he commandeth them to go foorth and teach not such thyngs as they themselues did rashly inuent or deuise but those things which he had commaunded them Furthermore Paule in the second to the Collossians denieth that he hath any dominion or rule ouer the fayth of the Corinthians albeit he was ordayned by the Lorde to be their Apostle If you require and desire a further reason of the moderation of Saint Paule read the tenth chapter of his Epistle to the Romaines where as he teacheth That fayth commeth by hearyng it commeth not by the dreames of the Bishop of Rome or by any other Bishop but onely by the worde of God neyther ought any man to thinke it straunge that neyther Christ restrayned hys Apostles by the lawe that they should not teache any thyng but that which they had learned of the mouthe of the Lord. He set the same law vppon himselfe because it should not be lawfull for any man to refuse it My doctrine sayth Christ is not myne but hys which sent me my fathers he which hath bene the onely and eternall counseller of the father which also is ordayned by the Father the Lord and Maister ouer all for so much yet as he doth the office and part of a Minister he doth by hys example prescribe vnto all Ministers what rule and order they ought to followe in teachyng wherfore the power of the Church is not such that it may at hys owne wyll and discretion teach new doctrines eyther as they terme it frame new Articles of fayth either establish new laws but is subiect vnto the worde of the Lorde and as it were included in the same But now let vs beholde what defence they do bryng for their constitutions The Apostles say they and the Elders of the Primitiue Church established a decree besides the commandement of Christ wherby they did commaunde all people to abstayne from all things offered vnto Idols suffocation and bloud The Church subiect to the word of God Reasons wherewith they defēd their constitutions If that were lawfull for them so to doe why is it not lawfull for their successour as often as necessitie shall require to imitate
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
to reuoke one sillable of these Articles which they haue condemned And now as they doe curse and excommunicate me for their damnable heresie so I againe likewise doe curse and excommunicate them for the holy veritie of God Christ which is only the Iudge of all iudge and determine this matter betwene vs whether of these two excommunications hys or mine shall stande and preuaile before him Amen In storying the life of Luther Rea◠〈◊〉 pag. 849. before pag. 849. it was declared how the sayd Luther in the beginning first being reiected of the Cardinall Caietanus appealed from y e cardinall vnto the Pope When that would not serue neither could not any tollerable submission of Luther to y e pope be receiued but that the P. with his Cardinals contrary to all equity and conscience wold nedes procede against him and against the expresse truth of Gods word thinking by meere authoritie to beare downe the veritie as he had vsed before to do Luther folowing the iustnes of his cause Read afoâ—â— pag. 812. was then compelled to appeale from the Pope to the next generall councell and so did as before you may read pag. 812. Which was 2. yeares before the Popes Bull agaynst Luther came out The tenour of which appellation before omitted I thought here to exhibite wherby the reader considering the great change of religion and state of the church which since hath ensued may also perceiue y e true originall cause and occasion howe it first began by what order degrees it after encreased what humility and submission first on Luthers part was shewed and again what insolencie wrong and violence on the Popes part was declared And further where Pope Leo in his Bull aboue prefixed seemeth to pretend certaine conditions of fauour charity and money offred to Luther in the beginning how false vain that is by this present appeale may appeare The copie wherof as it was drawen by the publike notarie and exhibited is this as in forme here followeth The tenour and forme of the Appeale of Martine Luther from Pope Leo to the next generall Councell IN nomine Domini Amen The appeale of 〈◊〉 Luther 〈◊〉 the pope 〈◊〉 the next â—â—â—nerall coâ—â—â—cell Anno a natiuitate eiusdem .1518 indictione sexta die vero solis vigesima octaua mensis Nouemb. Pontificatus sanctissimi in Christo patris Domini nostri Domini Leonis diuina prouidentia Papae decimi anno sexto in mea Notarij publici testiumque infra scriptorum ad hoc specialiter vocatorum rogatorum praesentia constitutus c. The effect of the sayd Appeale of Luther in English THe effect of the appeale aforesayde is this Luthers aâ—â—peale from the pope English That for somuche as the libertie of appealing is prouided for a remedie to relieue the oppressed from iniurie and violence of the superiour it was therefore lawful for Martine Luther so to do especially being manifold waies iniuried and molested by the See of Rome and other the Popes confederates as hee in the sayde appeale declareth For at firste whereas he modestly disputing of the errors and abuses of the Popes pardons did somwhat withstand the impudeÌ„t rauen and blasphemies of them that come about with the Popes pardons to poll and rob the people he was therefore openly railed vpon and defamed by them in their publike sermones to be an heretike and consequently vppon the same accused to Pope Leo for an heretike by Marius the Popes Proctor and others Then was obteined of the Pope a commission to cite vp the sayde Luther to appeare at Rome before the Cardinalles by Hieronymus and Syluester Prieras hys mortall ennemies where as he could by no way appeare wythout manifest danger of his life both by the way and also in the citie of Rome For the consideration whereof Duke Ih. Fridericke Prince Electour and the Lantgraue entreated for hym to haue his cause indifferently to be heard and to be committed to two parties that were equall and not partiall yet notwithstanding the sute of these princes and the contrary labour of the Cardinals whiche were his capitall aduersaries so preuailed at Rome that the cause of Luther was still detained in their owne handes and contrary to all indifferencie was committed to the hearing of the Popes Legate then in Germanie called Cardinalis Sancti Sixti Who being no lesse enemie against Luther then the other and notwithstanding that Luther obediently appeared at his call and with humble protestation submitted himselfe to be aunswered by the Scriptures and referred himselfe to the iudgement of the Sea of Rome and of four Uniuersities to witte Basill Friburge Louane and Paris yet contrary to all equitie shewing forth no Scripture nor reason reiecting his gentle protestation submission and honest offer with all other his requests and sutes he would needes forthwith haue him to reuoke his errours threatning and menasing him most cruelly and commanded him no more to come in his sight Whereupon Luther being thus proudely reiected of the Cardinall Luther appeal 〈◊〉 the Câ—â—dinall to the pope made his appeale from the sayde Cardinall to Pope Leo being better informed This appellation also being contemned of the Pope who would neither come to any agreement nor take any reasonable condition nor shew Luther his errours by the scripture nor yet referre the matter by learning to be decided but would needes perforce proceede against him by meere authoritie and oppression at Rome Luther then seeing there was no other refuge or remedie for his owne defence and seeing moreouer the truth of Gods worde to lie vnder foote by might and authoritie oppressed so that none durst almost confesse the same M. Luther appealeth from the pope to the next generall Councell and that the poore flock was so misled in errours and vaine opinions to the seduction of their soules for these and other such causes he being necessarily thereunto compelled commensed thys Appeale from the Pope misinformed to the nexte generall Councell that should be calling for the helpe of the publick notarie and testimonie also of sufficient witnesses requisite in that behalfe accordingly ¶ The death of K. Henry the viij with the maner thereof ANd thus closing vp this eight booke with the death of King Henry the 8. I will now the Lorde Christ assisting me with his grace proceede next to the time reigne of King Edward his sonne The 〈◊〉 and maner of the kings death after that first I shall intermitte a few wordes touching the death of the sayde Kyng Henry his father and the maner of the same Who after long languishing infirmitie growing more and more vppon him lay from S. Steuens day as is aboue mentioned to the latter end of Ianuary His Phisicians at length perceiuing that he would away Of the Act that â—one shoulde speake of the kinges death Vid. Stat. 〈◊〉 Henr. 8. and yet not daring to discourage him with death for feare of the Act past before
did declare vnto you for better admonition amendment of you that ye should haue from the kinges Maiesty by his aduise and the rest of the priuy Counsell certayne Articles and Iniunctions to obserue and folow geuen you in writing 4. Item that there and then the sayd Lord Protectour commaunded Sir Thomas Smith Knight Secretary to the Kinges Maiesty to read a certayne proper booke of Iniunctions and Articles vnto you the sayd Secretarye standing at the Counsell tables end and you standing by and hearing the same 5. Item that the sayde Lord Protectour there and then willed to be reformed certayne thinges in the sayd booke of IniuÌ„ctions as where ye wer appoynted to preach sooner at your request it was appoynted vnto you to preache the Sonday three weekes after the date of the sayd writing 6. Item that in the sayd Articles the Lord Protectours Grace found fault because an Article or commaundement vnto you set forth and declared of the Kynges Maiestyes authority now in his yong age of his lawes and statutes in the same tyme was omitted and therefore either immediatly before you came into the Counsell Chamber or you being present and standing by commaunded the sayde Secretary Smith to put it in writing and annexe it to the rest of the Articles 7. Item that the sayd Secretary Smith then and there did immediately vpon commaundement write into the sayd booke or paper wherein the rest of the Articles were written the sayd article videlicet you shall also set forth in your sermon that the authority of our royall power is as truth it is of no lesse authority and force in this our yong age then was of any of our Predecessors though the same were much elder as may appeare by example of Iosias other young kinges in the scripture and therefore all our subiectes to be no lesse bounde to the obedience of our preceptes lawes and statutes then if we were of 30. or 4â— yeares of age 8. Item that the Lord Protectour did so deliuer you the booke or paper willing first the sayd Secretary Smyth to amend all thinges as he had appoynted 9. Item that ye then and there did promise to the Lorde Protectors grace that ye would obserue fulâ—ill all in the sayd Iniunctions and articles conteined 10. Item that all thinges in the sayde booke put in and mentioned by the sayd Secretary Smith and the same so read vnto you by him you first agreing that all that was by him so written was by the L. Protectors appoyntmeÌ„t the sayd book was so deliuered vnto you then and there by the sayd Secretary Smith in the Councell Chamber 11. Item that you haue the sayd booke in your possession or els know where it is the true copy whereof in effect is annexed to these articles 12. Item that ye were commauÌ„ded in the sayd Iniunctions to preach the Sonday three weekes after the deliuery therof at Paules there to entreat vpon certayn articles as is specified in the sayd booke of Iniunctions and specially the sayd article beginning Ye shall also set forth ending 30. or 40. yeares of age 13. Item that for the accomplishment of part of the sayde Iniunctions commaundement you did preach the fyrst day of September last past at Paules Crosse. 14. Item that at the sayd sermon contrary to your Iniunctions ye omitted left out y e sayde article beginning Ye shall also set forth in your sermon c. and ending 30. or 40. yeares of age 15. Ye shall also aunswere whether ye thinke and beleue that the kinges Maiesties subiectes be bound to obey as well the lawes statutes proclamations and other ordinaunces made now in this young age of the kinges maiesty as the lawes statutes proclamations ordinaunces made by his highnes Progenitors These Articles being thus ministred to the sayd Byshop of London the next day being Thursday and the 19. of September the afore named Commissioners sat in the Archbishops chamber of presence at Lambeth attendyng the coÌ„ming of the B. of London Before whoÌ„ there appeared Rob. Iohnson the Bishops Register and there did declare vnto the Commissioners that the bishop his maister could not at that time personally appeare before theÌ„ without great daunger of his bodily health because that he feared to fall into a feuer by reasoÌ„ of a cold that he had takeÌ„ by to much ouerwatching himselfe the last night before wherby he was compelled to keepe his bed neuerthelesse if hee could without daunger of his bodely health Boner 〈◊〉 feare of 〈◊〉 feuer 〈◊〉 could 〈◊〉 or durst 〈◊〉 appeare he would appeare before them the same day at after noone This excuse the Iudges were coÌ„teÌ„t to take it in good part Yet said M. Secretary Smyth that if he were sicke in deede the excuse was reasonable and to be allowed but quoth he I promise you my Lord hath so dallied with vs vsed hitherto such delayes that we may mistrust that this is but a fayned excuse howbeit vpon your faythfull declaratioÌ„ we are content to tary vntil one of the clocke at afternoone and so they did willing M. Iohnson to signify then vnto them whether the Bishop could appeare or not At whiche houre Robert Iohnson and Richard Rogers gentleman of the Bishops chamber appeared agayn before the Commissioners Boner pâ—â—â—tendetâ—â—â—gayne 〈◊〉 feuer declaring that for the causes afore alledged their maister could not appeare at that tyme nether Wherupon M. Secretary Smith sayd vnto them my Lord of LondoÌ„ your maister hath vsed vs very homely and sought delayes hitherto and now perhaps perceiuing these last Articles to touch the quicke and therefore loth to come to his answere he fayneth himselfe sicke Boners â—â—â—cuse of 〈◊〉 not 〈◊〉 taken 〈…〉 But because he shall not so deceiue vs any more we wyll send the Knight Marshall vnto him willing him if he be sycke in deed to let him alone for that is a reasonable excuse but if he be not sicke then to bring him forth with vnto vs for I promise you he shall not vse vs as he hath done we will not take it at his handes and therefore M. Iohnson sayd he you do the part of a trusty seruant as becommeth you but it is also your part to shewe my Lord of his stubborne hart and disobedience which doth him more harme theÌ„ be is aware of What thinketh he to stand with a king in his own Realmes Is this the part of a subiect nay A goo◠〈◊〉 sent to 〈◊〉 by Sâ—â—cretary Smyth I wene we shall haue a new Tho. Becket Let him take heede for if he play these parts he may fortune to be made shorter by the head He may appeale if he thinke good but whyther to the Byshop of Rome So he may helpe hymselfe forwards I say he can not appeale but to the same king who hath made vs his Iudges and to the Bench of his counsaile and how they will take this matter when they heare of it
of any tractable reason in hym determined that the Archbishop with their whole consent should at that preâ—â—nt there openly read and publish their finall 〈◊〉 or Sentence definitiue agaynst hym Which he did pronouncing hym thereby to be cleane depriued from the Bishopricke of London and further as in the same appeareth in tenouâ— as followeth ¶ Sententia depriuationis â—ata contra Edmundum London Episcopum The coÌ„teÌ„ptuous talke of Boner IN Dei nomine Amen Nos Thomas miseratione diuina Cantuar Archiepiscopus totius Angliae Primas Metropolitanus Nicholaus eadem miseratione Roffensis Episcopus Thom. Smith Miles illustrissimi in Christo principis Domini nostri Domini Edwardi sexti Dei gratia Angliae Franciae Hyberniae Regis fidei defensoris in terris Ecclesiae Anglicanae supremi capitis Secretariorum principalium alter Wilhelmus May Iuris ciuilis Doctor Ecclesiae cathedralis diui Paulâ— Decanus dicti illustrissimi principis domini nostri Regis ad infra scripta vna cum eximio viro Domino Wilhelmo Petro Milite â—iuidem serenissimae Regiae maiestatis etiam Secretariorum principalium altero commissarij siue iudices delegati cum ista clausa videlicet Deputamus vos quinque quatuor vel tres vestrum c. Rectè legittimè deputati contra te Edmundum permissione diuina London episcopum in causa causis in literis commissionalibus dictae serenissimae Regiae maiestatis express specificat rirè legitimè procedentes iudicialiter in quirentes auditis que per nos intellectis ac primo examine debit mature discussis meritis circumstantijs causae causarum inquisitionis huiusmodi seruatisque vlterius per nos de iure in hac parte seruandis in praesentia tui Episcopi antedicti iudicialiter coram nobis constituti ac protestantis de coactione de caeteris prout in vltima protestatione hodie per te facta continetur ad definitionem causae causarum huiusmodi prolationemque sententiae nostrae siue nostri finalis decreti super eisdem ferend sic duximus procedendum procedimus in hunc qui sequitur modum Quia tam per acta inactitata deducta proposira exhibita allegata probata parâ—ter confessata in causa causis huiusmodi facta habita gestâ— quam per confessionem tuam propriam factique notorietatem alia legitima documenta euidentem inuenimus compertum habemus te praefatum Episcopâ— London inter caetera pro meliori officij tui pastoralis administratione in mandatis habuisse vt de his qui duas aut tres vxores vt maritos in vnuÌ„ haberent aut qui externos non probatos Ecclessae riâ—us in hoc regno sequerentur quibus rebus tua Diocesis Londinens praecipue erat infamatum inquireres teque ea facere omnino neglexisse Item expresse tibi per Regiam Maiestatem praescriptum fuisse vt ipse Episcopus adesses concâ—oâ—â—bus ad crucem Pauli habitis tam vt eas honestares tua praesentia quam vt possis â—as accusare si qui male ibidem concionarentur te tamen contra non solum abijsse sed etiam scriptis litteris Maiorem London Aldermannos vt inde recederent admonuisse exhortatum fuisse Item inter alia quoque per Regiam Maiestatem tibi iniuncta in mandatis tibi datum fuisse quod articulum quendam statum reipubl tunc perniciosissima rebellione proditorum contra illum articulum sentientium grauissime perturbatae precipue concernend propterea supremum necessarium specialiter tibi iniunctum videlicet Ye shall also set foorth in your Sermon that our autoritie of our Royall power is as of truth it is of no lesse authoritie and force in this our younger age then is and was of any of our predecessoures though the same were much elder as may appeare by example of Iosias and other young Kinges in Scripture And therefore all our Subiectes to bee no lesse bounde to the obedience of our preceptes lawes and statutes then if we were xxx or xl yeares of age Apud crucem siue suggestum Diui Pauli London certo die tibi in ea parte praefixo limitato in publica tua concâ—one tunc ibidem populo recitares explicares teque modo forma premissa eundem articulum iuxta mandatum officij tui debitum recitare explicare minime curasse sed contumaciter inobedienter omisisse in maximum Regiae Maiestatis contemptum ac in eius regni praeiudicium non modicum necnon in subditorum suorum malum perniciosum exemplum contumatiamque inobedientiam multiplicem tam in hac nostra inquisitione quam alias perperrasse commisisse contraâ—isse Iâ— ciâ—â—o nos Thomas Cantuariens Archiepiscopus Primas â—etropolitanus indexque delegatus ante dictus Christi non 〈◊〉 primitus inuocato ac ipsum solum Dâ—â—â—oculis nostris pâ—â—ponentes de cum expresso consensu pariter assensu Collegarum nostrorum praedictorum vna nobiscum assidentium deque cum concilio Iurisperitorum cum quibus communicamus in hac parte Te Edmundum London Episcopum antedictum a tuo Episcopatu London vna cum suis iuribus pertinâ—ntibus commoditatibus â—eteris emolumentis quibuscunque deptiuandum prorsus amoâ—endum fore de iure debere pronunciamus decernimus declaramus pro vt per praesentes sic depriuamus amouemus per hanc nostram sententiam definitiâ—am siue hoc nostrum finale decâ—erum quâ—m siue quod ferimus promulgamus in his scriptis Which ended the B. immediately did therefrom appeale by word of mouth alledgyng that the same sentence there geueÌ„ against him was Lex nulla The tenor of whose words I thought hereto expresse accordyng as they were by him vttered in this wise as followeth I Edmund Byshop of London The worâ— of Boner appealing from the Sentence definitiue brought in and kepte heere as a prisoner agaynst my consent and wyll doe vnder my former protestation heretofore made and to the intent it may also appeare that I haue not beyng so here in this place consented not agreed to any thyng done agaynst me and in my preiudice alledge and say that this sentence geuen here agaynst me is Lex nulla and so farre foorth as it shall appeare to be Aliqua I doe say it is Iniqua and Iniusta and that therefore I doe from it as Iniqua and Iniusta appeale to the most excellent and noble king Edward the sixt by the grace of God Kyng of England Fraunce and Ireland defender of the fayth and of the Church of England and also of Ireland next and immediately vnder GOD here in earth supreme head and vnto hys Courte of Chancerie or Parliament as the lawes statutes and ordinaunces of this Realme wyll suffer and beare in this behalfe desiryng instauntly first Letters â—â—â—uerentiall demissoriâ—â— second and third accordyng to the lawes
power lieth ministred iustice indifferently to all persons whiche doing then wee thinke your grace should not thinke it any lacke of frendship that wee did not certifie you of the offense of youre Chaplayne although in deede the cause hath already bene certified And we trust your grace both of youre naturall nearenes to the Kings Maiestie and your owne good wisdome will not mislike our Ministerie in the execution of the lawes of the Realme and the pleasure of the Kyngs Maiestie So we wish to your grace from the bottome of our hart the grace of almighty God with the riches of his holy giftes * The Lady Mary to the Counsell the 11. of May. MY Lordes it appeareth by your letters of the vj. of this presēt which I haue receaued that the imprisonmēt of my Chaplaine Doctour Mallet is for saying of Masse and that he was condemned for the same In deede I haue heard that he was endited but neuer condēned Neuerthelesse I must needes confesse and say that he did it but by my commaundement and I sayde vnto him that none of my Chaplaynes shoulde be in daunger of the lawe for saying Masse in my house And thereof to put hym out of doubt the Emperours Embassadour that dead is declared vnto him before that time how after what sorte the promise was made to his Maiesty wherby it appeareth that the mā hath not in that willingly offēded Wherfore I pray you to discharge him of emprisonment and set him at liberty if not ye minister cause no◠only to him but to others to thinke that I haue declared more then was true whiche I woulde not wittingly doo to gaine the whole world And heerein as I haue often sayde the Emperours Maiestie can be best iudge And to be playne with you according to mine old custome there is not one amongst the whole number of you all that woulde be more loth to be founde vntrue of their word then I. And well I am assured that none of you haue found it in me My Lordes I pray you seeke not so much my dishonour as to disprooue my word whereby it should appeare too plaine that you handle me not well And if you haue cause to charge my Chaplaine for this matter lay that to mee and I wyll discharge it againe by your promise made to the Emperours Maiestie which you can not rightfully denie wishing rather that you had refused it in the beginning then after such promise made and to such a person to seeme to go from it which my Lordes as your very friend I hartely desire you to consider and to geue me no cause to thinke you otherwise then my friends considering I haue alwayes and yet do God is my iudge wishe to you all no worse neyther in soules nor bodies then to my selfe and so wyth my hartye commendations I commit you all to God From Beaulien the 11. of May. Your assured friend to my power Mary ¶ The Counsaile to the Lady Mary the 27. of May. 1551. AFter our due commendations to your grace although the same receiueth not aunswere so soone as perchance was looked for vpon the returne of your graces seruaunt Yet we doubt not but youre grace vnderstanding that where we haue matters of estate pertaining to the Kings Maiestie in hand as in deede we haue had of late the differring of the answere in a matter being no greater requireth to be borne withal And touching the answere of your graces letter for D. Mallet we pray your grace to vnderstande that although you write he was indited but not condemned and so seeme to take exception at the maner of his imprisonment yet if they which enformed your grace of that maner of reason in the law were as well disposed to please your grace with truth as the reason in deede is not true then should they haue told your grace that by the Acte of Parliament if either Mallet haue bene conuicted by the othes of twelue men or that the fact hath bene notorious then the punishment doth follow iustly The trueth of the one and the other way of conuiction in this case is notorious enough besides his flying from the processe of the lawe And where your grace to releeue him woulde take the fault vpon your selfe we are sory to perceiue your grace so ready to be a defence to one that the Kings lawe doth condemne Neuerthelesse he is not punished because your grace bad him and willed him to do that which was an offence but he is punished for doing it and if we should not so see the Kings lawes executed without respecte it might appeare that we too much neglected our duty and for that your grace taketh it as a discredite to your selfe that he should be punished for that you bad him do alledging to him that you had authoritie so to do and so promise made to the Emperour it hath bene both written and sayde to your grace what is the truth in that behalfe and howsoeuer that your grace pretendeth your licence to haue Masse said before your selfe for a time of your reconciliation it had bene so far out of reason for to haue desired that whosoeuer was your Chapleine might say Masse in any house that was yours when your graces selfe was not there For so is D. Mallets offence for saying Masse at one of your houses where your grace was not whych thing as it was neuer graunted so do we not remember that euer it was demaunded The sute that hath bene at anye tyme made either by the Emperous Embassadour that dead is or by him that now is was neuer but in respect of your grace and not to be taken that the Emperour or his his Embassadour meant to priuiledge mayster D. Mallet or any other to say Masse out of your presence Wherefore as we do plainely write to your grace so do we pray you to take it in good part and thinke we be as ready to do our due reuerence towards your grace in any thyng wee may doe with our dutie to our maister as any youre grace may commaund and of suche wisedome we knowe your grace to be that ye should iudge the better of vs for that we be diligent to see the lawes of the Realme executed wherein resteth the strength and safegard of the kings Maiestie our soueraigne Lord and Maister The Lady Mary to the Lordes of the Counsayle 21. Iune 1551. MY Lords although I receiued by my seruant this bearer who lately deliuered vnto you my letters wherein I desired to haue my Chaplayne D. Mallet discharged of his imprisonmente your gentle message in generall wordes for the whyche I geue you my hartye thankes yet haue I no knowledge whether you will set him at liberty or no But I thinke that your waighty affayres at that time was the let and cause ye did not write For else I doubt not you would haue aunswered me Wherefore not being satisfied and vnderstandyng yee would gladly pleasure mee I thought
that all menne are bound to keepe the lent in the forme receiued but this I reckon that no christen man may contemne the forme receiued being suche a deuoute and profitable immitation of Christe to celebrate his faste and in that time suche as haue bene in the rest of the yeare worldlye to prepare themselues to come as they should come to the feast of Easter wherof S. Chrisostome speaketh expressely And for auoyding contempt a licence truely obteyned of the superiour serueth And so I hearde the kinges Maiesty our Soueraigne Lord declare when your grace was present And therfore he himselfe was very scrupulous in graunting of licences and to declare that himselfe contemned not the fast he was at charge to haue as your Grace knoweth the lent diet dayly prepared as it had bene for himselfe and the like hereof I heare say your Grace hath ordered for the kinges Maiestye that now is which agreeth not with certaine preaching in this matter ne the rimes set abroade Lent is among Christen men a godly feast to exercise men to forbeare and in England both godly and polliticke such as without confusion we can not forbeare as the experience shall shew if it be euer attempted which God forbid And yet lent is buried in rime and Steuen Stockefishe bequeathed not to me though my name be noted wherwith for mine owne part I cannot be angry for that is mitigated by theyr fondnes But I woulde desire of God to haue the strength of thys realme encreased with report of concord How well you remembred this leâ—â—on of anger in Queene Maryes time let others iudge which doth queÌ„ch many vayne deuices and imaginations And if all men be lyers as it is now to my vnderstanding straungely published me thinke Bale and such new men as be new liers should be most abhorred and detested so much the more daungerous as they be newe That whiche in Italye and Fraunce is a matter of combate is now found to be appropriate to all men God graunt the trueth to be desired of all menne truely But as one asked when he sawe an olde Philosopher dispute with an other what they talked on And it was aunswered how the olde man was discussing what was vertue it was replied if the old man yet dispute of vertue when will he vse it So it may be sayd in our religion If we be yet searching for it when shal we begin to put it in executioÌ„ I would make an end of my letters and cannot wherein I account my selfe faulty And though I may erre as euery man may yet I lye not for I say as I think for as much as I haue sayd and further think your grace hath no trouble troublesome but this matter of religion vnseasonably brought into the defamation of our late soueraigne Lordes actes doinges lawes I beseech your grace take my meaning and wordes in good part pardon my boldnes which groweth of the familiaritye I haue heretofore had with your grace which I cannot forget And thus enforcing my selfe to an end shall pray to almighty God to preserue your grace in much felicity wyth encrease of honor and the atchieuing of your hartes desire At Winchester the 21. of May. Your Graces humble beadman S.W. ¶ The Letter of the L. Protector answering to Winchester YOur letters dated the 21. day of May as concerning 2. bookes new set forth by one Bale and certayne sermoÌ„s preached here were with conuenient speede deliuered vnto vs. And like as in your letters to Edw. Uaughan of Portesmouth so in those to vs we perceiue that you haue a vigilant and diligeÌ„t eye and very fearefull of innouatioÌ„ which as it cannot be blamed proceeding of one which is desirous of quiet good order and continuance of the godly state of this realme So we do maruell that so soone so far of and so playnely you canne heare tell and say of so many thinges done here which in deed we being here and attendant vpoÌ„ the same cannot yet be aduertised of The world neuer was so quiet or so vnite but that priuily or openlye those iij. which you write of Printers players and Preachers woulde sette forth somewhat of theyr owne heades which the Maiestrates were vnwares of And the whiche already be banished and hath forsaken the realme as suffering the last punishmeÌ„t be boldest to set forth theyr mind And dare vse their extreme liceÌ„ce or liberty of speaking as out of the handes or rule of correction either because they be gone or because they be hidde There hath foolishe and naughty rimes and bookes bene made and set forth of the which as it appeareth you haue sene more then we and yet to our knowledge to many be brought but yet after our minde it is to sore and to cruelly done to lay al those to our charge and to aske as it were account of vs of them all In the most exact cruelty and tiranny of the Bishop of Rome yet Pasquill as we here say writeth his mind and many times agaynst the Bishops tyranny and some time toucheth other great princes which thing for the most part he doth safely not that the Bishop alloweth Pasquils rimes and verses specially agaynst himselfe but because he cannot punish the authour whom either he knoweth not or hath not In the late kings daies of famous memory who was both a learned wise and polliticke Prince a diligeÌ„t executor of his lawes And when your Lordshippe was most diligent in the same yet as your Lordship it selfe writeth and it is to manifest to be vnknowne there were that wrote such leud rimes and plaies as you speake of some agaynst the kinges proceedinges who were yet vnpunished because they were vnknowne or vngotten And wheÌ„ we do wey the matter we do very much maruel why that about iack of lentes leud balad and certayne as it was reported vnto vs Godly sermons whiche be euill in your letters ioyned together you be so earnest When agaynst D. Smithes booke being a man learned in the doctors scripture which made so playne agaynst the kinges highnesse authority And for the furtherance of the Bishops of Romes vsurped power your Lorship neither wrote nor sayd nothing And as it appeared you be so angry with his retractation which frankly w tout feare dread coÌ„pulsion or imprisonmeÌ„t onely with learning truth ouercommed he came vnto that you cannot abide his beginning although hauing the very woordes of scripture Except peraduenture you thinke that the saying of Dauid omnis homo mendax cannot be enterpreted euery man is a lier which how soeuer your Lordship taketh it at pleasure it appeared vnto vs then of him taken but godly to declare the infirmitye of man and the trueth of God and his word And we are not able to reason so clerkly with you yet we haue heard of the subtle difference of lying and telling of a lye or as it is in latin called mentiri and mendacium discere
neyther inwardly feare it neither shewe anye demonstration in mine outward deedes to the world here or in communication that I do feare it to be done by authority but in my selfe resist the rumors and vayne enterprises with confidence in the truth and your Graces wisedome for if I feared it in deede which persuasion it should come to passe I should haue small lust to write in it but I feare more in deede the trouble that might arise by light boldenesse of other and then comber of such matter whiles other outward affayres occupy your Graces minde then the effecte by your direction that hath beene talked on abroade and yet in the writing I doe speake as the matter leadeth continuing mine olde maner to be earnest whiche as some men haue dispraysed so some haue commended it and therefore in a good honest matter I folow rather mine own inclinatioÌ„ theÌ„ to take y t paynes to speake as Butter woulde not melte in my mouâ—h wherewith I perceyue your Grace is not miscontent for the which I most humbly thanke you And first as concerning Portestmouth I wrote to the Captaine and Maior in the thing as I had information and by men of Credence And yet I suspended my creditte till I had heard from thence as by my Letters appeare and as I was lothe to haue it so so was I lothe to beleeue it And to shewe that I feared no innouation by authority ne regarded not any such daunger went thyther my selfe and in conclusion was in such familiarity with the Captayne that after he had shewed me all the gentle entertaynement he coulde he desired me to make an exhortation to his men as they stoode handsomely with theyr weapons wherewith they had shewed warlike feates which I did and departed in amitye with the Captayne and souldiors and all the towne The captayne telling me playnelye he was nothinge offended with any thing I had sayd in my sermon ne there was cause why he should But the very act in deede in defacing the Images had no such ground as mayster Captayne pretended for I asked speciallye for suche as had abused those Images and no such could be shewed for y t I enquyred for openly And the Image of S. Iohn the Euangelist standing in the chancell by the high aultar was pulled downe a table of alablaster broken And in it an Image of Christ crucified so contemptuously handled as was in my hart terrible to haue the one eye bored out the side perced wherwith meÌ„ were wondrously offended for it is a very persecution beyonde the sea vsed in that forme where the parson cannot be appreheÌ„ded And I take such an act to be very slauÌ„drous esteming the opinion of breaking Images as vnlawefull to be had very daungerous voyd of all learning and truth wrote after my fashion to the captayn which letters I perceiue to come by your graces hands I was not very curious in the writing of them for w t me trueth goeth out playnely and roundly and speaking of the kinges Seale vttered the common language I was brought vp in after the olde sorte when as I coniect of a good will the people taking Saynt George for a patron of the Realme vnder God Ambr. ad 〈◊〉 1. Ad 〈◊〉 proâ—rendum 〈◊〉 nihil 〈◊〉 latet 〈…〉 and hauing some confidence of succour by Gods strength deriued by him to encrease the estimation of their Prince and Soueraygne Lord called theyr king on horsebacke in the feate of Armes Sayncte George on Horsebacke my knowledge was not corrupt I know it representeth the king and yet my speach came forth after the coÌ„mon language wherin I trust is none offeÌ„ce For besides learning I by experience haue knowne the preheminence of a king both in warre and peace And yet if I hadde wist my letter should haue commen to your Graces handes to be aunswered then I would haue bene more precise in my speach then to geue occasion of so long an argument therein As for S. George himselfe I haue such opinion of him as becommeth me and haue read also of Belerephon in Homer as they call him the Father of tales I will leaue that matter And as for bookes let Latine and Greeke continue as long as it shall please God I am almost past the vse of them what seruice those letters haue done experience hath shewed and religion hath continued in them 1500. yeres but as for the english tongue it selfe hath not continued in one forme of vnderstanding 200. yeres and without Gods worke and speciall miracle it shall hardly conteyne religion long when it can not last it self and whatsoeuer your Graces mind is now in the matter I know well that hauing the gouernement of the Realme your Grace will vse the gift of pollicy which is a gift of God And euen as now at this time Bishops be restrayned by a speciall pollicye to preache onely in theyr Cathedrall Churches the like whereof hath not bene knowne in my time so vpon an other occasion your Grace may percase thinke expedient to restrayne further then the parliament hath already done the common reading of the Scripture as is now restrained the Bishops liberty of preaching As for the brasen SerpeÌ„t did not in all mens language represent Christ and if I had written to an other then your Grace I might haue had the like matter of argument that was taken agaynst me of S. George on horsebacke For Gregory Nazianzene chiefe diuine in the Greeke Church calleth the Serpents death the figure of the death of christ but not the serpent to be the figure of Christ and yet when I had done all mine argument I would resolue as is resolued with me in the speach of S. George on horsebacke that the common speach is otherwise and so it is in saying the serpent to be a true figure of Christ and yet Gregorye Nazianzen called the serpent it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in his sermon de pascate and yet in Almechorus Domini we read Aries Leo Uermis spoken of Christ and some expound the scripture sicut Moyses c. After that sort And as your Grace sayd when I was last at your house with the french Ambassador ye wished him me together disputing to see wheÌ„ we would make an end euen so it is in these matters when they come in argumeÌ„t for a bye thing as Saynt George on Horsebacke when it escapeth me or speaking of the brasen serpent folowing a speach not throughly discussed shal be occasion of a digression all out of purpose And therefore was it a great gift of God that our late Soueraigne Lord God rest his soule set these matters in quiet Who had heard all these reasoÌ„s touching Images which be now rehearsed in your graces leters and hauing once my Lord of CaÌ„terbury me present with him alone in his Pallace that they call otherwise newe Hall handled that matter
at length and discussed with my Lord of Caunterbury the vnderstanding of gods commaundement to the Iewes 〈◊〉 euery â—hing were 〈◊〉 oracle by 〈◊〉 by that 〈◊〉 Henry 〈◊〉 then â—inchester 〈◊〉 here a 〈…〉 so as all the Clearkes in Christedome could not amend it And where as one had denyed the Image of the Trinitye to be had by reasons as be touched in your Graces letters I heard his highnesse aunswere to them at another time And when hee had himselfe specially commaunded diuers Images to be abolished yet as your Grace knoweth he both ordered and himselfe putte in execution the kneeling and creeping before the Image of the Crosse and established agreement in that truth through all this Realme whereby all argumentes to the contrary be assoyled at once I would wysh Images vsed as the booke by his highnesse sette forth doth prescribe and no otherwise I know your Grace only teÌ„pteth me with such reasons as other make vnto you and I am not fully at liberty although I am bolde enough and some will thinke to bolde to aunswere some thinges as I woulde to an other man mine equall being so much inferiour to your Grace as I am but me thinketh Saynte Paules solucion during the kinges Maiesties minoritye should serue all Nos talem consuetudinem non habemus We haue no such custome in the Church When our soueraign Lord commeth to his perfect age which God graunt I doubt not but God wil reueale that shal be necessary for the gouerning of his people in religion Wherefore then serue the Scripture for reaâ—mes to be ruled by if God neuâ—â— reueale any thing in a reâ—â—me but by the kinges owne person in his mans age And if any thing shal be done in the meane time as I thinke there shall not by your Graces direction he may when he commeth to age say in the rest as I heare say he sayd nowe of late concerning procession that in his fathers time men were wont to folow procession vpon which the kinges maiestyes saying the procession as I heard was well furnished afterwardes by your Graces Commaundement which speach hath put me in remembraunce that if the Bishops and other of the Clergy should agree to any alteration in religion to the condemnation of any thing set forth by his Father whereby his father might be noted to haue wanted knowledge or fauor to the truth what he would say I can not tell but he might vse a maruellous speach and for the excellency of his spirite it were like he would and hauing so iust a cause against Bishops as he might haue it were to be feared he would And when he had spoken theÌ„ he might by his lawes do more then any would gladly suffer of our sort at these dayes for as the allegatioÌ„ of his authority represented by your grace shal be then aunswered as youre Grace now writeth vnto me that y t your Grace onely desired truth according to Gods scripture and it may be â—heÌ„ sayd we Bishops when we haue our soueraigne Lord head in minority we fashion the matter as we lust then some young man that would haue a piece of the Bishops landes shall say the beastly Bishops haue alwayes done so and when they can no longer mayntayne one of theyr pleasures of rule and superioritye then they take another way and let that go and for the time they be here spend vp that they haue which eat you and drinke you what ye list we together with Edamus bibamus cras moriemur And if we shall alleadge for our defence the strength of Goddes trueth and the playnesse of scripture with the word of the Lord and many gay termes and say we were conuinced by scriptures such an excellent iudgement as the kinges maiesty is like to haue will neuer credite vs in it ne be abused by such a vayne answere And this is a worldly polliticke consideration and at home for the noyse abroade in the world will be more slaunderous then this is daungerous And touching the bishop of Rome the doing in this realme hitherto hath neuer done him so much displeasure as an alteration in religion during the kinges Maiestyes minority should serue for his purpose for he wanteth not wits to beate into other princes eares that where his authority is abolished there at euery chaunge of gouernors shal be change in Religion and y t hath bene amongst vs by a whole consent established shall by pretence of an other vnderstanding in scripture streight be brought in questioÌ„ Canterbury and Duresme carped of Wynchester for they will geue it no other name but a pretence howe stiffely so euer we will affirme otherwise and call it Gods worde and here it should much be noted that my Lorde of Caunterbury being the high Bishop of the Realme highly in fauour with his late Soueraigne Lord and my Lord of Duresme a manne of renowmed fame in learning and grauity both put by him in trust for theyr councell in the order of the Realme shoulde so soone forgette theyr olde knowledge in Scripture sette forth by the Kynges Maiesties book and aduise to enuey such matter of alteration All which thinges be I knowe well by your Grace and them considered And therefore it is to me incredible that euer any such thing should be in deede with effect whatsoeuer the lyghtnesse of talke shall spread abroade whyche your Grace hath by Proclamation well stayed But and ye had not and the world talked so fast as euer they did I assure your Grace I woulde neuer feare it as men feare thinges they like not vnlesse I saw it in execution for of this sort I am that in all thinges I thinke shoulde not be done in reason I feare them not wherewith to trouble mee otherwise then to take heede if I canne and to the head Gouernours as now to your Grace shewe my minde and such experience hath euery manne of me that hath commoned with me in any such matters And therfore albeit your Grace writeth wisely that ouermuch feare doth hurt and accelerateth sometime that was not intended yet it needes not to me for I haue learned that lesson already and would a great many moe had which in deede should be a great stay And thus I talke with your Grace homely with multiplication of speache not necessary as though I meant to sende you as great a packet as I receyued from you One thing necessary to aunsweare your Grace in touching your maruell howe I know sooner thinges from thence then your Grace doth there whiche ariseth not vppon any desire of knowledge on my behalfe for euill thinges be ouersoone knowne not vpoÌ„ any slacknes of your graces behalf there who is is noted very vigilaÌ„t as your graces charge requireth But thus it is euen as it was when I was in some little authoritye they that were the euill doers in such matters would hide them from me So now they haue handled it otherwise for as for
either to retein painting and grauing and forbeare writing or chosing writing to forbeare both the other gifts it would be a probleme seeing if grauing were taken away we could haue no printing And therefore they that presse so much the wordes of Non facies tibi sculptile euer me thincketh they condemne printed bookes the originall wherof is of grauing to make * * If ye did see any prinâ—eâ— yet to do worship to his grauen letterâ— then might you well seeke thus as ye do a knot 〈◊〉 in a rushe matrrices literarum Sed hoc est furiosum sunt tamen qui putaÌ„t palmarium And therfore now it is englished Thou shalt make no grauen Images least thou worship them which I here is newly written in the new church I know not the name but not farre froÌ„ the old Iury. But to y e matter of Images wherin I haue discoursed at large I thinke and ye consider as I doubt not but ye will the doctrine set foorth by our late Soueraigne Lord Ye shall in y e matter see y e truth set forth by such as had that committed vnto them vnder his highnes amongest whome I was not nor was not priuie vnto it till it was done And yet the clause in the booke for discussion of the Lord and our Lorde hath made manye thinke otherwise but I take our Lorde to witnes I was not that declaratioÌ„ of our Lord was his highnes own deuise ex se. For he saw the fond Englishing of the Lord disseuered in speach whom our Lord had congregate And this I adde lest geuing authoritie to the booke Holy water I shoulde seeme to aduaunt my selfe Now will I speake somewhat of holy water wherein I seÌ„d vnto you the xxxiiij chapter in the ix book of thistory Tripartite where Marcellus the bishop bad Equitius his Deacon to cast abroad water by him first hallowed wherwith to driue away the deuill And it is noted howe the deuil could not abide the vertue of the water but vanished away And for my part it seemeth the history may be true (:) (:) Consecration of water and salt to 〈◊〉 the people is attribute to Alexander 1. but what credite is to be geuen to those decâ—â—es falsly 〈◊〉 vpon those auncient Byshops 〈…〉 In nomine 〈◊〉 c. If the name of Christ do can serue only to cast out deuils What should water doe where Christ may and should serue onely to worke that mastery for we be assured by scripture that in the name of God the churche is able and strong to cast out Deuils according to the Gospel In nomine meo daemonia eijcient c. So as if the water were away by only calling of the name of God that maystry may be wrought And being the vertrue of theffect onely attributed to the name of God the question shuld be onely whether y e creature of water may haue the office to conuey the effect of the holines of thinuocation of Gods name And first in Christ the skirt of hys garment had such an office to minister health to the womaÌ„ and speâ—cle and cley to the blinde and S. Peters shadow S. Paules handkerchers And leauing old stories here at home the special gift of curation ministred by the kings of this realme not of their owne strength but by inuocation of the name of God hath bene vsed to be distributed in rings of gold and siluer And I thinke effectually wherin the mettall hath only an office and the strength is in the name of God wherein all is wrought And Elizeus put his staffe in like office And why the whole church myght not put water in like office to conuey abroad the inuocation of gods name there is no scripture to the contrary but there is scripture how other inferiour creatures haue bene promooted to like dignitie and much scripture how water hath bene vsed in like and greater seruice And the story I send vnto you sheweth how water hath bene vsed in the same seruice to driue away deuils In which matter if any shall say he beleeueth not the story and he is not bound to beleue it being no scripture that man is not to be reasoned with for the effect of the kings crampe rings And yet for such effect as they haue wroght when I was in FraÌ„ce * * The kingâ— ring geueth 〈◊〉 Ergo holy water may haue also his effect operation Resp. Non 〈…〉 thing of corporall things wiâ—â— spirituall ioyneth in 〈◊〉 compaâ—ison together 〈◊〉 the 〈◊〉 playne answere this Bâ—â—h be 〈◊〉 and aâ—gaynst the 〈◊〉 of God I haue bene my selfe much honoured and of all sortes entreated to haue them with offer of as much for them as they were double worth Some will say what is rings to holy water Marrie thus I say if the mettall of gold and siluer may doe seruice to cary abroad the inuocatioÌ„ of the name of God effectually for one purpose water may also serue to cary abroad the inuocation of the name of God wherewith to driue awaye deuils Hereto will be sayde Non valet argumentum a posse ad esse But the story saith the water did that seruice and other straungers say and affirme by experience the kings Maiesties rings haue done the seruice And our late maister continued all his life the exercise of that gift of God and vsed siluer and gold to doe that seruice to cary abroad the strength of the inuocation of the name of God by him and he vsed it among vs that serued him in it when hee had throughly heard and seene what might be sayd in the matter and yet he had no scripture especially for it that spake of rings of siluer or gold no more then is for the ashes ministred a little before ye last preached And as our young soueraigne Lord hath receiued them reuerently so I trust he shall be aduertised ne negligat gratiam Dei in dono curationum but follow his father therein also not doubting but God will heare him as he hath heard his father and others his progenitors kyngs of this realme to whose dignitie God addeth this prerogatiue as he doth also to inferior ministers of his church in the effect of their prayer when it pleaseth hym A man might finde some yonglings percase y t would say how worldly wily wittie bishops haue enueigled simple kings heretofore and to confirme their blessinges haue also deuised Anno 1550. how kings should blesse also and so authoritie to maintayne where truth fayled and I haue had it obiected to me that I vsed to prooue one piece of myne argument euer by a king as when I reasoned thus If ye allow nothing but scripture what say you to the Kinges rings but they be allowed Ergo somwhat is to be allowed besides scripture And another if Images be forbidden * * 〈…〉 â—rgumeÌ„t 〈◊〉 King 〈…〉 weare S. George 〈◊〉 brest if Images 〈…〉 The Kyng 〈◊〉 S. George vpon hys 〈◊〉
childrens toyes of goyng about of S. Nicholas and S. Clement Winchester walketh here subtilly If that be now gone quoth I and forgotten if I be to busy in rehersall of them they will say I comber their heads with ceremonies and thus they wyll defame me When ceremonies were plenty they will say I did nothyng but preach on them and now they be gone I babble of thē still I sayd I would teach y e chiefe points addyng that I would speake of other matters also with that beyng put to my liberty to choose the day departed and otherwyse I was not spoken with concernyng preachyng sauyng after M. Cicill came vnto me whereof I shall speake anone As concernyng the matters to bee spoken of all such things as be here rehersed be named in the papers deliuered vnto me although not altogether after this sort sauyng the setting forth of the kings maiesties authority in his minoritie whereof there is no worde in those papers nor there was neuer any promise made of me to speake of it Truth it is y t after I had signified the day whē I wold preach M. Cicil came vnto me making the chiefe message to know the day when I would preach Wynchesters opinion of the kinges minority to whome I had sent word before that it should be s. Peters day because me thought the gospell serued well for that purpose in processe of communication he told me that he lyked gaily well a word that I had sayd in another communication How a king was as much a kyng at one yeare of age as at one hundred yeares of age and if I touched it he thought it would be well taken I told him agayne euery mā knew that and then opened of my selfe the matter further And at his next repayre vnto me which was the mōday before I preached the sayd M. Cicil brought me papers of the kings maiesties hand M. Cicills repayre agayne to Wynchester shewing me how his hyghnesse vsed to note euery notable sentence and specially if it touched a kyng and therfore quoth he if ye speake of a kyng ye must ioyne Counsaile withall Whereunto I made no answer but shifted to other matter without making hym any promise or deniall because I would neyther bind my selfe nor trouble my selfe to discusse that matter Winchester maketh daūgerous speaking of the king to ioyne Counsayle withall For albeit it is godly and wisely done of euery Prince to vse Counsaile yet speaking of a kings power by scripture I cannot by expresse scripture limite the kings power by counsayle And hearyng blyndly by report some secret matter that I will not speake of here I thought not to meddle with it in the pulpet and yet to the effect to haue our soueraigne L. now obeyed of which mind I was euer I pointed to our soueraigne L. there in presence sayd he was onely to be obeyed and I would haue but one kyng and other words to that purpose But for any promise to be made by me I vtterly deny it and tell plainly the cause why I spake not otherwyse of it There was also in the papers deliuered vnto me occasion geuen me to speak of the Masse because of Masses satisfactory as some vnderstand them And also there was occasion to speake of the sacrament of the aulter because of the proclamation passed of the same which to be true I shall iustifie by the sayd papers The 9. Article Item that you receiuyng the same The 9. article and promising to declare the same in a Sermon by you made before hys maiestie for that purpose on the feast of S. Peter in the sayd 2. yeare of hys raygne did then and there contemptuously and disobediently omitte to declare and set forth many of the sayd matters and of dyuers others of the sayd Articles you spake and vttered your mynde in such doubtfull sort as the iustnesse and godlynesse of his Maiesties fathers and hys proceedings was not set foorth accordyng to the commaundement geuen vnto you and your own promise to the great offence of the hearers and manifest contempt of hys maiestie and dangerous example of others Winchester Touching y e promise I answer as afore as touchyng omission of y t I shoulde haue spoken of Answere to the 9. article by contēpt or disobediēce I answer by mine oth I did not omit any thing if I did omit it by contēpt or disobediēce for I euer minded to satisfy y e promise Omission by contempt to speak of all matters in those papers according to my former declaratiō And if I did percase omit any thing wherof I cā make now no assurance being ij yeres a half past since I preached but if I did omit any thing who knew my trauel in y t matter wold not maruel being troubled w t a letter sent from y e duke of Somerset wherof I shal speake after So as frō 4. of y e clock on thursday till I had done my sermon on y ◠friday I did neither drinke eat ne sleepe so careful was I to passe ouer y e trauel of preching without all slander of the truth w t satisfaction of my promise discharge of my duety to God y e kings most excellēt maiesty Wherin whether any thyng were omitted or not I could haue answered more precisely thē I can now if according to my most instāt sute the sute of my seruants y ◠matter had bene heard while it was in fresh memory But because omissiō may be by infirmity of nature in which obliuiō is a payn of our original sinne in which case it is no mortal offence Winchesters distinctiō betwene the vpper parte and lower part of the lawes if a man beyng put in remēbrance will purge it I therfore according to the true testimony of mine own consciēce dare y e more boldly deny all contempt disobedience hauing for my declaratiō a general sentence spoken in my sermon y t I agreed with the vpper part in their lawes orders commaundements or such like words Omission excused by a distinction found only fault in the lower part By which sentence appeared how I allowed in y e whole that was past thetherto only dissented frō the doings of thē y t attempt innouations of their own presumption And furthermore I say y t that saieng omission here obiected vnto me if it were true as I know it not to be may happen two wais one way by infirmity of nature another way of purpose charity of a christē mā permitteth not to determine y e worst of that is doubtful ambiguous to both parties as touching doutfulnes obiected I take god to record I minded to speake simply A locke of wordes that is to open shutte agayne as they lyste to be on y e kings maiesties side only not to go inuisible in the world w t ambiguities esteeming him c. The worst mā of
hys hearyng A subtile pollecy of such torments as were in preparyng for heretikes or for what other cause God knoweth y t he sought to rid himselfe out of this life by wounding himselfe wyth a knife and afterward was contented to say as they willed him wherupon he was discharged but after that hee neuer rested till he had drowned himselfe in a riuer halfe a myle from his house in Kent Of whom more is to be seen when you come to his story During the time of this parliament the Clergie lykewyse after their woonted maner A conuocation begonne had a Conuocation with a disputation also appoynted by the Queenes commaundement at Paules Churche in London the same tyme which was about the 18. of October In the which Conuocation first M. Iohn Harpesfield Bacheler of Diuinitie made a sermon ad Clerum the 16. of October After the sermon done it was assigned by the bishops that they of the Clergye house for auoyding confusion of woordes should chuse them a Prolocutor To the which roome and office by common assent was named Doc. Weston Deane of Westminster and presented to the Bishops with an Oration of M. Pie Deane of Chichester Orations of M. Pye and M. Wimsley of Doct. Wesâ—on of B. Boner in the conuocation house and also of Maister Wymbisley Archdeacon of London Which D. Weston beyng chosen and brought vnto the bishops made his gratulatory Oration to the house with the answer agayne of B. Boner After these things thus sped in the conuocation house they proceeded next to the Disputation appoynted as is abouesayd by the Queenes Commaundement about the matter of the sacrament Which disputation continued sixe dayes Wherein D. Weston was chiefe on the Popes part who behaued himselfe outragiously in tauntyng and checking In conclusion such as disputed on the contrary part were driuen some to flee some to deny some to die thogh to the most mens iudgements that heard the disputation they had the vpper hand as here may appeare by y e report of the sayd disputation the copy whereof we thought here to annexe as followeth The true report of the disputation had and begun in the Conuocation house at London the 18 of October Anno. 1553. WHere as dyuers and vncertayne rumoures bee spread abroad of the Disputation had in the Conuocation house A disputation of Religion in Paules Church in London the 18. of October to the entent that all men may know the certaintie of all things therein done and sayd as much as the memory of him that was present thereat can beare away hee hath thought good at request throughly to describe what was sayd therein on both parties of the matters argued and had in question and of the enteraunce thereof ¶ Acte of the first day FIrst vpon Wednesday beyng the 18. of October October 18. at after noone M. Weston the Prolocutor certified the house that it was the Queenes pleasure D. Weston Prolocutor agaynst the booke of Catechisme set forth in king Edwardes time that the company of the same house beyng learned men assembled should debate of matters of Religion and constitute lawes therof which her grace and the Parliament would ratifie And for that sayd he there is a booke of late set forth called the Catechisme which he shewed forth bearing the name of this honorable Synode yet put forth without your consents as I haue learned beyng a booke very pestiferous and ful of heresies and likewyse a booke of Common prayer very abominable as it pleased hym to terme it I thought it therfore best first to beginne with the articles of the Catechisme concernyng the sacrament of the aultar to confirm the naturall presence of Christ in the same and also transubstantiation Wherfore sayd he it shall be lawfull on Friday next ensuyng for all men freely to speake their conscience in these matters that all doubts may be remooued and they fully satisfied therein ¶ Acte of the second day The Friday commyng beyng the 20. of October wheÌ„ men had thought they should haue entred Disputation of the questions proposed October 20. Two billes exhibited in the Conuocation house by the prolocutor the Prolocutor exhibited two seueral bils vnto the house the one for the naturall presence of Christ in the sacrament of the aultar the other concernyng the Catechisme that it was not of that houses agrement set forth and that they did not agree therunto requiryng all them to subscribe to the same as he hymselfe had done Wherunto the whole house did immediately assent except sixe which were the Deane of Rochester M Phillips M. Haddon M. Philpot. M. Cheyney M. Elmar and one other refused to subscribe to the billes the Deane of Exceter the Archdeacon of Winchester the Archdeacon of Hertford the Archdeacon of Stow and one other And while the rest were about to subscribe these two articles Iohn Philpot stood vp and spake first concernyng the Article of the Catechisme that he thought they were deceiued in the title of the Catechisme in that it beareth the tytle of the Synode of London last before this although many of them which then were present were neuer made priuye thereof in settyng it forth The booke of the Catechisme defended by M. Iohn Philpot. for that this house had granted the authoritie to make ecclesiasticall lawes vnto certayne persons to be appoynted by the kings maiestie what so euer ecclesiasticall lawes they or the most part of them dyd set forth according to a statute in that behalfe prouided it might be well sayd to bee done in the Synode of London although such as be of this house now had no notice therof before the promulgation And in this poynt he thought the setter foorth therof nothyng to haue slaundered y e house as they by their subscription went about to perswade the world since they had our Synodall authoritie vnto them committed to make such spirituall lawes as they thought conuenient and necessary And moreouer he sayd as concernyng the article of the naturall presence in the sacrameÌ„t that it was against reason and order of learnyng and also very preiudiciall to the truth that men should be mooued to subscribe before the matte were throughly examined and discussed But when he saw that allegation might take no place Agaynst the article of naturall presence being as a maÌ„ astonied at the multitude of so many learned men as there were of purpose gathered together to maintayne olde traditions more then the truth of Gods holy word he made his request vnto the Prolocutor that where as there were so many auncient learned men present on that side M. Philpots request to the Prolocutor as in y e realme the like againe were not to be found in such number that on the other side of them that had not subscribed were not past v. or vj. both in age and learnyng far inferior vnto them therfore that equalitie might bee had in this
vs notwythstanding when they were charged therewithall they aunsweared Obedire oportet Deo magis quam hominibus that is we ought more to obey God then man euen so we may and doe answere you God is more to be obeyed then maÌ„ your wicked lawes can not so tongue tie vs but we will speake the truthe The Apostles were beaten for theyr boldnesse and they reioyced that they suffered for Christes cause Yee haue also prouided roddes for vs and bloudy whippes yet when ye haue done that whiche Goddes hande and Counsell hathe determined that yee shall doe be it life or deathe I truste that God wil so assist vs by his holy spirite and grace that wee shall paciently suffer it praise God for it and whatsoeuer become of mee and others whiche nowe suffer for speaking and professing of the truthe yet be yee sure that Goddes woorde will preuaile and haue the ouer hande when youre bloudy lawes and wicked decrees for want of sure foundation shall fal in the dust and that which I haue spoken of your Actes of Parliament the same may be sayd of the generall Councels of these latter dayes whych haue bene wythin these fiue hundreth yeares where as the Antichrist of Rome by reason of hys vsurped authority ruled the roaste and decreed suche things as made for his gaine not regarding Goddes glorye and therefore are they to be spoken wrytten and cried against of all such as fear God and loue hys truthe And thus muche I purposed to haue sayde concerning the first poynte Nowe touching the second poynte That where as my Lorde Chauncellour hadde the daye before sayde hys pleasure of them that ruled the Realme while hee was in prysone and also reioyced as though God hadde make this alteration euen for his sake and his Catholike Churche as hee calleth it and to declare as it were by myracle that we were before in a Schisme and Heresie and the Realme was nowe brought to an vnitie and to a trueth and I can not tell whereto Thereto was I fully purposed to haue sayde Secondlye my Lorde where as yee yesterdaye so highly dispraised the gouernment of them that ruled in innocent King Edwardes dayes it maye please your Lordshippe to vnderstande that wee poore Preachers whome yee so euill allowe did moste boldly and plainely rebuke theyr euill gouernaunce in manye things speciallye theyr couetousnesse and neglecte and small regarde to liue after the Gospell as also theyr negligence to occasion other to liue thereafter wyth mo things then I can now rehearse Thys can all London testifie wyth vs I would also haue tolde hym what I my selfe for my parte did once at Pauls Crosse concerning the misuse of Abbeys and other church goodes and I am assured right well that neuer a Papiste of them all did euer so much therein as I did I thanke the Lorde therefore I was also as it is well knowen faine to aunsweare therefore before all the Counsell and manye of my brethren did the like so that wee for the not rebuking of theyr faultes shall not aunsweare before God nor be blame worthy before menne Therefore lette the Gentlemen and the Courtiers them selues and all the Citizens of London testifie what we did But my Lord you could not abide them for that which they did vnto you and for that they were of a contrary Religion vnto you Whereâ—ore in that you seeme so infest against them it is neither any iust or publique cause but it is your owne priuate hate that maketh you to reporte so euill of their gouernaunce And yee may now say what yee list of them when they be partely dead and gone and partly by you put out of office But what shal be sayde of you when your fall shall folowe yee shall then heare And I muste say my conscience to you I feare me ye haue and wil with your gouernance bring England out of Gods blessing into a warme sunne I pray God you doe not I am an Englishe manne borne and God knoweth doe naturally wishe well to my Countrey And my Lorde I haue often prooued that the thyngs which I haue much feared afore hande shoulde come to passe haue in deede followed I praye God I may faile of my gessing in thys behalfe but truely that will not be wyth expellyng the true woorde of God out of the Realme and wyth sheading of innocent bloude And as touching your reioycing as thoughe God had sette you alofte to punishe vs by myracle for so you reporte and bragge openly of yourselfe and to minister Iustice if wee will not receaue youre holye fathers mercye and thereby to declare youre churche to be true and oures false to that I aunsweare thus Goddes workes be wonderful are not to be compreheÌ„ded and perceiued by maÌ„s wisedome not by the witte of the moste wise and prudent Yea they are soonest deceiued and doe moste easely iudge amisse of Goddes wonderfull woorkes that are moste worldly wise God hathe made all the wisedome of thys worlde foolishnesse first Corrinthians the firste and the seconde Chapter Dedit dilectam animam suam in manus inimicorum eius Hierem. xij That is Hee doeth putte his beloued and deare heart into the handes of the ennemies thereof Thys thing doeth God whiche thing all wise menne accompte to be the moste foolish and vnwise parte that can be Will the wise of the worlde trowe ye putte their most deare frendes and tenderly beloued children into their enmies handes to kill slaye burne c. that is vnto them a madnesse aboue all madnesse And yet doeth God vse thys order and thys is an highe and singular wisedome in his syght which the world taketh to be most extreme madnes Canne the worlde shewe a cause whye hee suffered the greate multitude of innocente children to be murthered of Herode of Ascalon or why he putte that moste holy man Iohn Baptiste into the handes of Herode hys sonne to be headed and that in prisone secreatly wythout open iudgement moste tyrannously Whye he suffered hys beloued Apostle Iames to be beheaded of another Herode Acts 12 Whye he suffered his beloued seede of Abraham Isaac and Iacob to be foure hundred yeares in thraldome and bondage and vnder Pharao And all the stocke of Iuda and Beniamin hys beloued children and Churche to come vnder the power sweard and tyrannie of Nabuchodonosor No verely but hys true Catholicke Churche knoweth diuers causes heereof whyche are nowe too long to reherse and whych I would right gladly shew if I had time But this I am righte sure off that it was not because that the aforesayd Godly menne were in heresies and subiecte to false gods seruices and Idolatrie and that theyr aduersaries were men of God and beloued of God The contrarye was true Ihon Baptist was beloued of God and Herode hated and so foorth of the rest and Iohn Baptist the innocent children Iames the Children of Israel in Egypte and in Babylon were the catholike members and
eight of them for lacke of stuffe the pithe of his matter was matrimonie of priestes Item the thirteene day of September last he ordained certaine Deacons and making hys exhortation he taught that a man was not bounden to forgeue but hym that asketh forgeuenesse and being admonished frendly by a letter to better declare the same because that diuers were offended wyth that doctrine hee hath hetherto deferred so to doe to the maintenaunce of malitious hearts in these parties Item since the first day of August Anno 1549. vnto the feast of Candlemasse last he hath preached but two or three Sermons of which one was preached at Aberguilly vpon S. Stephens day last to a great audience that vnderstode no English being but a mile from Carmarthen an English towne and the chiefe of his Diocesse Item since his ordinary visitation which was finished in Iulie An. 1548. hee hath neither preached nor caused to be preached in the townes of Tinby Pembroche nor Hanerforde being English townes nor muche distante from the place of his most continuaunce Item the Churches appropriate to the Bishop haue no Paraphrases in English and fewe of them Bibles Item the Churches of the diocesse for the moste parte and the cleargie almost euery one lacke Paraphrases notwythstanding there hath bene these two yeares and yet be a great nomber of them to be solde in the Diocesse Follie. ITem to declare his follie in riding he vseth bridle wyth white studs snaffle white Scottish stirrops white spurres a Scottish padde wyth a little staffe of three quarters long which he hath not only vsed superstitiously these foure or fiue yeares in communication ofttimes boasting what Countreys hee hath compassed and measured wyth the same staffe Item he hath made a vowe that hee will neuer weare a cappe for hee sayeth it is comely wearing of a hatte and so commeth in his long gowne and hat bothe into the Cathedrall churche and to the best Towne of his diocesse sitting in that sorte in the kings greate Sessions and in hys consistorie making himselfe a mocke to the people Item he sayde that he would go to the Parliament on foote And to his frendes that dissuaded him alleaging that it is not meete for a man in his place he answeared I care not for that it is no sinne Item hauing a sonne hee went before the midwife to the Church presenting the childe to the Priest and geuyng hys name Samuel wyth a solemne interpretation of the name appoynting also two Godfathers and two Godmothers contrary to the ordinaunce making hys sonne a monster and hymselfe a laughing stocke throughout al the countrey Item he daily vseth whisteling of hys childe and sayththat hee vnderstoode his whistle when hee was but three dayes olde And being aduertised of hys frendes that men laughed at his follie he answeared they whistle their horses and dogges and I am contented they myghte also be contented that I whistle my childe and so whistleth hym daily all frendly admonition neglected Item in hys Ordinarie visitation among other hys surueys hee surueyed Milforde hauen where hee espyed a Seale fish tombling And he crept down to the water side and continued there whistling by the space of an houre perswading the companie that laughed fast at him that by his whistling he made the fish to tarie there Item speaking of scarcitie of herrings hee layeth the fault to the couetousnesse of fishers who in time of plentie tooke so many that they destroyed the breeders Item speaking of the alteration of the coyn he wished that what metall so euer it were of the penie shoulde be in weight worthe a penie of the same metall For a conclusion the sayde Byshoppe in all his doings since he came to his Diocesse hath behaued hymselfe moste vnmeete for a man of hys vocation being for a minister of Iustice an abuser of the authoritie to him committed for a teacher of the truthe and reformer of superstition a mainteiner of superstition wythoute any doctrine of reformation for a liberal and hospital an vnsatiable couetous man for a diligent ouerseer wilfull and negligent for an example of godly wisedome geuen wholely to follie for a mercifull a cruell reuenger And further for a peace maker a sower of discorde And so in all his behauiour a discreditor and slaunderer of hys vocation and a deceiuer of all men that had hope that he should do any reformatioÌ„ For he yet hath neither brought into his diocesse nor hath belonging vnto hym any learned preacher But such lerned preachers as he founde in the diocesse at his entrie hee so vexeth and disquieteth that they cannot attende to applye theyr preaching for the defence of their liuings againste hys quarellous inuentions and vniust certificates After these wrangling Articles and informations were geuen vppe then was the Byshop called for to aunswere D. Wotton and Syr Iohn Mason Commissioners for the hearing of the Bishops matter the hearing whereof was committed vnto D. Wotton and Sir Iohn Mason knight who likewise receiued the Byshops aunsweares to the foresayde articles the copie and effect of which answeares hereafter followe The answere of Robert Bishop of S. Dauids to the Articles ministred vnto hym TO the first Article he sayeth that after lawful monition in the kings Maiesties name autoritie from the sayd B. being then at London geuen to the Chanter chapter of S. Dauids for visitation at a certaine daye there to be entred the sayd Byshop himselfe for such purpose comming into the Diocesse knowing also that the Chaunter and one of the Canons of that Churche late before commissaries in that Diocesse had not onely by their owne euill example and winking at the faultes of other or neglecting to correct the same left there among priestes and others much detestable whoredome but hadde also spoyled the Cathedrall churche of Crosses Chalices and Censers wyth other plate iewels and ornaments of the Church to the value of 5. C. markes or more for their owne priuate lucre the Church remaining euen yet very vile in great decay and hadde also made further vnder theyr Chapiter seale many blankes to the number of twelue or moe Sede vacante wythout the kings licence or knowledge Therefore he brought wyth him one Edmunde Farlee Bachelor of lawe by D. Tong and D. Neuinson to hym commended as a man sufficient in faithfull truthe and learning to be hys Chauncellour To whome hee graunted and Sealed a Commission for that purpose geuing credite to hym in hys facultie concerning the draught and fourme therof But the kinges Maiesties stile of Supremacie was â—ullye sette foorth in the same commission Whether there were anye defaulte of formall woordes in setting foorthe of the kings authoritie therein hee is not certaine For hee committed the doing thereof to hys Chauncelloure who was commended to hym for a learned manne And the Byshop sayeth that he did neuer grounde the Commission vppon any forraine vsurped lawes or authoritie Neither did hys sayde Chauncellour by
force of suche authoritie visite anye Deanrie of the sayde Diocesse nor gaue anye monition to the Chauntour and Chapiter there by force of that Commission for any like intent or purpose but onely offered in y e kings Maiesties name and authoritie to the said Bysh. committed for to enter visitation of the Chaunter and Chapter of the Cathedrall Churche at an other daye to be executed by the Byshoppe himselfe for reformation of the Chapiter Churche and Ministers there accordinge to the kings gracious ordinaunces and Iniunctions in that behalfe But the aforesayd Chanter and Canon of the church before the sight of any Commission stubbornely answeared the sayde Chauncellour that they woulde not receyue him nor any other to visit them except he were one of their Chapter And further desiring to see his Commission deâ—â—uered the same into their handes and would not deliuer it him again And so it may appeare that he did nothing by force of that Commission To the seconde Article hee sayeth that they opened not vnto hym the danger of any statute to hys knowledge and remembraunce Neuerthelesse hee not knowing anye defaulte in the sayde Commission and certainely minedynge wyth all diligence the faithfull execution of hys Office of preachinge and visitinge the whole Diocesse in hys owne persone by the kings Maiesties authoritie for the conseruation of Gods peace and the kings in that daungerous time of rebellion then beginning to arise in other places did neglect and lay apart the stubborne behauiour and vngodly doings of the sayde Chaunter and Canon and agreed wyth them omitting all contemptes and reproches towardes him and his sayde Chauncellor and all manner of contention by them done fearing els that through theyr vnquietnesse some tumult mighte haue risen amonges the people there and did also make the sayd Chanter his ChaÌ„cellour and Canon hys Commissarie according to theyr ambitious desires to appease their malice in that daungerous time And further he sayeth that he made a Collation to syr Ioh. Euans of the Uicarage of Pembrin what day or time he remembreth not not by any olde forraine vsurped authoritie but by the kinges authoritie onely making full mention of the kinges stile and authoritie in the same Collation To the thirde and fourth hee sayeth that whereas hee hadde graunted to George Constantine the office of a Register who brought vnto hym a Commission for the ChaÌ„cellourshippe to be sealed and deliuered to the foresayde Chaunter of Saint Dauids desiring the sayde Byshoppe to Seale it hee vtterlye refused so to doe because the sayde George hadde put therein a clause of admitting Clearkes into benefices the which authority the said Bishop would not in any wise graunte reseruing the examination and admission of Clearkes onely to hymselfe for the auoiding of wicked briberie and parcialitie Whereuppon the sayde George and the Chaunter promised the said Byshoppe by their faith and trouthe afore three or foure honest witnesses not to execute that clause of Institution into benefices but onely to those Clearkes whome the Bishop did firste examine and admitte and send vnto them for to be instituted and inducted vppon whych promise the Byshop sealed the sayde Commission And after that time the parsonage of Haskarde being voyde and by the reason of laps deuolued to the Byshoppes gifte for that time hee conferred it to one Sir Henrie Godherd wyth a Collation or Institution by the kings authoritie not extolling any forreine vsurped authoritie In the which collation or institution is fully mentioned the renuntiation of the Byshop of Rome and all forreine powers and authoritie wyth the full stile of hys Maiesties supremacie And this collation of the Churche of Haskarde he gaue before he vnderstoode or knewe that hys Chauncellour had geuen oute the lyke and hee surely thinketh his Collation was the firste That notwythstanding the sayde George Constantine and the sayde Chaunter hauing a vowson determined by reason of laps admitted and instituted one Iohn Gough to the sayde personnage of Haskarde by vertue of their expired vowson and sealed hys institution wyth a wronge Seale because they hadde not the right seale of office to that purpose contrary to theyr former earnest promesse and the Bishoppes ryghte and wythout any manner of warning or foreknowledge thereof to hym geuen whych thynge by them vntruely done the sayd George Constantine neuerthelesse came to the Byshoppes house and there did wryte wyth hys owne hand the letters of Induction for the said Sir Henrye Godherd Prieste comprising in the same the whole summe of the Institution or Collation whyche the sayde Byshoppe hadde made and the same George did seale the sayde letters of induction wyth his owne hande fineding no maner of fault therein nor making any worde or mention of hys and the Chauntours former wrong doings but so departed for that time And afterward he came againe and shewed the Byshoppe what they hadde done before concerning the Parsonage aforesayde And further the sayde Defendant sayeth that he did not molest the sayd Iohn Gough but lawfully did call him in the kings Maiesties name not for any title of Patronage but to knowe whether he were Parson of Haskarde and howe hee was thereto admitted and instituted and inducted and by what authoritie he presumed to preach there wythout the kings Maiesties licence wyth other like lawfull demaundes whereunto he sturdely refused to geue answere and sayeth that the Article contained in hys accusation sayinge thus Item interrogetur quo titulo tenet rectoriam de Haskarde was not ministred vnto the partie in that sorte so farre as hee knoweth but in these woordes or lyke Quomodo intrauit in Rectoriam c. To the fifth he sayth that all be it George Constantine Register did wilfully wythdrawe hys bounden seruice due to the Kings highnesse and to the sayde defendaunt in the Kings name refusing to attende either by hymselfe or hys sufficient Deputie for wryting of Recordes and other Instruments yet the sayd Defendant made his CollatioÌ„s and Institutions in hys owne name not by his owne authoritie nor by any others saue onely the Kings authoritie according as hee hath declared in hys aunsweare to the first Article expressing in them the kings supremacie with the Byshops owne name and seale of office as hee oughte to doe according to the prouision of the kinges Statute in suche a case To the sixth he sayeth that the Uicarie of Pembrin being voyde he as righte patrone thereof to his knowledge conferred it to Iohn Euans Clearke wyth letters of institution and induction and after when the kings presentation came to him for one Dauid Ieinkin clearke he desired fourtene daies respite at that time either to shew auncient recorde for hys right and then the matter to stande to the determination of the lawe or elles if hee shewed not bothe he and hys clarke to geue place to the kings Clarke Whych condition was by Syr Thomas Ioanes Knight Doctour M. and the sayde Dauid Ieinkin receyued and an Institution wyth an Induction
euer he sayd as they alledge To the slaunderous vntrue and vngodly conclusion he saith that George Constantine with other his aduersaries before named and theyr adherents not regarding the feare of God and theyr bounden duety of louing obedieÌ„ce towards God and the king and his true Ministers haue to much slaunderously with false tongues contumelious wordes and spitefull deedes labored by all meanes to discredite and deface the kinges gracious authority to hym committed Who euer sithe he came to the Dioces hath endeuored himselfe to shew his faythfull ministerye by his true honest doinges and to vse his authority according to his vocation to Gods glory and the kinges honour And that he hath bene diligent in teaching of trueth reforming of superstition free of hospitality diligent in ouerseeing with Godly wisedome peace and mercifulnesse as he trusteth in God may be truely approoued And he is able iustly to charge his aduersaries with all the faultes herein by them most vniustlye and slaunderously agaynst hym obiected And he doth maruell greatly that George Constantine with other his adherentes are not ashamed maliciously to obiect for the intent to sclaunder hym with molesting of preachers founden there For trueth it is that he hath molested none but hath iustly brought vnder significauit one Morice a Preacher liuing lewdly for his stubborne behauiour and malicious contemptes euen yet continuing in his wilfull contempt and irregularity And he hath to his knowledge iustlye certified Hugh Raulyns Parson of Tynby for his wilfull recusancy of two other Personages shamefully deceiuing the Kynges maiestye by coulour of Commission as appeareth by the same And as for the rayling contemptuous preaching of R. M. and the vnlearned arrogant preaching of the Chauntoure he referreth to discreete Hearers whiche were offended thereat as they shewed this Defendaunt And this Deponent brought into his Dioces both learned Preachers and learned men in the lawe to his verye great charges which men George CoÌ„stantine with his adherentes hath weried away ¶ After these aunsweres thus exhibited by the vertuous and Godly Byshop agaynst the quarrelling and friuolous articles of his foresayd aduersaryes to wit Hugh Raulins and Thomas Lee then came in for witnes vpon the sayd articles and informations George Constantine and the Chauntour of S. Dauids agaynst whom the Byshop layde first exceptions then also exhibited matter iustificatory the tenor and processe whereof here foloweth in order to be sene first concerning the exceptions and after the matter iustificatory * Exceptions generall layd and purposed on the behalfe of Robert Byshop of S. Dauids agaynst all and singuler the pretensed Witnesses producted on the behalfe of Hugh Raulins Clerke and Thomas Lee vpon theyr vntrue surmised Articles by them exhibited vnto and before the kinges most honorable Counsel by the deuise and procurement of the Chaunter and George Constantine with R. M. Clerke agaynst the sayd Byshop FIrst the sayd Byshop sayth and alledgeth that by law there ought no fayth or credence to bee geuen vnto the depositions and sayinges of the sayde witnesses nor anye part thereof because they are infamous false periured and in some part of theyr depositions discording parciall conducted subornate instructed and for fauour of the informers theyr bolsterers haue deposed of malice more then the articles wherupon they were producted doth coÌ„teine and beside and without the compasse of the same articles and in diuers other partes of theyr depositions they depose vnum eundem praemeditatum sermonem as by theyr sayd depositions doth appeare vnto the which the sayd Bishop referreth himselfe as much as it shal be expedient for him and none otherwise And further for other causes particularly and specially as is declared in y e booke of exceptions ¶ Exceptions agaynst the vnlawfull proceedinges of Hugh Raulins Clerke and Thomas Lee Promoters of the foresayd vntrue Articles in executing of theyr commission for proofe of the same ITem the sayd Thomas Lee for himselfe and the other Promotour dyd contrary to iustice at the execution of theyr Commission examine certayne of the Wytnesses himselfe in the house of his Brother in law George Constantine and the sayde Lee and Dauid Walter the Byshoppes mortall enemy and seruaunt to the sayd George Constantine did write these Depositions vpon the Articles at theyr owne pleasures and also after the deuise of the sayd George Constantine and the Chauntour and R. M. the Byshoppes mortall enemies and the very Deuisers and Procurers of the informations and bolsterers and bearers of the Promotours in the suite thereof These are the names of the Wytnesses so examined whyche are already knowne Dauid ap Syr Richarde of Gertus a periured and an adoulterous personâ— standinge in the number for two Wytnesses written in two places of the booke Item ap Ruddz of Kemarthe Griffeth ap Howell Guyne of Kennarthe Lewes Dauid Clerke Dauid ap Haruye Clerke Syr Goghe alias Morgon c. Item one Iohn Draper of Carmarthen and adherent of the foresayd aduersaryes and enemies to the sayd Bishoppe did also contrary to the tenour of theyr Commission examine certayne Wytnesses and hadde to hys Clerke one William Dauids seruaunt in Liuery vnto the foresayd Griffith Donne the Bishoppes vtter enemy by whiche shamefull parciallity they haue written more matter moe wordes other termes and sentences then some of the Deponentes hath deposed or coulde depose Humphery Toye the fift Deponent Rice Goughe the 14. Deponent William ap Ienkins the 5. Deponent Iohn Bengâ—y the lxviij Deponent Richard Parson 39. which are already knowne what maner of men the Promoters are Item the sayd Hugh Raulins was not present at the Bishops sermon whereof his information maketh mention neither yet at there cutting of the Commission for proofe therof for the foresayd aduersaries did deuise y e same gaue it vnto the sayd Raulins to promote choosing him for the same purpose knowing him to be a man willing setting his whole delight to worke mischiefe both wyth word and deede who abuseth his toung most shamefully with most vnsetting wordes euer rayling vpon the sayde Bishop to euery man that will heare him without eyther respect or reuerence of the kinges Maiesties authoritye to the sayd Bishop committed And the said Raulins hath 4. or 5. Benefices aboue the vallure of 200. Markes a yeare and is resident vppon none of them but spendeth his liuing to the hinderaunce of other men going aboute here and there wandring to and fro without either man or boye wayting on him more like a light person then a man of such liuelode and of his vocatioÌ„ being a preacher And in deede he is taken for a lewd felow of all that know his behauiour in so muche that when a certayne man obiected vnto the aduersaries that it was ill done to putte so lewd a felow as Raulins to promote theyr cause they answered and reported his honesty with these wordes wee know Raulins to be a very knaue and so meet for no purpose as he is to set
forward such a matter of which reporte there is sufficient witnesse And it is thought that he hath done much ill with his spitefull toung for he speaketh as boldly in this surmised matter to al the Coūsel as though it were true and much for the kinges profit Item the other Promoter Thomas Lee is a Marchaunt who hath sold his ware and spent his money and now for want of other businesse is become a Promoter of the foresayd articles hauing his costes and charges borne by the sayd principall aduersaries as it is alledged in the Bishops exceptions which shal be proued if commission might be awarded for the purpose ¶ And thus much concerning the exceptions agaynst his pretensed accusers next foloweth the matter iustificatory exhibited by the sayde Bishop in defence of his owne cause as by the effect here appeareth * Certayne Articles ministred by Robert Byshop of S Dauids agaynst a surmised information exhibited by Thomas Lee to the Kinges Maiestie his most honorable Counsell agaynst the sayd Byshop IN primis viz That there ought none aduauntage to be taken agaynst the sayde Byshoppe of the contentes of the sayd pretensed information for the causes particularly folowing And first where as it is obiected agaynst the sayde Byshoppe in the Fyrste Seconde and Fyft articles of the same information and that hee contrarye to the Kynges Highnesse Lawes and Statutes and in the derogation of hys Hyghnesse Supremacy passed a certayne Commission Institutions and Collacions to benefices in his owne name making no mention of the Kynges Highnesse authority where as of trueth the sayd Byshop if he had passed out the Commission Institutions and Collacions in his owne name and without the Kynges Maiestie hys Style as is surmised as hee did not yet had he not offended neither Lawes nor Statutes of this Realme therein Proued by the statute as doth and may appeare euidently by the same statutes and Lawes to the which he referreth himselfe Item whereas it is deduced in the Thyrde Article of the sayd pretensed information that the Chauncellour of the sayde Byshop dyd admitte and institute Iohn Gough into the Rectorye of Haskarde and gaue a Mandate for the induction of the sayd Iohn vnder the Kynges Maiestyes Seale Ecclesiasticall for the Diocesse of Sayncte Dauids with the Teste of the sayd Byshoppe and Subscription of the sayd Chauncellour which thing so deduced if it be true yet the sayd Byshoppe cannot be worthely blamed therof But the Chauntour then his Chauncellour vnworthy shewed himselfe therein verye ignoraunt of the Kynges Statutes of Parliament Proued by the statute wherein it is expressely prouided that in suche cases the Ordinarye ought to passe all suche Institutions and Inductions in his owne name and vnder his owne Seale and not in the Kynges Maiestyes name nor vnder his Seale And further of very trueth the sayd Chauncellour in admitting and instituting the sayd Clerke to the sayd benefice without the knowledge and consent of the sayd Byshop dyd exceed his Commission forasmuch as the sayd Byshop at the graunting of his Commission of his Chauncellourshyppe vnto the sayd Chauntour had restrayned him expressely from the admitting and instituting of any Clerke to any Benefice within the sayde Diocesse except the same Clerke were first examined found worthy and admitted by the sayd Byshop himselfe to the same benefice Itē wheras in the 4. Article of the sayd information it is conteined that the sayd Bishop after the admitting and instituting of the sayd Iohn Gough as is aforesayd obiected articles agaynst him amongest the which it was conteined in effect Act. ad duci possunt Item interrogetur quo titulo tenet rectoriam de Haskarde True it is that the sayde Byshop without molestation of the sayd Gough otherwise then Law did permitte and without takyng vppon hym the cognition of tytle of the sayd fruites and patronage of the sayd benefice in contēpt of the Kinges Maiesties regall Crowne and dignity and without any derogation of the Kinges Maiesties lawes and statutes of this realme did interrogate the sayd Iohn Gough how he held the sayd Benefice being admitted and instituted to the same without his knowledge or consent as he might lawfully do and as it is meet euery Ordinary should know how Pastours are admitted to anye cure within theyr Dioces Item touching the contentes of the Sixt article of the sayd information the sayd Byshop aleadgeth that the vicaredge of Pembrin in the Dioces of Saynt Dauids being voyde he as Patrone thereof to hys knowledge conferred it to Iohn Euans Clarke wyth Letters of institution and induction and after when the Kynges presentation came to him for one Dauid Ienken Clerke he desired xiiij dayes respite at that day eyther to shewe auncient recorde for his right and then the matter to stand to the determination of the Lawe or els if hee shewed not both he and his Clerke to geue place to the Kynges clerk which condition was by Syr Thomas Ioanes Knyght Doctour Merike and the sayd Dauid Ienkin receyued and an institution with an induction was made conditionally to be put into the handes of Syr Thomas Ioanes Knyght for safe custodye for the Kinges Clerke his behoue after the xiiij dayes to be executed at the handes of the sayd Byshoppe if he fayled to shewe within whyche tyme the sayde Byshoppe did shewe an olde auncient recorde declaring the full right of Patronage on the sayde Byshoppes behalfe and so that institution and induction was neuer put in execution by the sayde Byshop Neuerthelesse the sayd Dauid Ienkin contrarye to his promise and othe geuyng thereupon his right hand to Syr Thomas Ioanes Knyght tooke aduauntage by the said writing without knowledge of the sayde Byshoppe after whiche time the Lorde Chauncellour by hys Letters written to the sayde Byshoppe aduertised hym to admit one Iohn ap Howell Clerke pretensed by vertue of a vowson whiche the Lorde Chauncelloure iudged to bee good and so to be admitted notwithstanding his former presentation whereby hee woulde not abarre the other mannes right And so the sayd Byshoppe made one collation two institutions and three Mandates doing no wrong thereby to hys knowledge And further there was no businesse nor vnquietnesse about the possession of the sayd Uicarage But the sayd bishop geuing place was cōtent to lose his right for that time Item whereas Syr Thomas Ioanes aduertised the sayd Byshop that Thomas Pricharde Clarke had celebrated Matrimony in a priuate house betwixt a certayne Prieste and a Woman whose Syster had refused the same as it is deduced in the xi Article of the surmised Articles layd in agaynst the sayd Byshop the sayde Prichard leauing his owne cure vnserued that Sonday he did putte the sayd Thomas Prichard to penaunce for suche his misdoinges and the sayde Pricharde did suche penaunce as was enioyned him to doe And whereas the sayd Byshop made the same Thomas Prichard who is Bachelour of law his commissary it was for the respect of
examination and aunsweres before the Suffragan came not then to my hands I thought here in this place to bestow them rather then they should vtterly bee suppressed And first what his answer was by writyng to the said Suffragan after his apprehension you shal heare by the tenor of hys owne wordes as follow 〈◊〉 The copy of 〈◊〉 Newâ—â—ns words 〈◊〉 writing 〈◊〉 Doctour â—â—ornton IT may please you to vnderstand that for the space of all the tyme of kyng Edwards raigne we were diligently instructed with continuall Sermons made by suche men whose fayth wisedome learning vertuous liuyng was commended vnto all men vnder the kyngs hand seale and vnder the hands of the whole Counsaile These men taught diligently a long tyme perswadyng vs by the allegations of Gods worde that there was no Transubstantiation nor corporall presence in the sacrament Their doctrine was not beleeued of vs sodainly but by their coÌ„tinuall preachyng and also by our continuall prayer vnto God that we might neuer bee deceiued but if it were true that God would encline our heartes vnto it and if it were not true that we myght neuer beleeue it We waied that they laboured with Gods worde and wee asked the aduise of our friends neyther could we finde that they preached false doctrine We considered also as wee dyd learne that the Kyngs grace and hys Counsaile and the most part of the whole Realme beleeued as they taught because no man preached the contrarye Also wee knowe that the Preachers were commaunded by the Kyng and lawes of the Realme to preach vnto vs such doctrine as was to the authority of Gods worde agreeable and no other And by their diligent settyng foorth of it by the kings commaundement and the whole consent of the whole Counsaile and by the authoritie of the Parliament wee embrased it and receyued it as a verye infallible truth taught vnto vs for the space of seuen yeares Wherefore vntill such tyme as our consciences are otherwyse taught and instructed by Gods worde we cannot with safegard of our consciences take it as many suppose at this tyme. And we trust in God that the Queenes mercifull hyghnesse neither yet her most honourable Counsaile will in a matter of fayth vse compulsion nor violence because fayth is the gift of God and commeth not of man neither of mans laws neither at suche tyme as men require it but at such tyme as God geueth it ¶ The examination and answers of Iohn Newman Martyr before D. Thornton and others FIrst one of the Doctors or one of the Bench The examination and answeres of Iohn Newman either the Archdeacon or Fauced or some other whose name I. Newman doth not expres beginneth asking in this wise Doctor How say ye to this This is my body which is geuen for you New It is a figuratiue speach one thing spoken another ment as Christ sayth I am a vine I am am a dore I am a stone c. Is he therfore a material stone a vine or a dore Doct. This is no figuratiue speech For he sayth This is my body which is geuen for you and so sayth he not of the stone vyne or doore but that is a figuratiue speech New Christ saith this cup is the newe Testament in my bloud If ye wil haue it so ment then let them take eat the cup. This cup is thâ— new TestameÌ„t is a figuratiue speach Doct. Nay that is not so ment for it is a common phrase of speech among our selues we say to our friend drynke a cup of drinke yet we ment he should drinke the drinke in the cup. New Why if we will haue the one so vnderstand ye must so vnderstand the other Doct. Nay it is a common vse of speech to say drinke a cup of ale or beere And therfore it is no figuratiue speech New The often vsing of a thyng doth not make that thing otherwise then it is What is a figuratiue speach but wheresoeuer one thyng is spoken and an other ment it is a figuratiue speech Doct. Well we will not stand here about How say ye by the reall presence Is not Christs naturall body there that was borne of the Uirgin Mary New No I do not so beleeue neyther can I so beleue for the soule of man doth not feed vpon natural things as the body doth Doct. Why how then doth he feed New I thinke the soule of man doth feed as the angels in heauen whose feedyng is only the pleasure ioy felicity delectation that they haue of God and so the soule of maÌ„ doth feed and eat through fayth the body of Christ. Collins Yea but if the body doe not feede vppon naturall thyngs the soule cannot continue with the body Collins reasoneth with Newman therfore the body must needs feed vpon naturall things that both may lyue together New I grant it to be true but yet the soule doth lyue otherwise then the body which doth perish therfore naturall thyngs do but feede the body onely I pray you what did Iudas receiue at the Supper Coll. Marry Iudas did receyue the very body of Christ but it was to hys damnation New Why was the deuill entred into hym before TheÌ„ he had both the deuill and Christ in hym at one tyme. Coll. Nay the deuil did enter into hym afterward New Yea and before to what doe ye thinke Whether Iudas receaued the body of Christ or no Had he but one deuill Nay I thinke he had rather a legion of deuils at the latter end Coll. Well put case it be so what say you to that New Mary if Christ and the deuil were both in Iudas at once I pray you how did they two agree together Coll. We grant they were both in Iudas at that tyme for Christ may be where the deuill is if he will but the deuill cannot be where Christ is except it please Christ. New Christ wil not be in an vncleane person that hath the deuill Thorn Why will ye not beleue that Christ was in hel and ye will grant that the deuill is there D. Thornton reasoneth with Iohn Newman and so might he be in Iudas and if it pleased hym New Christ would not suffer Mary Magdalene to touch hym which sought hym at hys graue and did loue hym entirely much lesse he will suffer an vngodly man to receyue hym into his vncleane body Thorn Yes seing God may do all things he may do what he list and be where he will And doth not the Psalm say he is in hell and in all places Why should wee then doubt of his beyng there New Though his Godhead be in all places yet that is not sufficient to prooue that his humanitie is in all places Thornt No do you not beleue that God is omnipotent may do all thyngs New I do beleue that God is almighty may do all that he will do Thornt Nay but and if he be omnipotent The