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
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌ„slated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ„ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ„ them specially when other do offer the same both moÌ„thes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌ„uenient needfull for men to eate their meate euer wheÌ„ they are right huÌ„gry blessed are they that huÌ„ger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌ„s halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ„ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â— article vnder the payne of deadly sinne so that such lawes and statutes be not coÌ„trary to the law of God I say Lawes and obseruation of the Pope whether they binâ—e to deadly sinne The Popes not 〈◊〉 of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ„ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ„ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ„ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
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
Guynes Boner set at libertie whych before had beene sente to the French king by his cosin the Duke of Northumberlande after the dispatch of his ambassage with the French kinge returned to Guines so was taken and this day brought to the Tower Uppon mondaye the seuenth day of August Dirige in Latine was songe wythin the Tower by all the Kynges Chappel and the bishop of Winchester was chief minister wherat was present the Queene and the most parte of the Counsaile Uppon Tuesday the viij day of August the kings body was brought to Westminster and there buryed where D. Day Bishop of Chichester preached The same daye a Masse of Requiem was songe within the tower by the Byshop of Winchester who had on his Miter did al things as in times past was done at whyche Masse the Queene was present Upon thursday the Duke of Northfolke came foorth of the Tower King Edwardes body buryed with whom the Duches of Somerset was also deliuered this thursday Uppon sonday the 11. of August Doctor Bourne preached at Paules Crosse of the whych sermone reade before pag. 1339. In the weeke folowing commaundement was geuen throughout the citie that no Prentises should come to the sermon nor weare any knife or dagger Uppon the wednesday being the xvi daye of August M. Bradford M. Beacon and M. Ueron were committed to the Tower with whom also M. Sampson shoulde haue bene committed M Bradford with others committed to the Tower and was sought for the same time in M. Elsinges house in Fleetestreete where M. Bradforde was taken and because he was not founde the Byshop of Winchester fumed like a prelate with the messenger Upon the Fridaye being the 18. of August the Duke of Northumberland the marques of Northampton and the Earle of Warwicke were arrayned at Westminster and there y e same day condemned the Duke of Northfolke that day being the high Iudge Upon saterday the 19. of August sir Andrew Dudley sir Iohn Gates sir Henrye Gates and sir Thomas Palmer were araigned at Westminster condemned the same day the L. Marques of Winchester being hie Iudge UpoÌ„ which day a letter was sent vnto sir Henry Tirrel Anthony Browne and Edmonde Browne Esquiers praying them to committe to warde all suche as shall contemne the Queenes order of religion or shall keepe them selues from church there to remaine vntill they be conformable and to signifie their names to the counsaile Upon Sonday the 20. of August D. Watsâ—â— preache◠〈◊〉 Paules Crosse. Doctour Watson the Byshoppe of Winchesters Chaplaine Preached at Paules Crosse at whose Sermone was presente the Marques of Winchester the Earle of Bedford the Earle of Penbroke the Lord Rich and two hundreth of the Garde wyth their Halbardes lest the people would haue made any sturre against the Preacher Uppon Monday the 21. of August the Duke of Northumberlande the Marques of Northampton Syr Andrewe Dudley Syr Iohn Gates and Syr Thomas Palmer hearde a Masse wythin the Tower and after Masse they all fiue receaued the Sacramente in one kinde onely as in the Popishe time was vsed On the whiche day also Queene Mary set forth a Proclamation signifying to the people that she could not hide any longer the religioÌ„ which she from her infancy had professed c. inhibiting in the said Proclamation Printing Preaching the tenour wherof read before pag. 1334. Uppon the Tuesday being the 22. of August the Duke of Northumberlande Syr Iohn Gates and Syr Thomas Palmer were beheaded at the Tower hil as before is sayd pag. 1338. Execution at the Towâ—er hill The same day certaine noble personnages heard Masse wythin the Tower and likewise after masse receaued the Sacrament in one kinde Uppon Sonday the 27. day of August Doctour Chedsey Preached at Paules Crosse and the same daye the Byshop of Canterbury Syr Thomas Smith and the deane of Paules were cited to appeare the weeke following before the Queenes Commissioners in the Bishops Consistorie within Paules In this meane time it was noysed abroade by running rumours falsely and craftely deuised eyther to stablish the credite of the Masse or els to brynge Thomas Cranmer Archbishop of Canterbury out of credite that he to currye fauour with Queene Mary should promise to say Dirige Masse after the old custome for king Edward and that he had already sayd Masse at Caunterburie c. Wherefore to stoppe the noyse and slaunder of those rumours the sayde Thomas Archb. of Caunter the 7. day of September sette foorth a letter which was also printed in purgation of him selfe the copie of which letter heere ensueth A purgation of Thomas Archbishoppe of Caunterburie against certaine sclaunders falsely raised vpon him AS the deuill Christes auncient aduersarie is a lier and the father of lies The archbishop of Canterbury purgeth himselfe agaynst false rumours euen so hath he stirred vp his seruaunts and members to persecute Christ and his true worde and religion with lying which hee ceasseth not to doe most earnestly at this present time For where as the Prince of famous memorie kinge Henrie the eighte seeing the greate abuses of the Latine Masse reformed some things therein in his life time and after our late soueraigne Lord king Edward the 6. tooke the same whole away for the manifolde and great errours and abuses of the same and restored in the place therof Christes holy Supper according to Christes own institution and as the Apostles vsed the same in the primatiue Church the deuill goeth about nowe by lying to ouerthrow the Lordes holy Supper againe and to restore his Latine satisfactorie Masse a thing of his owne inuention and deuise And to bringe the same more easilye to passe some haue abused the name of mee Thomas Archb. of Canterburie bruting abroad that I haue set vp the Masse again at Canterburie that I offred to say Masse at the buriall of our late soueraign prince K. Ed. 6. that I offred also to say Masse before the Queenes highnesse and at Paules Churche and I wot not where And although I haue bene well exercised these xx yeres to suffer and beare euill reports and lyes and haue not bene much greued thereat but haue borne all things quietly yet when vntrue reports lyes turne to the hinderance of Gods truth they are in no wise to be suffered Wherefore these bee to signifie vnto the world that it was not I that dyd set vp the Masse at Caunterbury but it was a false flatteryng lying and dissembling monke Ann. 1454. Aprill which caused Masse to be set vp there without mine aduise or Counsell Reddat illi Dominus in die illo And as for offering my selfe to say Masse before the Queenes highnesse or in any other place I neuer did it as her grace well knoweth But if her grace will geue me leaue 〈…〉 murtherer of Gods people Of whose horâ—ible and ye shal 〈…〉 also the life of Cranmer I shal be ready to prooue against all
could before the sentence geuen or els to holâ— their peace for euer to all and singular Parsons Uicares Curates and others Clerks and learned men being within our Dioces of London and specially vnto Richard Clony our sworn Sumner greeting salutation benediction For so much as it is come to our hearing by common fame and the declaration of sundry credible persons that one Iohn Tooly late Citizen and Pulter of London the sonne of perdition and iniquity comming to the profundity of malice in the selfe same time in the which he should go to hanging accordyng to the lawes of the Realme for the greate theâ—e by him lately committed at whiche time chieâ—ely he shoulde haue cared for the wealth of his soule and to haue dyed in the vnity of the Catholique Churche did vtter diuers and sundry damnable blasphemous and hereticall opinions errors vtterly contrary repugnant to the verity of the Catholicke fayth vnity of the same and did exhort styrre vp and encourage the people there standing in great multitude to hold defend the same errors and opinions And moreouer certain of the people there standing as it did appeare infected with errours and heresies as â—autours and defenders of the sayd Iohn did confirme and geue expresse consent to the foresayd wordes propositions and affirmations which thing we doe vtter with sorrow and bytternesse of hart We therfore the foresayd Edmond bishop abouesayd Note how Boner here pretendeth conscience in prosecuting this mattâ—r when onely he was commaunded vnto it â—y the Counsells letters not being able nor daring passe ouer in silence or winke at the foresaid hainous act least by our negligence and slacknes y e bloud of theÌ„ might be required at our handes at the most terrible day of iudgement desiring to be certified and enformed whether y e premises declared vnto vs be of truth least that any scabbed sheep lurking amongst the simple flocke of our Lord do infect them with pestiferous heresy to you therfore we straitly charge and commauÌ„d that you cite or cause to be cited al and singuler hauing or knowing the truth of the premisses by setting vp this Citation vpon the Church doore of Saint Martines in the field being within our Dioces of London and also vpon the Cathedrall Church doore of S. Paules in London leauing there the copy hereof or by other meanes or wayes the best you can that this Citation and Monition may come to theyr knowledge All which and singular by the tenor of these presentes we cite and admonishe that they appeare and euery one of them do appeare before vs or our Uicar generall or Commissary whatsoeuer he be in that behalfe in our cathedrall Church of S. Paul in London in the Consistory place vp on thursday the second day of May now next ensuing betwixt the houres of 9. 10. of the clocke in the forenoone the same day to beare witnes to the truth in this behalfe and to depose and declare faythfully the trueth that they know or haue heard of the premisses and moreouer to do and receiue that law and reason doth require Further we commit vnto you as before and straytlye enioyning you do coÌ„maund The wyfe children kindâ—ed of Iohn Tooly cited that ye will generally cite the wife of the sayd Tooly that is dead his children his kynred by father and mother his frendes and his familiars in especiall and all other and euery of theÌ„ if there be any perhaps that desire to defend and purge the remembraunce of the person in the premisses and that ye admonish them after the maner and forme aforesayd whoÌ„ we likewise by the tenor of these presentes do in such sort cite and monish that they appeare all that euery one of theÌ„ do appeare vnder pain to be coÌ„pelled to keep silence for euer hereafter in this behalfe before vs or our Uicar generall in spirituall matters or such our Commissary at the day houre and place a foresayd to defende the good name and remembraunce of him that is dead and to say alledge propose in due forme of law a cause reasonable if they haue any or can tel of any why the sayd Iohn Tooly that is dead ought not to be determined and declared for such an heretick and excommunicate person and his remembrance condemned in the detesting and condemning of so heynous a deed and crime his body or carkas to lacke Church buriall The carcas of Tooly â—ut of from Christian buryall as a rotteÌ„ meÌ„ber cut of from the church and the same to be committed to the arme power secular and they compelled hereafter for euer to hold theyr peace And furthermore to do receiue to suffer as law and reason will and as the quality of suche matter and the nature of themselues do constrayne and require and moreouer that you cite and monish after the maner aforesayd all and euery of the receiuers fautours and creditours of the sayd Iohn Tooly that is dead especially if any of them doe accline and geue consent to thâ—se wicked and detestable affirmations propositions and rehearsals aforesaid that on this side the sayd thursday The Bishop layeth his bayte to catch whom he may trouble they returne and submit themselues vnto vs and to the lap of the mother holy Church which thing if they doe we trusting vpon the mercye of almighty God do promise that we will receiue them beyng penitent for such theyr errors faultes with thankes benignity mercy and fauor to the comfort and health of their owne soules and in that behalfe saue their honesties to the vttermost of our power otherwise if they wil not prouide thus to come of theyr owne accord but to abide y e ordinary processe of the law let those meÌ„ know that we will punish more seuerely this offeÌ„ce according to the vttermost of the law and as farre as the law will beare it what you shal do in the premisses let him among you which shall execute this our present Mandate certify vs or our vicar general in spirituall matters eyther by his owne person or by his letters patents togâ—ther with these auteÌ„tically sealed Dated at London vnder our seale the last day saue one of April 1555. and of our Translation the 16. When the tyme of this Citation was expired and thys Tooly being cited dyd not appeare next in order of lawe came the suspension where as one suspension had bene enough for him and after that commeth the Excommunication Tooly suspended and excommunicated that is that no man should eat or drinke with him or if any mette him by the way he shoulde not bidde hym good morrow and besides that he should be excluded from the Communion of the Churche These thynges beyng prepared in such maner as in such cases ful wisely they vse to do at length one stood out for the nonce that made aunswere to certayne articles rehearsed in iudgement openly and that in
Christ of the strength of the law of the horrour of sinne of difference betwene the lawe and the Gospel of the true liberty of conscience c. no mētion or very litle was heard Wherefore in this so blinde time of darknes it was muche needefull and requisite that the Lord of his mercy shoulde looke vpon his churche send downe hys gratious reformation which also he did For shortly vpon the same thorowe the gratious excitation of God came Martine Luther of whome the order of story nowe requireth that we should and will intreat Christ willingly after the storie of Richard Hunne and a fewe other things premised for the better opening of the storie to folowe Mention was made sufficiently before of the doings of Pope Iulius Anno. 1510. and of hys warlike affaires for the whych he was condemned and not vniustly in the coūcell of Turone in Fraunce Pope Iulius plaieth the warrior Anno 1510. and yet all thys coulde not asswage the furious affection of this pope but the same yere he inuaded the Citie of Mutina and Mirandula in Italie Anno. 1512. and tooke them by force of warre Which Pope Iulius not long after The Pope ouercome in Battaile in the yeare of our Lorde 1512. refusing peace offered by Maximilian the Emperour was encountered by Lewes the French king about Rauenna vpon Easter day where he was vanquished and had of his army slaine to the number of xvj thousande Ex Chron. Carion And the yere next folowing Anno 1513. this Apostolical warriour Anno. 1513. which had resigned his keyes vnto the riuer of Tybris before made an end together both of fighting and liuing The death of Pope Iulius after he had raigned and fought x. yeeres Atter whome succeded next in the sea of Rome Pope Leo the 10. About the compasse of which time Pope Leo x great mutatiōs and stirres began to worke as well in states temporall as especially in the state of the Church Pope Leo 10. in Rome An. 1513. reigned 9. The state succession of Princes Charles 5. Emperour in Germanie An. 1519. reigned 39. Fraunces K. of France An. 1515. reigned 32. Henry 8. K. of England An. 1509. reigned 38. Iames 5. K. of Scotland An. 1514. reigned  In the time of which Pope Emperour and kinges of England and of France great alterations troubles and turnes of religion were wrought into the Churche by the mighty operation of Gods hand in Italy Fraunce Germanie Englande and all Europe suche as haue not bene seene although muche groned for many hundreth yeares before as in further discourse of this historie Christe willing more manifestly shall appeare But before wee come to these alterations taking the time as it lieth before vs wee will first speake of Richarde Hunne and certaine other godly minded persons heere in Englande afflicted for the woorde of Christes Gospell in great multitude as they be found and taken out of the Registers of Fitziames Bishop of London by the faithfull helpe and industry of R. Carket citizen of London The historie of diuers good men and women persecuted for religion in the Citie and Dioces of the Bishop of London briefly extracted out of the Registers of Richard Fitziames AMongest and besides the great number of the faithful martyrs and professours of Christe that constantly in the strength of the holy Ghost gaue their liues for the testimonie of his truthe Ex Registro Fitziames I finde recorded in the Register of London betwene the yeares of our Lorde 1509. and 1527. the names of diuers other persons both men and women who in the fulnes of that darke and mystie times of ignoraunce had also some portion of Gods good spirite whiche induced them to the knowledge of his trueth and Gospel and were diuersly troubled persecuted and imprisoned for the same notwithstanding by the proud cruell and bloudy rage of the Catholique seat and through the weaknes and frailtie of their owne nature not then fully strengthned in God it was againe in them for the time The professiō of the Protestantes no new doctrine suppressed and kept vnder as appeareth by their seueral abiuratiōs made before Richard Fitziames then bishop of London in hys time a most cruell persecutor of Christes church or els before his vicar general deputed for y e same And for asmuch as many of the aduersaries of Gods trueth haue of late dayes disdainefully and braggingly cried out and made demaunds in their publique assemblies and yet do asking where this our church and religion was wythin these 50. or 60. yeares I haue thought it not altogether vaine somewhat to stop such lying crakers both by mentioning theyr names and likewyse opening some of the chiefe and principal matters for which they wer so vnmercifully afflicted and molested thereby to geue to vnderstand as wel the continuaunce and consent of the true church of Christe in that age touching the chiefe poynts of our faith though not in like perfection of knowledge and cōstancie in all as also by the way something to touch what fond and friuolous matters the ignoraunt Prelates shamed not in that time of blindnesse to obiect against the poore simple people accounting them as heynous and great offences yea such as deserued death both of body and soule But least I shauld seeme too prolixe and tedious heerein I will nowe briefly proceede wyth the storie and first begin wyth theyr names whych are these Anno. 1510. Ioanne Baker William Pottyer Iohn Forge Thomas Goodred Thomas Walker alias Talbot Thomas Forge Alyce Forge Iohn Forge theyr son William Couper Lewes Iohn Ioanne Iohn Ihon Webbe alias Baker Anno. 1512. Iohn Houshold Robert Rascal Anno. 1517. Elizabeth Stanford George Browne Anno. 1518. Iohn Wykes Richard Butler Anno. 1511. Iohn Caluerton Anno. 1521 Iohn Woodrofe Richard Woolman Roger Hyllyar Anno. 1521. Alyce Couper Anno. 1523. Thomas Austye Ioanne Austye Thomas Graunt Iohn Garter Anno. 1526. Christofer Rauins Dionise Rauins Anno. 1527. Thomas Vincent Richard Butler Iohn Samme William Kyng Robert Durdant Henry Woolman Edmond Spilman Iohn Higges aliâs Noke aliâs Iohnsonne Henry Chambers Iohn Hynggyns Thomas Egleston Here foloweth the particular examination of all these heere aboue named To these were diuers and sundry particular Articles besides the common and generall sort accustomably vsed in such cases priuately obiected euen such as they were then accused of either by their curate or other their neighbours And because I thinke it somewhat superfluous to make any large recitall of all and euery part of their seuerall processe I minde therefore briefly only to touch so many of their articles as may be sufficient to induce the Christian Reader to iudge the sooner of the rest being I assure you of no greater importance then these that folow Except that sometime they were charged most slanderously with horrible and blasphemous lies against the maiestie and truth of God which as they vtterly
of the Articles whyche are these 1 First the said booke damneth all holy Canons calling them ceremonies and statutes of sinfull men and vncunning Newe articles coÌ„mensed against Hunne after his death and calleth the Pope Sathanas and Antichrist 2 Item it damneth the Popes Pardons saieng they be but leasings 3 Item the sayd booke of Hunne saith that Kings and Lords called Christen in name and heathen in conditions defoyle the Sanctuarie of God bringing clarkes full of couetise heresie and malice to stop Gods law that it can not be knowne kept and freely preached 4 Item the saide booke saith that Lordes and Prelates pursue full cruelly them that would teach truly and freely the lawe of God and cherish them that preach sinful mens traditions and statutes by the which he meaneth the holy Canons of Christes Church 5 Item that poore men and idiotes haue the truth of the holy Scriptures more then a thousand Prelates and religious men and clarkes of the schole 6 Item that Christen Kings and Lordes set Idols in Gods house and excite the people to Idolatrie 7 Item that Princes Lords and Prelates so doyng be worse then Herode that pursued Christ and worse then Iewes and heathen men that crucified Christ. 8 Item that euery man swearing by our Lady or any other Saint or creature geueth more honour to the saints then to the holy Trinitie and so he sayth they be idolaters 9. Item he sayth that Saintes ought not to be honored 10. Item he damnethe adoratioÌ„ prayer kneelyng offeryng to Images which he calleth stockes and stones 11. Item he sayth that the very body of the Lord is not conteyned in the SacrameÌ„t of the aultar but that men receiuing it shall thereby keepe in mynde that Christes flesh was wounded and crucified for vs. 12. Item he daÌ„neth the Uniuersitie of Oxford with all degrees and faculties in it as Art Ciuile CanoÌ„ and Diuinitie saying that they let the true way to come to the knowledge of the lawes of God and holy Scripture 13. Item he defendeth the translation of the Bible and holy Scripture into the English tongue An holy mother Church which cannot abide the worde of God to be translated which is prohibited by the lawes of our mother holy Church These Articles thus collected as also the others before specified they caused for a more shew of their preteÌ„ded iustice and innocencie to be opeÌ„ly read the next Sonday folowing by the Preacher at Paules Crosse with this Protestation made before ☞ Maisters and frendes for certaine causes and considerations I haue in commaundemeÌ„t to rehearse shew publish here vnto you the Articles of heresie vpoÌ„ which Richard Hunne was detected and examined The Bishops publication at Paules crosse against R. Hunne and also other great Articles and damnable poyntes and opinions of heresie conteined in some of his bookes be coÌ„men to light and knowledge here ready to be shewed And therewith he read the Articles openly vnto the people concludyng with these wordes And maisters if there be any man desirous to see the specialtie of these Articles or doubt whether they be coÌ„teined in this booke or not for satisfying of his minde let him come to my Lord of London and he shall see it with good will Moreouer here I counsaile and admonishe that if there be any persons that of their simplenes haue bene familiar and acquainted with the sayd Richard Hunne in these Articles or haue heard him read vpon this booke or any other souÌ„dyng to heresie or haue any like bookes their selues let them come vnto my Lord of London betwixt this and Candlemasse next and knowledge their fault they shal be charitably intreated and dealt withall so that both their goodes and honestie shal be saued if they will not come of their owne offer but abyde the processe of the law then at their owne perill be it if the rigour of the law be executed agaynst them After which open publication admonition the Byshop at sundry tymes examined diuers of his Priests and other lay persons vpon the contentes of both these Articles Among which examinates there was a man seruauÌ„t and a mayde of the sayd Hunnes who although they had of long dwelt with him were not able to charge him with any great thing worthy repreheÌ„sion no not in such points as the Byshop chiefly obiected agaynst him But yet the Priestes through whose procurement this mischief was first begon spared no whit stoutly and maliciously to accuse him some in the contentes of the first Articles some in the second Wherefore hauyng now as they thought sufficient matter agaynst him they purposed speedely to proceede to his condemnation Ex Registro Fiâ—ziames Lond. And because they would seeme to doe all thynges formally and by prescript order they first drew out certaine short and summary rules by the which the Byshop should be directed in this solemne Session which are these 1. First let the Byshop sit in his tribunall seate in our Ladyes Chappell 2. Secondly let him recite the cause of his comming Marke the manner of this proceeding and take Notaryes to him to enact that shal be there done 3. Thirdly let him declare how vppon Sonday last at Paules Crosse he caused to be published a generall monition or denunciation that all fautours and mainteyners of Richard Hunne should come in as by this day submit themselues and let him signifie withall how certaine haue come in and haue appeared already 4. Fourthly let him protest say that if there remayne any yet behynd which haue not appeared accordyng to the former monition and denunciation yet if they will come and appeare and submit themselues they shal be heard receiued with grace and fauour 5. Fiftly let the Byshop or some other at his appointmeÌ„t recite the Articles obiected agaynst Richard Hunne in the tyme of his life and theÌ„ the other Articles likewise which were out of his great booke of the Bible extracted 6. Sixtly let the aunsweres and confessions of the sayd Richard Hunne summarely be recited with the AttestatioÌ„s made to the same Articles Also let his bookes be exhibited and theÌ„ Thomas Brooke his seruaunt be called for 7. Seuently let it be openly cryed at the Quere doore that if there be any which will defend the articles opinions bookes or the memory of the said Richard Hunne let them come and appeare and they shall be heard as the lawe in that behalfe shall require 8 Eightly let it be openly cryed as in maner before for such as be receiuers fauourers defenders or beleeuers of the sayd Richard Hunne that all such do appear and submit themselues to the Bishop or else he intendeth to proceede to the excommunication of them in generall according to the exigence of the law in that behalfe 9 Ninthly then the Byshop speaking to the standers by and to them which sate with him vpon the bench of the Clergie demaunding of them what their iudgement
was compelled to abiure All these aboue named in one key of doctrine religion did hold concord together agaynst whō were obiected 5. or 6. especiall matters to witte Consent of doctrine for speaking agaynst worshipping of saynts agaynst pilgrimage agaynst inuocatiō of the blessed virgin agaynst the sacramēt of the Lords body for hauing scripture bookes in English which bookes especially I finde to be named as these the booke of the 4. Euangelistes a booke of the Epistles of Paule and Peter the Epistle of S. Iames a booke of the Apocalips and of Antichrist of the 10. Commaundementes and Wickeliffes wicker with such other like ¶ Iohn Stilman Martyr IT would aske a long tractation tedious to recite in order the greate multitude and number of good men women Anno. 1518. beside these aboue rehearsed which in those dayes recanted and abiured about the beginning of king Henryes raigne and before Iohn Stilman Martyr Wickliffes Wicket among whō yet notwithstanding some there were whom the Lord reduced againe made strong in the profession of his truth and constant vnto death of which number one was Iohn Stilman by name who about the xxiiij day of Sept in the yeare of our Lord. 1518. was apprehended and brought before Richard Fitziames then B. of Lond. at his manor of Fulham and by him was there examined and charged that notwithstanding his former recantation oth and abiuration made about xi yeres then past before Edmund Byshop of Salisbury as well for speaking against y e worshipping praying and offering vnto Images as also for denying the carnal and corporal presence in y e sacrament of Christes memoriall yet sithens that time he had fallen into the same opinions againe and so into the daunger of relapse and further he had highly commended and praysed Iohn Wickliffe affirming that he was a saint in heauen and that hys booke called y e Wicket Ex Regist. Fitziames Lond. was good and holy Soone after hys examination he was sent from thence vnto the Lollardes tower at London and the xxij day of October then next ensuing was brought openly into the consistory at Paules and was there iudicially examined by Thom. Hed the byshops vicare generall vpon the contentes of these articles followyng 1. First I obiect vnto you that you haue confessed before my Lord of London and me D. Hed his vicar generall that about xx yeares past one Steuen Moone of the Dioces of Winchest Articles laid agaynst Ioh. Stilman With whom you abode 6. or 7. yeares after did teach you to beleeue that the going on pilgrimage and worshipping of images as the Lady of Walsingham and others were not to be vsed * Yeares of Antiquitie to be noted A godly Martyr Richarde Smart burned at Salisbury ann 1503. Wickliffes Wicket And also that afterwards one Richard Smart who was burned at Salisbury about 14. or 15. yeares past did read vnto you Wickliffes Wicket and likewise instructed you to beleeue that the sacrament of the altar was not the body of Christ all whiche thinges you haue erroneously beleued 2. Item you haue diuers times read the said book called Wickleffes Wicket and one other booke of the x. Commaundementes which the sayd Richard Smart did geue you and at the tyme of your first apprehensiō you did hide thē in an old oke and did not reuele them vnto the bishop of Salisbury before whom you were abiured of heresie about xi yeares since where you promised by oth vpon the Euangelistes euer after to beleue and hold as the Christē fayth taught and preached and neuer to offend agayne in the sayd heresies or any other vpon payne of relapse And further you there promised to performe all such penaunce as the sayd Bishop of Salisbury did enioyne you who thē enioyned you vpon the like payne not to depart his Dioces without hys speciall licence 3. Item it is euident that you be relapsed aswel by your own confession as also by your deedes in that about two yeares after your abiuration you went into the sayd place where you had hidden your books and then taking them away with you you departed the foresayd dioces without the licence of the Bishop and brought them with you to London where nowe being tached and taken with them vpon great suspicion of heresie you are brought vnto the Bishop of London By reason of whiche your demeanor you haue shewed by your impenitent and dissembled conuersation from your errours and also your vnfaithful abiuration and disobedience vnto the authoritie of our mother holy Church in that you performed not the penance in whiche behalfe you be voluntarily periured and also relapsed in that you departed the sayd dioces wythout licence 4. Item you be not onely as afore is sayd impenitent disobedient voluntarily periured relapsed by this your foresayd hereticall demeanor but also sithens your last attachment vpon suspicion of heresie you haue maliciously spoken erroneous and damnable wordes affirming before my Lord of London your Ordinary and me iudicially sitting at Fulham that you were sorye y t euer you did abiure your said opinions and had not suffered then manfully for them for they were and be good and true and therfore you will now abide by them to die for it And furthermore you haue spoken against our holy father the pope and hys authoritie damnably saying that he is Antichrist and not the true successor of Peter or Christes vicar on earth and that his pardons and indulgences which he graunteth in y e sacrament of penaunce are nought and that you will none of thē And likewise y t the colledge of Cardinals be limmes of the sayd Antichrist and that all other inferiour prelates and Priestes are the sinagogue of Sathan Wickliffes Wicket And moreouer you sayd that the doctors of the Churche haue subuerted the truth of holy Scripture expounding it after their own mindes and therfore theyr workes be nought and they in hell but that wickleffe is a Sainct in heauen and that the booke called his Wicket is good for therein he sheweth the truth Also you did wish that there were xx thousand of your opinion against vs Scribes and Pharisies to see what you would doe for the defēce of your fayth Al which heresies you did afterwardes erroneously affirme before y e Archbishop of Caunterbury and then said that you would abide by thē to dye for it notwithstanding his earnest perswasions to the contrary and therefore for these premisses you be euidently relapsed and ought to be committed vnto the secular power ¶ The burning of Iohn Stilman ¶ Thomas Man Martyr NExt to Iohn Stilman aboue mentioned followeth in this blessed order of Martyrs the persecution and cōdemnation of Thomas Man Tho. Man Martyr Who the 29. day of Marche in the yeare of our Lord. 1518. was burned in Smithfield This Tho. Man had likewise bene apprehended for y e profession of Christes Gospell about 6. yeares before the 14. day
were Picus and Franciscus Mirandula Laur. Valla Franc. Perarcha Doct. Wesalianus Reuelinus Grocinus Coletus Rhenamus Erasmus c. And here began the first pushe and assault to be geuen against the ignoraunt barbarous faction of the popes pretensed Churche Who after that by their learned writinges and laborious trauaile they had opened a window of light vnto the worlde and had made as it were a way more ready for other to come after Immediately according to Gods gracious appointment folowed Martine Luther with other after him by whose ministery it pleased the Lorde to worke a more full reformation of his churche as by their actes and proceedinges hereafter shall followe Christ willing more amply to be declared And now comming to the tyme and storye of Martine Luther whom the Lord did ordayne and appoint to be the principall organe and minister vnder him to reforme religion and to subuert the sea of the pope first before we enter into the tractation hereof it shall not be impertinent to y e purpose to inferre such prophecies and forewarninges as were sent before of God by diuers and sundry good men long before the time of Luther which foretold and prophecied of this reformation of the Church to come * Prophecies going before Martine Luther The prophesie of Iohn Hus touching the reformation of the church And first to begin with the prophecie of Iohn Husse and Hierom it is both notable and also before mentioned what the sayd Iohn Husse at the time of his burning prophecied vnto his enemies saying that after an hundreth yeares come and gone they should geue accounte to God and to to him ¶ Where is to be noted that counting from the yeare 1415. in the which yeare Iohn Hus was burned or from the yeare 2416. when Hierome did suffer vnto the yeare 1516 when Martine Luther began first to write we shal finde the number of an hundereth yeares expyred Likewise to this may be adioyned the propheticall vision or dreame An other prophesie of I. Hus touching the reformation of the church Vid. supra 630. which chaunced to the sayd Iohn Hus lying in the dungeon of the friers in Constance a litle before he was burned His dreame as he himselfe reporteth it in his Epistles writing to M. Iohn Chlum and as I haue also before recorded the same pag. 630. so will I nowe repeate the same agayne in like effect of wordes as he wrote it himselfe in Latine the effect of which latine is this I pray you expounde to me the dreame whiche I had this night I sawe y t in my church at Betheleme whereof I was person they desired and laboured to abolish all the images of Christ and did abolish them I the next day following rose vp saw many other paynters which painted both the same and manye more images and more fayrer which I was glad to behold wherupon the painters with the great multitude of people said Now let the Byshops and priestes come and put vs out these images if they cā Which thing done much people reioyced in Bethlem and I with them rising vp I felt my selfe to laugh This dreame maister I. of Chlume first expounded Ex Epist. 45. I. Hus. Then he in the next Epistle after expounded it himselfe to this effect Stante mandato Dei c. That is the Commaundemēt of God standing that we must obserue no dreames yet notwithstanding I trust that the life of Christ was painted in Bethlehem by me through his word in y e harts of men the which preaching they went about in Bethlehē to destroy first in commaunding that no preaching should be neyther in the church of Bethlehem nor in the chappels therby Secondly that the Church of Bethlehem shoulde be throwne downe to the ground The same life of Christ shall be paynted vp agayne by mo preachers muche better then I and after muche more better sorte so that a greate number of people shall reioyce thereat all such as loue the life of Christ and also I shall reioyce my selfe at what tyme I shall awake that is when I shal ryse agayn from the dead Also in hys 48. Epistle An other prophesie by Ioh. Hus. he seemeth to haue a like propheticall meaning where he sayth That he trusted that those thinges which he spake then within the house should afterward be preached aboue the house top c. And because we are here in hand w t the prophecies of I. Hus it is not to be omitted what he writeth in a certayne treatise Vid. supra pag. 630. An other prophesie by Iohn Hus. De sacerdotum monachorum carnalium abominatione thus prophesying of the reformation of the church The Church he sayth cannot be reduced to hys former dignitie and reformed before all thinges first be made new the trueth wherof appeareth by the temple of Salomon as well the clergye and Priestes as also the people and laitye Or els except all suche as now be addicted to auarice from the least to the most be first cōuerted and renued as well the people as the clerkes and priestes thynges cannot be reformed Albeit Ioh. Hus De Sacerd. monachorum carnalium abominatione ca. 73 as my mynde nowe geueth me I beleue rather the first that is that then shal ryse a newe people formed after the new man whiche is created after God Of the whiche people new clerkes and priestes shall come forth and be taken which al shal hate couetousnes and glory of thys lyfe labouring to an heauēly conuersation Notwithstanding al these thynges shal be done and wrought in continuance and order of tyme dispensed of God for the same purpose And thys God doth and wil doe of hys owne goodnes and mercy and for the riches of hys pacience and sufferaunce geuing tyme and space of repentaunce to them that haue long layne in their sinnes to amend flye from the face of the Lordes fury vntill at length all shall suffer together and vntill both the carnall people and priestes and Clerkes in processe and order of tyme shall fall away and be consumed as is cloth consumed and eaten of the moth c. A prophesie of reformation by Hierom. Pragensis Vide supra pag. 636. With this prophesie of Iohn Hus aboue mentioned speaking of the hundreth yeares accordeth also the testimony of Hierome his fellow Martyr in these words And I recite you all sayd he to answere before the most high and iust iudge after an hundreth yeares Iohn Hus. Centum reuolutis annis Deo respondebitis Hieronymus Post centum annos vos omnes cito An other prophesie of reformation by Ioh. Hilton Monke of Thuringe This Hierome was burnt an 1416. and Luther began to write an 1516. which was the iust hundreth yeare after according to the right accompt of Hieromes Prophecy Phillip Melancthon in his Apologie cap. De votis Monast testifieth of one Iohn Hilton a Monke in Thuring who for speaking against certayne
Adrian sent his letters in maner of a briefe A dyet of the Princes kept at Norenberge with an instruction also vnto his Legate Cheregatus to informe him how to procceede and what causes to alledge agaynst Luther before the Princes there assembled His letter with the instruction sent because they are so hypocritically shadowed ouer with a fayre shew and colour of paynted zeale and Religion Paynted pretences ought to be examined and beareth resemblaunce of great trueth and care of the Church able to deceaue the outward eares of them which are not inwardly in true Religion instructed I thought therefore to geue to the Reader a sight therof to the intent that by the experieÌ„ce of them he may learne hereafter in cases like to be prudent circumspect in not beleuing ouer rashly the smoth talke or pretensed persuasions of men especially in Church matters vnlesse they carry with them the simplicity of playne truth goyng not vpon termes but grouÌ„ded vpon y e word and reueled wil of God with particular demonstrations prouing that by the Scripture which they pretend to perswade First the letter of this Pope conceiued directed agaynst Luther proceedeth in this effect * Adrian Pope vi to the renowmed Princes of Germanye and to the Piers of the Romayne Empyre greeting and Apostolique benediction RIght honourable brethren and deare children The exaâ—ple of 〈◊〉 Adrians â—â—â—ter sent to the princes of Germany greeting and Apostolique benediction After that we were first promoted through Gods diuine prouidence to the office of the see Apostolick he which hath so aduanced vs is our witness how we both daye and night reuoluing in our mindes did cogitate nothinge more then how to satisfye the partes of a good Pastour in attending the health and cure of the flock both vniuersally singularlye committed vnto vs If these pastors caâ—â— any thing 〈◊〉 the sheepe it is onely for the wolle so that there is no one particular sheepe through the whole vniuersall flock so infected so sicke or so farre gone astray whome our desire is not to recouer to seeke out and to reduce into the Lordes folde agayne And chiefely from the first beginning of our pastorall function our care hath alwayes bene as well by our messengers as our dayly letters howe to reclayme the mindes of Christian Princes from the intestine wars and dissensions among themselues to peace and concorde or at least if they woulde needes fight that they woulde conuert theyr streÌ„gth and armour agaynst the coÌ„moÌ„ enemyes of our fayth And to declare this not onely in worde but rather in deede God doth knowe with what charges and expences wee haue burdened our selues to extend our subsidy and reliefe to the souldiers of Rhodes for defence of themselues and of the Christian fayth agaynst the Turkish tyranny by whom they were besieged And now to bend our care from these forreyne matters and to consider our inwarde troubles at home we heare to the great griefe of our hart Rather a new raseâ—â— of the olde doctrine of the Patriarches Prophets and Apostles that M. Luther a newe rayser vppe of olde and damnable heresyes first after the fatherly aduertisemeÌ„tes of the See Apostolique then after the sentence also of condemnation awarded agaynst him and that by the assent and consent of the best learned and of sundy Vniuersityes also and lastly after the Emperiall decree of our well beloued sonne Charles elect Emperour of the Romaynes and Catholique king of Spayne beyng diuulged through the whole nation of Germanye yet hath neyther bene by order restrayned Termes without truth nor of himselfe hath refrayned from hys madnesse begunne but daily more and more forgetting and contemning all Christian Charity and Godlynesse ceaseth not to disturbe and replenish the worlde with new bookes fraught full of errours heresyes contumelyes and sedition whether vppon hys owne head or by the healpe of other and to infect the country of Germany and other Regions about with this pestilence Euill called good and good euil and endeuoureth still to corrupt simple soules and maners of men with the poyson of his pestiferous tongue and which is worst of all hath for his fautours and supporters not of the vulgare sort onely but also diuers personages of the Nobility in so much that they haue begunne also to inuade the goodes of priestes whiche perhappes is the chiefe ground of this styrre begunne contrarye to theyr obedience which they owe to ecclesiasticall and temporall persons and nowe also at last haue growen vnto ciuill warre and dissention among themselues which thing how vnfortunately it falleth out now at this present season especially amongest vs Christians you may soone repute with your selues and consider For although the Apostle hath tolde vs before 1. Cor. 11. that heresyes must needes be that they which be tried may be made manifest c. yet was there neuer time either so vnconuenient to rayse vp heresyes or so necessary for the repressing thereof when any such are raysed as now For whereas the Deuill the perpetuall enemy of mankinde roaring in the shape of a Lyon by the power of the Turkes doth continually inuade the flocke of Christ how can we then resist the violent inuations of him oppressing vs without so long as we nourish at home the same Deuill Who soweth these heresies but he which will not let the Scriptures take place vnder the coulour of a wyly Dragon sowing such heresyes discordes and seditions among our selues And albeit it were in our power easily to vanquish these forreigne aduersaryes yet were that but labor lost seruing to no profite to subdue our enemyes without and at home with heresyes and schismes to be deuided We remember before the time of our Papacy when we were in Spayne many thinges we heard then of Luther and of his peruerse doctrine Which rumours and tydinges although of theÌ„ selues they were grieuous to be hearde yet more gireuous they were for this because they proceeded out of that countrey where we our selfe after the flesh tooke our first beginning but yet thys comfort we had supposing that either for the iniquity or els for the foolishnesse thereof being so manifest this doctrine woulde not long holde reputing thus with our selfe that such pestiferous * * He meaneth the doctrine of Iohn Hus translated into Germany plantes translated from other countryes into Germanye would neuer grow vppe to any proofe in that ground which was euer woont to be a weeder out of all heresyes and infidelity But now since this euill tree whether by Gods iudgement correcting the sinnes of the people or by the negligence of suche as first should haue resisted such beginninges hath so enlarged and spread his braunches so farre you therefore both Princes and people of Germanye must this consider and prouide leaste you which at the first springing vp of this euill might peraduenture be excused as no doers therof now through this your ouermuch
other cause but onely for the true confession of Iesus Christ This good Pastour considering with him selfe the lawes and doctrine of the church of Rome to swarue from the truth of Christ especially in restraining mariage to the end that he would not defile himselfe wyth fornication he maryed a mayd of his such a one as feared God by whom afterward he had many fayre children About this time the people of the countrey had raysed a great commotion A commotion of the Boures who in theyr rage went vnto monasteries and priestes houses as if they had taken in hand some pilgrimage and spared nothing that they could find to eat That which they could not eat they eyther cast vnderfeet or caryed it away with them One company of this rustical sort lodged themselues in the house of this good Priest for they made no difference betwene the good the bad These roysters tooke from him all that they could finde leauyng nothing behinde them in so much as they tooke away the very hose from his legges for all that he could doe albeit that he gently entreated them shewing that it was theft a hanging matter that they did yet they continued styll in theyr madnes like beastes As they were departing out of the house the good priest could not refrain himselfe from weeping saying vnto thē I tell you before these your vnordinate dooynges will redound to some great mischiefe to your selfe For what madnes is this what meaneth this rage and tumult wherein you keepe no order or equity neither haue any respect betwene frend and foe Who thus styrreth you vp what coūsell do you folow or to what end do you this Like theues you spoyle what so euer you can lay handes vpon And thinke you not but these thinges which you now rob rauen and steale you shal be compelled hereafter to restore agayn to your great detrimēt What sedition did euer come to good end Crueltie sedition neuer commeth to good ende You pretend the Gospell and haue no peace of the Gospell either in your mouthes or in your hartes These excesses sayd he ye neuer learned of me which euer haue taught you the true word of God This your Gospel sayth he is rather the Gospell of the deuill then of God which vexeth al the world with violence and wrong spoyling and robbing without regard The Gospel teacheth no rebellion The true Gospel of Iesus Christ teacheth you to do good vnto all men to auoyde dissentiōs and periury This I say vnto you that in these your doinges you offend God and prouoke his iust vengeance to plague you which will neuer suffer these euilles to escape vnpunished You finde written in the Gospell That which thou wouldest not shoulde be done to thee do not to other You offend also all the nobilitye and your lawfull magistrates whom you are sworne and bound vnto It is no small matter I tel you to rayse vp sedition to styrre vp other and to disturbe the state of the common wealth and when this tumult shall be ceased what then shall your noble men do shal they not rifle you as fast of your goodes make themselues rich and then shall one of you betray an other These with such other words he stood preaching vnto them almost naked but al this would not preuayle with those men who after all these gentle admonitions and fayre wordes departed out of his house geuing him foule language and calling him olde Dotarde Amongest all other one more wicked then the residue sayde vnto hym in this maner O mayster Curate we haue bene long deceyued by your selling of masses by fearing vs with Purgatory by your Diriges and Trentals and so haue we bene spoyled wherfore we do nothing now but requyre agayn the mony which you robbed vs of and so mocking scorning him they departed After that this sedition of the Pesantes was partly appeased theyr armour being layd away and they taken vnto grace after that also diuers of the principals of that conspiracy were taken here and there in the villagyes and executed this good pastor fearing no such thing for the true and sincere preaching of the Gospell whereat many tooke great indignation was taken in the night by certayn souldiers which bound him hand and foote with a great rope before his wife and children and so set him vpon a horse Religion the cause onely why good men be troubled of the wicked and ledde him away to Friburge What grieuous sighes teares sorrowe and lamentation was there It would haue mooued any hart were it as hard as a Flynt to a dolefull compassion especially to see the barbarous and despightfull rebukes tauntes and extreme cruelty shewed by these proude Popishe Souldiours agaynst the innocent Priest Such beastly Tyrauntes the world is neuer without Such Godly ministers we haue had but a few The people hearing this pitifull noyse and lamentatiō in the night came runing out not the men but onely the women whom the souldiers willed to go home again and that theyr men should come forth and keepe the towne but theyr men durst not appear Then from Friburge shortly after they conueyed him to Ensissheim After they had long kept this man in prison and that he had endured most terrible tormēts as well by the priuy members as in other partes they iudged him to death If you will know y e cause what they had to lay to his charge it was onely this y t he had maryed a wife secretely in hys owne house with a few witnesses Crueltie without cause Other crimes they had none to obiect agaynst him neither that he was a seditious and wicked man or that he had cōmitted any other offence albeit they had gathered diuers wicked persons out of sūdry places to picke out of hys Sermons the order and maner of his behauiour When he was led vnto the place of execution he aunswered gentlye and quietly vnto all them that came to comfort hym But there were diuers Monkes and Priestes which troubled hym very sore with theyr foolish babling as he was striuing in hys spirite agaynst the horrour of death and making hys prayer vnto almightye GOD seeking nothing els but to turne him away from his harty and earnest contemplation But he desired them that they woulde holde theyr peace saying that he had already confessed his sinnes vnto the Lord Iesus nothing at all doubting but that he had receiued absolution and forgeuenesse of them all And I sayd he shall this day be an acceptable sacrifice vnto my Sauiour Iesus Christ for I haue done no suche thing wherefore I am now condemned whiche might displease my Lorde God who in this behalfe hath geuen me a good and quiet conscience Nowe therefore let them which thyrst for innocent bloud and shed the same diligently aduise themselues what they do and that they offend euen hym vnto whom it perteineth truely to iudge the hartes of men for it is
might also haue one of the precious cheynes about his necke in honor of his Lord. The which being graūted so were these three blessed martirs committed to the fire where they with meek pacience yelded vp theyr liues to the hands of the lord in testimony of his Gospell Ex Crisp. Pantal. Matth. Dimoner martyr The Lieutenant of Lyons Primacius Officiall Buatherius Officiall Orus Inquisitor Matthaeus Dymonetus marchaunt At Lyons An. 1553. This Marchaunt first liued a vicious detestable life full of muche corruption and fylthynesse He was also a secret enemy and a Searcher out of good men when and where they conuented togeather Who being called notwithstanding by y e grace of God to the knowledge and sauor of his word shortly after was taken by the Lieutenant and Buatherius the Official in his owne house at Lions and so after a litle examination was sent to prison Being examined by the Inquisitor and the Officials he refused to yeelde any aunswere to them knowing no authority they had vpon him but onely to the Lieutenant His aunsweres were that he beleued all that the holy vniuersall Church of Christ did truely beleue all the articles of the Creed To the article of the holy Catholicke Churche being bid to adde also Romanam that is the Church of Rome that he refused Aduocates he knew none but Christ alone Purgatory he knew none but the crosse and passion of the lamb which purgeth the sinnes of all the world The true confession he sayd ought to be made not to the priest once a yeare but euery day to God and to such whō we haue offended The eating of the flesh bloud of Christ he tooke to be spirituall and the Sacrament of the flesh and bloud of Christ to be eaten with the mouth and that sacrament to be bread and wine vnder the name and signification of the body and bloud of Christ the masse not to be instituted of Christ being a thing contrary to his word and will For the head of the Church he knew none but onely Christ. Being in prison he had great conflictes with the infirmity of his owne flesh but especially with the tēptation of his parentes brethren and kinsfolkes and the sorow of his mother neuerthelesse the Lord so assisted him that he endured to the end At his burning he spake much to the people was heard with great attention He suffered the 15. of Iuly an 1553. Ex Cris. Legoux the Deane Ilierensis M. Simon Vigor the Penetentiary of Eureux William Neel an Austen Fryer At Eureaux in Fraunce An. 1553. Hen. Pantal. lib. 9. Crisp. Adrian maketh mention also of one William Neel a Fryer Augustine who suffered in muche like sorte the same yeare was burned at Eureux in Fraunce The occasion of his trouble rose first William Neel martyr for the rebuking of the vitious demeanour of the Priestes there and of the Deane named Legoux for the which the Deane caused hym to be sent to Eureux to the prison of the Byshoppe The storye of thys William Neel with his aunsweres to theyr Articles obiected is to be read more at large in the 9. booke of Pantalion and others The Bailiffe or steward of the Citye Dyion Symon Laloe At Dyion An. 1553. Symon Laloe a spectacle maker comming from Geneua in to Fraunce for certayn busines was laid hand of by the Bayliffe of Dyion Three thinges were demaunded of him 1 Where he dwelt 2. What was his faith 3. What fellowes hee knew of his Religion His dwelling he sayd was at Geneua Hys Religion was such as was then vsed at Geneua As for his fellowes he sayd he knew none but onely them of the same City of Geneua where his dwelling was When they could gette of him no other aunsweare but thys with all theyr racking and tormēts they proceeded to hys sentence and pursued the execution of the same which was the 21. of Nouember an 1553. The executioner who was named Iames Siluester Simon Laloe martyr seeing the great fayth and constancye of that heuenlye Martyr was so compuncted with repentaunce fell in such despayre of himselfe that they had much adoe with all the promises of the Gospell to recouer any cōfort in him The executioner conuerted At last through the mercy of christ he was comforted and conuerted and so he with all his family remoued to the Church of Geneua Ex Ioan Crisp.  Nicholas Nayle Torments At Paris An. 1553. This Nicolas shoomaker commynge to Paris with certayne ferdles of bookes Nicholas Naile martyr was there apprehēded Who stoutly in persisting in confessing the trueth was tried with sundry tormentes to vtter what fellowes he had besides of his profession so cruelly that his body was dissolued almost one ioint from an other but so constant he was in his silence that he would expresse none As they brought him to the stake fyrste they put a gag or peece of wood in his mouth which they boūd with cords to the hinder part of his head so hard y t his mouth on both sides gushed out wyth bloud and disfigured his face monstrously By the way they passed by an Hospitall where they willed him to worship the picture of S. Mary standing at the gate But he turned his back as well as he could and would not For the which the blind people were so grieued that they would haue fallē vpon him After he was brought to the fire they so smered his body with fatte and brimstone that at the first taking of the fire all his skin was parched the inward parts not touched With that the cords brast which were about his mouth wherby his voyce was heard in the middest of the flame praysing the Lord and so y e blessed Martyr departed Ex Ioan Chrisp A woman of Tolouse The Officiall of the Bishop of Tolouse The Inquisitour and Chauncelour of the Bishop of Cozeran Peter Serre About Tolouse An. 1553. Peter Serre martyr Peter Serre fyrst was a Prieste then chaunging his religiō he went to Geneua learned the shomakers craft and so liued Afterward vpon a singuler loue he came to hys brother at Tolouse to the intent to doe hym good His brother had a wife which was not well pleased with hys religiō and comming She in secret Counsell tolde an other woman one of her neighbors of this What doth she but goeth to the Officiall and maketh hym priuy of all The Officiall thinking to fore-slacke no time taking counsell with his fellowes laid hands vppon this Peter and brought him before the Inquisitor To whom he made such declaration of his fayth that he seemed to reduce the Inquisitor to some feling of conscience and began to instruct him in y e principals of true religion Notwithstāding all this helped not but that he was condemned by the said Chauncellor to be degraded cōmitted to the seculer iudge The Iudge inquiringe of what occupation hee was he sayde that
contrary according as Christ doth tell vs of the scribes phariseis admonishing vs to followe theyr doctrine not their liues Mat. 23. but there is great difference Math. 23. whether they y t take the gouernance of the church do sit in Moses chayre which is the seate of truth or els doe sit in the chayre of abhomination spoken of by Daniell also by S. Paule where he sayth 2. Thes. 2. That the man of perdition shal sit in the temple of God vaunting hymselfe insolently aboue all that is called God 2. Thes. 2. And as touching the keyes of binding loosing geuen to Peter Christ therein assigned to Peter The keyes of binding loosing other apostles the office of preaching the word of the gospell whiche they did also well obserue in preaching nothing els but onely the word in the whiche word is al the power conteyned of binding loosing Neither is it to be granted the Church to haue two heades one in heauen an other in earth The head whereof is but one whiche is Iesus Christ whome the father hath appoynted to be head alone both in heauen and earth Ephes. 1. Colos. 1. as S. Paul in many places of his Epistles doth teach Ephes. 1. Colos. 1 c. The Fryer You haue no vnderstanding how to expound the Scriptures But the olde doctors haue expounded the scriptures holy Councels Auricular confession whose iudgements are to be followed But what say you to auricular confession The Martyr I know no other confession but that which is to be made to God and reconciliation towardes our neighbour which Christ and his Apostles haue commended to vs. The Fryer Haue you not read in the Gospell howe Christ doth bid vs to confesse to the priest where hee commaunded the leper being made whole to shew hym selfe to the priest The Martyr The true church of the Lord Iesus Christ neuer obserued this straunge kinde of confession to carrye our sinnes to the priestes eare And though the churche of Rome haue intruded this maner of confessing it followeth not thereby that is to be receiued And as touching the leper whome the Lorde sent to the priest he was not sent therefore to whisper his sins in the Priestes care but onely for a testimony of hys health receiued according to the law Of the other confession whiche is to be made to God we haue both the examples and testimonyes of the prophet Dauid full in the psalmes 32.51.106 where he sayth Psal. 32.51.106 That he confessed his sinnes vnto the Lord and receiued forgeuenes of the same The Fryer After this the fryer proceeding further to make comparison betweene the churche of Rome The Church of Rome and of Geneua compared and the churche of Geneua would proue that the pope hath power to set lawes in the Church without anye expresse worde of God For so it is written sayd hee That there were many other thinges besides which are not written in this booke Ioan. 21. Also where Christ promiseth to his Disciples to send vnto them the holye ghost which shuld induce them into al truth Moreouer such decres ordinances which are in y e church were decided sayd he and appoynted by the doctors of y e church by al the Councels directed no doubt by the holy Ghost Furthermore he inferred that y e church also of Geneua had theyr ordinaunces and constitutions made without any word of God And for example he brought forth the order of the psalms and seruice publiquely obserued and appoynted vpon wednesday in the churche of Geneua as though that day were holyer then an other The Martyr To this the martyr answered agayne declaring that the ordinaunce of those publicke prayers and psalmes vppon wednesday in the churche of Geneua was not to bynde conscience or for anye superstitious obseruation or for any necessitie whiche eythere should bind conscience or could not be altered at their arbitrement but onely for an order or commoditie for publike resort to heare the word of god according as ancient kings temporall Magistrates haue vsed in old time to doe in congregating the people together not to put any holines in the daye or to bind conscience to any obseruation as the pope maketh his lawes but onely for orders sake seruing vnto commoditie And as touching that any thing should be left for doctors and counsels to be decided without the expresse word of God that is not so for that al things be expressed and prescribed by the word whatsoeuer is necessary eyther for gouernment of the Church or for the saluation of men so that there is no neede for doctours of the Church or Councels to decide anye thing more then is decided already Rom. 15. 2. Iohn Paule sayth that he durst vtter nothing but that the Lord had wrought by him Rom. 15. S. Iohn speaking of the doctrine of Christ Iesu willeth vs to receaue no man vnles he bring with him the same doctrine 2. Ioan. S. Paule warneth the Gallat not to beleeue an angell from heauen The Church ought to be gouerned only by the voyce of the Lords word 1. Pet. 5. bringing an other doctrine thē that which they had already receiued Gal. 2. Christ callyng himselfe the good shepheard noteth them to be his sheep which heare his voyce and not the voyce of others Ioh. 11 And S. Peter admonishing the pastors of y e churche forewarneth them to teache onely the woorde of God without any seeking of Lordship or dominion ouer the flocke From the which moderation how far y e forme of the popes church doth differ the tyranny whiche they vse doth well declare The Fryer In the old churche priestes and ministers of the church were wont to assemble together for deciding of such thinges as pertained to the gouernment and direction of the church whereas in Geneua no such thing is vsed as I can proue by this your owne testament here in my handes that you the better may vnderstand what was then the true vse and manner of the Churche The Martyr Churches may be instituted without the Pope What was the true order and manner that the Apostles did institute the church of Christ I would gladly heare and also would desire you to consider the same and when you haue well considered it yet shall you finde the institution and regiment of the Church of Geneua not to be without the publicke counsell and aduisement of the magistrates elders ministrs of that church with such care and diligence as Paule and Silas took in ordering the church of Thessalonica Birrhea c. wherin nothing was don without the authoritie of Gods word as appeareth Act. 17. As likewise also in stablishing the Church of Antioch when the Apostles were together in counsell for y e same there was no other law nor doctrine folowed but onely the word of God as may appere by the wordes of the Councell Quid tentatis Deum
manifestly iniucious vniust and contrary to all right and reason yea to all sense of humanitie also contrary to the solemne othe which all such as are receiued to office in Courtes of Parliament are accustomed to make that is to say to iudge iustly vprightly according to the law of God and the iust ordinances lawes of the realm so that God therby might be honoured and euery mannes right regarded without respect of persons Some of the aduocates or lawyers defending the said Arrest to be iust and right sayd that in case of Lutheranisme the iudges are not bouÌ„d to obserue either right or reason Euen so the Phariseis procâ—â—ded against Chrâ—st the soÌ„ne of God law either ordinance and that the iudges can not faile or do amisse whatsoeuer iudgement they do geue so that it tend to the ruine and extirpation of all suche as are suspected to be Lutheranes To this the other lawyers and learned men answered that vppon theyr sayings it woulde insue that the Iudges should now altogether folowe the same maner and forme in proceeding against the Christians accused to be Lutheranes which the gospell witnesseth that the Priests Scribes and Pharises followed in pursuing and persecutyng and finally condemning our Lord Iesus Christ. By these such other like talkes y e said arrest was published throughout the country and there was no assemble or banket where it was not disputed or talked of namely within 12. dayes after the Arrest was geuen oute there was a great banket in the towne of Aix The Bishops bancket at the whych banket was present M. Barthelmew Chassanee President many other Councellers and other noble personages and men of authority There was also the Archb. of Aries and the bishop of Aix with diuers ladies and gentlewomen amongst whom was one which was commonly reported to be the bishop of Aix his concubine They wer scarse wel set at the table but she began thus to talke My Lord President There is no cruelty to the cruelty of an harlot will you not execute the arrest which is geuen out of late against the Lutheranes of Merindoll The President aunswered nothing faining that hee hearde her not Then a certaine gentleman asked of her what Arrest that was Shee recited it in maner and forme as it was geuen out forgetting nothing as if she had a long time studied to commit the same vnto memorye Whereunto they whyche were at the banket gaue diligent eare without any woorde speaking vntill she had ended her tale Then the lord of Alenc a man fearing God and of great vnderstanding The Lord of Alenc a good man said vnto her gentlewomaÌ„ you haue learned this tale either of some that wold haue it so or els it is geuen out by some parliament of women Then the lord of Senas an ancient counsailor said vnto him no no my L. of Alenc it is no tale which you haue hard this gentlewoman tell for it is an arrest geuen out by a whole Senate you ought not thus to speake except you woulde call the court of Prouince a parliament of women Then the L. of Alenc began to excuse hymselfe wyth protestation that hee wold not speake any thing to blemish the authority of that soueraigne court notwithstanding he could not beleue all that which the sayd gentlewoman had tolde that is to say that all the inhabitants of Merindoll were condemned to die by y e Arrest of the said court of parliament of Prouince and specially the women little children and infants and the town to be rased for the fault of 10. or 12. persons which did not appere before the saide court at the day appoynted And the Lord Beauieu also answered that he beleued not the sayde courte to haue geuen out any such Arrest The L. Beauieu for that said he were a thing most vnreasonable and suche as the very Turkes and the most tyrannes of the worlde would iudge to be a thing most detestable and sayde further that he had knowen a long time many of Merindol which seemed vnto him to be men of great honesty and my L. President said he can certify vs wel what is done in this mater for we oughte not to geue credite vnto womens tales Then the gentlewoman which had rehersed y e arrest staied not to heare the Presidents answer but sodenly loking vpon the B. of Aix said I should greatly haue marueiled if there had bene none in all this company whyche woulde defend these wicked men and lifting her eyes to heauen in a great womanly chafe and fume sayd would to God that all the Lutheranes which are in Prouince yea and in all Fraunce A Catholicke wishe of a Priestes harlot had hornes growing on theyr forheads then we should see a goodly many of hornes To whome the Lorde Beauieu sodenly answered saying would to God that all priests harlots should chatter like Pies Then said the geÌ„tlewoman ha my L. Beauieu you ought not so to speake against our holy mother the church for that there was neuer dogge y t barked against the crucifixe but that he waxed madde Whereat the Bishop of Aix laughed and clapping the gentlewoman on the shoulder sayd by my holy orders my minion wel said I conne you thanke She hath talked wel vnto you my Lord Beauieu remember wel the lesson that shee hath geuen you Heere the Lorde Beauieu being wholy moued w t anger sayde I care neyther for her schole nor yours for it would be long before a man should learne of either of you both any honesty or honour For if I shuld say that the most part of the bishops and priests are abhominable adulterers blind idolaters deceiuers theeues seducers I should not speake against the holy church but against a heape and flocke of wolues dogs and filthy swine in speaking these thinges I would thinke a man not to be mad at all except he be mad for speaking of the truth Then the Archbishop in a great iurie answered my L. Beauieu you speake very euil and you must geue account when time and place serueth of this your talke which you haue here vttered against the Church men I would sayde the Lord Beauieu that it were to do euen this present day and I wold binde my selfe to prooue more abuses naughtinesse in Priestes then I haue yet spoken Then sayde the President Chassinee my Lorde Beauieu lette vs leaue of this talke and liue as our fathers haue done and maintain theyr honour Then sayde hee in a greate anger I am no Priestes sonne to maintaine their wickednesâ—e and abuse And afterward he sayde I am well content to honour all true pastors of the church and will not blame them which shew good example in their doctrine and liuing but I demaund of you my Lord of Arles and you my Lord of Aix when as our Lord Iesus Christ called the Priestes deceiuing hypocrites blind seducers robbers and theeues did he them any outrage
perceiuing that I would not be wel contented if he should not tel me The Popes clergy caÌ„not abiâ—e honest mariage to dye for it declared vnto me some part of the cause that is to say that there was certaine heretickes whyche spake against our holy mother the churche and amonge other errours they maintained yea to death that all Bishoppes Priests pastors ought to be maried or els to be gelded and hearing this I was maruellously offended and euer since I did hate them to the death And also it was enioyned vnto me by penaunce that I should endeuour with al my power to putte these heretickes to death After these friuolous talkes there was great trouble and debate amongst them and many threatnings which were too long here to describe Querebant Principes sacerdotum â—t scribae que modo interficerent Iesum Luke 22. Then the President Chassance and the CouÌ„cellers parted aside and the Gentlemen went on the other part The Archbishop of Arles the Bishop Aix and diuers Abbots Priors and others assembled them selues together to coÌ„sult how this Arrest might be executed with all speede entending to raise a newe persecution greater then that of Iohn the Iacobine Monke of Rome For otherwise sayd they our state and honour is like to decay We shall be reprooued contemned and derided of all menne And if none should thus vaunt and set themselues against vs but these pesantes and such lyke it were but a smal matter but many Doctours of Diuinitie and men of the religious order diuers Senatours and Aduocates many wise and well learned men also a great parte of the nobilitie if we may so say and that of great renoume Note how-the Popes church is led not with any conscieÌ„ce of truth but onely with loue of liuinges yea euen of the cheefest Peeres in all Europe begyn to contemne and despise vs counting vs to be no true pastours of the church so that except we see to this mischiefe and prouide for remedie betime it is greatly to be feared least not onely wee shall be compelled to forsake our dignities possessioÌ„s and liuings which we now wealthely enioy but also the church being spoiled of her pastors and guides shall hereafter come to a miserable ruine and vtter desolation Thys matter therefore now requireth great diligeÌ„ce and circumspection and that withall celeritie Then the Archbishop of Arles not forgetting his Spanish subtilties and pollicies gaue his aduise as foloweth Against the nobilitie we must sayde he take heede that we attempt nothing rashly but rather we must seeke all the meanes we caÌ„ how to please them for they are our shield our fortresse and defence And albeit we knowe that many of them doe both speake thinke euill of vs and that they are of these new gospellers yet may we not reprooue them to exasperate them in any case but seeing they are too much bent against vs already we must rather seeke how to win them and to make them our frendes againe by giftes and presents and by this pollicie we shall liue in safetie vnder their protection But if wee enterprise any thing againste them sure we are to gaine nothing thereby as we are by experience already sufficiently taught It is well sayd sayth the Byshop of Aix but I canne shew you a good remedy for this disease A butcherly religion which worketh all by bloud We must go about withall our endeuor power and policie and al the frends we canne make sparing no charges but spending goodes wealth and treasure to make suche a slaughter of the Merindolians and rusticall pesantes that none shal be so bold hereafter what soeuer they be yea although they be of the bloud royal once to open their mouthes against vs or the Ecclesiasticall state And to bring this matter to passe wee haue no better way then to withdrawe our selues to Auinion in the which Citie we shal finde many Bishops Abbots and other famous men which will with vs Cathedra Pestilentie employ their whole endeuor to maintaine and vphold the maiestie of our holy mother the Church This counsaile was well liked of them all Wherupon the sayd Archbishop of Arles and the Bishop of Aix went withall speede to Auinion there to assemble out of hand the Bishops and other men of authoritie and credite to entreate this matter In thys pestilent conspiracie the Bishop of Aix a stoute champion and a great defender of the traditions of men taking vppon hym to be the chiefe Oratour beganne in manner as followeth O Yee fathers and brethren An oration of Cateline that is the oration of the Bishop of Aix seditious bloudy Your oblations be against the Scripture Your pilgrimage is Idolatry Your charity is gone in deed wheÌ„ ye seeke so the bloud of your bretheren Your estimation is Pharisaicall Your iurisdictioÌ„ is tyrannicall Your ordinaÌ„ces serue not to Christes glory but your owne yee are not ignoraunt that a great tempest is raised vp against the little barke of Christe Iesus nowe in great danger and ready to pearish The storme commeth from the North whereof all these troubles proceede The seas rage the waters rushe in on euery side the windes blowe beate vpon our house and wee without speedy remedy are like to sustaine shippewracke and losse of alltogether For oblations cease pilgrimage and deuotion waxeth colde charitie is cleane gone our estimation and authoritie is abased our iurisdiction decaied and the ordinaunces of the churche despised And wherefore are we sette and ordained ouer nations and kingdomes but to roote out and destroy to subuert and ouerthrow whatsoeuer is against our holy mother the Churche Wherefore let vs now awake lette vs stande stoutly in the right of our owne possession that we may roote out from the memorie of men for euer the whole route of the wicked Lutheranes those Foxes I say whiche destroye the vineyard of the Lorde those great Whales which goe aboute to drowne the little barke of the sonne of God We haue already wel begonne and haue procured a terrible Arrest against these cursed heretickes of Merindoll nowe then resteth no more but onelye the same to be put in execution Let vs therefore employe oure whole endeuour that nothyng happen whych may lette or hinder that we haue so happely begon and lette vs take good heede that our gold and siluer do not witnesse agaynst vs at the day of iudgement if we refuse to bestowe the same The day shall come when men shal thinke they do a good sacryfice to God in putting you to death Iohn 16. that we may make so good a sacrifice vnto God And for my parte I offer to wage furnishe of mine owne costes and charges a 100. men well horsed with al other furniture to them belonging and that so long vntill the vtter destruction and subuersion of these wretched and curssed caitiffes be fully performed and finished This Oration pleased the whole multitude sauing one doctor of
ought to vanishe the sayde Waldoys which mainteined not the Popes religion alleging that he could not suffer such a people to dwell within his dominion without preiudice and dishonour to the Apostolique Sec. Also that they were a rebellious people against the holy ordinaunces and decrees of their holy mother the Churche And briefly that he might no longer suffer the said people being so disobedient stubbern against the holy father if he would in dede shew him selfe a louing and obedient sonne Such deuilishe instigations were the cause of these horrible and furious persecutions wherewith this poore people of the valleys and the Countrey of Piemont was so long vexed And because they foresawe the great calamities which they were like to suffer to find some remedy for the same if it were possible al the saide Churches of Piemont with one common consent wrote to the duke declaring in effect that the onely cause why they were so hated and for the which he was by their enemies so sore incensed against them was their religion which was no newe or light opinion but that wherein they and their auncitours had long cōtinued being wholy grounded vpon the infallible worde of God conteined in the olde and new Testament Notwithstanding if it might be prooued by the same worde that they held any false or erroneous doctrine they would submit them selues to be reformed with all obedience But it is not certaine whether thys aduertisemente was deliuered vnto the Duke or no for it was sayde that he woulde not heare of that Religion But howe so euer it was in the moneth of March following there was great persecution raised against the poore Christians which wer at Carignan Amongest whom there were certaine godly persones taken burnt within foure daies after that is to saye one named Mathurine and his wife Mathurin his wife Iohn de Carquignan Martyrs and Iohn de Carquignan dwelling in the valley of Luserne taken prisoner as he went to the market at Pignerol The woman died with great constancie The good man Iohn de Carquignan had ben in prison diuers times before for religion and was alwaies deliuered by Gods singulare grace and prouidence But seeing him selfe taken this last time incōtinēt he said he knew that God had now called him Both by the way as he went and in prison and also at his death he shewed an inuincible cōstancie and maruelous vertue aswel by the pure confession which hee made touching the doctrine of saluation as also in suffering with patience the horrible torments which he endured both in prison also at his death Many at that time fled away others being afraid of that great crueltie and fearing man also more then God looking rather to the earth then vnto heauē consented to returne to the obedience of the Church of Rome Within fewe daies after Persecution beginnerh in the Valleys these Churches of the sayde Waldoys that is to say Le Larch Meronne Meane and Suse were woonderfully assaulted To recite all the outrage crueltie and villany that was there cōmitted it were too long for breuities sake we will recite onely certaine of the principal and best knowen The Churches of Meane Suse suffered great afflictions Their minister was taken amongst other Many fled away and their houses and goodes were ransackt and spoiled The Minister of Meane Martyr The Minister was a good a faithfull seruaunt of God and endued with excellent giftes and graces who in the ende was put to moste shamefull and cruell death The great pacience which hee shewed in the middes of the fire greatly astonished the aduersaries Likewise the Churches of Larche and Meronne were marueilouslye tormented and afflicted For some were taken and sent to the galleis other some consented yelded to the aduersaries and a great number of them fled away It is certainly knowen Gods secret iudgements vpō them that shrinke from his truthe that those which yeelded to the aduersaries were more cruelly hādled then the others which cōtinued constant in the truth Wherby God declareth howe greatly he detesteth all such as play the Apostataes and shrinke from the truth But for the better vnderstanding of the beginning of this horrible persecution against the Waldoys heere note that first of all proclamations were made in euery place that none should resort to the Sermons of the Lutherans but should liue after the custome of the Churche of Rome vpon paine of forfaiture of their goods and to be condemned to the Galleyes for euer or loose their liues Three of the most cruel persons that could be founde Cruell persecutors Thomas Iacomell a cruell Apostata were appoynted to execute this cōmission The first was one Thomas Iacomel a Monke and Inquisitour of the Romish faith a man worthy for suche an office for hee was an Apostata and had renounced the knowen truth and persecuted mortally and malitiouslye the poore Christians againste his owne conscience and of set purpose as his bookes do sufficiently witnesse He was also a whoremonger and geuen ouer to al other villanies and filthy liuing and in the horrible sinne of Sodomitrie which he cōmonly vsed he passed all his fellowes Briefly The rigorous handling of the Waldoys he was nothing els but a mis-shapen monster both against God and nature Moreouer he so afflicted and tormented the poore captiues of the sayd Waldoys by spoiling robbery and extortion that he deserued not only to be hanged but to be broken vpon y e whele a hundred times and to suffer so many cruell deathes if it were possible so great so many and so horrible were the crimes that he had committed The seconde was the Collaterall Corbis who in the examination of the prisoners was very rigorous cruell for he only demaunded of them whether they would go to the masse or be burnt within three dayes and in very dede executed his sayings But it is certainly reported Martyrs that hee seeing the constancie and hearing the confession of the pore Martyrs feeling a remorse and tormented in conscience protested that he would neuer meddle any more The thirde was the Prouost de la Iustice a cruell and crafty wretch accustomed to apprehende the poore Christians either by night or early in the morning or in the high way going to the market and was commonly lodged in the valley of Luserne or there aboutes Thus the poore people were alwayes as the seely sheepe in the Woolues iawes or as the shepe which are ledde vnto the slaughter house At that season one named Charles de Comptes of the valley of Luserne and one of the Lordes of Angrongne wrote to the sayde Commissioners to vse some leuitie towardes them of the valley of Lusern By reason whereof they were a while more gently entreated then the rest At that season the monks of Pignerol theyr associates tormented greeuously the churches neare about them The cruell Monkes of Pigneroll They tooke the poore Christians as
supporte them that they might be able to maintaine their poore families whome they nourished as they were bound to do to the seruice of God and their said Lord and Prince and therfore they desired that it mighte please him that their poore brethren remaining in captiuitie and prisone and such as were sent to the galleis for the profession of their religion might spedely be deliuered and set at libertie As for their assembles and preachings they were contēted that they should be kept only amongst themselues in their accustomed places and in other Ualleys aforesayde where any assemble of the faithfull shoulde be which were desirous to heare the preaching of the Gospell Touching y e Fortresses for as much as by those which were already made they had suffered great molestations and troubles as well concerning their goods as also their religion they were assured that if he should build vp newe Fortes they shoulde neuer be able to abide the troubles miseries and calamities that would folow therupon and therfore they most humbly desired the sayde Duchesse to be so good and gracious vnto them as to obteine of the Duke that he would accept their persons in the steade of Fortes and that seeing those places were by nature and of themselues strong and wel fortified it mighte please theyr sayde lord the duke to receiue them into his protection and sauegarde and by the grace and assistance of God they would serue him them selues for suche Walles and Forts that he should not neede to builde any other And because many of those which dwelt neare about them had robbed spoiled them not onely of their housholde goodes and such other thinges but also driuen away their cattell that it myghte please him to geue them leaue to recouer the sayde goodes by the way of Iustice and to buy againe that whyche the souldiers had sold and that for the same price for the which it was solde Briefly they also besought their said Lorde y t it myght please him to be so gratious vnto them as to graunt them a confirmation of al their franchises immunities and priuileges as well generall as particular geuen vnto them as well by him as by his predecessours and likewise of those which as well they as their anciters had bought of their Lordes and to receiue them as hys most humble and obedient subiects into his protection and safegarde And because in time past in the stede of good and spedie Iustice all iniquitie was committed by those that had the administration of iustice in their Ualleis and for as much as their purses were emptied punished rather then the malefactours that it might please him to geue order that such iustice might be done amongst them wherby the wicked might be punished with all seueritie and the innocent defended and maintained in their right Finally forasmuch as diuers of this poore people being astonished at the comming of the army fearing least they should not onely be spoyled of all theyr goods but also they with their wiues and children be vtterly destroyed made promise against their consciences to liue accordynge to the traditions of the church of Rome Tormēt of conscience in sliding from the truth they were maruelously troubled and tormēted in spirit and did nothing but languish in that distresse Wherfore they humbly besought the sayde Duches to take pity vpon them to obtaine that they might not be compelled to do any thing against their conscience and moreouer that it might please the Duke to permit them to liue in libertie and freedome of conscience also that all theyr poore brethren banished for the cause of Religion might returne home to their houses and that al confiscations and penalties made against them myghte be abolished And for their part they promised to geue all due reuerence and honour to God and his holy worde and to be true and faithfull subiects to theyr Lorde Prince Yea more then any other Underneath the sayde supplication there was wrytten Your faithfull and humble subiects the poore afflicted of the Ualleys of Luserne Angrongne S. Martin and Perouse and generally all the people of the Waldois which inhabite the countrey of Primont After that this supplication was viewed read of the sayd Duchesse she so persuaded with the Duke that aunswer was made with these conditions declared in these articles following Conclusions and Articles lastly agreed vpon betweene the right honourable Lorde of Raconis on the part of the Dukes highnesse and them of the Valleys of Piemont called the Waldoys THat there shal shortly be made letters Patentes by the Dukes highnesse The compositiō and agreement vpon conditiōs betweene the Duke and the Waldoys by the which it may appeare that he hath forgeuen and pardoned them of the Ualleys of Angrongne Boby Uillers Ualquichard Rora Tailleret La Rua de Bonet bordering vppon Tour. S. Martine Perouse Roccapiata S. Bartlemew and al suche as haue aided them of all such faultes as they haue committed as well in bearing armour againste his highnesse as against the Lordes and certaine other gentlemen whom he reteined and kept in his protection and safegard Pardon promysed That it shal be lawful for them of Angrongne Boby Uillard Ualquichard Rora members of the Ualley of Luserne for them of Rodoret Marcele Maneillan and Salsa members of the Ualley of S. Martine to haue their congregations Sermons congregations permitted sermons other ministeries of theyr religion in places accustomed That it shal be lawfull for them of Uillars members of the Ualley of Luserne to haue the same The parishe of Villars but that onely vntill the time that his highnes doth builde a Forte in the same place But whilest the sayd fort is in building it shall not be lawful to haue their preaching and assemblies with in the said precinct of the place but it shal be lawful for them to build a place for that purpose neere at hand where they shall thinke good on that side towardes Boby Neuertheles it shall be permitted to their ministers to come wythin the precinct aforesayd to visite the sicke and exercise other things necessary to theyr Religion so that they preach not nor make any assemble there The parishe of Tailleret La Rua de Bonet It shal be also permitted to them of Tailleret La Rua de Bonet bordering vpon Tour to haue their Sermones and assembles in places accustomed so that they enter not for that purpose into the rest of the confines of Tour. The valleyes of Luserne and S. Martin That it shal not be lawful for the saide members of the Ualleys of Luserne and S. Martine to come to the rest of their borderers nor any other of his highnesse dominion nor to haue their preachinges assembles or disputations out of theyr owne borders hauing libertie to haue them therein And if they be examined of their faith it shall be lawfull for them to answer without danger of punishmēt
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
Lorde 1515. of all such penaunce as was enioyned him and his wife at their abiuration except these three Articles following and were discharged of their badges or signes of their fagots c. Only this penaunce folowing the Byshop continued Sub poena relapsus First that neyther of them during their life should dwell out of the parish of Amersham It was happy that they were not put to taste bread and water Item that eyther of them during their life shoulde fast bread and ale euery Corpus Christi euen Item that eyther of them should during theyr liues vppon Corpus Christi day euery yeare go in pilgrimage to Asherige and there make theyr offerings as other people did but not to do open penaunce Also they were licenced by the sayd Byshop to do theyr pilgrimage at Asherige vpon Corpus Christi euen or Corpus Christi day or some other vpon any cause reasonable This penance being to them enioyned ann 1515. they obserued to the yeare 1522. saue only in the last yere the foresayd Alice his wife omitted her pilgrimage going to Asherige vpon Corpus Christi daye Also the sayd Tho. Harding being put to his othe to detect other because he contrary to his othe dissembled and did not disclose them was therefore enioyned in penaunce for his periury to beare vpō his right sleue both before and behinde a badge or patch of greene cloth or silke embrodered like a fagot during his whole life vnlesse he shoulde otherwise be dispensed withall And thus continued he from the yeare 1522. till the yeare 1532. At last the said Harding in the yeare abouesayd 1532. about Easter holydayes when the other people wēt to the church to commit their wonted idolatry toke his way into the woods there solitarily to worship the true liuing God in spirit and truth Where as he was occupied in a booke of English prayers The taking of Thomas Harding leaning or sitting vppon a style by the woods side it chanced that one did espie hym where he was and came in great haste to the officers of the towne declaryng that he had sene Harding in the woodes lookyng on a booke Wherupō immediatly a rude rable of them like mad mē ranne desperatly to his house to search for bookes in searching went so nigh that vnder the bordes of his flore they foūd certain English bookes of holy Scripture Whereupō this godly father with his bookes was brought before Iohn Longlād Bish. of Lincolne thē lying at Wooburne Who with his Chapleins calling father Harding to examination begā to reason with him proceedyng rather with checkes rebukes then with any sound arguments Thom. Hardyng seyng their folly and rude behauiour gaue thē but few wordes but fixing his trust and care in the Lord did let them say what they would Thus at last they sent him to the Bysh. prison called litle ease Tho. Harding put in little ease the Bishops prison where he did lye with hūger payne enough for a certaine space till at lēgth the Bish. sitting in his tribunall seat like a potestate cōdēned him for relapse to be burned to ashes cōmittyng the charge ouersight of his Martyrdome to Roulād Messenger vicare of great Wickhā Tho. Harding condemned Which Roulād the day appointed with a rable of other like to himselfe brought father Hardyng to Chesham agayne Where the next day after his returne the sayd Roulād made a Sermō in Cheshā Church causing Tho. Hardyng to stād before him all the preachyng tyme which Sermō was nothing els but the mainteinyng of y e iurisdiction of the Bysh. of Rome the state of his Apostolicall sea w t the idolatry fantasies traditions belōgyng to the same Whē the Sermō was ended Roulād tooke him vp to the high aulter asked whether he beleued that in y e bread after the consecratiō there remained any other substaūce then the substaunce of Christes naturall body borne of the virgin Mary To this Tho. Harding aūswered The faith and confession of Tho. Harding the Articles of our belief do teach vs that our Sauiour Christ was borne of the virgin Mary that he suffred death vnder Pilate and rose frō death the thyrd day that he then ascended into heauen and sitteth on the right hand of God in the glory of his father Then was he brought into a mans house in the towne where he remained all night in prayer and godly meditations So the next mornyng came the foresayd Roulād agayne about x. of the clocke with a company of bils and staues to lead this godly father to his burnyng Whom a great number both of men and womē did folow Of whom many bewayled his death cōtrary the wicked reioyced thereat He was brought forth hauyng thrust in his handes a little crosse of wood but no idoll vpon it Then he was cheyned to the stake The pacient death and martirdome of Tho. Harding desiring the people to pray for him and forgiuyng all his enemyes and persecuters he commended his spirite to God and tooke his death most paciently quietly liftyng vp his hands to heauen saying Iesus receaue my spirite Whē they had set fire on him there was one that threw a byllet at him dashed out his braynes Of what purpose he so did it is not knowen but as it was supposed that he might haue xl dayes of pardō as the proclamatiō was made at y e burnyng of Williā Tilseworth aboue mentioned pag. 774. whereas proclamation was made the same tyme 40. dayes of pardon for bringing fagots to burne good men that whosoeuer did bring a fagot or a stake to the burnyng of an hereticke should haue xl dayes of pardon Whereby many ignoraūt people caused their children to beare byllets and fagottes to their burnyng In fine when the sacrifice and burnt offeryng of this godly Martyr was finished and he brent to ashes in the Dell goyng to Botley at the North end of the Towne of Chesham Rouland their Ruler of the rost commaundyng silence and thinking to send the people away with an Ite missa est with aloude voyce sayd to the people these wordes not aduising belyke what his tongue dyd speake Good people whē ye come home do not say that you haue bene at the burnyng of an hereticke but of a good true Christian man and so they departed to dyner Rouland with y e rable of other Priestes much reioysing at the burnyng of this good man After dyner they went to Church to Euensong because it was Corpus Christi euen where they fell to singyng chauntyng with ryngyng and pypyng of the Organes Well was he that could reache the hyest note So much dyd they reioyce at this good mans burnyng He should haue bene burned on the Ascention euen but the matter was referred vnto the euen of Corpus Christi because they would honour their bready Messias with a bloudy sacrifice Thus Thomas Harding was consumed to ashes he being
the church My grief most bitter is turned to peace c. But the malignant church sayth Peace peace and there is no peace but onely that wherof it is written When the mighty armed man kepeth his gates he possesseth all thinges in quiet But when he seeth that he shal be vanquished of a stronger then he him selfe is he spoyleth and destroyeth all thinges What now a dayes beginneth agayne to be attempted I dare not say God graunt vs grace that we doe not refuse and reiect if it bee Christ him that commeth vnto vs 2. Thess. 2. least that we doe feele that terrible iudgement agaynst vs because sayth he they haue not receiued the loue of trueth that they might be saued therefore God will send vpon them the blindnesse of errour that they shall geue credite vnto lyes O terrible sentence whiche God knoweth whether a great number haue not alreadye incurred that all they might bee iudged which haue not geuen credite vnto the trueth Notes and argumentes prouing that it is not the true word of God which hath bene preached in the Popes Church but consented vnto iniquity The tyme shall come sayth he when that they will not suffer the true doctrine to be preached And what shall we theÌ„ say of that learning which hath now so loÌ„g time raigned and triumphed so that no man hath once opened his mouth agaynst it Shall we think it sound doctrine Truely iniquity did neuer more abound nor charity was neuer so cold And what should we say to be the cause therof hath the cause bene for lacke of preaching agaynst the vices of men and exhorting to charity That cannot be for many learned and greate Clearkes sufficiently can witnesse to the contrary And yet all these notwithstanding we see the life and maners of meÌ„ do greatly degenerate from true Christianity and seme to cry out in deede that it is fulfilled in vs which God in times past threatned by his Prophet Amos Amos 8. saying Beholde the day shall come sayth the Lord that I will send hunger vpon the earth not hunger of bread neither thirst of water but of hearing the word of God and the people shall be moued from sea to sea and from the West vnto East and shall runne about seekinge for the word of God but shall not finde it In those dayes the fayre Virgines and young men shall perish for thirst c. But now to passe ouer many thinges This letter may well answere to the note of D. Saunders booke intituled The rocke of the Church fol. 14. nota 5. whereby I am mooued to feare that the word of God hath not bene purely preached thys is not the leaste argument that they whiche come and are sent and endeuour themselues to preach Christ truely are euyll spoken of for his name which is the rocke of offence and stumbling blocke vnto them which stumble vpon hys woorde and doe not beleue on hym on whome they are builded But you will aske who are those men what is theyr doctrine Truely I say whosoeuer entreth in by the doore Christ into the sheepfolde which thing all such shall do as seeke nothing els but the glory of God and saluation of soules Of all such it may be truely said that whom y e Lord sendâ—th he speaketh the woord of God And why so Because he representeth the Aungel of the church of Philadelphia vnto whom Saynt Iohn writeth saying This sayth he Apoc. 3. which is holy and true which hath the keyes of Dauid whiche openeth and no man shutteth shutteth and no man openeth behold saith he speaking in the name of Christ which is the dore and dorekeper I haue set before thee an open dore that is to say of the Scriptures opening thy senses that thou shouldest vnderstand the Scriptures and that because thou hast entred in by me which am the dore Iohn 3â— For whosoeuer entreth in by me which am the dore shal be saued he shall goe in and come out and find pasture for the dorekeeper openeth the dore vnto him and the sheepe heare his voyce But contrariwise they whiche haue not entred in by the doore Who 〈…〉 the 〈…〉 but haue clymed in some other way by ambition auarice or desire of rule they shall euen in a moment goe downe into hell except they repent And of them is the saying of Ieremy verefied All beautye is gone away from the daughter of Syon because her princes are become lyke rammes Lameâ—â— 1. not finding pasture And why so Because like theeues robbers they haue clymed an other way not being called nor sent And what meruaile is it if they doe not preach when as they are not sent but runne for lucre seeking theyr owne glory and not the glory of God and saluation of soules Outward callyng by kynges and princes in Christes ministry auayleth nothing without the inward calling of God And this is y e roote of all mischeife in the Church that they are not sent inwardly of God For without this inward calling it helpeth nothing before God to be a hundreth times electe and consecrate by a thousande Bulles eyther by Pope King or Emperour God beholdeth the harte whose iudgementes are according to truth howsoeuer we deceyue the iudgement of men for a tyme which also at the last shall see theyr abhomination This I say is the originall of all mischiefe in the Church that we thrust in our selues into the charge of soules whose saluation and the glory of God which is to enter in by the doore we doe not thirst nor seeke for but altogether our owne lucre profit Hereupon it commeth that wee knowe not howe to preach Christ purely For how should they preach Christ saith the Apostle except they be sent for otherwise many theeues and robbers do preach him but with theyr lippes onely for theyr hart is farre from him The roote of all mischiefe in the Church Ex Prudentio Neither yet do we suffer those which do know how to preach but persecute them and go about to oppresse the Scriptures now springing vnder the pretence of godlinesse fearing as I suppose least the Romaines should come take our place Ah thou wicked enemy Herode why art thou afrayd that Christe shoulde come he taketh not away mortall and earthly kingdomes Lay thys letter against Doct. Saunders booke aforesayd Exod. 5. which geueth heauenly kingdomes O blindnesse O our great blindnesse yea more then that of Egypt of the which if there be any that would admonish the people by and by sayth Pharao Moyses and Aaron why do ye cause the people to cease from theyr labours and truely called theyr labours Get you to your burdens Lay more worke vpon them and cause them to do it that they harken not vnto lyes The persecuters of our time compared to Pharao Thus the people was dispersed throughout all y e land of Egypt to gather vp chaffe I say to gather
thus Steph. Winchester takyng his leane biddyng the Pope farewell endeth with a freÌ„dely exhortatioÌ„ Steph. Wint. taketh his vale of the Pope but not his ultimum vale willyng him to be wise circumspect not to striue stubburnely agaynst the truth The light of the Gospell sayth he so spreadeth his beames in all mens eyes y t the works of the Gospell be knowne the mysteries of Christes doctrine are opened both learned and vnlearned men women beyng Englishmen borne do see perceiue that they haue nothyng to doe with Rome nor with the Byshop of Rome but that euery Prince in his owne dominion is to be taken and accepted as a Uicare of God Uicegerent of Christ in his owne bouÌ„des And therfore seyng this order is taken of God The office of teaching The office of of Ruling that one in the Church should beare the office of teachyng an other should beare y e office of rulyng which office is onely limited to princes he exhorteth him to consider the truth and to folow the same wherein consisteth our true and speciall obedience c. To this booke of Stephen Winchester De obedientia we will adioyne for good felowshyp y e Preface also of Edmund Boner ArchdeacoÌ„ then of Leycester prefixed before the same to the enteÌ„t that the reader seyng the iudgemeÌ„tes of these men as they were then agayne the sodeine mutation afterward of the sayd parties to the coÌ„trary opinioÌ„ may learne thereby what vayne glory and pompe of this world caÌ„ worke in the frayle nature of man where Gods grace lacketh to susteine The Preface of Boner before the sayd booke of Winchester De obedientia proceedeth thus in effect as foloweth ¶ The Preface of Edmund Boner Archdeacon of Leycester prefixed before Stephen Gardiners booke De obedientia FOr asmuch as some there be no doubt as the iudgements of men be alwaies variable which thinke the controuersie which is betweene the Kings roiall Maiestie Boners preface beâ—ore Winchesters booke of obedience and the Bishop of Rome consisteth in this point for that his Maiestie hath taken the most excellent and most vertuous Lady Anne to wife which in very deede is farre otherwise and nothing so to the intente therefore that all true harty fauourers of the Gospell of Christ Queene Anne which hate not but loue the truth may the more fully vnderstand the chiefe point of the controuersie and because they shall not be ignoraunt what is the whole voice and resolute determination of the best and greatest learned Bishops with all the nobles and commons of England not only in that cause of Matrimony but also in defending the doctrine of the Gospell The doctrine of the Gospell heere shall be published the Oration of the Bishop of Winchester a man excellently learned in all kinde of learning entituled DE VERA OBEDIENTIA that is See how these clawbackes can clung togeather in truth and in false hood and al to fashioÌ„ theÌ„selues to the world and the time present concerning true obedience But as touching this Bishops worthy praises there shall be nothing spoken of me at this time not only because they are infinite but because they are farre better knowne to all Christendome then becommeth me heere to make rehearsall And as for the Oration it selfe which as it is most learned so it is most elegant to what purpose should I make any words of it seeing it praiseth it selfe inough and seeing good wine needeth no tauerne bushe to vtter it But yet in this Oration whosoeuer thou art most gentle Reader thou shalt beside other matters see it notably and learnedly handled of what importaunce and how inuincible the power and excellencie of Gods truth is which as it may now and then be pressed of the enemies so it can not possibly be oppressed and darkened after such sorte but it sheweth it selfe againe at length Mens traditons The contents of Winchesters booke De vera obedientia The kinges mariage with Queene Anne more glorious and more welcome Thou shalt see also touching obedience that it is subiect to truth and what is to be iudged true obedience Besides this of mens traditions which for the most parte be most repugnaunt against the truth of Gods law And there by the way he speaketh of the Kings said highnes mariage which by the ripe iudgemente authoritie and priuiledge of the most and principall Vniuersities of the world and then with the consent of the whole Church of England Supreme head he contracted with the most excellent and most noble Lady Queene Anne After that touching the Kings Maiesties title as perteining to the supreme head of the Church of England Lastly of all The Bishop of Roomes pretensed supremacy of the false pretenced supremacie of the Bishop of Rome in the Realme of England most iustly abrogated and how all other Byshops being felowlike to him in their function yea and in some points aboue him within their owne prouinces were before time bound to the King by their othe But be thou most surely perswaded of this good Reader that the Bishop of Rome if there were no cause else but onely this mariage Boâ—ner knewe well what morsell would best please his father of Rome that mony bribes would soone stoppe his mouthe would easely content himselfe specially hauing some good morsell or other geuen him to chaw vpon But when he seeth so mighty a King being a right vertuous and a great learned Prince so sincerely and so hartely fauour the Gospell of Christ and perceiueth the yearely and great pray ye so large a pray that it came to as much almost as all the Kings reuenues snapped out of hys hands and that he can no longer exercise his tyranny in the Kings Maiesâ—ies Realme * Seeing thou knewest the Pope to be such a cruell tirant why then wouldest thou against thy knowledge become his slaughter man alas heeretofore too cruell and bitter nor make lawes as he hath done many to the contumelie and reproch of the Maiestie of God which is euident that he hath done in time past vnder the title of the Catholicke Church and the authoritie of Peter and Paule when notwithstanding he was a very rauening Wolfe dressed in sheepes clothing calling himselfe the seruaunt of seruaunts to the great damage of the Christen common wealth heere heere began all the mischiefe thereof rose these discords these deadly malices and so great and terrible bustling For if it were not thus could any man beleeue that this Iuppiter of Olympus which falsely hath arrogated vnto himselfe an absolute power without controlment woulde haue wrought so diligently by all meanes possible to stirre vp all other Kings and Princes so traiterously against this so good and godly and so true a Gospellike Prince as he hath done Neyther let it moue thee gentle Reader that Winchester did not before now apply to this opinion for he himselfe in this Oration sheweth
S. Ambrose writing as is aforesayde affirmeth the same And that the mother of all Churches is Ierusalem as afore is saide and not Rome the scripture is plaine bothe in the Prophette Esaye Out of Syon shall the law proceed Esa. 2. and the word of the Lord out of Ierusalem Vpon the which place S. Hierome sayth In Hierusalem primum fundata ecclesia totius orbis ecclesias seminauit Out of the Church being first founded in Hierusalem sprong all other churches of the whole worlde And also in the Gospell whiche Christ before his ascension commaunded his Apostles to preache throughout al the world beginning first at Ierusalem So that the byshop of Romes vniuersal power by him claymed ouer all can not by any scripture be iustified as if you haue read the auncient fathers expositions of the said scriptures as we suppose you haue sith your letters sent hyther concerning this matter and would giue more credence to their humble and plaine speaking then to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilitie which passeth as you write the lawiers learning and capacitie we doubt not but that you perceiue and thinke the same A Prince may be â—â—ad of his churh and yet not preach nor minister Sacramentes And where you thinke that the king can not be taken as supreme head of the Church because he can not exercise the chiefe office of the Church in preaching and ministring of the sacramentes it is not requisite in euerie bodie naturall that the head should exercise eyther all maner of offices of the body or the chiefe office of the same For albeit the head is the highest chief member of the naturall body yet the distribution of life to al the members of the body as well to the head as to other members commeth from the heart and it is the minister of life to the whole body as the chiefe act of the body Neyther yet hath this similitude his full place in a mysticall body that a king shoulde haue the chiefe office of administration in the same And yet notwithstanding the scripture speaking of king Saule sayth I made thee head amongest the tribes of Israell Reg. 15. And if a king amongest the Iewes were the head in the tribes of Israell in the time of the lawe muche more is a Christian king head in the tribes of spirituall Israell that is of such as by true fayth see Christ who is the end of the law The office deputed to the byshops in the misticall body is to be as eyes to the whole body Ezech. 3. A bishop is a eye in the head but not the head of the mystical bodye as almighty God saith to the prophet Ezechiell I haue made thee an ouerseer ouer the house of Israell And what Byshops soeuer refuseth to vse the office of an eye in the misticall body to shew vnto the body the right way of beleeuing and liuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if hee shall take anye other office in hand then appertayneth to the right eye he shall make a confusion in the body taking vppon hym an other office then is geuen him of God Wherfore if the eye will not take vpon him the office of the whole head it may be aunswered it cannot so do for it lacketh brayne And examples shew likewise that it is not necessary alway that the head should haue the facultie or chiefe office of administration as you may see in a nauie by sea where the admirall who is captayne ouer all doth not meddle with stering or gouerning of euery ship but euery mayster particular must direct the shyp to passe the sea in breaking the waues by his steryng and gouernaunce The office of a head standeth not in doing but in coÌ„maunding whiche the admirall the head of all doth not hymselfe nor yet hath the facultie to doe but commaundeth the maysters of the ship to do it And likewise many a captayne of great armyes whiche is not able nor neuer coulde peraduenture shoote or breake a speare by hys own strength yet by his wisedome and commaundement onely atchieueth the warres and attayneth the victory And where you thinke that vnitie standeth not onely in the agreeing in one fayth and doctrine of the Church Vnity what it is and where in it consisteth but also in agreeing in one head if you meane the very onely head ouer all the churche our Sauiour Christ Whome the Father hath set ouer all the Churche which is his body wherein all good Christen men doe agree therin you say truth But if you meane of any one mortall man to be head ouer all the Church and that to be the bishop of Rome we do not agree with you For you doe there erre in the true vnderstanding of Scripture or els you must say that the sayd Councell of Nice and other most auncient did erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed and that Christ the vniuersal head is present in euery church the Gospell sheweth Where two or three be gathered together in my name Math. 28. â— there am I in the middes of them And in an other place Behold I am wyth you vntill the end of the world Math. 28. By which it may appeare christ the vniuersall head euery where to be with hys misticall body the Church who by hys spirite worketh in all places how far so euer they be distaunt the vnitie and concorde of the same And as for any other vniuersall head to be euer all then christ himselfe Scripture prooueth not as it is shewed before And yet for a further proofe to take away the scruples that peraduenture doe to your appearaunce rise of certayne wordes in some auncient authors and especially in S. Cyprians epistles as that the vnitie of the church stood in the vnity with the bishop of Rome though they neuer call him supreme head Aunswere to S. Ciprian if you will wey and conferre all their sayinges together you shal perceiue that they neither spake nor ment otherwise but wheÌ„ the bishop of Rome was once lawfully elected and enthroned if then anye other woulde by faction might force or otherwise the other liuing and doing his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe as Nouatianus did attempt in the tyme of Cornelius then the sayd fathers reckoned them Catholicks that did communicate with him that was so lawfully elected and the custome was one primacye to haue to doe with an other by congratulatorye letters soone after the certayntye of theyr election was knowne to keepe the vnity of the Church and that they that did take part or mayntayne the vsurper to be schismatickes because that vsurper was a schismaticke Quia non sit fas
commaunding Leo then Bishop of Rome to come vnto the same And albeit Leo neither liked the tyme which he would for a season shoulde haue bene deferred nor yet the place for he wold haue had it in Italy wheras the Emperour by hys owne commaundement had called it to Calchis in Asia yet he answered the Emperor that he would gladly obey his commaundement and sent thither his agentes to appeare there for him as doth appeare in the Epistles of Leo to Martiane then Emperoure xli.xlvii.xvliij and in the xlix Epistle to Pulcheria the Empres. And likewise desireth Theodosius the Emperour to commaund a Councell of Bishops to be called in Italy for taking away such contentions and troubles as at that tyme troubled the quietnes of the Churches And in many moe Epistles of the same Leo it doth manifestly appeare that the Emperoures alwayes assembled generall Councels by theyr commaundementes And in the sixt generall Councel it appeareth very playnly that at that time the Byshoppes of Rome made no clayme nor vsed anye title to call themselues heades vniuersall ouer all the Catholicke Churche as there doth appeare in the superscription or salutation of the foresayd Synodicall preamble which is this word for word To the most godly Lordes and most noble victors and conquerours the welbeloued Children of God and our Lord Iesu Christ Constantine the great Emperour and to Heraclius and Tiberius Cesars Byshop Agatho the seruaunt of the seruaunts of God with all the cōuocations subiecte to the Councell of the See apostolicke sendeth greeting And he expresseth what Countryes he reckoned and comprehended in that superscription or salutation For it followeth that those were vnder hys assembly whiche were in the North and East partes so that at that time the byshop of Rome made no such pretence to be ouer and aboue all as he nowe doth by vsurpation vendicating to hymselfe the spirituall kingdom of Christ by which he raigneth in the heartes of all faythfull people and then chaungeth it to a temporall kingdome ouer and aboue all kinges to depose them for hys pleasure preaching thereby the flesh for the spirite and an earthly kingdome for an heauenly to hys owne damnation if he repent not Pet. 2. Where hee ought to obey hys prince by the doctrine of S. Peter in his first Epistle saying Be ye subiect to euery ordinaunce of man Rom. 14. for the Lordes sake whether it be to the king as to the chiefe or vnto gouernours as sent of hym to the punishment of the euill doers and to the prayse of the good Agayne S. Paule Let euery soule be subiect to the higher powers With other thinges before alledged So that this his pretensed vsurpation to be aboue all kings is directly agaynst the scriptures geuen to the Churche by the Apostles whose doctrine whosoeuer ouerturneth can be neyther the head nor yet the least member of the Church Wherfore albeit ye haue hetherto sticked to the sayd wrongfully vsurped power moued thereto as ye write by your conscience yet sithence now ye see further if ye lust to regarde the meere truth and such auncient authours as haue bene written to you of in tymes past we would exhorte you for the wealth of your soule to surrender into the Byshoppe of Romes handes your redde hatte by whiche he seduced you trustyng so to make you beyng come of a noble bloud an instrument to aduaunce his vayne glory whereof by the sayd hat hee made you participant to allure you thereby the more to his purpose In whiche doyng yee shall returne to the truth from whiche yee haue erred doe your duetye to your soueraigne Lord from whom ye haue declined and please thereby almightie God whose lawes ye haue transgressed and in not so doyng ye shall remayne in errour offendyng both almightie God and your naturall soueraigne Lord whome chiefly yee ought to seeke to please Which thyng for the good mynde that we heretofore haue borne you we pray almightie God of his infinite mercy that you do not Amen When all other kynges subiectes Anno 1535. and the learned of the Realme had taken and accepted the othe of the kynges supremacie onely Fisher the Byshop of Rochester Syr Thomas More refused as is aforesaid to be sworne who therfore fallyng into the daūger of the law were committed into the Tower and executed for the same an 1535. This Iohn Fisher aforesayd had written before agaynst Oecolampadius whose booke is yet extant and afterward agaynst Luther Iohn Fysher Bishop of Rochester enemye to Christes Gospell Also amongest other his actes he had bene a great enemy and persecuter of Iohn Frith the godly learned Martyr of Iesus Christ whom hee and Syr Thomas Moore caused to be burned a yeare and a halfe before and shortly after the said fisher to his confusion was charged with Elizabeth Barton called the holy maid of Kent and founde guilty by act of Parleament as is aboue recorded For his learning and other vertues of life this Bishop was well reputed and reported of many and also much lamented of some But whatsoeuer his learning was pitie it was that he being indued with that knowledge should be so farre drowned in such superstition more pitie that he was so obstinate in his ignoraunce but most pitie of all that he so abused the learning he had to such crueltie as hee dyd But thus commonly we see come to passe as the Lorde saith That who so striketh with the sworde shall perishe with the sworde 〈…〉 with 〈◊〉 and they that staine their handes with blood seldome do bring their bodies drie to the graue as cōmonly appeareth by the end of bloudy tyrantes and especially such as be persecuters of Christes poore members Byshop Fysher and Sir Tho. More persecutors In the number of whom was this Bishop and sir Thom. More by whom good Iohn Frith Teukesbery Thomas Hytten Bayfild with diuers other good saintes of God were brought to their death It was sayde that the Pope to recompence Byshop Fisher for his faithfull seruice had elected him Cardinal and sent him a Cardinals hat as far as Calice but the head it should stand vpon was as hie as London bridge ere euer y e Popes hat could come to him Thus Bishop Fisher and Syr Thomas More which a litle before had put Iohn Frith to death for heresy against the Pope Byshop Fysher Syr Tho. More beheaded were themselues executed and beheaded for treason against the king the one the xxij of Iune the other the vi of Iuly ann 1535. Of sir Tho. More some thing hath bene touched before who was also recounted a man both wittie learned but whatsoeuer he was beside a bitter persecuter he was of good men The lying bookes of Syr Tho. More and a wretched enemie against the truth of the Gospel as by his bookes leaft behind him maye appeare wherein most slanderously and contumeliously he writeth against Luther Zwinglius Tindal Frith Barnes
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
sacrament had stande in the open confession therof according to the auncient veritie of the doctrine receaued in the Churche before he was so handled by certaine malignaunt superstitious monks that what by euill entreatie and what for feare of deathe such is the weake frailty of man he began to shrinke and afterward did in deede recant the truth Of these malicious ennemies againste Berengarius the chiefest troubler was Lancfranke Abbot of Codune afterward Archbishop of Canterbury Guimond monke likewise first of the abbey of Leufrede afterward Archb. of Auersane Algerius also monke of Corbein Fulbertus also monke and byshop and Hildebrand sometime monke of Cluniake and then Archdeacon of Turon afterward Bishop of Rome By these and such other monkes of the like fraternitie the errour and heresie of transubstantiation began firste to be defended and partes publikely in wryting to be taken about that matter Lancfrancke a persecutor of Berengarius Of the which sides and partes the firste that began to set vp that faction by wryting seemeth to be Paschasius who was a little before Berengarius aboute the time of Bertrame and likewise Lancfrancke the firste that brought it into England Paschasius the first beginner of the faction of transubstantiation On the contrary side againe the firste that was openly impugned and troubled for denying transubstantiation was this Berengarius with whom Lancfranck also was supposed at the first beginning to holde and take part but afterward to cleare himselfe he stoode openly against hym in the Councell and wrote against him It foloweth then in the Acte of the Councel that when the Synode of Archbishops Bishops Abbots and other Prelates were together assembled y e greater number saith the storie did holde that the breade and wine were turned substantially into the body and bloud of Christ. Notwithstanding sayeth he diuers there were in the sayde Councel whych helde the contrary wyth Berengarius Ex W. Malmesb but at laste were driuen to geue ouer Berengarius amonge the rest after he had long stand in the constant defence of the truth at last relented to their willes confessing his errour where none was and desired pardon of the Councell And thys was as seemeth to W. Malmesb. hys firste geuing ouer Who afterwarde returning to hymselfe agayne after the death of Pope Leo The story recantation of Berengaâ—ius declaâ—â—d by W. Malmesb. De gestis Anglorum Lib. 3. and prickte with the stinge of conscience was driuen againe to recognise the truthe whych he before had denied The Pope sayeth Malmesb. perceauing this would not leaue him so but sent into Fraunce Hildebrande hys Cardinall Chaplaine as meete a mate for such a feate as was in all Satans courte and made him with a wany and to come againe coram nobis who so handled Berengarius and bringing hym before the face of the Councel bolden at Turon that he made him to say erraui once again against whome stoode vp in that Councell Lanfrancus and Guimundus aforesaid impugning his assertion And thus staÌ„deth the narration of W. Malmesbery But by the actes of y e Councel of Rome appeareth an other declaration which is that thys latter recantation of Berengarius shoulde be at Rome vnder Hildebrand being then Pope The order of his recantation declared Ex actis Romani Concilij in the yere of our Lord. 1076. and in the moneth of February and that in the sayde Councell holden in Ecclesia Saluatoris thys recantation of Ego Berengarius was made and he enioyned by the sayd Pope Hildebrand vpon hys oth neuer hereafter to teache or dispute contrary to that faith of the Sacrament there holden c. Againe Henry Bullinger in his booke The order of the sayd recantation reported out of Henr. Bulling De origine erroris cap. 10. De origine erroris following belike some other authour expresseth the order of the foresayd recantation after thys sorte and sayeth that in the time of Pope Leo. 9. Anno. 1051. there was a Romane Councell holden at Uercellense in the whyche Councell Lanfrancke beinge then present the Booke of Ioh. Scotus was openly read and there condemned Also Berengarius was sent for Concilium Vercellenâ—e who seeing the preiudiciall proceeding of that Councell refused himselfe to come but sent two Clerkes which openly there defended hys cause and quarell and were for the same committed vnto prison Such is the freedome of the Popes generall Councels w t prisons and violence to defend their verities Against the doings of this Councel notwithstanding the French men stoode stiffe both at Angew and Turon ioyning and consenting wyth Berengarius Not long after this died Pope Leo and after him succeeded Pope Uictor Concilium Florentinum by whom an other Synode was kept at Florence where the Actes and doings of the foresayde Councel of Uercellense were confirmed and a Legate also appointed to be sent to Turon in Fraunce This legate was Hildebrand aboue mentioned Concilium Turonense who calling the clergy of Fraunce together in a Synode fell there in hande wyth the cause of the Sacrament Berengarius not being ignoraunt of these Romaine Councels so kept himselfe that in all his action he would geue none other answere but that he beleeued and consented with the faith of the Catholicke Churche so for that time did frustrate the purpose of the councel rather deluding the preteÌ„ses of his ennemies then freely confessing the simple truth Againe Concilium Romanum â—ub Nicol. 2. after Uictor came Pope Nicholas 2. who congregating an other Councell at Rome An. 1058. sent for Berengarius there to appeare who being present argued what he could for the iustnesse of his cause but all woulde not serue In the Popes generall Councels such a stroke and mastership beareth authoritie aboue veritie Berengarius being thus borne downe on euery side by might superioritie when no remedye woulde serue Might beareth downe right but hee muste needes recant againe for the law of relapse was not yet in season he desired to know what other confession of the sacrament the Pope woulde require of him The last recantation of Berengarius Humbertus author of the decree Ego Berengarius besides y t whych hee hadde there confessed Then Pope Nicolas committed that charge to Humbart a Monke of Lotharinge and after a Cardinall y t he should draw out in formable wordes the order of his recantatioÌ„ after the prescription of Rome whych hee shoulde reade and publickely professe before the people The forme of which words is registred in the Decrees De consecrat dist 2. Ego Berengarius c. The effecte whereof is thys That hee pretendeth with heart and mouth to professe that he acknowledging the true catholicke De consecra Dist. 2. cap. Ego Berengarius and Apostolicall faith doth execrate all heresie namely that wherewyth hee hath lately bene infamed as holding that the bread and wine vpon the Altare after the
who in hys 4. booke wryting of Transubstatiation in what time and by whose authority it was first establieshd hath these words which also are before mentioned pag. 257. These woordes of the Scripture might be expounded more easily and more plainly wythout transubstantiatioÌ„ but the Church did chuse thys sence whych is harder being thereto mooued as seemeth chiefly because men shoulde holde of the Sacraments the same whyche the Churche of Rome doth holde c. And further in the same place the sayde Duns expounding himselfe what hee meaneth by the churche of Rome maketh there expresse mention of the sayde Innocentius the 3. and of thys Councell of Laterane c. And furthermore to the entent that such as be indifferent seekers of the trueth may be more amplie satisfied in this behalfe that this transubstantion is of no antiquitie but of a late inuention I wil also adioyne to this testimonie of Iohan. Scotus Erasm. lib. Annot in 1. Cor. cap. 7. the iudgement and verdite of Erasm. lib. Annot. where he wryteth in these wordes In Synaxi transubstantiationeÌ„ serò definiuit Ecclesia Diu satis erat credere siue sub pane consecrato siue quocunque modo adesse verum corpus Christi Serò c. That is In the sacrament of the communion the church coÌ„cluded transubstantiatioÌ„ but of late dayes Long before that it was sufficient to beleue the true body of Christ to be present eyther vnder bread or els by some maner c. The second Article As touching the seconde Article which debarreth from the lay people the one halfe of the Sacramente The second article of both kindes vnderstanding that vnder one kind both partes are fully contained for so much as the world wel knoweth that thys Article is but young inuented decreed and coÌ„cluded no longer since then at the Councel of Constance not past 200. yeres agoe I shal not nede to make any long standing vpon that matter Read afore pag. 611. especially for that sufficient hath bene â—aid thâ—rof before in our long discourse of the Bohemians story pag. 611. First lette vs see the reasons and obiections of the aduersaries in restraining the Laitie from the one kynde of this Sacrament The reasons and obiections of the Papistes against both kindes The vse say they hath bene so of longe continuaunce in the Churche Whereunto we aunsweare that they haue no euident nor authentike example of anye auncient custome in the church which they can produce in that behalfe Item where they alledge the place of S. Luke where Christ was known in breaking of bread Luke 24. c. citing moreouer many other places of Scripture wherein mention is made of breaking of bread to aunswer therunto although wee doe not vtterly repugne but that some of those places may be vnderstanded of the Sacrament yet that beynge graunted it followeth not therefore that one parte of the Sacrament was only ministred to the people without the other when as by the common vse of speach vnder the naming of one part the whole action is meant Neither doth it followe because that breade was broken among the brethren therefore the cuppe was not distributed vnto them For so we finde by the words of S. Paule that y e vse of the Corrinthians was to communicate not onely in breaking of bread but in participating the cuppe also The cup sayeth he which we participate 1. Cor. 10. c. Also after the Apostles in the tyme of Cyprian of Hierome of Gelasius and other successiuely after them it is euident y t both the kindes were frequented in the Churche First Cyprian in diuers places declareth that the sacrameÌ„t of the bloud was also distributed Cypria lib. 1. Epist. 2. De laicis Martyribus Scriberis How do we sayth he prouoke them to stand in the confession of Christ to the sheding of their bloud if we deny vnto them the bloud of Christ when they prepare themselues to the conflict The wordes of Hierome are plaine Priestes sayth he whiche minister the Eucharist Hieronimus in Sophon cap. 3. and deuide the bloude vnro the people In historia tripartita it was sayde to y e Emperour Theodosius In Histor tripart lib. 9. how will you reciue the body of the Lord with such bloudy handes or the cup of hys precious bloud with that mouth which haue spilled so much innocent bloud In the Canon of Gelasius and in the Popes own decrees De consecrat these words we read We vnderstand that there be some whych receauing onely the portion of the Lordes bodye doe abstaine from the cuppe of hys sacrate bloud to whom we enioyne that either they receaue the whole Sacrament in both the kinds or els that they receaue neither The Councell of Constance a sacrilegious Councell for the diuiding of that whole one Sacrament cannot be done without great sacriledge c. So that thys decree of Pope Gelasius being contradictorie to the councell of Constance it must follow that either y e pope did erre or els the councell of Constance must needes be a sacrilegious Councel as no doubt it was The like testimonie also appeareth in the Councell of Toletane The forbidding of both kindes of the SacrameÌ„t hath no ground of auncient custome No custome may derogate from the Lordes expresse commauÌ„dement The Lordes testament ought not to be altered â—or any respecte that the laitie did then communicate in bothe kindes besides diuers other olde presideÌ„ts remaining yet in the churches both of Germanie and also of Fraunce declaring likewise the same And thus it standeth certain and demonstrable by manifolde probations how farre this newfound custome differeth from all antiquitie and prescription of vse and time Againe although the custome therof were neuer so auncient yet no custome may be of that strength to gainstand or countermaunde the open and expresse commaundement of God which sayeth to all men Bibite ex hoc omnes Drincke yee all of this c. Againe seeing the cup is called the bloude of the newe testament who is hee that dare or can alter the Testament of the Lorde when none may be so hardy to alter the Testament of a man being once approoued or ratified Further as concerning those places of Scripture before alledged De fractione panis that is of breaking of bread wherupon they thinke themselues so sure that the Sacrament was then ministred but in one kinde To aunswere thereunto first we say it may be doubted whether all those places in Scripture De fractione panis In fractione panis are to be referred to the Sacrament Secondly the same beyng geuen vnto them yet can they not inferre thereby because one parte is mentioned that the full Sacrament therefore was not ministred The common maner of the Hebrue phrase is vnder breaking of bread to signifye generally the whole feaste or supper as in the Prophete Esay these woordes Frange esurienti panem tuum doe signifie as
from their wyues but yet knowyng the infirmitie of man limiteth the tyme withall addyng In diem tertium and goeth no further He saith not as Anselme said in the Councel of Winchester Iurabunt praesbyteri diaconi Subdiaconi vxores suas omnino abiurare nec vllam deinceps cum eis conuersationem habere sub districtione censurae c. The like order also was taken by the Lorde with the priests of the old Testament who although they were enioyned to withdraw themselues from their wiues duryng the tyme of their priestly seruice yet for auoyding fornication they were permitted to haue their wyues notwithstanding So that both their absenting from their wyues serued to sanctification and their resorting agayne vnto them serued to auoid adultery and fornication But here our priestly prelates will obiect that bicause they be continually conuersant about the priestly function therfore a perpetuall sanctification is of them specially required Whereunto I answer Obiectioâ— of the Papisteâ— why Priestes should liâ—e wiues Answere 〈◊〉 the obieâ—â—â— 1 First the priestly function of those high priests sacrifising for the people in the old lawe representeth onely the function of Christ the high priest sacrifising for the sinnes of the world which truly and onelie perfourmed that pure chastitie in his sanctified body which the law then in those priests prefigured 2 Secondarilie speaking now of the Priestes of the newe Testament and speaking properly the Scripture knoweth nor admitteth no Priest to sacrifice to God for the sinnes of man No sacrifâ—â—â—â— for sinne bâ—t onely Christ. but only the high king and priest Christ Iesus 3 Thirdly vnto that priest all other be but seruaunts and Ministers of whome some be Apostles some Prophetes some Euangelistes some Preachers hauyng the gyft of vtteraunce some Interpreters and Doctours hauyng the gyft of vnderstandyng some Deacons seruyng the Lordes boorde The office of all whome chiefly coâ—sisteth in ministring the word next in administring the Sacraments 4 Fourthly for so much as in these principally aboue all other purenesse and sanctification of lyfe is required as much and more too then was in the Priestes of the olde Law from whom all fornication adulterie incest Mariage more conuenient for Priestes of the new law then of the olde 1. Cor. 1. and vncleannesse of lyfe ought most to be banished therefore in these especially aboue the Priestes of the olde Law matrimonie and spousage is most requisite and conuenieÌ„t who so euer he be which otherwise can not conteine accordyng to the Apostle saying Vnusquisque vxorem suaÌ„ habeat propter fornicationem 5 Fiftly neyther is this matrimonie in these any hinderance to their sanctification before God Matrimony is no hinderance but a furtherance to sanâ—â—ficatioÌ„ but rather furthereth helpeth their sanctification forasmuch as where matrimonie is not there commonly raigneth adulterie fornication and all kindes of filthinesse accordyng to the true sayeng of Bernard Tolle de Ecclesia honorabile connubium thorum immaculatum nonne reples eam concubinarijs incestuosis seminifluis mollibus masculorum concubitoribus omni denique genere immundorum That is 〈◊〉 sup Cant. Serm 66. Take froÌ„ the Church honourable mariage and the bed vndefiled shalt thou not replenish it with Concubinaries with incestuous persons Sodomiticall vices and finally with all kynd of beastly filthinesse The truth of which saying lacketh no kynde of examples for confirmation if we listed here to ransack the liues of these glorious despisers of matrimony euen from Lanfrank the first ringleader of this daunce here in England with * Paulus Monke of Cadone his Nephew whome Mathew Paris misdoubted to be his owne sonne vnto Steuen Gardiner with his gouldelockes the author and workemaister of these sixe articles But to the reasons of Anselme hitherto sufficient which of themselues be so friuolous and grosse that only to recite them is enough to confute the same Permitting therefore the rest to the discussion of Diuines it shall suffice for our purpose professing here to write stories to declare and make manifest by processe of tymes histories that this cruell lawe compelling ministers of the church to abiure matrimonie entred not into this land before Lanfranke and Anselme his successor as both may appeare by the multitude of priests sonnes lawfully begotten in matrimonie and succeeding in the churches here of England testified by the epistle of Pope Paschalis to Anselme before pag. 196. and also may appeare likewise by the Councell of Anselme holden at Winchester which partly was touched before and now the full act we haue more largely expressed to be read and seene of all posteritie as vnder followeth The Acte against Priestes mariage concluded in the Councell at Winchester vnder Anselme An. 1104. 〈…〉 at the 〈◊〉 in Wynchester HAEc sunt statuta de Archidiaconibus Praesbyteris Canonicis in quocunque gradu constitutis quae Wintoniae statuerunt Anselmus Archiepiscopus Cantuariensis cum eo Girardus Archiepiscopus Eboracensis omnes alij Angliae Episcopi in praesentia gloriosi Regis Henrici assensu omnium Baronum suorum Statutum est vt Praesbyteri Diaconi castè viuant foeminas in domibus suis non habeant praeter proxima consanguinitate sibi iunctas secundum hoc quod sancta Nicena Synodus deâ—iniâ—â—t Illi verò praesbyteri diaconi siue subdiaconi qui post interdictum Londonensis Concilij foeminas suas tenuerint vel alias duxerint si elegerint in sacris ordinibus remanere iureÌ„t quòd cum eis carnale commertium non habebunt amplius Statutum est etiam vt praedictae foeminae in domo cum eis scienter non conueniant neque huiusmodi faeminae in territorio Ecclesiae habitent Si auteÌ„ propter aliquam honestam causam eos colloqui oporteat cum duobus ad minus legitimis testibus extra domum colloquantur Si verò in duobus aut tribus legitimis testibus vel publica parochianorum fama aliquis eoruÌ„ accusatus fuerit quòd hoc statutum transierit purgabit se adiunctis secum ordinis sui idoneis testibus sex si praesbyter quinque si diaconus quatuor si subdiaconus sueriti Cui autem haec purgatio defecerit vt transgressor sacri statuti iudicabitur Illi verò praesbyteri qui diuini altaris sacrorum ordinum contemptores praeelegerint cum vxoribus suis habitare à diuino officio remoti extra * 〈…〉 extra 〈…〉 intelligâ—â— hortum ponantur infames pronunciati Eadem sententia Archidiaconos Canonicos omnes complectitur de abiurandis vxoribus de vitanda earum conuersatione de districtione censurae si statuta transgressi fuerint Iurabunt Archidiaconi omnes quòd pecuniam non accipient pro tolleranda transgressione huius statuti Sed neque vllo modo tollerabunt praesbyteros vxoratos cantare vel vicarios habere quòd ipsi non dissimulabuÌ„t per Archidiaconos suos hoc inquirere fideliter episcopis suis
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌ„wels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought 〈◊〉 the 〈◊〉 as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌ„demned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession 〈◊〉 the L. Cromâ—wel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌ„g my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌ„fidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â— Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ„ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the 〈…〉 Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
he went from me I tolde hym he came to me about euensong time and that one brought hym vnto my Chamber doore whome I knowe not and that he told me he would goe to Woodstocke for some venison to make mery withall this Shroftide and that he woulde haue borowed a hatte and a paire of high shoes of me but I had none such to leÌ„d hym and then he straight went hys way froÌ„ me but whether I knowe not All these my sayings the scribe wrote in a paper booke Then they earnestly required me to tell them whether I had conueyed hym for surely they sayde I brought hym going some whether this morning for that thei might wel perceiue by my foule shoes and dirty hosen that I had trauailed wyth hym the most part of this night I aunswered plainly that I lay at Alborne Hall with sir Fitziames and that I had good witnes therof there They asked me wher I was at Euensong I tolde them at Friswides and that I sawe firste M. Commissarie and then maister D. London come thether at that time vnto M. Deane of Frisewides and that I saw them talking together in y e Church there D. London and the Deane threatned mee that if I would not tell the truthe where I had done hym or whether he was gone I should surely be sent vnto the Toure of London and there be racked and put into litle ease But M. Commissary prayed me with gentle words to tell him where he was that he might haue him againe he would be my very great frende deliuer me out of trouble straitway I told hym I could not tel where he was nor whether he was become Thus did they occupie and tosse mee almost two houres in the chappel sometimes with threatnings and foule wordes and then wyth faire wordes and fayre promises flattering mee Then was hee that brought M. Garret vnto my chamber brought before me and caused to declare what M. Garret sayde vnto me at hys comming to my chamber but I saide plainely I heard him say no such thing for I thoughte my nay to be as good as hys yea seeing it was to rid and deliuer my Godly brother out of trouble and pearill of his life At the last when they could get nothing of me whereby to hurt or accuse any maÌ„ or to know any thyng of y t which they sought they al 3. together brought me vp a loÌ„g staires into a great chamber ouer M. coÌ„missaries chamber wherin stode a great paire of very high stocks Then M. Commissary asked me for my purse girdie toke away my mony and my kniues and then they put both my legs into y e stockes and so locked me faste in them in which I sate my fete being almost as high as my head and so departed they I thinke to their abominable masse locking fast y e chamber doore and leauing me alone When all they were gone then came vnto my remembrance the worthy forewarning and godly declaration of that most coÌ„stant martyr of God M. Iohn Clarke my father in Christ who well nigh two yeres before that wheÌ„ I did earnestly desire hym to grauÌ„t me to be his scholler that I myght go w t hym continually when and wheresoeuer he shoulde teache or preache the whych he did daily sayd vnto me much after this sort Dalaber you desire you wot not what that you are I feare me vnable to take vpon you For though nowe my preaching be swete and pleasaunt vnto you because there is yet no persecution laide on you for it yet the time will come that peraduenture shortly if ye continue to liue godly therin that God will lay on you the crosse of persecution to try you withall whether you can as pure golde abide the fire or as stubble and drosse be consumed therew t. For the holy Ghoste plainely affirmeth by S. Paule quod omnes qui pie volunt viuere in Christo Iesu persecutionem patientur Yea 2. Tim. 3. you shall be called and iudged an heretike you shal be abhorred of the world your owne friends and kinsfolke wil forsake you and also hate you and you shal be cast into prison and no man shall dare to help or comfort you and you shall be accused brought before the bishops to your reproche and shame to the great sorow of all your faithfull friendes and kinsfolke Then wil yee wish yee had neuer knowen thys doctrine Then will ye curse Clarke 〈◊〉 Crosse â—â—â—monly folâ—â—weth the Gospel and wish that yee had neuer knowen him because he hath brought you to al these troubles Therfore rather then that ye shuld do this leaue of from medling of this doctrine and desire not to be and continue in my company At which wordes I was so grieued that I fell downe on my knees at his feete with aboundance of teares and sighes euen from the bottome of my heart I earnestly besought him y t for the tender mercy of God shewed vnto vs in our Lord Iesus Christ he would not refuse me but receiue me into his company as I had desired saying that I trusted verily that he which had begon this in me woulde not forsake me but geue me grace to continue therin vnto the ende When he heard me say so he came to me and toke me vp in his armes kissed me the teares trickling downe from his eyes sayd vnto me The Lorde almighty grauÌ„t you so to do and from henceforth for euer take me for your father and I will take you for my sonne in Christe Nowe were there at that time in Oxforde diuers Graduates and Scholers of sundry Colledges Halles whome God had called to the knowledge of his holy worde which all resorted vnto M. Clarkes disputations lectures in diuinitie at all times as they might and when they might not come conueniently I was by M. Clarke appoynted to resort to euery one of them wekely and to know what doubts they had in any place of the scriptures that by me froÌ„ hym they might haue the true vnderstanding of the same which exercise did me most good and profite to the vnderstandinge of the holy scriptures which I most desired This foresaide forewarnyng and godly declaration I say of this most godly Martir of God M. Clarke coÌ„ming to my remembrance caused me wyth depe sighs to cry vnto God from my hart to assist me wyth his holy spirit that I might be able paciently quietly to beare suffer whatsoeuer it shuld please him of his fatherly loue to lay on me to his glory the comfort of my dearely beloued brethren whom I thought now to be in great feare anguish least I would be an accuser of them all for vnto me they al were well knowne all theyr doings in that matter But God be blessed I was fully beÌ„t neuer to acuse any of theÌ„ whatsoeuer should happen of me Before dinner M. Cotisforde came vp to me
being asked why he kept not the holy day he aunswered that was no worke and that it was better to do that then to sitte at the Alehouse drinkyng dronke W. Fastendiche For speaking certayne wordes agaynst y e sacrament of the aulter and beleued not Of Woodborne that it was the very body of Christ. W. Galand W. Garland talking of extreme vnction sayd that those thinges were Godly signes but there were but two sacramentes c. W. Webbe Because hee set the Image of a headlesse Beare in the Tabernacle of S. Roke Of Westwycombe ¶ Thomas Bernard and Iames Morton Martyrs ABout the same time Iohn Longland Byshop of Lincolne burned two vpon one day Tho. Bernard Iames Morton Martyrs the one named Tho. Bernard and the other Iames Morton The one for teaching the Lordes prayer in English and the other for keeping the Epistle of S. Iames translated into English In Oxford also the same time or much thereabout recaÌ„ted one M. Barber maister of Arte of that Uniuersitie The recantation of M. Barber in Oxford a man excellently learned Who being called vp to Lambeth before the Archbishop Thomas Cranmer was in his examination so stout in the cause of the sacrament so learnedly defended himselfe therein that as it is credible affirmed of them which yet be aliue and were present thereat neyther Cranmer himselfe nor all they could well answer to his allegations brought out of Austen Wherin he was so prompe and rype of himselfe that the Archbishop with the residue of his company were brought in great admiration of him Notwithstanding by compulsion of y e time and daunger of the vi articles at last hee relented and returning agayne to Oxford was there caused to recant After which the good man long prospered not but ware away Ex testimonio Rad. Moris A mery and pleasaunt narration touching a false fearfull imagination of fire raysed among the Doctors and Maisters of Oxford in S. Maries church at the recantation of M. Mallary M. of Arte of Cambridge THis recantatioÌ„ of M. Barbar aforesayd in the Uniuersitie of Oxford bringeth me in remembrance of an other recantation likewise happening not long before The recantation of M. Malary Graduate of Cambridge who recanted at Oxforde in y e sayd Uniuersity which I thought here not to ouerpasse and namely for that the same caryeth withall a mery rydiculous spectacle not vnworthy to be remembred here to be inserted somewhat to recreate refreshe by the way the wery mind of the reader after so many bloudy and lamentable storyes executions recantatioÌ„s and tragedyes aboue passed The story is this There was one M. Malary mayster of Arte of Cambridge scholer of Christes Colledge who for the like opinions to those aboue rehearsed holden contrary to the catholicke determination of holy mother church of Rome y t is for the right truth of Christes Gospell was conuented before the Bishops and in the end sent to Oxford there openly to recant Malary brought into S. Maryes Church with his fagotte and to beare his fagot to the terror of the Studentes of that Uniuersiâ—y The time and place was appointed that he should be brought solemly into S. Maryes church vpon a Sonday where a great number of the head Doctors and Diuines and other of the Uniuersity were together assembled beside a great multitude of Citizens and towne dwellers which came to behold the sight Furthermore D. Smith preached at the recaÌ„tatioÌ„ of Malary because that solemnity should not passe w t out some effectuall Sermon for the holding vp of the mother Church of Rome D. Smith reader then of the Diuinity lecture was appoynted to make the Sermon at this recantation Briefly at the preaching of this SermoÌ„ there was assembled a mighty audience of all sorts and degrees as well of Studentes as other Few almost were absent which loued to heare or see any newes In so much y t ther was no place almost in the whole Church which was not fully replenished with concourse and throng of people All thinges thus being prepared and set in a readines commeth forth poore Mallary with his fagotte vpon hys shoulder The SacrameÌ„t of the aultar brought into the Pulpit Not long after also procedeth the doctor into the pulpite to make his Sermon the purpose and argument wherof was wholy vpon the SacrameÌ„t The which Doctor for the more confirmation and credite to his wordes had prouided the holy catholick cake and the Sacrament of the aulter there to hang by a string before him in y e pulpit Thus the Doctor with his God almighty entring his godly Sermon had scarce proceded into the middest therof the people geuing great silence with all reuerence vnto his doctrine but soddenly was heard into the Church the voyce of one crying in the street fire fire The party which first cryed thus in the street was called Heuster The occasion was this for that he comming from Allhallowes Parish saw a Chimney on fire and so passing in the street by S. Maryes Church cryed fire fire as the fashion is meaning no hurt This sound of fire being heard into the Church fyrst of them which stoode outtermost next to the Church doore so encreased and went from one to an other Amaze among D. Smithes audieÌ„ce in Oxford that at length it came vnto the eares of the Doctors at last to the preacher himselfe Who as soone as they heard the matter being amazed with soddeine feare and maruelling what the matter should meane beganne to look vp into the toppe of the Church and to behold the walles The residue seeyng them look vp looked vp also Then began they in the middest of the audience to crye out with a loud voyce fire fire Where sayth one where sayth on other In the Churche sayth one The mention of the Church was scarsely pronouÌ„ced when as in one moment there was a common cry amongest theÌ„ the Church is on fire the Church is sette on fire by heretickes S. Maryes Church in Oxford falsly supposed to be set on â—â—re by heretickes c. And albeit no man did see any fire at all yet forsomuch as al meÌ„ cried out so euery man thought it true that they heard Then was there such feare coÌ„course and tumult of people through the whole church that it caÌ„ not be declared in wordes as it was in deed And as in a great fire where fire is indeed we see many times how one litle sparke geueth matter of a mighty flame setting whole stackes and piles on burning so here vpon a small occasion of one mans worde kindled first a general cry then a strong opinion running in euery mans head within the Church Deluders deluded thinking the Church to be on fire where no fire was at all Thus it pleased almightye God to delude these deluders that is that these great Doctors and wise men of the Scholes We see great Clarkes how they
Papistes who will needes be both accusers and also â—â—dges in their owne opinions and causes and be not iudges your selues of your owne phantasticall opinions and vayne expositions for in such high causes ye may lightly erre And although you be permitted to reade holy scripture and to haue the worde of God in your mother tongue you must vnderstand that it is licenced you so to do onely to informe your owne conscience and to instruct your children and family and not to dispute and make scripture a rayling and a taunting stocke agaynst priestes and preachers as many light persons do I am very sory to know and heare how vnreuerently that most precious iewel the word of God is disputed rymed How are they 〈◊〉 to 〈◊〉 Gods word when none 〈…〉 to â—ead it vnder the degree of a Gâ—nâ—leman song iangled in euery Alehouse and Tauerne contrary to the true meaning and doctrine of the same And yet I am euen as muche sory â— Hierom wisheth the Scriptures not onely to be read of all men but also to be song of women at their rockes of plowmen at the plow of 〈◊〉 at their loome c. that the readers of the same folow it in doing so faintly coldly For of this I am sure that charity was neuer so faynt amongest you vertuous * Godly liuing though it encrease not with the Gospel so much as we wisheâ— yet the defecte thereof is not to bee imputed to the Gospel And if we well coÌ„pare tyme with time we shall find by vewing the bookes of the old Warmot questes of 〈◊〉 and baâ—des and wicked liuers 〈◊〉 presented to one nowe besides 〈◊〉 the common stues godly liuing was neuer less vsed nor god himselfe amongest Christians was neuer lesse reuerenced honored or serued Therfore as I sayde before be in charitye one with an other like brother and brother Loue dread and serue God to the which I as your supreme head and soueraigne Lord exhort and require you and then I doubt not but that loue and league that I spake of in the beginning shall neuer be dissolued or broken betwene vs. And as touching the lawes which be now made and concluded I exhort you the makers to be as diligent in putting them in execution as you were in making furthering the same or els your labour shall be in vayne your coÌ„mon wealth nothing relieued Notes vpon the foresayd exhortation The kinges Oration expeÌ„ded with notes vpon the same PRinces which exhort to concorde and charitie doe well but Princes which seeke out the causes of discord reforme the same do much better The papist and protestant Hereticke and Pharisee the old Mumpsimus and the newe Sumpsimus be teâ—mes of variance and dissention and be I graunt Symtomata of a sore wound in the commoÌ„ wealth but he that will amend this wound must first beginne to search out the causes and to purge the occasion thereof otherwise to cure the sore outwardlye whiche inwardlye doth fester and ranckle still it is but vayne The roote and ground of al this greeuance riseth here of the prelates and clergy of Rome seeking as it seemeth altogether after riches pompe honour of this world to mayntayn y e same vnder pretence of religion doe in verye deed subuert religioÌ„ vnder y e title of the church they bring into the churche manifest errours absurdities intollerable who pretending to be fathers of the churche if they transgressed but in maners and lightnes of life or neglygence of gouernement they might be borne withall for peace concords sake and here modesty ciuillitie quietnes vnitie charitie might haue place amongst modest natures But now they obscure the glory of the sonne of God which in no case ought to be suffered they extinct the light grace of the Gospell they clogge mens consciences they set vp Idolatry mayntayn Idols they bring in false inuocation they restrayne lawfull matrimonye whereby groweth filthy pollution adultery and whoredome in the Church vnspeakable they corrupt the sacramentes they wrast the scripture as worldly purposes they kill and persecute Gods people Briefly theyr doctrine is damnable theyr lawes be impious their doinges are detestable And yet after all this they crept craftely into the hartes of princes vnder the title of the Church coulor of concord making kinges and princes beleue that all be heretickes and schismatickes which will not be subiect to their ordinary power Now almighty God who is a ielous God not suffering the glory of his sonne to be defaced nor his truth to be troden vnder foot stirreth vp againe the harts of his people to vnderstaÌ„d his truth to defend his cause WhervpoÌ„ of those two partes as two mighty flintes thus smiting together coÌ„meth out the sparcle of this diuisioÌ„ which by no wise can be quenched but that one part must nedes yeld geue ouer There is no neutrality nor mediatioÌ„ of peace nor exhortation to agremeÌ„t that will serue betwene these two contrary doctrines but either the Popes errors must geue place to Gods word or els the veritye of God must geue place vnto them Wherefore as the good intent and plausible Oration of the king in this behalf was not to be discommended in exhorting his subiectes to charity so had he much more deserued commendation if he hadde sought the right way to worke charity to helpe innocency amongst his subiects by taking away the impious law of the 6. articls the mother of all diuision and manslaughter For what is this to the purpose to exhort in wordes neuer so much to charity and in deed to geue a knife to the murtherers hand to run vpon his naked brother which neither in conscience can leaue his cause nor yet hath power to defend himselfe As by experience here foloweth to be seene what charity ensued after this exhortation of the king to charity by the racking and burning of good Anne Askew with 3. other poore subiectes of the king within halfe a yeare after whereof shortly you shall heare more declared When these Chauntries and colledges thus by Acte of ParliameÌ„t wert geuen into the kings hands as is aboue remembred which was about the moneth of DeceÌ„ber an 1545. the next Lent following D. Crome preaching in the Mercers chappel among other reasons and persuatioÌ„s to rouse the people from the vayn opinion of Purgatory inferred this grounding vpon the sayd act of parliameÌ„t that if Trentals and Chauntry masses could auayle the soules in Purgatory then did the Parliament not wel in geuing away Monasteryes Colledges chauÌ„tries which serued principally to that purpose But if the parliament did wel as no maÌ„ could deny in dissoluing them D. Cromes Dilemma agaynst priuate masses and bestowing the same vpon the king then is it a playne case that such Chauntries and priuate masses do nothing conferre to relieue them in Purgatory This dilemma of D. Crome no doubt was insoluble D.
to celebrate y e holy communion were accused of filthy commixion of meÌ„ and women together and the king the same time Henry 2. was made to beleue that beds with pillowes and mats were founde there in the floore where they laye together wherupon the same time diuers were condeÌ„ned to the fire and burned pag. 862. Finally what innocency is so pure or truth so perfect which can be voyd of these sclaunders or crimynatioÌ„s Read â—â—fore pag. 8 â— 2. wheÌ„ also our Sauior Christ himselfe was noted for a wine drinker a common haunter of the Publicanes c. Euen so likewise it pleaseth our Lorde and Sauiour Christ to keepe vnder and to exercise his church vnder the like kinde of aduersaries now raigning in the church No truth safe from false detraction who vnder the name of the church will nedes mayntain a portly state and kingdome in this world and because they can not vpholde theyr cause by playne scripture and the word of God they beare it ouâ— with facing rayling and slaundering making Princes and the simple people beleue that all be heretickes schismatickes blasphemers rebels subuerters of all authority commoÌ„ weales whosoeuer dare reply with any scripture agaynst theyr doings It is writteÌ„ of Nero that when he himselfe had burnt the Citty of Rome sixe dayes and seuen nightes Suetonius in Neâ—oâ—â—e he made open proclamations that the innocent Christians had set the City on fire to styrre the people agaynst them wherby he might burne and destroy them as rebels and traytors Not much vnlike seemeth the dealing of these religious Catholickes who when they be the true heretickes themselues and haue burnt and destroyed the Church of Christ make out theyr exclamatioÌ„s Buls briefes articles bookes Papistes 〈◊〉 the 〈…〉 be 〈…〉 them selues censures letters and Edicts against the poore Lutheranes to make the people beleue that they be the heretickes schismatickes disturbers of the whole world Who if they could proue them as they reproue them to be heretickes they were worthy to be heard But nowe they cry out vpon them heretickes and can proue no heresy they accuse them of errour and can proue no errour they call them schismatickes and what Church since the worlde stood hath bene the mother of so many schismes as the mother Church of Rome They charge them with dissention and rebellion And what dissention can be greater then to disseÌ„t from the scripture and word of God or what rebellion is like as to rebell against the sonne of God against the will of hys eternall Testamente They are disturbers they say of peace and of publicke authority Which is as true as that the Christians set the Citty of Rome on fire What doctrine did euer attribute so much to publicke authority of Magistrates as do the protestantes or who euer attributed lesse to magistrates or deposed moe dukes kinges and Emperours theÌ„ the Papistes They that say that the Bishop of Rome is no more but the Bishoppe of Rome and ought to weare no crowne is not by and by a rebell agaynst his king and Magistrates but rather a maynteyner of theyr authority which in deed the Byshop of Rome cannot abide Briefely wilt thou see whether be the greater heretickes the Protestantes or the Papistes Let vs try it by a measure A measure betweene the Protestantes and the Papists to try whether of them two are the greater heretickes ComparisoÌ„ betwene the doctrine of Papistes and of the Protestantes and let this measure be the glory onely of the sonne of God which cannot fayle Nowe iudge I beseeche thee whosoeuer knowest the doctrine of them both whether of these two do ascribe more or lesse to the Maiestye of Christ Iesus our king and Lord the Protestantes which admit none other head of the Church nor iustifier of our soules nor forgeuer of our sinnes nor Aduocate to his father but him alone Or els the papistes which can abide none of all these articles but condemn the same for heresy Which being so as they themselues wyll not deny now iudge good reader who hath set the Citty of Rome on fire Nero or els the Christians But to returne agayne to the purpose of our former matter which was to shew forth the proclamation of the Byshops for the abolishing of English bookes aboue rehearsed as being corrupt and full of heresye whiche not withstanding we haue declared to conteine no heresye but sounde and wholesome doctrine according to the perfect word and Scripture of God Here nowe when the Prelates of the Popes side had procured this Edict proclamation aforesayd for the condemnation of al such English bookes printed or vnprinted which made agaynst theyr aduantage they triumphed not a litle wening they had made a great hand against y e Gospell for euer to rise againe that they had established their kingdome for euer as in deed to all maÌ„s thinking it might seme no lesse For who would haue thought Gods mercifull helpe in time of neede after so strayt so precise and so solemne a proclamation set forth armed with the kinges terrible authority also after the cruel execution of Anne Askewe Lacels and the rest Item after the busy search moreouer and names taking of many other of whom some were chased away some apprehended and layd vp diuers in present perill expectation of theyr attachment who would haue thought I say otherwyse possible but that y e gospel must nedes haue an ouerthrow seing what sure worke the papistes here had made in setting vp theyr side and throwing downe the contrary But it is no new thing in the Lord to shew his power agaynst mans presuÌ„ption Gods power worketh commonly agaynst mans presumption that when he counteth himselfe most sure then is he furthest of and when he supposeth to haue done all then is he new to begin agayne So was it in the primitiue Church before Constantinus time that when Nero Domitianus Maxentius Decius and other Emperours impugning the gospell profession of Christ did not onely constitute lawes and proclamations against the Christians but also did ingraue the same lawes in tables of brasse minding to make all thinges firme for euer and a day yet we see how with a litle turning of Gods hand all theyr puissant deuises brasen lawes turned all to wind and dust So little doth it auayle for man to wrastle agaynst the Lord and his procedinges Howe so euer mans building is mortall and ruinous of brickle bricke and mouldring stones the Lord neuer taketh in hande to builde that either time can waste or man can pluck down What God setteth vp there is neither power nor striuing to the contrary What he entendeth standeth what he blesseth that preuayleth And yet mans vnquiet presumption will not cease still to erect vp towers of Babell against the Lord which the higher they are builded vp Towers of Babell agaynst the Lorde fall with the great ruine For what can
stand that standeth not with the Lord Which thing as in example of all ages is to be seene so in this late proclamation deuised by the bishops is in like maner exemplified The which proclamation though it was sore terrible for the time yet not long after Mans deuise agaynst the Lord ouerthrowen by reason of the kings death whoÌ„ the Lord shortly therupon took to his mercy it made at length but a castle come downe So that where the prelates thought to make theyr Iubile it turned them to the Threnes of Ieremy Such be the admirable workings of the Lord of hostes whose name be sanctified for euer This I do not inferre for any other purpose but onely for the workes of the Lord to be seene premonishing thee good Reader withall that as touching the king who in this Proclamation had nothing but the name onely here is nothing spoken but to his laude and prayse Who of hys owne nature disposition The praise of K. Henry 8. was so inclinable and forward in all things vertuous and commendable that the like enterprise of redresse of religion hath not lightly bene sene in any other Prince christned As in abolishing the stout and almost inuincible authority of the Pope in suppressing monasteries in repressing custome of Idolatry pilgrimage c. Which enterprises as neuer king of England dyd accomplish though some beganne to attempt them before him so yet to this day we see but few in other Realmes dare folow the same If Princes haue alwayes theyr Counsell about them that is but a common thing If some time they haue euill counsell ministred that I take to be the fault rather of such as are about them Much superstition purged by king Henry then of princes themselues So long as Queene Anne Tho. Cromwell B. Cranmer M. Denny D. Buts with such like were about him could preuaile with him what organe of Christes glorye did more good in the Church then he as is apparant by such monuments instrumentes and actes set forth by him in setting vp the Bible in the church in exploding the pope with his vile pardons in remouing diuers superstitious ceremonies in bringing into order y e inordinate orders of friers sectes in putting chantry priests to theyr pensions in permitting white meate in Lent in destroying Pilgrimage worship in abrogating idle superfluous holydaies both by act publicke and also by priuate letters sent to Boner tending after this effect ¶ By the king The kinges brief to Boner RIght reuerend father in God right trusty and welbeloued we greet you well And whereas considering the manifolde inconueniences which haue ensued and dayly do ensue to our subiectes by the great superfluity of holy dayes we haue by the assentes and consentes of all you the Byshops Abrogation of holy dayes and other notable personages of the Clergy of this our Realme in ful congregation and assembly had for that purpose abrogated and abolished suche as be neither Canonicall ne meete to bee suffered in a common wealth for the manifolde inconueniences which do ensue of the same as is rehearsed and to the intent our determination therein may be duely obserued and accomplished we haue thought coÌ„uenient to commauÌ„d you immediately vpon the receit hereof to addresse your commaundementes in our name to all the curates religious houses and colledges within your dioces with a copye of the act made for the abrogation of the holy dayes aforesayd a transumpt whereof ye shall receiue herewith commaunding theÌ„ and euery of them in no wise eyther in the Church or otherwise to indict or speake of any of the sayd dayes and feastes abolished wherby the people might take occasion either to murmure or to contemne the order taken therin and to continue in theyr accustomed idlenes the same notwithstanding but to passe ouer the same with such secret silence as they may haue like abrogation by disuse as they haue already by our authority in conuocation And forasmuch as the time of haruest now approcheth our pleasure is ye shall with such diligence and dexterity put this matter in execution as it may immediatly take place for the benefite of our subiectes at this time accordingly without fayling as ye wil aunswere vnto vs for the contrary Geuen vnder our Signet at our Monastery of Chertesey the 11. day of August Thus while good Counsell was about him and could be heard K. Henry according as his CouÌ„cell was about hym so was he lead he did much good So agayne when sinister and wicked Counsell vnder subtile and craftye pretences had gotten once the foot in thrusting truth verity out of the Princes eares how much Religion and all good thinges went prosperously forward before so much on the coÌ„trary side all reuolted backward agayn WherupoÌ„ proceded this Proclamation aboue meÌ„tioned concerning the abolishing and burning of English bookes Which proclamation bearing the name of the kinges maiesty but being y e very deed of the bishops no doubt had done much hurt in the church among the godly sort bringing theÌ„ either into great dauÌ„ger or els keping theÌ„ in much blindnes had not the shortnes of the kinges dayes stopped the malignant purposes of the foresayd Prelates The death of K. Henry 8. causing the king to leaue that by death vnto y e people which by his life he would not grauÌ„t For within 4. monethes after Anno 1547. the proclamatioÌ„ coÌ„ming out in August he deceased in the beginning of Ianuary in the 38. yeare of his raigne an· 1547. leauing behinde him three children who succeded him in his kingdome K. Edward Queene Mary and Queene Elizabeth of whom it remaineth now to prosecute by the permission and sufferance of Christ our high Lord and Prince in the proces of this hystory according as the order of theyr succession and Actes done by them in the church shall require after that fyrst I shall haue prosecuted certayne other matters by the way according to my promise here to be inserted ¶ The History touching the persecution in Scotland with the names and causes of such blessed Martyres which in the same country suffered for the truth after the time of Patricke Hamelton THus hauing finished the time and rase of kyng Henry the eight it remayneth nowe according to my promise made before here to place adioyne so much as hath come to our handes touching the persecution of Scotland and of the blessed Martyrs of Christ which in that couÌ„try likewise suffered for the true religion of Christ testimony of theyr fayth To proceede therefore in the historye of these Scotland matters Read 〈◊〉 pag. 956. next after the mention of Dauid Straton and M. Nicholas Gurlay with whom we ended before pag. 956. the order of time woulde requyre nexte to inferre the memory of syr Iohn Borthwike Knight Syr Iohn Borthwiâ—â—â— knight 〈◊〉 condemâ—ned of 〈◊〉 being â—â—â—â—sent 〈◊〉 picture 〈◊〉 in Scoâ—â—land An. 154â— commonly
his first Epistle and v. chapter Hereby a man may gather by these wordes of Christ y e either there was no autoritie geuen vnto Peter more then vnto others or els that Peter did equally communicate that right and autority which he had receiued vnto others and did not reserue it vnto himselfe after his death to bee transported vnto the Bishops of Rome As for such reasons as they doe alledge which are not gathered or taken out of holy scriptures I passe them ouer least I myght seeme to contend with shadowes The second Article That Indulgences and pardons graunted by our supreme head the pope are of no force strength or effect but tend onely to the abuse of the people and the deceiuyng of their soules Borthwike Indulgences to be of no effect It shal be euidently declared that indulgences and pardons are of none effect after that I haue first of all taught what they do call Indulgences or pardons They say they are the treasure of the church that is to say the merites of Christ of the Saints Apostles and Martyrs which they impudently affirme to haue performed and merited more at Gods hand at the tyme of their death then was necessary or needfull for them that of the aboundance of their merites there did so much superabound which was not onely sufficient for themselues The treasure of the church as popeholders taâ—e it but also might redound to the helpe of others And because so great a goodnes should not be superfluous or in vayne they affirme and teach that their bloud was mixed and ioyned with y e bloud of Christ and of them both the treasure of the church was compouÌ„d and made for the remission and satisfactioÌ„ of sinnes How cunning and notable cookes these are which can make a confection of so many sundry herbes Furthermore they do fayne the custody and keping of this treasure to be coÌ„mitted wholy vnto the bishop of Rome Lord treasurer of the church Papists hold to be the Pope in whose power consisteth the dispensation of so great treasures that he eyther by himselfe may geue or graunt or otherwyse geue power vnto other to geue the same And hereupon riseth the plenary Indulgences and pardons graunted by the Pope for certaine yeares by cardinals for 100. dayes by bishops for 40. dayes This is the iudgement and opinion which they hold of the Indulgences But I pray you who taught those saints to worke or deserue for other but only Sathan who would vtterly haue y e merits of Christ extinguished and blotted out which he knoweth to be the onely remedy of saluation For if the Scripture do teache vs that no man of himselfe can deserue or worke their saluation No man of himsâ—lfe can worke his owne saluation how did the saints then worke or merit for others It is manifest that Christ saith in the xvij of Luke when we haue done all that which is commanded you for to do yet sayth he we are vnprofitable seruaunts Besides this all that which may be deserued or merited in the righteousnes of man in the 64. chapter of Esay they are compared vnto the garment menstruous defiled to be cast out There are almost infinite places in y e scripture wherein mans power is so extenuate and the corruption frowardnes of our nature so made manifest that euen in the best and most perfect workes there lacketh not imperfection Notwithstanding the parable of the x. virgins written in the 25. chapter of Mathew The parable of the 10. virgines expounded ought to put vs out of all controuersie and doubt There Christ describeth two kindes of men the one kynde of holy men which obserue and keepe the inward righteousnesse of the heart as the oyle of fayth the other sorte is of suche which hauyng no mynde of theyr oyle are aunswered by them whiche are wyse no least that there be not sufficient for you and for vs but go you rather to them which doe sell and buy for your selues in the whiche place it is manifestlye declared how vainely the second sorte of men doth flye to the patronage of the elect by whose merites they thinke to be saued Now let vs waie and consider vpon what places of scripture they build or establish their fayned inuention of pardons they alledge the saying of S. Paule to the Colossians I supply or fulfill the afflictions of Christ which were wanting in my flesh for his body which is y e church But Paul in this place doth not referre that defect or supplement to any worke of redemption expiation or satisfaction but to those afflictions by the which the members of Christ that is to say all faithfull should be afflicted so long as they liue in the flesh wherefore he sayth that this doth yet remaine of the passions of Christ that those afflictions which once he suffered in his owne body he nowe daily suffereth in his members For Christ hath vouchsaued to honour vs with this honour that he doth impute and call our afflictions to be his And where as S. Paule doth adde this word for the church he doth not vnderstaÌ„d thereby for the redemption reconciliation satisfaction or expiation of the church But for the ediâ—â—eng and profitâ—ng of the same as in the ij epistle to Timothie he saith That for the elect sake he suffered all these things y t they myght obtaine saluation but to the intent no man should thinke that saluation to depend vpon those things which he himselfe had suffered he added further The 〈◊〉 of 〈…〉 a profiteth the which is in Christ Iesu. As touching the reason that the bloud of the Martyrs is not shed in vayne without fruit or profit therefore ought to be conferred to the common vtilitie and profite of the church I answer that the profit and fruit therof is aboundant to glorify God by their death to subscribe and beare witnesse vnto the truth by their bloud and by the contempt of this present lyfe to witnesse that he doth seeke after a better lyfe by his constancie and stedfastnesse to confirme and establish the fayth of the church and subdue and vanquish the enemy The third Article That the Pope is an open vser of Simony daily selling the gifts of the spiritualties and that it is lawfull for all bishops to be coupled and ioyned in matrimony Borthwike This article hath his seuerall partes for those things which we haue spoken or answered vnto the article before written doth sufficiently declare that the Pope is not only a vser of Simony but also a notable deceiuer which selleth such kynd of merchandise as can in no place helpe or preuaile For so much as his pardons are nothyng lesse then such as he faineth them to be Doth he not then shew himselfe a manifest deceiuer when as he maketh faires and markets of them but to the intent I will not seeme in this behalfe vainly to labour or trauaile Pristes mâ—â—riage
part of the Scripture to founde his purpose vpon yet came to the Pulpit the first of Nouember being the Feast of All hallowes an 1551. and tooke the text of the Gospell for that day read in their Masse written in the 5. of Mathew conteining these wordes Blessed are the poore in spirite for to them pertayneth the kingdome of heauen Math. 5. This feeble foundation being layde the Frier began to reason most impertinently The doctrine of the Papistes 〈◊〉 that the Pater noster may be 〈◊〉 to Saintes and why that the Lordes Prayer might be offered to Saints because euery petition therof appertaine to them For if we meete an old maÌ„ in y e streete sayd he we will say to him good day father and therefore much more may we call the Saints our fathers and because we graunt also that they be in heauen we may say to euery one of them Our father which art in heauen Father God hath made their names holy and therefore ought we as followers of God to holde their names holy and so we may say to any of the Saints Blaspheâ—â—us doctrine against the glory 〈◊〉 name of God A Fryerly glosing vpoÌ„ 〈◊〉 Pater â—oâ—ter Our father which art in heauen hallowed be thy name And for the same cause sayd the Frier as they are in the kingdome of heauen so that kingdome is theirs by possession and so praying for the kingdome of heauen we may say to them and euery one of them Thy kingdome come And except their will had bene the very will of God they had neuer come to that kingdome and therefore seeing their will is Gods will we may say to euery one of them Thy will be done But when the Frier came to the fourth petitioÌ„ touching our dayly bread he began to be astonished and ashamed so that he did sweate abundantly partly bicause his sophistry began to fayle him The Fryers sophistry 〈◊〉 fayled 〈◊〉 not findyng such a colour for that part as for the other which went before and partly because he spake against his owne knowledge and conscience and so was compelled to confesse that it was not in the Saintes power to giue vs our daily bread but that they shoulde pray to God for vs said he that we may obtaine our daily bread by their intercession and so glosed he the rest to the ende Not standing yet content with this detestable doctrine hee affirmed most blasphemously that S. Paules napkyn and S. Peters shadow did miracles and that the vertue of Eliseus cloke deuided the waters attributing nothing to the power of God with many other errours of the Papistes horrible to be heard Upon this folowed incontinent a daungerous schisme in the Church of Scotland for not onely the Cleargie but the whole people were deuided among themselues one defending the trueth and an other the Papistry in suche sort that there rose a Prouerbe To whome say you youre Pater noster A Scottishe prouerbe And although the Papists had the vpper hand as then whose words were almost holdeÌ„ for law so great was the blindnes of that age yet God so inspired y e harts of the common people that so many as could get the vnderstanding of the bare words of the Lords prayer in english which was then saide in Latin vtterly detested that opinioÌ„ holding that it should in no wise be said to Saints So that the craftes men and their seruauntes in theyr boothes when the Frier came exploded him with shame enough Fryer Pater noster driueÌ„ out of S. Andrewes crying Frier Pater noster Frier Pater noster who at the last being conuict in his owne conscience and ashamed of his former Sermon was compelled to leaue the Towne of S. Andrewes In the meane time of this brute there were two Pasquils set on the Abbay Churche the one in Latin beatyng these words Doctores nostri de Collegio Concludunt idem cum Lucifero Quod Sancti sunt similes altissimo Et se tuentur grauatorio De mandato Officialis Ad instantiam fiscalis Gâ—w â—eruey non varij In premissis connotarij M. Dauid â—aw and M. Thomas â—â—ruy 〈◊〉 procuâ—â—tors The other in English bearing these words Doctors of Theologie of fourescore of yeares And old iolâ—e Lupoys the bald gray Friers They would be called Rabbi and Magister noster And wot not to whome they say their Pater noster Shortly the Christians were so 〈◊〉 offended and the Papistes on the other side so proud and wilfull that necessary it was to eschew greater incoÌ„ueniences that y e Clergy at least should be assembled to dispute and conclude the whole matter that y e lay people might be put out of doubt Disputation in Scotland to whom they should say their Pater noster Pater noster to be sayd to God formaliter to Saintes materialiter Vltimatè to god non vltimatè to Sayntes Principaliter to God minus principaliter to Saintes Primariè to god secundariè to Saintes Strictè to God largè to Saintes Which being done and the Uniuersitie agreed whosoeuer had bene present might haue heard much subtile sophistry For some of the popish Doctours affirmed that it shoulde be sayd to God formaliter and to Sayntes materialiter Others vltimatè non vltimatè Others sayde it shoulde be said to God principaliter and to sayntes minus principaliter Others that it should be sayd to GOD primariè and to saintes secundariè Others that it would be sayd to GOD capiendo strictè to sayntes capiendo largè Whiche vayne distinctions being heard and considered by the people they y t were simple remayned in greater doubtfulnes theÌ„ they were in before so that a well aged man and seruaunt to y e Suppriour of S. Andrewes called y e Suppriours Thome being demaunded to whome hee sayde hys Pater noster he answered to God onely Then they asked agayne what should be sayd to the sayntes he answered geue them Aues and Credes inough in the deuils name for that may suffice them wel inough albeit they doe spoyle God of his right Others making their vauntes of the Doctours sayd that because Christ who made the Pater noster neuer came into the I le of Britaine so vnderstood not the English tonge therefore it was that the Doctors concluded it shoulde be sayd in Latine This perturbation and open sclaunder yet depending it was thought good to call a principal Councell to decide the matter Whiche being assembled at Edenbrough The aunswere of an olde man to whom they should say their Pater noster A doctorly reason why the Pater noster should be sayd in Latine The Councell of Edenbrough could not agree to whom they should say theyr Pater noster The Papistes mainteyne their cause with lyes and rayling when reason lacketh the Papistes being destitute of reason defended theyr partes with lyes alledging that the Uniuersitie of Paris had coÌ„cluded that the Lordes Prayer should be sayd to Saintes But
yet hitherto scarce fully found What cause said he is that The concourse or meeting sayd I of the light of the wandering Planets and Stars To this the king thus replied agayne Forsomuch sayd he as the motion of the stars kepeth not one course but is diuers and variable by continual alteration how is it then that the cause of these Comets either doth not quickely vade vanish or that the Comet doth not keep one certayne and vniforme course motion with the sayd Starres and Planets Whereunto I aunswered that the Comet hath his course and mouing but much more swifter then they because of the diuersity of aspect as we see in Christall and in the Sunne when the forme of the Raynbow rebouÌ„deth on the wall Lactea via is a white and a brighte parte of the firmament like a long white causie or way appearing in the night amoÌ„g the thicke starres For a litle mutation maketh a great difference of place Then sayde y e king and how can that be hauing no subiect For of y e rainbow the wall is the subiect Like sayd I as in Lactea via or in reflection of lightes as where many candles he lighted and set nere together in the middle they cause a certain bright and white lightsomnes to appeare c. And so by this litle triall a great gesse may be geuen what was in this king In whome no doubt was a great hope and expectation amongst all good learned meÌ„ both for the ingenious forwardnes amiable sweetnes which in his conditions appeared First he began to loue fauor liberall arts sciences before he knew them and to know them before he could vse them whose mortall conditioÌ„ and soden decease and decay in those tender vnripe yeres not onely England but all the world hath cause to lament O how truely is it sayd of the Poet. Thinges that be exceeding excellent Be not commonly long permanent A shew or sight onely of excellency he could geue vs example he could not geue Where a kingly maiesty required grauity there you should haue sene him a sage and an olde man and yet gentle and pleasant also according as the coÌ„ditioÌ„ of his age then required He plaid wel vpoÌ„ the Lâ—te He had also to doe in handling of weighty affayres of the Realme He was liberall and bountifull in hart therein he imitated his father c. Flete nefas magnum Carmen Epâ—taphium Cardani in obiâ—um Reg. Edouardi sed toto flebitis orbe Mortales vester corruit omnis honor Nam Regum decus iuuenum flos spesque bonorum Delitiae secli gloria gentis erat Dignus Apollineis lachrymis doctaeque Mineruae Flosculus heu misero concidit antè diem Te tumulo dabimus Musae supremaque flentes Munera Melpomene tristia fata canet Ex Hier. Cardano Thus after the godly dispositioÌ„ and properties of this king briefly in this wise declared now God willing wee will intermeddle something to describe the order proceedinges which he folowed in his administration gouernement of both the states as well politick as especially ecclesiasticke The Lord Edw. Semer made L. Protectour Who after the decease of his Father comming to the crowne because he was of young tender age he was committed to 16. gouernors Amongest whom especiallye the Lord Edward Semer Duke of Somerset his Uncle was assigned and adioyned to him as Protector and ouer seer of him and of the commoÌ„ wealth Commendation of the Lord Protectour a man not so highly aduanced for his consanguinity as also for his noble vertues and especially for his fauour to Gods word worthye of his vocation and calling Through the endeuor and industry of which man first that monstrous Hidra with vj. heades the sixe Articles I meane which deuoured vp so many men before was abolished taken away By reasoÌ„ wherof the counsels and procedings of Winchester began to decaye who storming at the same matter wrote to the Lord Protectour in the cause therof as by his letters is to be sene The holy scriptures he restored to the mother toung masses he extinguished and abolished Furthermore Reformation by K. Edward after softer beginnings by litle litle greater thinges folowed in the reformation of the Churches Then suche as before were in banishmeÌ„t for the dauÌ„ger of the truth were again receiued to theyr couÌ„try To be short a new face of things began now to appeare as it were in a stage new players coÌ„ming in the olde being thrust out For y e most part y e Bishops of churthes diocesses were chauÌ„ged Such as had bene dombe prelates before were compelled to geue place to other then that would preach and take paynes Besides other also out of forreine couÌ„tries meÌ„ of learning and notable knowledge were sent for and receiued Anno 1547. among whome was Peter Martyr Martine Bucer and Paulus Phagius Of whome the first taught at Oxford the other two professed at Cambridge Peter Martyr Marr. Bucer Paulus Phagius Edâ— Boner B. of London committed to the Marshaâ—sey Gardiner and Tonsâ—all committed to the tower and that w t no smal commendation of the whol vniuersity Of the old bishops some were coÌ„mitted to one ward some to an other Boner Bishop of London was committed to the Marshalsey eftsoones for his contempt and misdemeanour deposed froÌ„ his bishopricke as in further processe foloweth to be sene Gardiner Bishop of Winchester with Tonstal Bishop of Duresme was cast into the Tower for his disobedience where he kept his Christmas three yeares together more worthy of some other place without the Tower if it hadde pleased god otherwise not to haue meÌ„t a further plague to this Realme by that man But these meek and gentle times of king Edward vnder the gouernment of this noble Protector haue this one commendation proper vnto them for that among y e whole number of the popish sort of whom some priuily did steale out of the realm many were crafty dissemblers some were open and manifest aduersaries yet of all y t multitude there was not one man that lost his life In summe duryng the whole time of the 6. yeares of this king much tranquility and as it were a breathing time was graunted to the whole Church of England So that the rage of persecutioÌ„ ceasing and the sword taken out of the aduersaries hand there was now no dauÌ„ger to the godly vnlesse it were onely by wealth and prosperity which many times bringeth more dammage in corrupting meÌ„s minds then any time of persecution or affliction Briefly during all this time neither in smithfield nor any other quarter of this realme any was heard to suffer for any matter of religion either Papist or Protestant eyther for one opinioÌ„ or other except onely two one an English woman called Ioan of Kent and the other a Dutch man named George who dyed for certayne Articles not much necessary here to be
his hand they cryed nay nay and at an other time yea yea laughed they could not tell wherat with such like fashions Unto which wordes Latimer seing his vayne suspition replied The value suspicion of Boner saying that he lifted not vp his hād at any time but onely to cause them hold theyr peace Then Secretary Smith sayd to the Bishop that in all his writinges and aunsweres that he had hitherto layd in The wordes of Secretary Smith to Boner he would not once acknowledge them as the kings Commissioners but vsed alwayes Protestations with diuers incke horne and naughty termes calling them pretensed Commissioners pretensed Delegates All thinges pretensed with Boner that made agaynst him pretensed Commission pretensed articles pretensed proceedinges so that all thinges were pretensed with him In deede sayde he such termes the Proctors of churches vse to delay matters for theyr Clientes when they will not haue the truth known But you my Lord to vse vs the kinges maiestyes cōmissioners w t such termes you do therin very lewdly naughtely And I pray you what other thing did the rebels For when Letters or Pardons were brought them from the King and his Counsell Boner and the rebels compared together they woulde not credite them but sayd they were none of the kinges or his Counselles but Gentlemens doings and made vnder a bushe with such like termes But now my Lord because hitherto we can not make you confesse whether in your Sermon that you preached ye omitted the Article touching y e kings maiestyes authority in his tender age or not but still haue sayd that ye wil not otherwise answere then ye haue done and that ye haue already sufficiently aunswered with many such like delayes so as we canne by no meanes induce you to confesse playnely what you did yea or nay therfore I say to the intent we may come to the truth we haue dilated the matter more at large and haue drawne out other Articles whereunto you shall be sworne and then I trust you will dally with vs no more as you haue done For although you make your answeres in writing yet you shall be examined by vs and make your aunsweres by mouth to the same Articles or els you shall do worse In deede I do not as I sayd discommende your Protestations and termes of law if it were in a young Proctour that woulde helpe his Clientes cause but in you it may not be suffered so to vse the kinges Commissioners Then did the Delegates minister vnto him certayne new Articles and Iniunctions New articles Iniunctions ministred to Boner and did there onerate him with a corporall othe in forme of law to make a full true aunswere thereunto The Byshop notwithstanding still according to his wonted maner vnder his former Protestation protested of the nullity and inuadility of these articles Iniunctions processe desiring also a Copy therof with a competent time to aunswere thereunto Boner againe assigned the next day to appeare To whō the Iudges decreed a Copy commaunding him to come to his examination to the Archbishop the next day at 8. of the clocke before noone Then the Commissioners did receiue for witnesse New witnesses against Boner vpon those new Articles nowe ministred vnto the Byshop Syr Iohn Mason Syr Thomas Chalenor Knyghtes Maister William Cicill Armygell Wade and Wylliam Hunninges Clerkes to the Kinges Maiesties Counsell whom they onerated with a corporall othe in the presence of the Bishoppe who still protested of the nullity of theyr receiuing and swearing obiecting agaynst them and theyr sayinges and therwith repeating his Interrogatories already ministred sayde he had moe to minister by to morow at 8. of the clocke The same day and time likewise the Bishop exhibited vnto the Commissioners an information or rather cauillation agaynst William Latimer for that he notwithstanding that he had in all his talke pretended the great tranquility of this Realme Boners information agaynst M. Williā Latimer Preacher which was greatly impeached and hindered when that any the kinges subiects should think that his maiesty hath not as full power and authority roiall in his minority as when his Maiesty came to perfecte age or should thinke that his subiectes were not bound to obey the same yet hath of late there in opē audience reported that he hath heard with his cares diuers persons vnreuerently speak of the kings Maiesty saying tush y e king is but a babe or child what lawes can he make or what cā he do in his minority let him haue a tost butter or bread and milke that is more meter for him thē to make lawes or statutes or bind vs to obey thē we are not bound to obey till he be past his minority come to his full and perfect age with the hearing of which wordes the Byshoppe also charged the Commissioners and that because Latymer at the recitall of the same in theyr presēce was neither by them cōtroled nor yet caused to bring forth the same persons but was let passe in silence sauing that he the sayd bishop did speake agaynst him in that behalfe saying that he would detecte him because that as it appeared he had of long time cōcealed the wordes and not opened the same in such place and to such persōs as he ought to haue done but had kept the person and sayinges of them secret W. Latimer impeached of Boner for concealing of treason either not taking the matter of such importaunce as he pretended or els therby vnfaythfully behauing himselfe towardes his Prince and therfore was worthy with his ayders fauourers and cousellers to be punished These vayne cauillations ended the Commissioners for that day finished theyr Session assigning the Byshop to appeare in that same place again vpon monday thē next folowing betwene the houres of 6. and 9. in the forenoone A new terme assigned to Boner to appeare then and there to shew a finall cause why he should not be declared pro confesso And so deliuering him a copye of the articles they departed the contentes whereof ensue ¶ Articles and positions geuen by the kinges Commissioners to the Byshop of London to be aunswered by him ioyntly and seuerally in euery poynt the second time 1. THat ye were sent for to the Lord Protectors Grace and the rest of the Counsell Articles agaynst Boner ministred the second time and came thyther into the Court at Westminster the x. of August or some other day of the same moneth 2. Item that at the same time the Lord Protectour and diuers other of the Kinges Maiesties priuye Counsell sitting in Counsell ye were called in and there the sayde Lorde Protectour did on the Kinges Maiestyes behalfe declare vnto you diuers faultes abuses the which were found in you and gaue you strayt charge to amend them adding and threatning that els you shoulde be otherwyse looked vnto 3. Item that the sayd Lord Protectors Grace
and to be as it were exempted from the daunger of the statute To which request diuers good reasons were made containing the discommodities that shoulde follow the graunt therof and meanes deuised rather to perswade you to obey receiue the generall and godly reformation of the whole realme then by a priuate fansie to preiudice a common order But yet vpon earnest desire and entreatie made in y e Emperours name thus much was graunted that for his sake and your owne also it should be suffered and winked at if you had the priuate masse vsed in your own closet for a season vntil you might be better enformed wherof was some hope hauing only with you a few of your owne chamber so that for all the rest of your housholde the seruice of the realme shoulde be vsed and none other further then thys the promise exceeded not And truely suche a matter it then seemed to some of vs as in dede it was that wel might the Emperour haue required of the kinges Maiestie a matter of more profit but of more weight or difficulty to be granted his maiestie coulde not After this graunt in woordes there was by the ambassadour now dead oftentimes desired some wryting as a testimonye of the same But y t was euer denyed not because we meant to breake the promise as it was made but because ther was a daily hope of your reformation Nowe to the second time you say the Emperors Ambassadours declaration made mention of a promise to you it might well so be But we thinke no otherwise then as it appeareth before wrytten If it were hys fault it was to declare more then he heard ours it may not be that denye not that we haue sayd As for the last time when you were with the kinges maiestie the same some of vs whome by these words your letter noteth doe wel remember that no other thing was graūted to you in this matter but as the first promise was made to the Emperour at whiche time you had too many arguments made to approoue the procedings of the kings Maiestie and to condemne the abuse of the masse to thinke that where the priuate masse was iudged vngodly there you should haue authority and ground to vse it About the same time the Ambassadoure made meanes to haue some testimonie of the promise vnder the great seale and that not hard to haue it but by a letter and that also was not onely denied but diuers good reasons y t he should think it denied with reason so to be contented with an aunswer It was told him in reducing that which was commonly called the Masse to the order of the primatiue church and the institution of Christe the kings maiesty his whole realme had their consciences well quieted against y t which if any thing should be willingly committed the same should be taken as an offence to God a very sinne against truth vnknowne Wherefore to licence by open acte such a dede in the conscience of the kings maiesty his realme were euē a sinne against God The most that might herein be borne was that the kings maiestie myght vppon hope of your gracious reconciliation suspende the execution of his law so that you would vse the licence as it was first graunted What soeuer the Ambassador hath sayd to others he had no other maner graunt from vs nor hauing it thus graunted could alledge any reason against it And where in your letter your grace noteth vs as breakers of the promise made to the Emperour it shal appeare who hath broken the promise whether we that haue suffered more then we licenced or you y t haue transgressed that was graunted Nowe therfore we pray your grace confer the doing of your chaplaines with euery poynte of the premisses and if the same cannot be excused then thinke also howe long the lawe hath bene spared If it pricke our consciences somewhat that so muche shoulde be vsed as by the promise you may claime how much more should it greeue vs to licence more then you can claime And yet coulde we be content to beare great burden to satisfy your grace if the burthen pressed not our consciences whereof we must say as the Apostle sayd Gloriatio nostra est haec testimonium conscientiae nostrae For the other parte of your graces letter by the which we see you misconstrue our good willes in wryting to you how soeuer the law had proceded against your Chaplaines our order in sending to you was to be liked and therein truely had we speciall regarde of your graces degree and estate And because the lawe of it selfe respecteth not persons we thought to geue respect to you first signifying to you what the law required before it should be executed that being warned your grace might either thincke no strangenes in the execution or for an example of obedience cause it to be executed your selfe Others we see perplexed w t sodainnes of matters your grace we woulde not haue vnwarned to thinke any thing done sodaine Truely we thought it more commendable for your grace to helpe the execution of a law then to helpe the offence of one condemned by lawe And in geuing you knowledge what the kings lawes required we looked for helpe in the execution by you the kings maiesties sister The greater personnage your grace is the nigher to the king so muche more ought your exāple to further lawes For which cause it hath bene called a good common wealth where the people obeyed the higher estates and they obeied the lawes As nature hathe ioyned your grace to the kings maiestie to loue him moste entirely so hath reason and lawe subdued you to obey him willingly The one and the other we doubt not but your grace remembreth and as they both be ioyned together in you his maiesties sister so we trust you wil not seuere thē for in deede your grace cannot loue him as your brother but you must obey his maiestie as his subiect Example of your obedience and reuerence of his maiesties lawes is in stead of a good preacher to a great number of his maiesties subiects who if they may see in you negligēce of his maiesty or his lawes wil not faile but folow on hardly and then their fault is not their own but yours by exāple And so may the kings maiesty whē he shal come to further iudgmēt impute y t falt of diuers euil people which thing God forbid to the sufferance of your graces doings And therfore we most earnestly frō the depth of our hearts desire it y t as nature hath set your grace nigh his Maiestie by bloud so your loue and zeale to his maiesty wil further his estate by obedience In the end of your letter ij thyngs be touched which we cā not pretermit the one is you seme to charge vs with permission of mē to breake lawes statutes We thinke in deede it is too true that laws and proclamations be broken daily the
more pity it is but that we permit them we would be so sory to haue it proued The other is that we haue suffred brutes to be spoken of you that also must be aunswered as the other It is pity to see men so euill as whome they may touch with tales infamies they care not so they misse not the best Suche is the boldnes of people that neither we can fully bridle them to raise tales of you nor of oure selues And yet wheÌ„soeuer any certaine person may be gotteÌ„ to be charged w t any such we neuer leaue theÌ„ vnpunished In deede the best way is both for your grace also vs y t when we can not find and punish the offender let vs say as he said that was euil spoken of yet will I so liue as no credite shal be geuen to my backbiters Certainely if we had credited any euill tale of your grace we would frendly haue admonished you therof so also proceded as either the taletellers should haue ben punished or else haue proued their tales And therfore we pray your grace to thinke no vnkindnes in vs y t anye euil brutes haue bene spred by euill men but thinke rather wel of vs y t howsoeuer they were spred we beleeued them not Hitherto your grace seeth we haue writteÌ„ somwhat at length of y e promise made to you and our meanings in our former writings And now for the latter part of our letter we will as briefly as we can remember to you two speciall matters wherof the one might suffice to reforme your procedings both together well considered we trust shall do your grace much good The one is the truth of that you be desired to follow the other is y e commodity y t thereby shall ensue They both make a iust coÌ„mandement and because of the first the latter followeth that first shal be intreated We heere say your grace refuseth to heare any thing reasoned coÌ„trary to your old determinatioÌ„ wherein you make your opinion suspitious as that you are afeard to be dissuaded If your faith in things be of God it may abide any storme or water if it be but of sand you do best to eschew the weather That which we professe hath y e foundation in Scriptures vpon plaine textes and no gloses the confirmation therof by the vse in the primatiue Church not in this later corrupted and in deede our greatest chaunge is not in the substaÌ„ce of our faith no not in any one article of our crede Only the difference is that we vse the ceremonies obseruations and Sacraments of our religion as the Apostles and first fathers in the primatiue Church did You vse the same that corruption of time brought in and very barbary and ignorance nourished and seeme to be bold for custome against truth we for truth against custome Your grace in one or two places of your letter seemeth to speake earnestly in y e maintenance of your faith therin so that your faith be according to the Scriptures we must haue the like opinion The saying is very good if the faith be sound But if euery opinion your grace hath we cannot tell how conceiued shall be your faith you may be much better instructed S. Paule teacheth you that faith is by the worde of God And it was a true saying of him that saide Non qui cuiuis credit fidelis est sed qui Deo For where hathe youre grace ground for such a faith to thinke coÌ„mon praier in the English Church should not be in english that Images of God shuld be set vp in y e church or y t the sacrameÌ„t of Christes body blood shuld be offred by the priests for the dead yea or y t it should be otherwise vsed then by y e scripture it was instituted Though you haue no scripture to mayneteine theÌ„ we haue euident scriptures to forbid theÌ„ And although fault might be found that of late baptisme hath bin vsed in your graces house coÌ„trary to law vtterly w tout licence yet is it y e worse y t contrary to y e primatiue Church it hath bin in a tong vnknown by y t which the best part of y e Sacrament is vnused as it were a blind bargain made by the Godfathers in a matter of illuminatioÌ„ and thus in the rest of the things in which your grace differeth froÌ„ the common order of the realme where haue you grounde or reason but some custome which oftentimes is mother of many errours And although in ciuill things she may bee followed where she causeth quiet yet not in religions where she excuseth no errour as in Leuiticus it is sayd Ye shall not do after the custome of Egypt wherein ye dwelled nor after the custome of Chanaan no you shall not walke in theyr lawes for I am your Lord God keepe you my lawes and coÌ„mandements The points wherein your grace differeth in your faith as you call it may be shewed where when how by whom they begaÌ„ since the Gospell was preached y e church was planted the Apostles martired At which time your faith depended vpon the Scripture otherwise there was no necessitie to beleeue For as Hierome sayth Quod de scripturis non habet authoritatem eadem facilitate contemnitur qua probatur And because your grace as we heare say readeth sometime the Doctors we may alledge vnto you the 2. or 3. places of other principall Doctors August sayth Cum dominus tacuerit quis nostrûm dicat illa vel illa sunt aut si dicere audeat vnde probat And Chrisostomes saying is not vnlike Multi inquit iactant spiritum sanctum sed qui propria loquuntur falso illum praetendunt And if you wiâ—l haue their meaning plaine read the 5. Chapter of the first booke of Ecclesiastica historia and where Constantine had these wordes in the Councell In disputationibus inquit rerum diuinarum habetur praescripta spiritus sancti doctrina Euangâ—lici Apostolici libri cum prophetarum oraculis plene nobis ostendunt sensum numinis proinde discordia posita sumamus ex verbis spiritus questionum explicationes What playner sayings may be then these to answere your fault Agayne to infinite it were to remember your grace the great number of particular erroures crept into the church whereupon you make your foundation The fables of false miracles and lewde pilgrimages may somewhat teach you Onely this we pray your grace to remember w t your selfe the two wordes that the father said of his sonne Iesus Christ. Ipsum audite To the second point of the coÌ„moditie that may follow your obedience we hauing by the kinges authoritie in this behalfe the gouernaunce of thys realme must herein be playne with your grace And if our speache offende the same then must your grace thinke it is our charge and office to finde fault where it is and our dutie to amend it as we may Most sory truely we be y
Ergo Images be not 〈◊〉 Resp. This arguâ—â—â—â— besides that it 〈…〉 particulaâ—ibu◠〈…〉 may be denied 〈…〉 also there is a 〈◊〉 vnderstanding in this 〈…〉 whether it be 〈…〉 the latter part of the 〈◊〉 bee taken vniuersally 〈◊〉 Images both in churâ—â—◠〈…〉 priuate houses 〈…〉 in garmentes 〈…〉 part is false If 〈◊〉 for such only as 〈…〉 churches then 〈…〉 whether it be 〈…〉 maketh a false 〈…〉 terminis Or 〈…〉 it may be 〈…〉 and hurteth 〈◊〉 ouâ— doctâ—â—ne for wee 〈◊〉 onely against the Images set vp in Churches 〈◊〉 agaynst the other why doth the king weare S. George on his brest But he weareth S. George on his brest Ergo Images be not forbidden If saints be not to be worshipped why kepâ— we S. * * S. Georges feast is kept Ergo 〈◊〉 are to be worshipped Resp. A like argument 〈◊〉 fayre is kept Ergo Laâ—bes 〈◊〉 to be worshipped Georges feast But we keepe S. Georges feast Ergo c. And in this matter of holy water if the strength of the inuocation of the name of God to driue away deuils cannot be distribute by water why can it be destribute in siluer to driue away diseases and the daungerous disease of the falling euill But the rings hallowed by the holy church may do so Ergo the water hallowed by the Churche may do lyke seruice These were sore argumeÌ„ts in his tyme and I trust be also yet and may bee conuenieÌ„tly vsed to such as would neuer make an end of talke but rake vp euery thyng y t theyr dull sight cannot penetrate wherin me thought ye spake effectually when ye sayd men must receyue the determination of the particular church and obey where Gods lawe repugneth not expresly And in this effect to driue away deuils that prayer and inuocation of the church may do it scripture maintaineth euidently and the same scripture doth autorise vs so to pray and encourageth vs to it So as if in discussioÌ„ of holy water we attribute all the effect to y e holines which procedeth from God by inuocation of y e church and take water for an onely seruaunt to cary abroad holynesse there can be no superstition where men regard only prayer which scripture authoriseth And if we shall say that the water cannot do such seruice we shall be conuinced in that it doth a greater seruice in our baptisme by gods speciall ordinance So as wee cannot saye that water cannot or is not apt to doe this seruice onely the staye is to haue a precise place in the newe Testament to say vse water thus in this seruice as we do in holy water which me thinketh needeth not where all is ordered to be well vsed by vs and wheÌ„ the whole church agreed vpon such an vse or any particular church or the common minister of it and by the exorcisme ordered for it the thyng to be vsed purged there can be but slender matter to improoue that custome wherin God is only honoured the power of his name set forth whereunto all thing boweth and geueth place all naturall operation set apart and secluded And when any man hath denyed that water may do seruice because scripture appoynteth it not that because driueth away much of the rest the church vseth and specially our cramp rings For if water may not serue to cary * * The water of Baptisme hath an expresse ordinaunce where holy water hath â—one abroad the effect of Gods grace obteined by inuocation froÌ„ God by y e common prayer of y e church How can the mettall of siluer or gold cary abroad the effect of the kings inuocation in the crampe rings which manner of reasonyng ad hominem Christ vsed with the Iewes wheÌ„ he sayd Si ego in Belzebub eijcio daemonia filij vestri in quo eijciunt And if by our owne principles we should be enforced to say that our * * Christ vseth not â—ow in his Church â—â—mme â—reatures of Gold and Siluer c. â—ut ministers by the 〈◊〉 ministring of his word to 〈◊〉 abroad â—is grace 〈◊〉 Crampe â—â—inges and holy water both together in lyke 〈◊〉 of abuse and supeâ—â—â—ition crampe rings be superstitioÌ„ where truth enforceth vs not so to do it were a maruelous punishment Si caeci essemus as Christ saith peccatum non haberemus sed videmus and this realme hath learnyng in it and you a good portion thereof accordyng whereunto I doubt not but ye will waigh this matter non ad popularem trutinam sed artificis stateram I meane that artificer y t teacheth the church our mother as ye full well declared it ordered our mother to geue nourishment vnto vs. In which poynt speaking of the church although ye touched an vnknowen church to vs and knowen to God only yet declared the vnion of that Church in the permixt Church which God ordereth men to complaine vnto to heare agayne wherein the absurditie is taken away of them that would haue no church knowen but euery man beleue as he were inwardly taught himselfe whereupon followeth the olde Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is far froÌ„ y e vnitie ye so earnestly wished for wherof as me thought ye said pride is the let as it is vndoubtedly which fault God amend and geue you grace so to facion your words as ye may agree with them in speeche with whom ye be enclined to agree in opinion For that is the way to relieue the world And albeit there hath bene betwene you and me no familiaritie but contrarywise a litle disagreement which I did not hide froÌ„ you yet consideryng the feruent zeale ye professed to teach * * After Peters doctrine the bloud of Christ onely purgeth vs from al sinne Ergo what should holy water doe Peters true doctrine that is to say Christes true doctrine whereunto ye thought the doctrine of Images and holy water to put away deuils agreed not I haue willingly spent this tyme to communicate vnto you my folly if it be folly * * Playnely as it is his penne wil not let him lye plainly as it is whereupon ye may haue occasion the more substantially fully and plainly to open these matters for the reliefe of such as be fallen from the truth and confirmation of those that receyue and follow it wherein it hath bene euer much commended to haue such regard to histories of credite and the continuall vse of the church * * The beginning of holy water came first from the Gentyles who vsed to sprincle aqua lustrati standing at the dore vpoÌ„ such as went into the temple rather to shew how a thyng continued from the beginnyng as holy water and Images haue done may be well vsed theÌ„ to follow the light rash eloquence which is euer ad manuÌ„ to mocke and improoue that is established And yet agayne I come to Marcellus that made a crosse in the water and bade his deacon cast it abroad * * Cum fide
heard that worthy learned man speak and confesse at the houre of his death as touching the controuersies of religion wherwith the spouse of Christ is in these our dayes most miserably troubled and tormented This Doct. Redman being continually by the space of xx yeares or somewhat more exercised in the reading of the holy scripture wiâ—h such industry â—abor modesty magnanimitiâ— and prayers to almighâ—y God tryed and wayed y e controuersies of religioÌ„ that in al his doings as he would not seeme to approue that was either false or superstitious so he would neuer improue that he thought to stand wyth the true worship of God Commendation of D. Redman And albeit in certayne poyntes and articles of his fayth he seemed to diuers whiche were altogether ignoraunt of that his singular grauitie eyther for soâ—tnes â—eare or lacke of stomacke to chaunge his mind and beliefe yet they to whom his former life and conuersation by familiar acquayntaunce with him was throughlye knowne with them also which were present at his departure may easely perceaue and vnderstand how in graue weighty matters not rashly and vnaduisedly but wyth constant iudgement and vnfayned conscience he descended into that maner of beliefe which at that time of his goyng out of this world he openly professed I geue your wisedome to vnderstand that when death drew neare he casting away all hope of recouery minded talked of no other thing as we which were preseÌ„t heard but of heaueÌ„ and heauenly matters of the latter day of our Sauiour Iesus Christ with whom most feruently he desired to be whose incredible loue towardes vs miserable sinners Exhortation of Doct. Redman to them that were about him most worthely and not without teares hee often times vsed to extol and speake of and vs which wer there present he earnestly moued and exhorted to prepare oure selues to Christ to loue one an other and to beware of this most wretched corrupt world And besides that he promised calling God to witnes thereunto to whom he trusted shortly to come if any woulde demaund any question that he would answere him what he thought in his iudgement to be the truth M. Alexander Nowell now Deane of Paules At what time there were present M. Alexander Nowell a man earnestly bent to the true worshipping of God and one that had alway singularly well loued y e said M. Redman to whome he spake on this wise Your excellent learning and purity of life I haue euer both highly fauoured and had in admiration and for no other cause God be my iudge I do aske these things of you which I shall propound but that I might learne knowe of you what is your opinion and beliefe touchynge those troblous controuersies which are in these our dayes and I shall receaue and approue your wordes as oracles sent from heauen To whom when doct Redman had geuen leaue to demaund what he would and had promised that he woulde faythfully and sincerely aunswere all affection set aside what he thought to be the truth M. Nowel said I would quoth he right gladly but that I feare by my talke and communication I shal be vnto you so feeble and nowe almost spent a trouble and griefe Then sayd Doct. RedmaÌ„ replying what shall I spare my carcas quoth he whiche hath so short a time here to remaine Go to go to sayd he propound what you will TheÌ„ M. Nowell put forth certayne questions in order which I will here declare wherunto the sayd doct Redman seuerally answered as hereafter followeth The first question that he asked of him was what hee thought of the bishop of Rome Unto whoÌ„ Doct. RedmaÌ„ answered that the Sea of Rome in these our latter dayes had much swarued from the true religioÌ„ and worshipping of God is with horrible vices stayned polluted The Sea of Rome a sincke of all sinne which I therfore quoth he pronounce to be the sincke of all euill and shortly wil come to vtter ruine by scourge of God except it do fall the sooner to repentance wherewith he briefly complayned of the filthy abuse of our Englishe Church Beeing then asked what his opinion was concerning purgatory Purgatory and what the Scholemen iudged therof he answered that the subtill reasons of the Scholemen concerning purgatory seemed to him to be no lesse vayne and friuolous then disagreeing from the truth adding thereunto that when we be rapt vp to the cloudes to meete Christ comming to iudgemeÌ„t with a great number of Angels in all glory and maiesty then euery one shall be purged with fire as it is written The fire shall go before hym and shall flame round about his enemies and the fire shall burne in his sight Psal. 97. 50. and round about him shall be a great tempest saying that diuers of the old writers approued this his sentence concerning purgatory When he was asked whether wicked and vngodly people in the holy communion did eate the body of Christ and drinke his bloud he aunswered that such kind of men dyd not eate Christes most blessed flesh but only tooke the SacrameÌ„t to their own damnation The wicked eat not the fleshe of Christ. saying that Christ would not gyue his most pure and holy flesh to be eaten of suche naughty and impure persons but would withdraw hymselfe from them And that quoth hee that is obiected by S. Augustine that Iudas receiued the selfesame thing whych Peter receiued that I thinke to be vnderstanded of the externall Sacrament And the like kynde of phrase of speaking sayde hee we may vse concerning the baptisme of Magus that Simon Magus receaued that which the Apostles did receaue In deede as concerning the Sacrament of the externall baptisme Simon Magus receaued that whiche the Apostles did but that internall grace wherewith the Apostles were endued and that holy spirit wherewith by baptisme they were enspired he lacked And so quoth he the wicked and forsaken people which rashly presume to come to the holy table of the Lorde do receiue the Sacrament and the selfesame which good and godly men receiue but the body of Christ they do not receiue for Christ doth not vouchsafe to deliuer it them And thus he sayd was his opinion and beliefe although he knewe others to be of a contrary iudgement Being then after this demaunded whether he thought Christes presence to be in the Sacrament or no he answered that Christ dyd geue offer to faythfull and Christian men How Christ is present in the Sacramedt his very reall body and bloud verely really vnder sacrameÌ„ts of bread wine in somuch that they which deuoutly come to bee partakers of that holy foode are by the benefite thereof vnited and made one with Christe in hys fleshe and body And therefore he sayde that Christ dyd distribute his body spiritually that he gaue it truly The Capernaites grosse errour of Christes bodyly presence in the SacrameÌ„t not so yet
is eternall life Rom. 6. And these be the resolutions which I heard him geue to the questions by M. Nowell proposed The iudgement of D. Yonge about the controuersies of religion From which hys sentence and iudgement so heard by me and of him vttered as I remember I neuer declined or varied I beseeche our Lorde Iesus Christ to cease these troublous stormes wherewith the Church is tossed and vouchsafe for his holy names sake tenderly to beholde looke vpon his poore wretched flocke so miserably scattered and dispersed Anno 1552. beseeching him also of his goodnes to preserue your worship At London the third of Nouember * Heere followeth the history no lesse lamentable then notable of William Gardiner an Englishman suffering most constantly in Portyngale for the testimony of Gods truth The story of W. Garâ—â—ner most 〈…〉 in Portugale COmming now to the yeare next following 1552. wee will some what step aside and borow a little leaue coasting the Seas into Portingale amongst the Popish marchauntes there whither a certaine countrymaÌ„ of ours doth call me named William Gardiner a man verely in my iudgement not only to be compared with the most principall chiefe Martirs of these our daies but also such one as the auncient Churches in the time of the first persecutions can not shew a more famous whether we do behold the force of his faith his firme and stedfast constantnes the inuincible strength of his spirit or the cruell and horrible tormentes the report only and hearing whereof were enough to put any man in horror or feare Yet notwythstanding so farre it was of that the same did discourage him that it may be doubted whether the payne of his body or the courage of his mind were the greater when as in deede both appeared to be very great Wherfore if any prayse or dignity amongst men as reason is be due vnto the Martirs of Christ for their valiant actes W. Gardiner comparable with the Martyrs in the primitâ—â—e church What duâ—ty is to be geueÌ„ of ChristiaÌ„s to the blessed Martyrs past The memory of Christes Martyrs not to be forgotten this one man amongst many seemeth worthy to bee numbred and also to be celebrate in the Church with Ignatius Laurentius Ciriatius Grescentius and Gordianus And if the Church of Christ do receiue so great and manifolde benifits by these martirs with whose bloud it is watred by whose ashes it is enlarged by whose constancie it is confirmed by whose testimonie it is witnessed and finally through whose agonies and victories the truth of the Gospell doth gloriously triumph let not vs then thinke it any great matter to requite them with our duety againe by committing them vnto memory as a perpetuall token of our good will towards them Albeit they themselues receiue no glory at our hands and much lesse challenge the same but referre it wholy vnto the Lord Christ froÌ„ whom it came whatsoeuer great or notable thing there was in them Notwithstanding for so much as Christ himselfe is glorified in his Saints we caÌ„ not shew our selues thankefull vnto him except we also shew our selues dutifull vnto those by whome his glory doth increase Heereupon I thinke it came to passe that the aunciente Christians in the time of the first persecutioÌ„s How it 〈◊〉 to passe that 〈…〉 Church 〈◊〉 yearely 〈…〉 Martyrs â—â—perstitioÌ„ 〈◊〉 honouâ—â—â—g Martyrs What 〈◊〉 coÌ„meth 〈◊〉 memory 〈◊〉 Martyrs 〈◊〉 vs. thought good to celebrate yearely commemorations of the Martirdome of those holy men not so much to honour theÌ„ as to glorifie God in his souldiours vnto whom all glory praise doth worthely belong and moreouer that we being instructed by their example might bee the more prompt and ready in the policies of those warres to stand more stoutly in battaâ—le against our aduersaries and learne the more easily to contemne and despise thys worlde For in considering the ende and death of these men who will greatly long or luste after this life which is so many wayes miserable through so many afflictions dolorous through so many casualties rumous wherin consisteth so litte constancie lesse safety being neuer free from some hard calamitie one or other What good maÌ„ would haue this world in reputatioÌ„ wherin he seeth so many good men so cruelly oppressed wherin no man can liue in quietnes except he be wicked Wherfore I do not a little merueile The world 〈…〉 to 〈◊〉 wicked â—â—ecially that in this great slaughter of good meÌ„ with so many spectacles and examples of cruell tormeÌ„t Christians do yet liue as it were drowned in y e foolish desires of this world seeing dayly before their eyes so many holy and innocent men yeeld vp their spirits vnder the handes of such tormentors to lye in filthy prisons in bondes darkenes and teares in the end to be consumed with fire We see so many Prophets of God euen Christ himself the sonne of God to be so cruelly and many waies afflicted in this world tormoiled scourged and crucified yet we laugh drinke and giue our selues vnto all losenes of life and all lasciuiousnes For honour great possessions we contend we build we study labour by al meanes to make our selues rich Unto whome it doth not suffice y t we with safety and freedome from their afflictions racks wheeles scourges yrons read hote grediroÌ„s fleshhookes mallets and other kyndes of tormentes may serue our Christ in peace and quiet but being herewith not content will giue ouer our selues to all kinde of wickednes to be led away at the will and pleasure of Sathan 〈…〉 be lessons to vs to plucke vs from â—his world But what do we thinke in so doing Eyther we must recken those meÌ„ to be most miserable in this life or els our selues to be most vnhappy But if their blessednes be most certaine and sure then let vs direct the course of our life to the same felicitie These men haue forsaken this life which they might haue enioyed But if wâ— cannot willingly put of this life yet let vs not be slow to amend and correct the same and though wee cannot dye with them in like martyrdome yet let vs mortifie the worldly and prophane affections of y e flesh which striue agaynst y e spirite at the least let vs not runne thus headlong into the liceÌ„tious desires of the world as we do As the lyfe of Christen men is nowe I praye thee what doe these bondes prisons these woundes and scarres these great fires and other horrible tormentes of martirs then vpbrayd vnto vs our slouthful sluggishnes worthely make vs ashamed therof Which Martirs if in their liues they liued so innocently in their death continued so constant what then is to be deemed of vs which suffer nothing for Christ and will not take vpon vs the small conflict agaynst vices our owne affections How would we suffer the cruell looks of tirannes The great difference
with his relatiue must be applied of necessitie vnto his geuing of his body vpon the Crosse. Nor we do finde in the whole Scripture where Christ did fulfill his sayde promise made in y e 6. of Iohn but at those said two times Wherefore if we be deceiued in this matter of Transubstantiation we may well say O Lord thou hast deceaued vs. But God forbid that we should once thinke such wickednes of him He must also be vniust of his promise if it be not performed at any season as it is not indeede if it were not at both the said times Then if it were performed as the Catholique Churche of Christe dothe holde determine and beleeue then must it needes be graunted that he gaue at his last Supper his owne body and flesh indeede and verely which he gaue vpon the Crosse for the life of the world though not in so fleshly a manner and bloudie yet the very same flesh and â—loud really after an vnbloudy sort and spiritually He said not This bread is my body nor yet heere with the bread is my body but This is my body which shall be geuen for you Nor he said not this wine is my bloud nor with this wine is my bloud whiche circumstance of plaine speach he would haue vsed if the pure creatures should haue remained but he sayde This is my bloud which is shed for you and for many for the remission of sinnes that is to say the substance hidden vnder these visible formes of bread and wine are my very proper fleshe and bloud I pray you where do you find in the whole body of the Scripture expressed or iustly vnderstanded that Christ gaue but only a bare and naked signe figure or sacrament Or where finde you that he gaue his body wyth bread Anno 1549. it remayning bread still And if you thinke to finde it I pray you shewe me here whether that bodye that hee gaue with materiall bread were his true body or not If not then it was phantasticall if it were his true body as you doe graunt then must there needes be two very true bodyes in one place together Now that it was his verye true body and bloud it is certayne by the playne wordes of the text saying thus Which is betrayed or geuen and which is shedde for you and for many But I will let all this passe ouer and I do requyre of you this one question whether that the sacramentes of the old law and of y e new law be all one Madew If you doe consider the thinges themselues they be all one but if you respecte the onely signes figures and sacramentes outwardly then they be diuers Glin. I doe perceiue your aunswere very well then further to our purpose was Christ then after the same maner in the bread that came from heauen In the paschall lamb and in Isaac as he is in this Sacrament Which if you do graunt me then these propositions were true for Christ to say this Manna is my body this Lambe is my body this Isaac is my bodye Moreouer if the Sacramentes of the olde law and of the law of grace be all one in very deede effect as you seeme to grauÌ„t theÌ„ what difference is betweene the shew bread in Moyses law and the bread that we doe breake that Saynt Paule speaketh of They then had that bread which signified Christ and so doth ours as you say that was bread so is ours and so by your reason there is no difference betweene them yea theyr Manna because it came from heauen was better then this earthly bread that commeth from beneath which is contrarye to the truth for Saynt Paule sayth that the law was geuen by Moyses but the verity was geueÌ„ by Iesus Christ. Wherefore that which Christ gaue was not onely a signe but also the veritye that is to saye the liuing breade that came from heauen the true Lambe that taketh awaye the sinnes of the world and Isaac himselfe which is Christ or els you must graunt me that we christians doe receiue lesse then the Iewes did For they receiued the breade called Manna from heauen and we onely a poore morsel of bread from the earth Theyrs was called Aungelles foode and ours is as you holde little better then common breade Me seemeth that you doe distrust the doctrine of the fayth of Christendome for these fiue hundreth yeares euen as though Christ had forsaken his Catholique Church after one thowsande yeares but that is not so for he promised his holy spirite to assist his spowse the Church and to lead her continually into all trueth from time to time as neede should require Adoration of the Sacrament mainteyned by Glyn. As I remember you sayd that adoration did followe vpon transubstaunciation but the fathers for one thowsand yeares past doe graunt adoration of the sacrament therefore transubstantiation also The minor I proue by the most cleare testimonies of S. Austen S. Ambrose S. Deuise S. Basile and S. Chrisostome Madew I denye mayster Doctour that I sayde any suche thing and therwith I say that the Fathers do vnderstand by adoration a certeine reuerent maner that we should receiue the Lordes supper with which may be called a certeÌ„ veneration but no adoration Glin. No may S. Austen de ciuitate Dei witnesseth that the Ethnikes and Paynims doe esteme the Christians to worship and adore the gods of wheat and barly called Caeres and the God of wyne called Bacchus And agayne S. Austen saith thus Lo no man eateth of that bread except he first adore and worship it Madew By your pacience S. Austen in that place speaketh of the honoring of Christes body now sitting in heauen Glin. Math 26. Marc. Yea mayster Doctor thinke you so And why not also of his blessed body in the sacrament Seing that he saith it is there this is my body which is geuen for you sayth he More playnely he needed not to speake for the reall preseÌ„ce of his blessed body being both able willing to verify his word For if a cunning Lapidary should say to you or me thys is a true right diamoÌ„d Real preâ—â—nce 〈◊〉 by the Papistes a perfecte carbuncle saphyre emrode or any such precious stone we would beleue him though we were ignorant of theyr natures Wherefore we ought much more to beleue our Sauiour Christ God and man in that he sayth this is my body And why then ought we not to honor it in the sacrament Or how many bodies hath Christ seeing you do graunt his body in heauen to be honored but not his body here in the sacrament Madew Forsooth he hath but one very body no moe but the same is sacramentally in the sacrament and substancially in heauen here by fayth and there in deed Glin. Well yet once agayne to you thus The very true body of Christ is to be honored Argument but the same very true body is in the Sacrament ergo the
is my body Wherefore if at y e day of iudgemeÌ„t Christ should say vnto me why hast y u beleued y t this is my body I would aunswere him because thou hast so called it I beleued it not to be a figure because thou saydst not that it was a figure Other reasons to auouch I know not Of the worde it self I contend not but the thing it selfe I defend for we must speake regularly Thus Christ thus the Apostles thus all the ancient fathers haue spoke our fathers hadde but onely figures and shadowes but the Churche of God hath the truth itselfe with the signes Tertullian sayth one figure conteyneth not another but Melthizedech was a figure ergo this is the body The Sacramentes of the Iewes weare signes and tokens but ours be both the signes and the thing signed also Luther himselfe confessed that the body was present with the bread and could not denye it Oecolampadius tooke it for a figure onely Chrisostome demaunding wherefore Christ gaue his body before his passion rather then at any other time aunswereth that hee might tye the trueth to the figure saying tâ—ke eate this is my body not a figure of my body And the same Chrisostome sayth agayne if it were but bare bread or but a figure wherefore should his Disciples haue bene offended in eating a fygure Agayne in his 83. Homely vpon Mathew They are not any humayne workes which he did worke at his last supper he it is that worketh he maketh perfect we are his ministers but it is he that sanctifieth and chauÌ„geth the elementes of breade and wine into his bodye and bloud Agayne doest thou see bread and wine doe they passe into the priuy like other meates God forbid c. Theophilus Alexandrinus vpon these wordes of Marke the Euangelist this is my body sayth This whiche I geue and which you receiue â—s not onely bread or a figure of Christâ—s body but the trueth it selfe for if it should appeare as it is in forme of flesh bloud we should loth it and therefore the Lord condescendyng to our weakenesse reteyneth the formes of bread and wine and yet conuerteth the same into the trueth of his body and bloud Theophilactus sayeth the bread and the wine is the very body bloud of Christ and not a figure onely If you stand in suspeÌ„se of the author or approue him not yet know you that he is counted and taken amongest all the learned for a most faythfull interpreter of Chrisostome the bread sayth he is transelementate and transmitted into an other substaunce then it was before Augustine sayth there was great heede taken in the primitiue Church least any part of the Sacrament should fall downe to the grounde c. Cyrillus sayth leaste wee shoulde abhorre fleshe and bloud in the Sacrament of the Aultar God humbleth himselfe to our weakenesse pouring and infusing the force of life into it and making it the very trueth of his owne blessed body and bloud Damasceâ—e calleth it a diuine body or a body deifyed Origene Ireneus Eusebius Hieronimus with al the rest of the auncient Catholicke Fathers are of the same opinion with me all which to produce it were too long ¶ The Declaration of Doctor Glin vpon his second conclusion THe sacrifice and offering vppe of Christes body in the Sacrament of the Aulter right honourable and worshipfull I will defend euen to the effusion of bloud as a thing consonant to scripture whereof Paule speaketh to y e Hebrues But perchaunce some will obiect Christ offered vp himselfe ergo you ought not to offer him I aunswere yea because he offered himselfe therfore I offer him for except he had offered himselfe I could not haue offered hym But you will say Christes death is sufficient and therfore you ought not to offer him agayne I aunswere So may we say we neede neyther to fast nor pray for Christe hath done both sufficiently for vs. Agayne you will obiect if you offer him vppe agayne you crucify him anew I answere not so for many haue offered him that haue not crucified him as Abraham Isaac Moyses the Leuites Anna Samuel We offer Christ but not to the death but incoÌ„memoration of his death there being not onely commemoration thereof but also the very presence of Christes body and bloud Ireneus sayth Christ counselled his Disciples to offer the first fruites of all theyr goodes to God not that he needed any of them but for that they shoulde not shewe themselues fruitless or vngratefull and therefore Christ tooke the creature of bread gaue thankes and sayde this is my body and likewise the creature of the cuppe and confessed saying this is my bloud of the new Testament Thus Christe hath taught a newe kinde of oblation whiche the Church receiuing from the Apostles offereth to God thorow out all the whole world who onely geueth vnto vs all kynd of foode and the first fruites of his gracious giftes in the newe Testament whereof Malachye thus sayth I haue no pleasure in you sayth the Lorde of Hostes I will not receiue any sacrifices at your handes because my name is glorified amongest the Nations from the East to the West sayth the Lord and in euery place is incense and pure sacrifice offered to my name But here may be obiected Christe is the onely sacrifice for sinne and wythout hym there is no moe I aunswere Christ is the only true sacrifice for sinne and without him there are no moe notwithstanding wee haue this commaundement doe this in rememberaunce of me besides that I denye not that it is a commemoration but I denye that it is an onely commemoration I denye his absence and I affirme his presence Here endeth the declaration of Doctor Glin. Mayster Perne WHere as you say most reuerend mayster Doctor in your proposition I beleued and therefore I spake and we beleue and therefore doe speake our consciences suggesting the same vnto vs and agayne that misteryes are not to be searched and the like it semeth you go about to restrayne the searching of holye Scriptures whereas Christe sayth scrutamini scripturas searche the Scriptures The Papistes refrayne the vse of Scriptures Moreouer you haue cited the Fathers confusedly without order you left transubstantiation and endeuour your selfe to proue the reall prâ—sence in the Sacrament wheras we denye nothing lesse then his corporall presence or the absence of his substaunce in the bread Glin. You inueigh wonderfully you knowe not agaynste what for neyther I nor yet August doe denie the searching of the scriptures but I sayd out of Augustine misteries are not to be searched it is an other thing to search misteryes then it is to searche the Scriptures whereas you requyre of me a regulate order of citing the Doctours I had not as all men know the liberty of tyme so to do but if you desire me so earnestly to performe that if time may be grauÌ„ted me I will easely fulfill your request Perne
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
testimonie agaynst this house These wordes were by the sayd bishop spoken with such a vehemencie that some of the hearers afterward coÌ„fessed their heare to stand vpright on their heades Thys done the sayde Bishop departed and so returned to hys house Testified by a certayn reuerend personage yet aliue being then the bishops Chaplaine ¶ And thus making an ende of this ninth Booke touching the story and raigne of King Edward and hauing also somewhat sayde before of the nature and disposition of the Lady Mary whereby the way may be prepared the better to the troubles of the next Booke following we intend the grace of God assisting vs therein now further to proceede in describing the actes and proceedings of the foresayde Lady Mary comming now to be Queene and aduaunced next after this godly King Edward to the Crowne of this Realme of England ¶ The ende of the ninth Booke The beginning of the tenth booke conteyning the horrible and bloudy tyme of QVEENE MARY The Preface to the Reader FORASMVCH AS WE ARE come now to the tyme of Queene Mary when as so many were put to death for the cause especially of the Masse and the sacramente of the Altar as they cal it I thought it conuenient vppon the occasion geuen in the ingresse of this foresayd story first to prefixe before by the way of Preface some declaration collected out of dyuers Writers and Authors whereby to set foorth to the Reader the great absurditie wicked abuse and perillous idolatry of the popish Masse declaring how and by whom it came in clouted and patched vp of diuers additions to the intent that the Reader seeing the vayne institution thereof and waying the true causes why it is to be exploded out of all Churches may the better thereby iudge of their death which gaue their liues for the testimonie and the word of truth First concerning the origine of this word Missa whether it came of Missath in Hebrue Deut. 16. or Mincha Leuit. 6. which signifieth oblation or whether it came of sending away the Catechumeni and persons vnwoorthy out of the place of ministration Isidorus libr. 6. Etym. Hugo in speculo eccles Tertull. contra Marc. lib. 3. Cypria de bono patient as certayne writers suppose or else Ex missis donarijs symbolis quae in offertorio proponebantur that is of gifts and oblations wont to be offred before the Communion or whether Missa is deriued of Remissa which in the former writers was vsed pro remissione or whether Missa pro licentia dimittendi populum is taken of sending away the congregation by the words of the Deacon Ite missa est or whether Missa hath his denomination of that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimission of the people alluding to the story of the Hebrues licensed of Pharao to depart out of captiuitie after the eating of the Pasche Lambe as I read in an old popish booke intituled De Sacramentis Sacerdotalibus or what tearme soeuer it be else either Latin Syrian Dutch or French or howsoeuer else it taketh his appellation as there is no certaintie amongst themselues that most magnifie the Masse so it is no matter to vs that stand against it To my iudgemente and coniecture this latter exposition of the word seemeth more probable both for that it is ioined with the word Ite which signifieth departing and also the time and order in speaking the same agreeth well thereunto For as the old Hebrues after the supper of the Lamb and not before were set at liberty streight way to departe out of captiuitie so belike to declare our mysticall deliuerance by Christ offred and slaine for vs first goeth before the action of the holy supper that done then the Priest or Deacon sayth Ite missa est meaning thereby the deliuerance and liberty which is spiritually wrought in vs after that the body of Christ hath bene offered for vs. Or else if Missa otherwise should signifie the celebration or the action of the supper it woulde not be saide Ite but venite missa est c. Moreouer besides other arguments there be certayne places in Cassianus which seeme to declare that Missa signifieth dimission of the congregation Cassianus de canonicis orationibus lib. 3. c. 7. Vigils were called in the olde tyme the assemblies of the congregation in the night in common prayer and fasting as where he writeth of him which commeth not in time to the howers of prayer saying it not to be lawfull for him to enter into the oratory Sed stantem prae foribus congregationis missam praestolari debere i. that he ought standing without the dores to waite for the misse of the congregation And againe in the next Chapter following he inferreth the same vocable Missa in like sense Contenti inquit somno qui nobis post vigiliarum missam vsque ad lucis indulgetur aduentum i. Contented sayeth he with so muche sleepe as serueth vs for the misse or breaking vp of the night vigill vnto the comming of the day c. But to let passe these coniectures this by the way I geue to the Reader to note and vnderstande that as thys word Missa neuer yet entred into the Church nor vsage among the Greekes so it is to be obserued among our Latin interpretors Socra Eccl. hist. l. 2. c. 13 Epiph. trip hist. li. 4. c. 13. Sozom. li. â— cap. 32. Epiph. trip hist l. 3. c. 1â— Socrat. l. 3. cap. 9. Epiph. trip hist. l. 6. c. 23. Socrat. l. 5. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. trip hist. li. 7. 〈◊〉 13. apud scipsos miâ—â—sarum celâ—â—brare solâ—â—niâ— c. Item collectas 〈◊〉 c. quod Socrates grece li. 5. cap. 22. inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The masse a double enemâ— against Chriâ—â— The Masse 〈◊〉 iurious to thâ— Priesthood 〈◊〉 Christ. Maior such as haue translated of old time the ancient Greeke Authours as Eusebius and the Tripartite history and others that where the Greeke Writers haue these tearmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the congregation to conuent assemblies and so frequent together the old translator of Epiphanius and other translate vppon the same Missas facere collectas agere missas celebrare c. wherby it is not obscure to be seene that this word Masse in the olde time was not onely and peculiarly applied to the action of consecration but as wel to all Christen assemblies collected or congregations conuented according as in the Dutch language this name Messe signifieth any solemne frequency or panagyrie or gathering together of the people But of the name inough and too much To expresse now the absurditie of the saide Masse and the irreligious application thereof vnseemely and perilous for Christians to vse I will bring two or three reasons of the worthy seruaunt and Martyr of God Iohn Bradford to which many more may be also added out
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
Christ and not the body of Christ really but the body of Christ by grace Clin. Then I aske this question whether the Catholicke Churche hath euer or at any time bene Idolatrous Rid. The Church is the piller and stay of trueth that neuer yet hath bene idolatrous in respect of y e whole but peraduenture in respect of some part therof which sometimes may be seduced by euill Pastors and through ignoraunce Glin. * This argumeÌ„t hauing the Minor a negatiue neyther is formable in the 3. figure neyther doth it conclude rightly but should conclude thus Ergo to worship the flesh of Christ in the Eucharist is no Idolatry Sumptum ab autographo Ridlei manu descripto That Churche euer hath worshipped the fleshe of Christ in the Eucharist But the church hath neuer bene idolatrous Ergo it hath alwayes iudged the flesh of Christ to be in the Eucharist Rid. And I also worshippe Christ in the Sacrament but not because hee is included in the Sacrament like as I worship Christ also in the Scriptures not because hee is really included in them Notwithstanding I say that the body of Christ is present in the Sacrament but yet SacrameÌ„tally and spiritually according to his grace geuing life and in that respect really that is according to hys benediction geuing life Furthermore I acknowledge gladly the true body of Christ to be in the Lordes Supper in such sort as y e church of Christ which is the spouse of Christ and is taught of the holy ghost and guided by Gods word doth acknowledge the same But the true church of Christ doth acknowledge a presence of Christes body in the Lords Supper to be coÌ„municated to the godly by grace and spiritually as I haue often shewed and by a Sacramental signification but not by the corporall presence of the body of his flesh Glin. August contra Faustum lib. 20. cap. 13. Austen contra Faustum Lib. 20. cap. 13. Non nulli propter panem calicem Cererem Bacchum nos colere existimabaÌ„t c i. Some there were which thought vs in stead of bread and of the cup to worship Ceres and Bacchus Upon this place I gather that there was an adoratioÌ„ of the sacrameÌ„t amoÌ„g the fathers And Erasmus in an Epistle to the brethren of low Germany sayth that the worshipping of the sacrament was before Austen Cyprian Rid. We do handle the signes reuerently but we worshyp the Sacrament as a Sacrament not as a thing signified by the Sacrament Glin. What is the Symbole or Sacrament Rid. Bread Glin. Ergo we worship bread Ridley There is a deceipte in this worde Adoramus Wee worship the Symboles when reuerently we handle them â—quiuocation of this word wâ—rship distincted We worshippe Christ wheresoeuer we perceiue his benefites But we vnderstand his benefite to be greatest in the Sacrament Glin. So I may fall down before the bench here and wor ship Christ and if any man aske me what I doe I may aunswre I worship Christ. Rid. We adore and worship Christ in the Eucharist And if you meane the externall sacrament I say that also is to be worshipped as a Sacrament Glin. So was the fayth of the primitiue Church We worship Chriâ—â— in the Eucharist but we worship not the Euâ—charist for Christ. Rid. Would to God we woulde all folow the fayth of that Church Glin. Thinke you that Christ hath now his Church Rid. I do so Glin. But all the Church adoreth Christ verely and really in the Sacrament Rid. You know your selfe that the Easte Churche woulde not acknowledge transubstantiatioÌ„ This CouÌ„cell of Florence was but of 〈◊〉 yeares in the tyme 〈◊〉 the Counâ—cell of 〈◊〉 as it appeareth in the Councell of Florence Cole That is false For in the same they did acknowledge transubstantiation although they would not entreat of y e matter for that they had not in theyr commission so to doe Rid. Nay they would determine nothing of that matter when the Article was propounded vnto them Cole It was not because they didde not acknowledge the same but because they had no commission so to do Curtop Reuerend Syr I will proue and declare that the body of Christ is truly and really in the Eucharist wheras the holy Fathers Chrisost. 〈◊〉 cap. 10. Cor. 1. Hom. 24. both of the West and Easte Churche haue written both manye thinges and no lesse manifest of the same matter yet I will bring forth onelye Chrisostome The place is in cap. 10. Corinth 1. Homel 24. * The Maior should be thus Whatsoeuer did flow from the side of Christ is 〈◊〉 the cup. c. or els the argument being in the 2 figurâ— is affirmatiue and false That which is in the cup is the same that flowed froÌ„ the side of Christ. But true and pure bloud didde flowe from the side of Christ Ergo his true and pure bloud is in the cup. Rid. It is his true bloud which is in the Chalice I grauÌ„t the same which sprang from the side of Christ. But how It is bloud in deede but not after the same maner after which maner it sprang from his side For here is the bloud but by the way of a Sacrament Agayne I say like as the bread of the Sacrament and of thankes geuing is called the bodye of Christ geuen for vs so the cup of the Lord is called the bloud which sprang from the side of Christ. But that Sacramentall breade is called the body because it is the Sacrament of his body euen so likewise the cuppe is called the bloud also whiche flowed out of Christes side because it is in the Sacrament of that bloud which flowed out of his side instituted of the Lord himselfe for our singuler commodity namely for our spirituall nourishment like as Baptisme is ordeined in water to our spirituall regeneration Cur. The Sacrament of the bloud is not the bloud Rid. The Sacrament of the bloud is the bloud and that is attributed to the Sacrament which is spoken of the thing of the Sacrament Weston Here Weston repeateth Curtoppes argument in English * This argument concludeth not directly and being in the 2. figure affirmatiue it is not formall That which is in the Chalice is the same which flowed out of Christes side But there came out very bloud Ergo there is very bloud in the Chalice Rid. The bloud of Christ is in the Chalice in deed but not in the reall presence but by grace and in a Sacrament West That is very wel Then we haue bloud in y e chalice Rid. It is true but by grace and in a Sacrament Here the people hissed at him Rid. O my maysters I take this for no iudgement I will stand to Gods iudgement Wat. Good Syr I haue determined to haue respect of the time and to abstayne from all those thinges whiche maye hinder the entraunce of our disceptation and therfore first I aske this question When
peccata mundi à sacerdotibus sacrificatum Let vs not not looke alow by the grounde vpon the bread and the drinke set before vs but lifting vppe our minde let vs faithfully beleue there vpon y e holy table to lye the Lambe of God taking away the sinnes of the world being sacrificed of the priestes Rid. That Councell was collected out of anâ—ient Fathers and is to me of great authority for it sayth Positum esse panem in altâ—ri exaltata mente considerandum eum qui in coelis est i. That breade is set vpon the aultare and hauing our mindes 〈◊〉 vp we must consider him which is in heauen The words of the Councell make for me Wat. Exaltata mente with a minde exalted That is not as brute beastes at the racke or maunger hauing an eye onely vpon the thing that is set before them Agnus Dei iacet in mensa the Lambe of God lieth on the table sayeth the Councell Rid. The Lambe of God is in heauen accordyng to the verity of the body and here he is with vs in a mistery according to his power not corporally Wat. But the Lambe of God lyeth on the table Rid. It is a figuratiue speach for in our minde we vnderstand him which is in heauen Wat. But he lyeth there the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rid. He lyeth there that is he is there present not corporally but he lyeth there in his operation Wat. He lyeth but his operation lyeth not Rid. You thinke very grossely of the sitting or lying of the Celestiall Lambe on the Table of the Lorde For we may not imagine any such sitting or lying on y e table as the reason of man would iudge but all thinges are here to be vnderstand spirituallye For that heauenly Lambe is as I confesse on the table but by a spirituall presence by grace and not after any corporall substance of his flesh taken of y e virgin Mary And indeed the same Canon doth very playnly teach that the bread which is set on the table is materiall bread and therefore it the Canon I meane commaundeth that we shoulde not creepe on the ground in our cogitation to these thinges which are set before vs as who shoulde say what other things are they as much as perteineth to their true substaunce then breade and wine but rather sayth the Canon lifting vp our mindes into heauen let vs consider w t fayth the Lambe of God which taketh awaye the sins of y e world sitting or lying vpon y e table For a lifted vp fayth sayth he seeth him which sitteth on the right hande of God the father after y e true maner of a body set by grace on the Lordes Table and taking away the sinnes of the worlde For I thinke you meane not so as though the Lambe did lye there prostrate with his members spreade upon the table Smith I bring an other place out of the Councell of Nice Nullus Apostolorum dixit An other place of Nicene Counâ—ell alleaged haec est figura corporis Christi Nullus venerabilium praesbyterorum dixit incruentum altaris sacrificium figuram Ergo. c. That is None of the Apostles sayd this is a figure of the body of Christ None of the reuerend Elders sayd the vnbloudy sacrifice of the aultar to be a figure Ergo you are deceiued Rid. This Chanon is not in the Councell of Nice For I haue read ouer this Councell many times Then came in an other whom M. Ridley knew not sayd the vniuersall church both of the Greekes Latines of the East and of the West haue agreed in the Councell of Florence vniformably in y e doctrine of the sacrament that in the Sacrament of the Aultar there is the true and reall Body Rid. I denye the Greeke and the East Churche to haue agreed either in the Councel at Florence or at any time els with the Romish Church in the doctrine of Transubstantiation of bread into the body of Christ. For there was nothing in the Councell of Florence wherein the Greekes would agree with the Romanistes albeit hitherto I confesse it was left free for euery Churche to vse as they were wont leuened or vnleauened bread Here cryed out D. Cole sayde they agreed together concerning transubstantiation of breade into the bodye of Christ. M. Ridley sayd that could not be Here start vp an other vnknowne to M. Ridley but thought to be one of the Scribes who affirmed with him y t in deed there was nothing decreed coÌ„cerning traÌ„substaÌ„tiation but the Councell left that as a matter not meete nor worthy to disturbe the peace and concord of the church To whom M. Ridley answered agayne saying that he sayd y e trueth Pie What say you to that councell where it is sayde that the Priest doth offer an vnbloudy sacrifice of the Bodye of Christ Rid. I say it is well sayd if it be rightly vnderstand Pie But he offereth an vnbloudy sacrifice Rid. It was called vnbloudy and is offered after a certain maner and in a misterye and as a representation of that bloudy sacrifice and he doth not lye which sayth Christ to be offered West I with one argument will throw downe to y e grouÌ„d your opinion out of Chrysostome Sacrifice called vnbloudy is nothing els but a representation of the bloudy Sacrifice of Christ. Weston playeth Golyah with Dauid This argument after the disposition termes as it standeth iâ— not formall Homi. 24. in 1. ad Corinth and I wil teach not onely a figure or signe or grace onely but the very same body which was here conuersant in the earth to be in the Eucharist We worship the selfe same body in y e Eucharist whiche the wise men did worship in the maunger But that was his naturall reall body not spirituall Ergo the reall body of Christ is in the Eucharist Agayne the same Chrysostome sayth We haue not here the Lord in the maunger but on the aultare Here a woman holdeth him not in her handes but a priest Rid. We worship I confesse the same true Lord and Sauiour of the world which the wise men worshipped in the maunger howbeit we do it in mystery and in the sacrameÌ„t of the Lordes supper and that in spiritual liberty as sayth S. Aust Lib 3. de doctrina Christiana not in carnall seruitude that is we do not worship seruilely the signes for the thinges for that shuld be as he also sayth a part of a seruile infirmity But we behold with the eyes of fayth him present after grace and spiritually sette vppon the Table and we worship him which sitteth aboue is worshipped oâ— the Aungels For Christ is alwaies assistant to his mysteries as the sayd August sayth And the diuine maiesty as sayth Cyprian doth neuer absent it selfe from the diuine mysteries but this assistaunce and presence of Christ as in Baptisme is wholy spirituall and by grace and not
like yours which thing doth manifestly appeare in his writings which are agaynst it in euery place And Augustine is a reasonable man he requireth to be beleued no further then he bringeth scripture for his proofe and agreeth with Gods word West In the same place he proueth a propiciatorie sacrifice and that vpon an aulter and no Oyster boord The blasphemous mouth of D. Weston calling the Lordes table an Oyster bord Lat. It is the Lords table and no Oyster boord It may be called an aultar and so the doctors call it in many places but there is no propiciatorie sacrifice but only Christ. The doctors might be deceiued in some points though not in all things * I beleeue them when they say well Cole Is it not a shame for an old man to lye You say Doctores legenâ—i sunt cum venia you are of the old fathers fayth where they say well and yet ye are not Lat. I am of their faith when they say well I referre my selfe to my L. of Caunterburies booke wholy herein Smyth Then are you not of Chrysostomes faith nor of S. Augustines fayth Lat. I haue said when they said well and bring scripture for them I am of their faith and further Augustine requireth not to be beleeued West Origen Hom. 13. vpon Leuiticus Latimer I haue but one worde to say Panis Sacramentalis the Sacramentall bread is called a Propitiation because it is a Sacrament of the Propitiation What is your vocation West My vocation is at this tyme to dispute otherwise I am a Priest and my vocation is to offer Lat. Where haue you that authorttie geuen you to offer West Hoc facite Do this for facite in that place is taken for offerte that is offer you Lat. Facere for sacrificare with D. Weston Is Facere nothing but sacrificare to sacrifice Why then no man must receiue the sacrament but priestes onely for there may none offer but priests Ergo there may none receiue but priests West Your argument is to be denied Lat. If Christ offered himselfe at the Supper and the next day vpon the Crosse then was Christ twise offered Did Christ then offer himselfe at his supper Pye Yea he offred himselfe for the whole world Latimer Then if this worde Facite Do ye signifie Sacrificate Sacrifice ye it followeth as I sayd that none but Priestes onely ought to receiue the Sacrament to whom it is onely lawfull to sacrifice and where find you that I pray you West Fourty yeare agone whether could you haue gone to haue found your doctrine Lat. The more cause we haue to thanke God that hath now sent the light into the world West WestoÌ„s rayling The light Nay lite and lewd Preachers for you could not tell what you might haue Ye altered changed so often your communions and altars and all for this one end to spoile and rob the Church Latimer These things pertayne nothyng to mee I must not aunswere for other mens deedes but onely for myne owne West Well M. Latimer this is our entent to wyll you well and to exhort you to come to your selfe and remember that without Noes Arke there is no health Remember what they haue bene that were the beginners of your doctrine none but a few flying Apostataes runnyng out of Germany for feare of the fagot Remember what they haue bene which haue set forth the same in this Realme A sort of flyngbraines and light heads which were neuer constant in any one thyng as it was to be seene in the turnyng of the Table where lyke a sort of Apes they coulde not tell which way to turne their tailes D. Westons Apes haue tayles looking one day West and another day East one that way and an other this way They will be lyke they say to the Apostles they wyll haue no Churches A houell is good enough for them They come to the Communion with no reuerence They get them a Tankard and one sayth I drinke and I am thankfull Blasphemous lyes of D. WestoÌ„ sitting in Cathedra pestilentiae the more ioy of thee sayth another And in them was it true that Hyllary sayth Annuas meÌ„struas de deo fides facimus id est We make euery yere and euery month a fayth A runnagate Scot did take away the adoration or worshipping of Christ in the Sacrament by whose procurement that heresie was put into the last CoÌ„munion booke Who be these or where be they M. Oblocutor that will be lyke the Apoâ—tles that will haue no Churches that be runnagates out of Germany that get them tancardes that make monthly faythes that worship not Christ in all his Sacramentes Speake truth maÌ„ and shame the deuill so much preuayled that one mans authoritie at that tyme. You neuer agreed with the Tygurines or Germaines or with the Churche or with your selfe Your stubbornnesse commeth of a vayne glory which is to no purpose for it will do you no good when a fagot is in your beard And we see all by your owne confession how little cause you haue to be stubborn for your learning is in scoffers hold The Queenes grace is mercifull if ye will turne Lat. You shall haue no hope in me to turne I pray for the Queene daily euen from the bottome of my hart that she may turne from this religion West Here you all see the weakenes of heresie against the truth he denieth all truth and all the old fathers HEre all good Readers maye see how this glorious Prolocutor triumpheth but whether he hath the victorye or no that I suppose they haue not yet neyther heard nor seene And geue that he had the victory yet what great meruayle was it disputyng as hee dyd Non sine suo Theseo that is not without his tipplyng cuppe standing at his elbow all the time of his disputation notwithout a priuy notyng and smilyng of them that beheld the matter but specially at that tyme when Doctour Ridley disputyng with one of the Opponentes the sayd Prolocutor tooke the cuppe and holding it in hys hand sayd to the Opponent Vrge hoc vrge hoc Nam hoc facit pro nobis In which wordes as he mooued no little matter of laughter to the beholders thereof Vrge hoc quoth Weston with his berepot so I thought here also not to leaue the same vnmentioned somwhat also to delight the Reader withal after his tedious wearines in reading the story therof ¶ To the Reader And thus hast thou louyng Reader the whole action and stage of this Doctourly disputation shewed foorth vnto thee against these three woorthy Confessours and Martyrs of the Lorde wherein thou mayest behold the disordered vsage of the Uniuersitie men the vnmannerly manner of the Schoole the rude tumult of the multitude the fiercenes and interruption of the Doctors the full pith and ground of all their argumeÌ„ts the censures of the Iudges the railyng language of the Oblocutor with his blast of
triumph in the latter ende being both the actor the moderator and also Iudge himselfe And what maruell then if the courage of this victorious Conquerour hauyng the lawe in his owne handes to doe and say what him liâ—ted would say for himself Vicit veritas although he sayd neuer a true word nor made neuer a true conclusion almost in al that disputation It followed furthermore after disputation of these three dayes being ended that M. Harpsfield the next day after Aprill 19 which was the xix of Aprill should dispute for his forme to be made Doctor To the which disputation the Archb. of Cant. was brought forth and permitted among the rest to vtter an argument or two in defence of his cause As in sequele hereof may appeare * Disputation of Maister Harpesfield Bacheler of Diuinitie aunswering for his forme to be made Doctour Harpesfield I Am not ignoraunt what a weighty matter it is to entreat of the whole order and trade of the scriptures Aprill 1. The iudgement of M. Harpsfielâ— for the beâ—â— way to vâ—â—derstaÌ„d 〈◊〉 Scripture If Master Harpsfielâ— had wille vs to 〈◊〉 our sences to the holâ— ghost he had sayd much better and most hard it is to in the great contention of Religion to shew the ready way whereby the scriptures may be best vnderstanded For the ofteÌ„ reading of them doth not bring the true vnderstanding of them What other thing is there then Uerily this is the redy way not to folow our owne heads and senses but to geue ouer our iudgement vnto the holy catholike Church who hath had of olde yeres the truth and alwayes deliuered the same to their posteritie but if the often readyng of scriptures and neuer so paynefull comparing of places should bring the true vnderstandyng then diuers heretikes might preuaile euen agaynst whole generall Councels The * No but those Iewes sticking so much to thâ— old custoâ—â— and face of theyr Church not seeking for knowledge by ignorance the Scriptures werâ— deceiued 〈◊〉 so be you Iewes did greatly brag of the knowledge of the law and of the Sauiour that they waited for But what auailed it them Notwithstanding I know right well that diuers places of the scripture doe much warne vs of the often reading of the same and what fruit doth therby follow as Scrutamini c. Search the scriptures for they do beare witnesse of me c. Lex Domini c. The law of the Lord is pure able to turne soules And that saying of S. Paule Omnis Scriptura c. All Scripture inspired from aboue doth make that a man may bee instructed to all good workes Howbeit doth the lawe of the Iewes conuert their soules are they by reading instructed to euery good worke The letter of the old Testament is the same that we haue The heretikes also haue euer had the same scriptures which we haue that be Catholikes But they are serued as Tantalus that the Poetes do speake of who in the plentye of thynges to eate and drinke is sayd to bee oppressed with hunger and thirst The swifter that men do seeke the Scriptures without the Catholike church the deeper they fall and fynde hell for their labour Saint Cyprian neuer swaruing from the Catholike Church saith He that doth not acknowledge the Church to bee his mother shall not haue God to be his father Therefore it is true Diuinitie * Vnder thâ— formes thâ—â— is vnder thâ— properties of bread 〈◊〉 wine so all this is true In the maâ—teriall 〈◊〉 of 〈◊〉 body there is no varieâ—tye for to eate mans flesh eythâ—â— vnder acciâ—dences or not accideÌ„â—ces both is agaynst thâ— Scripture 〈◊〉 agaynst naâ—ture to bee wise with the Church where Christ sayeth Nisi manducaueritis c. Vnlesse ye eate my fleshe and drinke my bloud ye haue no lyfe in you If he had meant of onely eating bread and drinkyng wyne nothyng had bene more pleasaunt to the Capernaites neither would they haue forsaken hym The fleshe profiteth nothing to them that doe so take it For the Capernaites did imagine Christ to be geuen in such sorte as he lyued But Christ spake high thinges not that they should haue hym as fleshe in the market but to consider his presence with the spirite * vnder the formes whereby it is geuen As there is an alteration of bodies by courses and tymes of ages so there is no lesse * varietie in eatyng of bodies These things which I haue recited briefly M. Harpsfield did with many more wordes set out and hereupon D. Weston disputed against hym West Christes real body is not in the sacrament Ergo you are deceyued Harps I deny the antecedent West Iohn the 6. Dico veritatem vobis c. I speake the truth vnto you It behooueth me that I go away from you For vnlesse I do depart that comforter cannot come c. Upon this I will make this argument Christ is so gone away as he did send the holy Ghost But the holy Ghost did verily come into the world Ergo Christ is verily gone Harps He is verily gone and yet remaineth here West S. Augustine sayth that these wordes Ego ero c. I wyll be with you euen to the end of the world are accomplished secundum maiestatem According to his maiestie But secundum praesentiam carnis non est hic By the presence of hys flesh he is not here The Church hath hym not in flesh but by beliefe Harps We must diligently weigh that there are two natures in Christ the diuine nature humane nature The diuine nature is of such sort that it cannot chuse but bee in all places The humane nature is not such that of force it must be in all places althogh it be in diuers after a diuers maner So where that the doctors do entreat of hys presence by maiestie they do commend the maiestie of the Diuine nature not to hinder vs of the * natural presence here in the sacrament West He sayth further Me autem non semper habebitis Ye shall not haue me alwayes with you is to be vnderstanded in the fleshe Harpsfield The presence of the flesh is to bee considered that he is not here as he was woont to lyue in conuersation with them to be seene talked withall or in such sort as a man may geue hym * any thyng after that sort he is not present West But what say you to this of S. Augustine NoÌ„ est hic He is not here Harpesfield I do answer out of S. Augustine vpon Iohn Tractatu 25. vpon these woordes Non videbitis me Vado ad patrem c. I goe to the Father ye shall not see me That is Such as I now am Therefore I doe deny the maner of hys presence West I wil ouerthrow S. Augustine with S. Augustine who saith this also Quomodo quis possit tenere Christum fidem mitte tenuisti that is How may a man hold Christ send thy fayth and thou
holdest hym So he sheweth that by sending our fayth we do hold Christ. Harpesfield In deed no man holdeth Christ vnlesse he beleeue in him but it is another thing to haue Christ mercyful and fauourable vnto vs and to haue him present in the Sacrament There s. Augustine speaketh of holding him by faith as he is fauourable vnto vs. West Nay he speaketh there how the Fathers had him in the fleshe and teacheth that we haue him not so in fleshe as they had him long tyme sayeng Your fathers dyd holde Christ present in the flesh do you hold him in your heart What wordes can be more plaine Further he sayth He is gone is not here he hath left vs and yet hath not forsaken vs. Hic est maiestate abijt carne He is here in maiestie and gone touching the fleshe Harps I doe vnderstand Augustine thus that Christ is here in his flesh to them that receiue him worthily to such as doe not worthily receiue him to them he is not present in the fleshe I iudge S. Augustine meaneth so We haue hym and haue hym not we haue him in receiuyng hym worthily otherwyse not West Nay Tenerâ— carnem est tenere corticem literae I wyll prosecute another argument Cyrill doth say By the maiestie of his diuinitie he is euer here but the presence of hys fleshe hath he taken away Harpsfield The sense of Cyrill is thus to be vnderstanded The most true fleshe of Christ is at the right hande of the Father Thus the Fathers taught and so they beleeued Thus sayd Cyrill Thus said Augustine and because this is the foundation of our fayth they did oftentymes teach it Therefore when they prooue this the body to bee in heauen they do not make agaynst the presence in the sacrament 〈…〉 how then doth the â—ame body remaine still vnlesse eyther ye make him to haue 2. boâ—yes or eis make 2. contradictoryes true in one proposition So vnlesse ye can plainly shew that the fathers do directly say he is not in the sacrament you make nothyng against me for I haue shewed why the Fathers so spake They did teach the great difference betwene the diuine nature and the humane nature as I haue before sayd Weston I will then prooue that he is not in the sacrament Uigilius against y e heretike Eutiches vpon these words Me autem non semper habebitis sayeth The sonne of God as touching his humanitie is gone from vs by his diuinitie hee remayneth with vs. And that same Uigilius in hys fourth booke sayeth Hee that is in the heauen is not in the earth speakyng of Christ. Harps I wyll shew you the reason of these wordes The hereticke Eutiches did beleeue that the diuine nature of Christ was fastned on the crosse and beleeued that Christ had no naturall body To this Uigilius sayd that the humane nature was taken vp and ascended which could not so haue done vnlesse he had had a body This he sayd not to take away the presence in the sacrament For what had he to referre this sentence to the Sacrament Hee neuer dyd so much as dreame of the Sacrament West Cyrill sayth Although he be absent from vs in body yet are we gouerned by his spirit Cyrillus The body of Christ is here to feede our bellyes but not to be liued withal Harps By these wordes he gaue vs a cheerefulnesse to aspire vpwards seeking therehence our helpe For as touching his conuersation he is not so in the Sacrament as one meet to be liued withall But let hym teach vs that he is not there to feed vs for after that sort he is there West You haue satisfied me with your answers in doyng the same learnedly and catholikely But now to an other argument * The argument holdeth a proportione Christ is now so absent from the earth by his body as he was absent from heauen when he liued here But when he did liue bodily on earth the same naturall body was out of heauen Ergo now whilest his naturall body is in heauen it is not in earth Harps I deny the Maior West Fulgentus ad Transimundum Regem libro secundo saith Secundum humanam substantiam absens erat coelo cum desceÌ„dit de coelo These are Fulgentius wordes touchyng hys humane substaunce He was absent from heauen when he descended from heauen and touching the same substance now he is in heauen he is not on the earth but concernyng the diuine nature he neuer forsooke neither heauen nor earth ¶ After these wordes not waityng Harpsfields aunswer he offered maister Cranmer to dispute who began in this wyse Cranmer I haue heard you right learnedly and eloquently entreat of the dignitie of the scriptures which I doe both commend haue maruelled thereat within my selfe But where as you referre the true sense iudgement of y e scriptures to the catholicke churche as iudge thereof you are much deceued specially for y t vnder the name of the church you appoynt such Iudges as haue corruptly iudged and contrary to the sense of the scriptures I wonder likewyse why you attribute so little to the diligent readyng of the scriptures and conferryng of places seyng the scriptures do so much commend the same as wel in diuers other places as also in those which you your selfe haue alredy alleged And as touching your opinion of these questioÌ„s The opinion of M. Harpsfield reproued referring the sence of the Scripture rather to the iudgemeÌ„t of the Church then to the diligent reading conferring of places it semeth to me neither to haue any grouÌ„d of the word of god nor of the Primitiue church And to say the truth y e scholemen haue spoken diuersly of them and do not agree therein among themselues Wherfore mynding here briefly to shew my iudgement also I must desire you first to aunswere me to a fewe questions which I shall demaund of you Which beyng done we shall the better proceed in our disputation Moreouer I must desire you to beare also with my rudenes in the Latin tonge which through long disuse is not now so prompt and ready with me as it hath bene And now all other things set apart I mynd chiefly to haue regard to the truth My first question is this How Christes body is in the sacrament accordyng to your mynde or determination Then answered a Doctor he is there as touching hys substance but not after the maner of his substance Christ present in the SacrameÌ„t in substance but not after the maner of substance Harpsfield He is there in such sort and manner as he may be eaten Cran. My next question is Whether he hath his quantitie qualities forme figure and such like properties Harpsfield Are these your questions sayd Maister Harpsfield I may likewise aske you when Christ passed thorough the virgines wombe an ruperit neâ—ne When they had thus a while contended there were diuers opinions in this matter All the doctors
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
if hereby we doe enioy all good thinges it followeth that we must needes possesse haue and enioy you most reuerend Fathers who be no small part of our ioy and good thinges geuen vs of God We heretofore haue had the fruition of you by bodily presence to our inexplicable benefite praysed be that oure gracious God therfore And nowe in spirite we haue the experience of vnspeakeable cōfort by your reuerēt fatherhoodes for y t in this so glorious sort Math. 5. ye become a towne set vpon a hill a candle vpon a candlestick a specktacle vnto y e world both to the Angels vnto men So y t as we to our great cōfort do feele 1. Cor. 4. Phil. 1. you also may assuredly say with saint Paule y t the things which happē vnto vs do chance vnto y e great furtherance of the Gospell so y t our bonds in christ are manifest not onely throughout all the iudgement hall but in all wholl Europa in so much that many of the brethren in the Lord being incouraged through our bondes dare more boldly speake the word without feare And here in as you haue with s. Paule greatly to reioyce so we doe reioyce with you and we do in deed with you geue thāks for this worthy excellēt fauour of our God towards you that christ is thus magnified in you yea and hereafter shal be magnified in your bodies Phil. 1. Phil. 1. whether it be through life or death Of which thing truely wee are assured in our prayers for you and ministring of the spirite And although for your owne partes Christ is vnto you life and death aduantage and that your desire is as in deede it were better for you to be loosed and to be w t Christ yet for the Church of Christ were it much more necessary that ye shuld abide in the fleshe Yea that mercifull God euen for his Christes sake graunt that ye may abide and continue for the furtheraunce of the Churche and reioysing of fayth that the reioysing therof may be the more aboundant through Iesus Christ by your restoring Amen Amen But if it seeme better otherwise vnto the diuine wisedome y t by speedy death he hath appoynted you to glorifie him y e Lords wil be done Yea euen as we do reioyce both on your behalfes also on our own that God is magnified by life and shuld be more aboundantly glad for the continuance thereof so we shall no lesse reioyce to haue y e same wrought by death We shall geue thankes for this honour geuen vnto you reioysing that ye are accounted worthye to suffer for the name of Christ and that it is geuen to you of God not onely that ye shoulde beleue in him but also that ye should suffer for his sake And herein we shal haue to reioyce in the behalfe of the Churche of Christ whose faith may be the faster fixed vpon Gods veritie being confirmed with three such worthy witnesses Oh thankes be to God for this his vnspeakeable gift And now most reuerend Fathers that you may vnderstand the trueth of vs and our estate howe we stand in the lord I do assure your reuerences partly by y t I perceaue by such of our brethren as be here in bondes w t me partly by that I heare of them which be in other places partly by that inward experiēce which I most vnworthy wretch haue of Gods good comfort more aboundance whereof I knowe there is in others you may be assured I say by Gods grace that you shall not be frustrate of your hope of our constaunt continuance in the cheerefull confession of Gods euerlasting veritie For euen as we haue receyued the word of truth euen the Gospell of our saluation wherin we beleeuing are sealed with the holy spirit of promise which is the earnest of our inheritaunce the which spirite certifieth our spirit The constant minde of a christian souldiour Ephes. 1. Rom. 8. Galat. 4. that we are the children of God and therefore God hath sente the spirite of his Sonne into our harts crying Abba Father so after such portion as God measureth vnto vs we with the whole Church of Christ and with you reuerend fathers receiuing the same spirite of faith according as it is written I beleeued and therefore I haue spoken 2. Cor. 4. Psal. 116. We also beleeue and therefore speake For the which we in this dangerous bondage and other afflictions hauing euen such a fight as we haue seene in you and haue heard of you Phil. 1. are in no wise afraid of our aduersaries And forasmuch as we haue such an office euen as God hath had mercy on vs 1. Cor. 4. we go not out of kind but euē with you after our little power we labour to maintain the faith of the Gospell knowing most certainely that though we haue this treasure in earthen vessels 2. Cor 4. that the excellency of thys power might be Gods and not ours yet shall we not be dashed in pieces For the Lord will put his hand vnder vs. When we are troubled on euery side yet are we not without shift when we are in pouerty we are not vtterly without some thing when we suffer persecution we are not forsaken therein when we are cast downe yet we shall not perish but to communicate with our sweete Sauiour Christ in bearing the crosse it is appointed vnto vs that euen with him also we shall be glorified For it is a true saying If we be dead with him 2. Tim. 2. we shall also liue with him If we be patient we shall also raigne with him If we deny him he shall also deny vs. Wherefore be we of good cheere 3. Cor. 4. alwayes bearing about in our body the dying of the Lord Iesus that the life of Iesus might appeare also in our body For we know that he which raised vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall ioyne vs to himselfe together with you Wherefore we are not weeried but though our outward man perish yet the inwarde man is renued day by day For our tribulation which is momentane and light prepareth an exceeding and eternall weight of glory vnto vs while we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Esay 12. We testifie vnto you Reuerend fathers that we drawe these waters with ioy out of the Wels of the sauiour And I trust we shall cōtinually with you blesse the Lord Psal. 48. giue thanks to the Lord out of the wels of Israell we trust to bee merry together at that greate Supper of the Lambe whose spouse we are by faith and there to sing that song of euerlasting Haleluyah Amen Yea come Lorde Iesu. The grace of our Lord Iesu Christ be with you Amen Another letter written
determinate answer what he would do in the premisses and then either to reuoke and reclaime himself or els in the after noone the same day to come againe haue iustice as he called it ministred vnto him the copy of which articles here foloweth Anno. 1555. March Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins with his owne hand subscribing to the same THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not Articles ministred agaynst Tho. Tomkins Transubstantiation denyed by the omnipotent power of almighty God and his holy woorde really truely and in very deede the very true and naturall body of our Sauiour Iesus Christ as touching the substaunce thereof which was conceiued in the wombe of the virgine Mary and hanged vppon the crosse suffering Passion and death there for the life of the worlde I doe so beleeue Substance of bread remaineth in the sacrameÌ„t Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare there doth remaine the very substance of material bread and materiall wine not changed nor altered in substance by the power of almighty God but remaining as it did before I doe so beleeue The naturall pâ—eseÌ„ce of Christ in the sacrament denyed Thou doest beleeue that it is an vntrue doctrine and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine the substaunce of Christes naturall body and bloude by the omnipotent power of almighty God and his holy worde I doe so beleeue Thou doest beleeue that thy parents kinsfolkes frendes and acquaintaunce The errour of the forelders touching the Sacrament and also thy Godfathers and Godmother and all people did erre and were deceiued if they did beleeue that in the Sacrament of the aultar there was after the consecration the body and bloude of Christe and that there did not remaine the substaunce of materiall bread and wine I doe so beleeue By me Thomas Tomkins The second examination of Thomas Tomkins THe next day being the 9. of Februarie at 8. of the clocke before noon The second examination the said Thomas Tomkins according to the former commaundement was brought againe into the place afore named before the Bishoppe and other hys assistants where the foresayd Articles were propounded vnto him whereunto he aunswered as foloweth Aunswere of Tomkins to the articles To the first he said that he did so beleeue as in the same is contained To the second he sayd that it was onely bread a participatioÌ„ of Christes death and passion and so do the scriptures teach To the third he said and did beleeue it was a false doctrine to beleeue and thinke as is contained in this Article To the fourth he did also beleeue the same After this aunswere he did also subscribe hys name to the sayd Articles Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande and also that article that was the first day obiected against him caused the same to be openly read and then willed him to reuoke and deny his sayd opinions the which he vtterly refused to do and therfore was commanded to appeare before the Byshop againe in the same place at two of the clocke in the after noone The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London and subscribed by the sayd Tomkins the 26. day Septemb. An. 1554. which is this I Thomas Tomkins of the Parish of Shordich in the Diocesse of London The first confession of Tomkins offered to B. Boner and now here agayne repeated The Masse full of superstition and Idolatry hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie that my beliefe hathe bene many yeares past and is at this present that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacrament of the aultare but onely in heauen and so in heauen that it can not nowe in deede be really and truely in the Sacramente of the altare And moreouer hauing likewise confessed and declared to my said Ordinary openly many times that although the church called the Catholicke Churche hathe allowed and doeth allowe the Masse and sacrifice made and done therein as a wholesome profitable a godly thing yet my beliefe hath ben many yeres past is at this present that the said Masse is full of superstition plaine idolatrie and vnprofitable for my soule so haue I called it many times and take it at this present Baptisme ought to be ministred in the vulgar tongue Hauing also likewise confessed and declared to my said Ordinarie that the Sacrament of Baptisme oughte to be onely in the vulgar tounge and not otherwise ministred and also without any such ceremonies as customably are vsed in the Latine church and otherwise not to be allowed Finally being many times and ofte called openly before my said Ordinarie and talked withall touching all my sayd confessions and declarations Tomkins constantly standeth to the truth oâ— the Gospel both by the saide mine Ordinarie diuers other learned men aswel his Chaplaines as other and counselled by all them to embrace the truthe and to recant mine errour in the premisses which they tolde me was plaine heresie and manifest errour do testifie and declare hereby that I do and wil continually stand to my saide confession declaration and beliefe in all the premisses euery part therof and in no wise recant or go froÌ„ any part of the same In witnesse wherof I haue subscribed passed this wryting the 26. day of Septemb. the yeare aforesayd By me Thomas Tomkyns aforesaid The names of them that sate vppon Thomas Tomkins at this Session were these Edmunde Boner The last appearance condemnation of Thomas Tomkins Martyr Iohn Fecknam Deane of Paules Iohn Harpsfield Archdeacon of London Iohn Morwen master of Art Thomas Morton parson of Fulham Tristram Swadell Thom. More Thomas Beckinsaw Iames Cline clearkes The last appearance of Tho. Tomkins before Boner and the Commissioners THe same daye and place at two of the clocke in the after noone he was the last time brought forth before the bishops of London Bath and Saint Dauids with others where hee was earnestly exhorted by the sayd Bishoppe of Bath to reuoke leaue off his opinions Unto whome he answeared My Lord I was borne brought vp in ignoraunce vntill nowe of late yeares And nowe I know the truthe wherein I will continue vnto the death Then Boner caused all his articles and confession to be again openly red and so in hys accustomed maner persuaded with hym to recant To whome hee finally sayde My Lord I can not see but that you would haue me to forsake the truth and to fall into errour and
turne from his errour and come to the vnitie of their Church To whome he sayde No I would ye should recant for I am in the truth and you in errour Well quoth the Byshop if ye will returne I will gladly receiue you No sayd Higbed I will not returne as you wyll haue me to beleeue in the sacrament of the altar your God M. Causton M. Higbed condeÌ„ned and seÌ„t to Newgate Whereupon the Byshop proceeded and gaue iudgement vpon him as he had done before vpon Tho. Causton When all this was thus ended they were both deliuered to the Sheriffes and so by them sent to Newgate where they remained by the space of xiiij dayes praysed be God not so much in afflictions as in consolations For the encrease whereof they earnestly desired all their good brethren and sisterne in Christ to pray that God for his sonnes sake would go forth with that great mercy which already he had begon in them so that they might perseuere vnto the ende to the prayse of the eternall God and comfort of all their brethren These xiiij dayes after their condemnation once expired M. Causton and Maister Higbed brought froÌ„ Newgate into Essex they were the xxiij day of this moneth of March fetched from Newgate at foure of the clocke in the morning and so led through the Citie vnto Algate where they were deliuered vnto the Sheriffe of Essex and there beeing fast bound in a cart were shortly after brought to their seuerall appointed places of burning that is to saye Thomas Higbed to Horneden on the hill March 26. and Thomas Causton to Rayly both in the Countrey of Essex where they did most constantly The constaÌ„t Martirdome of M. Thomas CaustoÌ„ and Maister Higbed Martyrs the xxvj day of the same moneth seale this their faith with shedding of their bloud by most cruell fire to the glory of God and great reioysing of the godly At the burning of whiche Mayster Higbed Iustice Browne was also present as is aboue specified and diuers Gentlemen in the shiere were commaunded to be present for feare belike least they should be taken from them And thus much touching the apprehension examination confession condemnation and burnyng of these two godly and constant Martyrs of God William Pigot Steuen Knight and Iohn Laurance with their exanation and constant martirdome IN the Story before of Thomas Tomkins and his fellowes March 28. mention was made of sixe whiche were examined and condemned together by bishop Boner the ninth day of February W. Pigot Ste. Knight Iohn Laurence Martâ—â—s Of the which sixe condemned persons two which were Tomkins and William Hunter as ye heard were executed the one vppon the 26. of February and the other vppon the 26. day of March Other three to witte William Pigot and Steuen Knight suffered vpon the eight and twenty day and Iohn Laurence the nine and twenty of the sayd month of march Touching the which three Martyrs now something to say of their examinations it was first demaunded of them what their opinioÌ„ was of the sacrament of the Aultar Whereunto they seuerally answered and also subscribed that in the sacrament of the aultar vnder formes of bread and wine there is not the very substaunce of the body and bloud of our sauiour Iesus Christ but a special partaking of the body and bloud of Christ the very body and bloud of Christ being onely in heauen and no where els This answere thus made the bishop caused certayne articles to be read vnto them tending to the same effect as did the articles before of Tomkins and of M. Causton The tenour whereof here followeth * Articles or interrogatories obiected by the bishop of London to Willlam Pigot Steuen Kight and Iohn Laurence the 8. of February 1555. WHether do you thinke and steadfastly beleeue that it is a catholicke Articles obieâ—ted to W. Pigot 〈…〉 faithfull christian and true doctrine to teach preach and say that in the sacramentes of the aultar vnder y e formes of bread wine there is w tout any substance of bread wine there remayning by y e omnipotent power of almightye God his holy worde really truely and in very deede the true and natural body and bloud of our Sauiour Iesus Christ the selfe same in substaunce though not in outward forme and appearaunce whiche was borne of the Uirgine Mary and suffered vppon the crosse yea or nay Whether doe you thinke Beliefe of their forelders and steadfastly beleeue that your Parentes kinsfolke frendes and acquaintance here in this realm of England before your birth a great while and also after your Birth professing and beleuing the said doctrine and fayth concerning the sayd sacrament of the aultar had a true christian fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your Godfathers and Godmother Beliefe of their godfathers and godmothers professing and beleuing the said Doctrine and faith concerning the sayde Sacrament of the aultar had a true christen fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your own self in times past being of the age of 14. yeares Beliefe of their young age and aboue did thinke and beleue concerning the sayd sacrament of the aulter in all poyntes as your sayde parentes kinsfolke friendes acquaintaunce godfathers and godmother did then thinke and beleue them or no Whether doe you thinke and steadfastly beleeue that oure Soueraignes the king and the Queene of thys Realme of England and all the Nobilitie Clergie and Laitie of this Realm professing and beleuing the said doctrine and fayth as other christian Realmes doe concerning the sayd sacrament of the altar haue a true christian fayth and beleeue as the Catholicke and true Churche of Christ hath alwayes beleued preached and taught or no Whether do ye thinke and steadfastly beleeue that our sauiour Christ and his holy spirite hath bene is Beliefe of the king and Queene the Nobilitie and shal be with his Catholicke churche euen to the worldes end gouerning and ruling the same in all thinges especially in the necessary poyntes of Christian Religion not suffering the same to erre or to be deceiued therein Whether it is true that you being suspected or infamed to be culpable Beliefe of the pretensed Catholicke church and faultie in speaking agaynst the sacrament of the Aultare and agaynst the very true presence of Christes naturall body and the substaunce thereof in y e sayd sacrament and thereupon called before mee vppon complaynt made to me agaynst you haue not bene a good space in my house hauing freely meate and drinke and also diuers times instructed and informed The reall presence and transubstantiation as well by one being our Ordinary as also by my chaplaines and dyuers other learned men some wherof were bishops some Deanes and some Archdeacons and euery one of them learned
institute a sacrament there And to the other part of this article videlicet willyng that his bodye really and truely should be conteyned in the sayd sacrament no substance of bread and wyne there remayning but onely the accidents thereof he answereth that he doth not beleeue the same to be true By me Iohn Cardmaker M. Cardmaker calling to mynd afterwards the redy cauillings of the papists and thinking himself not to haue fully and according to his true meaning answered the latter part of the last eight article did the next day after the foresaid answers exhibite vnto the Bish. in a schedule this here after followyng Where in my answer to your articles I deny the presence of Christ in the Sacrament I meane not his sacramentall presence for that I confesse but my deniall is of his carnall presence in the same But yet further because this word is oftentymes taken of the holy fathers A more full answere to the second part of the eight article not only for the bread and wyne but also for the whole administration and receiuyng of the same accordyng to Christes institution so I say that Christ is present spiritually too and in all them which worthily receiueth the Sacrament Sacramentall presence in the Sacrament Carnal presence in the SacrameÌ„t denyed so that my deniall is still of the reall carnall and corporall presence in the sacrament and not of the sacramentall nor spirituall presence This haue I thought good to adde to my former aunswer because no man should misunderstand it By me Iohn Cardmaker Next to these articles of M. Cardmaker I thought best to inferre the articles and answers likewise of Iohn Warne his martyr fellow in maner as followeth ¶ Articles ministred agaynst Iohn VVarne Vpholster of the parish of S. Iohn in Walbrooke with his answers to the same Articles agaynst Iohn Warne vpholster in Walbroke FIrst that thou Iohn Warne beyng of the age of xxix yeres of the parish of S. Iohn of Walbrooke in London hast beleeued and doest beleeue firmely and stedfastly that in the Sacrament commonly called the SacrameÌ„t of the aultar there is not the very true and naturall body of our Sauiour Christ in substaunce vnder the formes of bread and wyne Item that thou hast beleued and doest beleue that after the words of consecration spoken by the priest Agaynst transubstantiation there is not as the church of England doth beleue and teach the body of Christ but that there doth only remayne the substance of material bread as it is before the consecration or speaking of the wordes of consecration and that the sayd bread is in no wyse altered or changed Item that thou hast sayd and doest beleeue that if the Catholike church do beleue and teach Agaynst the sacrifice of the Masse that there is in the masse now vsed in England and in other places of Christendome a sacrifice wherein there is a sacrament conteinyng the body and bloud of Christ really and truly then that beliefe and fayth of the church is naught and agaynst Gods truth and the scripture Item that thou hast said that where about a twelue moneths agone more Heresye for laughing at a Spaniell shorne on the head a great rough water Spaniell of thyne was shorne in the hed had a crowne like a Priest made in the same thou diddest laugh at it like it though thou didst it not thy selfe nor knowest who did it Item that thou neither this Lent last past nor at any tyme since the Queenes Maiesties raigne hast come into the church or heard masse or bene confessed or receiued the sacrament of the aultar and hast said that thou art not sory that thou hast so done but thou art glad because thou hast not therewith defiled thy conscience which otherwise thou shouldest so haue done Upon all which articles Iohn Warne being examined by the said Boner in presence of diuers witnesses the 23. of May ann 1555. did confesse and beleue the same subscribe hereunto his name with his owne hand By me Iohn Warne Also it was obiected against the said Iohn Warne by the B. aforesayd as followeth A nother addition of Articles Item that thou Iohn Warne wast in tyme past here in the city of London conuented in the Guildhal for heresie against the sacrament of the aultar according to the order of the lawes of this Realme of England in the time of king Henry the 8. and when Alderman Barnes was shirife the Thursday after that Anne Askew was burnt in Smithfield Iohn Warne about the tyme of Anne Askew was condemned to be burned and had his pardon and therupon thou wast sent as a prisoner to Newgate to whom Edmond B. of London did repayre with his chaplens to instruct thee in y e true faith of Christ touchyng the said Sacrament of the aultar to bring thee from thy error which was that in the Sacrament of the altar there is not the body of Christ nor any corporal preence of Christes body bloud vnder the formes of bread wyne but that in the sayd sacrament there is onely materiall bread wyne without any substance of Christs body and bloud at all because thou wouldst not leaue for sake thy sayd heresie therin but persist abide obstinately and wilfully therein thou wert according to y e said lawes condemned to death â—â—hn Warne â—â—rdoned by K. Henry 8. to be burnt and thereupon labour beyng made for thee to the king and other in the Courte thou hadst a pardon of king Henry the 8. and so thereby didst saue thy lyfe Neuerthelesse in thy heart conscience and mynd thou didst both then and also afore beleeue no otherwyse then at this present thou doest beleeue that is to say that in the Sacrament of the aultar there is neyther the very true body or bloud of Christ Iohn 〈◊〉 denye◠〈◊〉 transubâ—tâ—ation nor no other substace but the substaunce of materiall bread and wyne and to receiue the sayd materiall bread and wyne and to breake it and to distribute it among the people onely is the true receiuyng of Christes body and no otherwise so that thy fayth and beliefe is that in the sayd sacrament there is no substance of Christes material body and bloud but all the thyng that is there is materiall bread and the receiuyng thereof as afore and that the substance of the natural and true body of Christ borne of the Uirgine Mary is only in heauen and not in the sacrament of the aultare In which thine opinion thou hast euer hitherto since continued and so doest continue at this present thou confessing all this to be true and in witnes therof subscribing thy name thereunto as followeth By me Iohn Warne Iohn Warne beyng examined vpon these foresaid articles by the Bish. before certaine witnesses The 〈◊〉 aunsweâ—â— Iohn 〈◊〉 to the 〈◊〉 whose names were Iohn Boswel Iohn Heywood Robert Rauens the
the behalfe of the dead manne But when the poore dead man could neyther speake for himselfe nor did as they sayd sufficiently aunswere them by the other to auoyde the name of an hereticke first witnesses were producted agaynst him whose names were HeÌ„ry Clarke Esquire Witnes agaynst Iohn Tooly Thom. Way keeper of the Marshalsey Philip Andrew Undermarshal William Holingworth FishmoÌ„ger William Gellard William Walton Chaundler Richarde Longman Marchaunt Taylour Philip Britten Iohn Burton Brewer Thomas Smyth Sergeant Then hee was for an hereticke condemned aand so committed to the secular power Tooly geuen to the secular power namely to the Shiriffes of London which with like diligence went aboute to execute their charge Therfore receiuing the man being suspeÌ„ded excommunicated condemned as an hereticke and besides that beyng dead they laid him on the fire to be burned namely ad perpetuam rei memoriam for a continuall remembrance therof This was done the fourth day of Iune * Here foloweth the history and Martyrdome of the worthy seruaunt of Christ Thomas Haukes Gentleman with his examinations and aunsweres had with B. Boner recorded and penned with his owne hand IMmediatly after the story of D. Taylor pag. 1456. mention before was made of sixe men brought conueÌ„ted before Bishop Boner vpon the eight day of February The story of M. Tho. Haukes Martyr The names of which martyrs were Steuen Knight William Pigot Tho. Tomkins Ioh Laurence Wil. Hunter In which number was also Tho. Haukes coÌ„demned likewise with theÌ„ the 9. day of the foresaid month of February But because his execution did not so shortly followe wyth theirs but was prolonged to this present x. day of the moneth of Iune wherwith we are nowe in hand it foloweth therfore now consequeÌ„tly to enter tractation thereof first beginning briefly with his godly coÌ„uersation institution of life then shewing of his troubles also of his examinations and conflictes with the bishop and other aduersaries according as the order of his story both require As touching therefore his education and order of life first hee was of the countrey of Essex The lyfe and conuersation of Tho. Haukes borne of an honest stocke in calling and profession a Courtier brought vppe daintely from his childhoode and like a Gentleman Besides that he was of such comlines and stature so well endued with excelleÌ„t qualities that he might seme on euery side a man as it were made for the purpose But hys gentle behauiour toward other and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest Wherein as God did singularly adorne him euen so he being suche a valiaunt Martyr of God may seeme to nobilitate the whole company of other holy martyrs and as a bright starre to make the Churche of God and his trueth of theÌ„selues bright and cleare more gloriously to shine by his example For if the conquestes of martyrs are the triumphes of Christ as Saynt Ambrose doth notably and truely write vndoubtedly Christ in few meÌ„ hath either conquered more notably The victory of Martyrs is the triumph of Christ. Ambrose or triumphed more gloriously then in this young man he stood so wisely in his cause so godly in his life and so constantly in his death But to the declaration of the matter first this Haukes folowing the guise of the Court as he grew in yeares entred seruice with the Lord of Oxford where he remained a good space Thomas Haukes first in seruice with the Earle Oxford being there right well estemed loued of all the houshold so long as Edward the sixt liued But he dying all things begaÌ„ to go backward religioÌ„ to decay godlines not only to waxe cold but also to be in dauÌ„ger euery where and chiefly in the houses of great men Haukes mislikyng the state of thinges and especially in such mens houses rather theÌ„ he would chaunge the profession of true godlines which he had tasted thought to chaunge the place Haukes compelled to leaue the Earle of Oxfordes house and so forsaking y e Noble mans house departed home to his own home where more freely he might geue himselfe to God vse his owne conscience But what place in this worlde shall a man finde so secret for himselfe whether that old wicked Serpent can not creep wherby he may haue some matter to ouerthrow the quietnesse of the Godly Nowe in the meane season as it happened Haukes keeping his house at home Haukes childe 〈◊〉 weekes vnâ—christened had borne vnto him a young sonne whose baptisme was deferred to the third weeke for that he would not suffer him to be baptised after the papistical maner Which thing the aduersaries not able to suffer laying handes vpon him Haukes brought before the Earle did bryng him to the Earle of Oxforde there to be reasoned with as not sound in religion in that he semed to contemne the sacramentes of the Church The Earle eyther intending not to trouble hymselfe in such matters Haukes seâ— vp by the Earle to B. Boner or else seeyng hymselfe not able to weigh with him in suche cases of Religion sent him vp to London with a messenger and letters and so willing to cleare his owne handes put him in the handes of Boner bishop of London the conteÌ„tes of which his letter sent to Boner be these ¶ A Letter of the Earle of Oxford to Boner MOst reuerend father in God be it knowne vnto you that I haue sent you one Thomas Haukes The Earlâ— letter to Boner dwelling in the County of Essex who hath a child that hath remayned vnchristened more then three weekes who being vpon the same examined hath denied to haue it baptised as it is now vsed in the Church wherevpo n I haue sent him to your good Lordship to vse as ye thinke best by your good discretion WheÌ„ the bishop had perused this letter and afterward read it to M. Haukes he hearing the same thought with himselfe that he should not be very wel vsed seing he was put to his discretion Then wrote the bishop a letter again to him that sent the prisoner with many great thankes for his diligence in setting forth the Queenes proceedynges Then began the bishop to enter communication with M. Haukes first asking what should moue him to leaue hys child vnchristened so long To whom M. Haukes answered thus agayne as foloweth Haukes Because we be bound to do nothing contrarye to the word of God Priuate talke or conference betweene M. Haukes and B. Boner Boner Why Baptisme is â—ommaunded by the worde of God Haukes His institution therin I do not deny Boner What deny ye then Haukes I deny all things inuented and deuised by man Boner What thinges be those that be deuised by man that ye be so offended withall Haukes Your Oyle Creame Salt Spettle Candle Mans inâ—â—â—â—tions addeâ— to Baptisâ—â— The 〈…〉 and coniuring of water c. Boner Will
peoples eyes but to go vpwardes that you can neuer do and this is the true tryall Brad. Anno 1555. â—â—ly Yee must and will I am assured geue me leaue to follow the scriptures and examples of good men Harps Yea. Brad. Well theÌ„ Stephen was accused and condemned as I am that he had taught new and false doctrine before the fathers of the Church then as they were taken Stephen for his purgation improoueth their accusation But how doth he it by going vpwardes no but by coÌ„ming downwardes beginning at AbrahaÌ„ and continuing still till Esayas tyme and the peoples captiuitie From whence he maketh a great leape vntill y t time he was in whiche was I thinke vpon a 400. yeares called them by their right names helhoundes rather then heauen hounds On this sort will I proue my fayth that can you neuer do yours Harpsfield Yea sir if we did knowe that you had the holye Ghost then could we beleue you Here Bradford woulde haue answered that Steuens enemies would not beleue he had the holy Ghost and therefore they did as they dyd but as he was in speaking M. Harps arose vp the keeper and others that stode by began to talk gently praying Bradford to take heede to that maister Archdeacon spake who still sayd that Bradford was out of the church Bradford Syr I am most certaine that I am in Christes Church and I can shew a demonstration of my Religion from time to time continually God our father for the name and bloud of his Christ be merciful vnto vs and vnto al his people and deliuer them from false teachers and blinde guydes through whome alas I feare mee much hurt will come to this realme of England God our Father blesse vs and keepe vs in hys truth and poore Churche for euer Amen Then the Archdeacon departed saying that he would come againe the next morning ¶ The next dayes talke betweene Doctour Harpsfield and Maister Bradford VPon the xvi of February in the morning the Archdeacon and the other two with him came again â—rchdeacon â—arpsfield â—â—meth 〈◊〉 to M. â—â—adford and after a few by wordes spoken they sate downe Harps Maister Archdeacon began a very long Oration first repeting what they had said and how farre they had gone ouer night and therw t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares M. Harpsâ—â—eld agayne 〈◊〉 his â—hurch by 〈…〉 in Spayne at Hispalen for 800. yeares In Italy at Milan for 1200. yeares labouring by this to proue his Church He vsed also succession of Bishops in the East Church for the more confirmation of his wordes and so concluded with an exhortation and an interrogation the exhortation that Bradford would obey this church the interrogatioÌ„ whether Brad-could shew any such succession for the demonstratioÌ„ of his Church for so he called it which followed â—radfordes 〈…〉 M. Harpsâ—â—â—â—des 〈◊〉 Bradford Unto this his long Oration Bradford made this short answere my memory is euill so that I cannot aunswere particularly your Oration Therfore I wil generally do it thinking because your Oration is rather to perswade then to proue that a small aunswere will serue If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by succession of such high Priestes as had approued the doctrine which he taught I think that Christ would haue done as I do that is haue alledged y t which vpholdeth the church euen the veritie y e word of God taught beleeued not by the high Priests which of long time had persecuted it but by the Prophetes and other good simple men which perchaunce were counted for heretickes of the Church which Church was not tied to succession but to the word of god And this to thinke S. Peter geueth me occasion when he sayth that as it went in the Churche before Christes comming so shall it go in the Church after his comming but then the pillers of the church were persecutors of the true Church therfore the like we must looke for now Harps I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme. Bradford I graunt but not such succession as allowed the trueth Harps Why did they not allow Moses law Bradford Yes and keepe it as touchyng the bookes therof as you doe the Bible and holye Scriptures But the true interpretation and meaning of it they did corrupt as you haue done doe and therefore the persecution which they sturred vpp against the Prophetes and Christ was not for the lawe but for the interpretation of it For they taught as you do now The Iewes corrupt the law as the Papists doe the Scriptures A comparison betweene thâ— old Phariseys our new Papistes that we must fetch the interpretation of the scriptures at your handes But to make an end death I looke dayly for yea hourely and I think my time be but very short Therfore I had need to spend as much tyme with God as I can whilest I haue it for his helpe comfort and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your loÌ„g talk If I saw death not so neare me as it is I would then weigh euerye peece of your Oration if you woulde geue me the summe of it and I would answere accordingly but because I dare not nor I will not leaue of looking preparing for that which is at hand I shal desire you to hold me excused because I do as I do and hartely thanke you for youre gentle good will I shall hartily praye God our father to geue you the same light and life I do wish to my selfe so Bradford began to arise vp Harps But then began Maister Archdeacon to tell hym that he was in very perilous case Bolde confideÌ„ce and hope of Gods word and promise semeth strange among them which are not exercised in mortification and that he was sory to see him so setled As for death whether it be nigh or farre of I know not neither forceth it so that you did die well Brad. I doubt not in this case but y t I shall dye well for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y e comfort of his childreÌ„ Harps But what if you be deceiued Bradford What if you shoulde say the sunne did not shyne now and the Sunne did shine through the windowe where they sat Harps Well I am sory to see you so secure and carlesse Bradford In deed I am more carnally secure and carelesse then I shuld be God make me more vigilant But in this case I cannot be so secure for I am most assured I am in y e trueth Harpsfield That are ye not for you are out of the
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
do teach vs for they witnes that Christ sayd that he would drinke no more of the fruit of the vine which was not bloud but wine and therfore it foloweth that there is no transubstantiation Chrysostome vpoÌ„ Mathew and S. Cyprian do affirme this reason 5. As the bread in the Lordes Supper is Christes naturall bodye so is it his mysticall body for the same spirit that spake of it This is my body The same spirit which sayeth This is my body sayth also We many are one bread and one body c. The words doe not transubstaÌ„tiate the cup into the new testament Ergo neyther the bread into the body did say also for we many are one bread one body c. but now it is not the mysticall body by transubstantiation and therfore it is not his naturall body by transubstantiation 6. The wordes spoken ouer the cup in S. Luke and Paule are not so mighty and effectuall as to transubstantiate it For then it or that which is in it should be transubstantiate into the new Testament therfore the wordes spoken ouer the bread are not so mighty as to make transubstantiation 7. All that doctrine which agreeth with those Churches whiche be Apostolicke mother Churches or originall churches is to be counted for truth in that it holdeth that which these Churches receiued of the Apostles the Apostles of Christ Christ of GOD. But it is manifest that the doctrine taughte at this present of the church of Rome concerning transubstantiation doth not agree with the Apostolicke and mother Churches in Grece of Corinthus The doctrine of the Church of Rome for transubstantiatioÌ„ agreeth not with the Apostles Church nor with the Greke Churches nor with the olde Romain church of Phillppos Colossia Thessalonica Ephesus which neuer taught transubstantiation yea it agreeth not with the doctrine of the Churche of Rome taught in times past For Gelasius the Pope setting forth the doctrine which that sea did theÌ„ hold doth manifestly confute the error of transubstantiation and reproueth them of the sacriledge which deuide the mistery and keepe from the Laity the cup Therefore the doctrine of transubstantiation agreeth not with the truth This was the writing which Weston pulled out of his bosome yet before he began to read it he shewed Bradford that he asked of his conuersatioÌ„ at CaÌ„bridge sithen his last being with him and quoth he Mayster Bradford because you are a man not geuen to the glory of the world I will speake it before your face Your life I haue learned was such there alwayes as all men euen the greatest enemyes you haue can not but prayse it and therefore I loue you much better then euer I did but now I will reade ouer your argumentes and so we will conferre them Such they are that a man may well perceiue you stand on coÌ„science therfore I am the more redy glad to pity you So he began to read the first to the which he sayd that though the word transubstantiatioÌ„ began but lately yet the thyng alwayes was and hath bene sithen Christes institution Brad. I do not contend or hang vpon the worde onely but vpon the thing which is as new as the word West Then went he to the seconde and there brought out S. Augustine The wordes of Austen guilefully wrasted by Weston how that if an euill man goyng to the deuill did make his will his sonne heyre would not say his father did lye in it or speak tropically much more Christ going to God did neuer lye or vse any figuratiue spech in his last wil and testament Do you not remember this place of S. Augustine sayd he Brad. Yes Syr but I remember not that S. Augustine hath those wordes tropicè or figuratiue as you rehearse theÌ„ for any man may speak a thing figuratiuely and lye not so Christ did in his last Supper West After this he went to the thyrd and brought foorth Cyprian howe that the nature of the bread is turned into flesh Here sayth he my Lord of Caunterbury expoundeth nature for quality by Gelasius the which interpretatioÌ„ serueth for the answere of your third argument y t Christ called bread his body that is the quality forme apperance of bread And further the Scripture is wont to call things by the same names whiche they had before Simon though he were called the leper yet he was seene to be no leper But bread is seene still to be bread and therfore hath his name not of that it was but of that it is Cyprian expounded by Gelasius as Symon the Leaper he was not so preseÌ„tly but because he had bene so Brad. Cyprian wrote before Gelasius therefore Cyprian must not expouÌ„d Gelasius but Gelasius Cyprian and so they both teach that bread remaineth stil. As for things hauing still the names they had is no aunsweare except you could shew that this nowe were not breade as easily as a man might haue known sene then Symon to haue bene healed and cleare from his Leprosye West After this he went to the fourth of the cup the which he did not fully read but digressed into a long talke of Cyprians Epistle De Aquarijs also of S. Augustine expounding the breaking of breade by Christ to his two Disciples going to Emaus to be the Sacrament with such other talk to no certaine purpose and therfore Bradford prayed him that in as much as he had written the reasons that stablished his fayth agaynst Transubstantiation Weston â—â—â—quired 〈◊〉 write 〈◊〉 reasonâ— so hee woulde likewise doe to him that is aunswere him by writing and shew him moe reasons in writing to confirme Transubstantiation Which Doctor Weston promised to do sayde that he would send or bring it to Bradford agayne within three dayes Thus when he had ouer read the argumentes here and there spokeÌ„ litle to the purpose for the auoiding of theÌ„ and Bradford had prayed him to geue him in writing hys aunsweres then he began to tell Bradford how and what he had done for Grimoald and how that Bradford neded not to feare any reproch or sclaunder he should suffer Grimoalâ— subscribeâ—â— meaning belike to haue Bradford secretly come to theÌ„ as Grimoald did for he subscribed Brad. Maister Deane I would not gladly that you should conceiue of me that I passe of shame of men simply in thys matter I rather would haue you to think of me M. 〈◊〉 playne aâ—â—firme in confessiâ—â— the truth as the very truth is that hitherto as I haue not sene nor heard any thing to infirme my fayth agaynst Transubstantiation so I am no lesse setled in it then I was at my coÌ„ming hither I loue to be playne with you and to tell you at the first as you shall finde at the last West In good fayth maister Bradford I loue you the better for your playnnes do not think otherwise of me but that you shall finde me playne in all my talke
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force
this life Rom â— are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â— whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â— 2. Cor. â— Math. â— fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ„ I trust you are the mourners and lamenters 〈◊〉 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice 〈◊〉 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ— 1. Psalm 1â—4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods 〈◊〉 not to 〈◊〉 refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say 〈…〉 receaâ—ed with 〈◊〉 this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌ„s of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
Rochester about the last daye of the moneth of Iune The sixe Articles ministred to them were of the same ordinarie course and effecte wyth the Articles of the other Martyrs before specified pag. 1582. the brief sum whereof were these A briefe summe of their Articles 1. FIrste that they were Christen men and professed the Catholicke determinations of oure Mother holye Churche Articles obiected agaynst Nic. Hall and Christopher Wayde 2. That they which maintein or hold otherwise then our holy mother the Catholicke Church doth are heretickes 3. That they haue and mainteine that in the Sacrament of the aultare vnder the formes of breade and wine is not very body and bloude of Christe And that the sayde verye bodye of Christe is verely in heauen onely and not in the Sacrament 4. Item that they haue and do holde and mainteine that the Masse as it is nowe vsed in the Catholicke Church is nought and abhominable 5. Item that they haue bene and be amongest the people of that Iurisdiction vehemently suspected vppon the premisses and thereupon indicted c. The aunsweres TO these Articles they aunsweared as commonly other vsed to doe which stand with Christ and his truthe against these pretended Catholickes Their answeres and their sinister doctrine Firste graunting them selues Christen men and acknowledging the determinations of the holy Church that is of the congregation or bodye of Christe saue that Halle denyed to call the Catholicke and Apostolicke Churche hys mother This word mother church is not found in the scripture because he founde not this worde mother in the Scripture To the second they graunted To the thirde Article as touching the very bodye and bloude of Christe to be vnder the formes of bread and wine in substance they woulde not graunt only affirming y e very body of him to be in heauen in the sacrament to be a token or remeÌ„brance of Christes death Aunswere of Nicholas Hall Nicholas Halle adding moreouer and saying that wheras before he held the Sacrament to be but only a token or remembraunce of Christes death now he sayd that there is neither token nor remembrance Aunswere of Christopher Wayde because it is now misused and cleane tourned from Christes Institution c. And coÌ„cerning the masse in the 4. article to be abhominable Christopher Waid with the other answered y t as they had confessed before so would they now not goe from that they had said To the 5. article for y e peoples suspition they made no great accompt nor sticking to graunt to the same And thus much concerning the articles and answeres of these good men Condemnation of N. Halle and Christopher Wayd Martyrs Which being receiued immediately sentence of condemnation was pronounced by the said Maurice the B. against them the copye of which sentence as it runneth muche what after the common course in condemning all other like seruants of Christ so the same being examplified before in the story of M. Rogers pag. 5453. shall not greatly neede heere againe to be repeated but rather may be referred ouer to the place aboue noted Nicholas Hall was burned at Rochester about the 19. day of Iuly Ex Registro Furthermore with the foresayd Hall and Waid in the same moneth of Iuly three other moe were condemned by Maurice bishop aforenamed whose names were Ioane Beach widow Ihon Harpoll of Rochester and Margery Polley Of which Margerie Polley touching her examination and condemnation here foloweth in storie The condemnation and Martyrdome of Margerie Polley MArgerie Polley widowe wife sometime of Richarde Polley of Pepingberie was accused and brought before the said Maurice Bish. of Rochester Ex Registro Margery Polley Widdow and Martyr about the beginning of the moneth of Iune Which Bishop according to the Pontificall solemnitie of that Church rising vp out of the chaire of his maiestie in the high swelling stile after his ordinary fashion to dash the seely poore woman beginneth in these woordes The Martyrdome of Margery Polley Thus the oth first being ministred The coâ—â—demnaâ—â—â—â— of 〈◊〉 Polley the articles commenced against her whiche Articles were the same ministred to Nicholas Hall and Waid before she so framed hee answeres againe especially answering to the 3. and 4. Article that shee neither allowed the deitie of theyr Sacrament nor the absurdity of their masse For the which sentence was read against her about the beginning of Iune and she condemned for the same But because her death folowed not vpon the same we wil therfore defer the tractation therof to the due place and time first setting downe in order of historie the execution of Christopher Waid aboâ—e mentioned The execution and Martyrdome of Christopher Waide CHristopher Waide of Darford in the Countie of Kent Linnen weauer was condemned by Maurice byshop of Rochester and appoynted to be burned at Darforde aforesayde At the day appoynted for his execution which was in the moneth of Iuly there was betimes in the morning carryed oute of the Towne in a Carte a Stake and therewith many bundles of Reedes to a place a quarter of a mile out of the Towne called the Brymthe into a Grauell pitte thereby the common place of the execution of felons Thither also was brought a loade of Broome fagot with other fagots and talwood Unto which place resorted the people of the Countrey in great number and there taried his comming In so muche that thither came dyuers Fruiterers wyth horse loades of Cherries and sold them About x. of the clocke commeth riding the Sheriffe wyth a greate manye of other Gentlemen and their retinue appoynted to assist him therein and with them Waide riding pinioned and by him one Margerie Polly of Tunbridge both singing of a Psalme whyche Margerie as soone as she espied a farre off the multitude gathered aboute y e place where she shoulde suffer waiting his comming she sayde vnto hym very loude and chearefully You maye reioyce Waide to see suche a companie gathered to celebrate youre marriage this day And so passing by the place whych ioyned harde to the hye way they were caried streighte downe to the Towne where shee was kepte vntill the Sheriffe returned from Waids execution And Waid being made ready and stripped out of his clothes in an Inne had broughte vnto hym a faire long white Shirte from hys wife which being put on and hee pinioned was led vppe on foote againe to the foresayde place And comming straite to the stake tooke it in hys armes embracing it and kissed it setting hys backe vnto it and standing in a pitche Barrell which was taken from the Beacon being hard by then a Smith brought a hoope of yron and wyth two staples made him fast to the stake vnder hys armes As soone as hee was thus setteled hee spake wyth hys handes and eyes lifted vp to heauen wyth a chearefull and loude voyce the laste verse of the lxxxvi Psalme Shewe some good token vppon me O Lord that
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condēnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he cānot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no
more whiche are not rightlye vsed at this presente time in Englande and therefore be vnprofitable 10. Item he beleueth that all the ceremonies Agaynst ceremonyes nowe vsed in this Church of England are vaine superfluous superstitious and nought The Martyrdome of Thomas Iueson Iohn Aleworth IN the latter ende of thys moneth of Iulye Iohn Aleworth dyed in prison Iohn Aleworth dyed in prison at the Towne of Reading beyng there in bondes for the cause and testimonie of the truthe of the Lordes Gospel Whom although the Catholicke Prelates according to their vsuall solemnitie did exclude out of their Catholicke buriall yet we see no cause why to exclude him out of the number of Christes holy martyrs and heires of his holy kingdome Iames Abbes a Martyr of blessed memorie suffering for the true cause of Christes Gospel August 2. AMong many that trauailed in these troublesome daies to keepe a good conscience there was one Iames Abbes a young man whych throughe compulsion of the tyrannie then vsed Iames Abbes Martyr was enforced to haue his part wyth hys brethren in wandring and going from place to place to auoide the pearill of apprehendinge But when time came that the Lorde had an other woorke to doe for hym he was caught by the handes of wicked men and broughte before the B. of Norwiche D. Hopton Who examining him of his Religion and charging him therewyth very sore both with threates and faire speache Iames Abbes relented at the laste the sayde poore Iames did yelde and relented to their naughty perswasions although hys conscience consented not thereto Nowe when he was dismissed and shoulde goe from the Bishop Money geuen to Iames Abbes by the Bishop the Bishop calling hym againe gaue hym a peece of money either fourty pence or twentie pence whether I knowe not which when the sayd Iames had receiued and was gone from the Bishop his conscience began to rob A notable example of sting of conscience and inwardly to accuse hys facte howe hee had displeased the Lorde by consenting to their beastly illusions In which combate wyth himselfe being pitiously vexed he went immediately to the Bishop againe there threw hym his sayd money which he had receiued at hys hande Iames Abbes throweth to the Bishop his money agayne and sayd it repented him that euer he gaue hys consent to their wicked perswasions and that he gaue his consent in taking of hys money Now this being done the bishop wyth his chaplains did labour a fresh to winne him againe Iames Abbes made strong by his infirmity but in vayne for the sayd Iames Abbes would not yeelde for none of them all although he had plaid Peter before through infirmitie but stoode manfully in hys masters quarel to the ende and abode the force of the fire to the consuming of his body into ashes which tyrannie of burning was done in Berie the 2. day of August An. 1555. A discourse of the apprehension examination and condemnation of Iohn Denly Gentleman Iohn Newman and Patrike Pachingham Martyred for the testimonie of Christes Gospell IN the middest of this tempestuous rage of malignaunt aduersaries Iohn 〈◊〉 gentlemâ—â— Iohn Nâ—â—â—man Pâ—â—tricke Pâ—â—chinghaâ— Martyrâ—â— Edmunâ— Tyrrel â—â—â—quire motor persecuting and destroying the poore â—â—ocke of Christe many there were which thoughe they were no spirituall meÌ„ yet thought to help forward for their parts as one would say to heape vp mo coales to this furious flame of persecution whether of a blind zeale or of a parasiticall flattery I knowe not Amongest whiche one was Edmonde Tyrell Esquier and at that time a Iustice of peace wythin the Countie of Essex an assister as it seemeth to the cruell murtherers of Gods Saintes Who as he came from the burning death of certaine godly Martyrs met with M. Iohn Denly gentleman and one Iohn Newman both of Maidstone in Kent trauailing vppon the way and goyng to visite suche their godly frendes as then they had in the sayde Countie of Essex And vpon the sight of them as he yet braggeth first vppon suspition apprehended and searched them and at last finding the confessions of their faith in wryting about theÌ„ sent theÌ„ vp vnto the Queenes Commissioners directinge also vnto one of the same Commissioners these hys fauourable Letters in theyr behalfe The copie whereof heere may appeare as followeth A copie of Edmund Tyrels leter to one of the Queenes Commissioners SIr with moste harty commendations vnto you these shal be to aduertise you A letter of detection written 〈◊〉 M. Edmâ—â—â— Tyrrell 〈◊〉 Commâ—â—â—â—â—oner 〈…〉 Syr 〈…〉 that I haue receiued a letter from Sir Nicholas Hare and you and other of the King Queenes Maiesties commissioners by a seruaunt of the King and Queenes called Iohn Failes for certaine businesse about S. Osythes the which I could not immediately goe about for that I had receiued a letter from the Counsell to assist the Sheriffe for the execution of the heretickes the one at Raileigh and the other at Rocheford the which was done vpon Tuesday last And as I came homeward I met wyth two menne Euen as I sawe them I suspected them and then I did examine them and search them and I did finde about them certaine letters M. 〈◊〉 and Iohâ— Newâ—â—â— the way mette and appreheâ—â—ded by M. Edmund Tyrrell whych I haue sent you and also a certaine wrytinge in paper what their faith was And they confessed to mee that they had forsaken and fled out of their country for Religions sake and sithen they haue bene in many countreis by their confession whiche I haue sente you for the which I thoughte it good for that they came from London and that there might be more hadde of them then I yet haue vnderstand to sende them to you whereby you and others of the King and Queenes Commissioners there might trie them so that their lewdnesse might be throughly knowen for I thinke these haue caused many to trouble their consciences So thys hath bene some let to me wherefore I coulde not go about these matters expressed in your letters but to morrow no one I entende by Gods grace to accomplish your letters with as muche diligence as I may And this the holy Trinitie haue you euer in his keeping I beseeche you to be so good maister to discharge these pore men that bring these prisonners vp assone as may be And thus moste hartly farewel from Raimesdon parke the 12. day of Iune 1555. By your assured to commaund Edmund Tyrel For so much as in this letter meÌ„tion is made of a certaine wryting in paper founde about them of their Faith what this wrytinge was and what were the contentes of it the copie thereof heere ensueth ¶ Certayne notes collected and gathered oute of the Scriptures by Iohn Denley Gentleman with a confession of his faith touching the Sacrament of Christes body bloud found about him ready wrytten at his apprehension Christe is
Iacob and the rest of the faythfull vntil Christes tyme as S. Paul sayth they did all eate of one spirituall meat did all drinke of one maner of spirituall drinke They did drinke of that spirituall rocke that followed theÌ„ which rocke was Christ that saueth vs. 1. Cor. â— And when the tyme was ful come God sent his sonne made of a woman that is he tooke flesh of the virgin Mary became man not the shadow of a man nor a fantasticall maÌ„ Gala. 4. as some falsly faine but a very natural man in all points sinne onely excepted which God man is Christ the promised womans seed This Christ was here conuersant among men for the space of 30. yeres more Luke 22. and when the tyme was come that he should goe to hys father he gaue vnto vs the mistery of our redemption that we thorough fayth should eate his body and drinke hys bloud that we myght feed on hym through fayth to the end of the world After this Christ offred vp hys body on the crosse 1. Cor. â—â— to pacify his father to deliuer vs from the thraldome of the deuill in the which we were through sinne original actuall And with that one sacrifice of his body once offered on the crosse Heb. 1â— hee hath made perfect for euer all them that are sanctified He descended into hell the third day he rose agayne from death was conuersant at certaine tymes w t his disciples for the space of 40. dayes after he rose from death Then in the sight of all his disciples he ascended into heauen as hys disciples stood lookyng vpward Actes 1. beholding hym how he went into heauen two men stood by them in white apparell which also sayd ye men of Galilie why stand ye gasing vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as ye haue seene hym goe into heauen Actes 3. S. Peter also sayth that the heauens must receiue hym vntill the tyme that all thynges whith God hath spoken by the mouth of all hys prophets since the world began be restored again which is the latter day when he shall come to iudge the quicke and the dead I do beleeue in the holy ghost which is the spirite of God proceedyng from the father and the sonne which holy spirit is one God with them I beleeue that there is an holy church which is the company of the faythfull elect people of God dispersed abrode throughout all the world Math â—â— which holy church or congregation doth not looke for Christ here nor Christ there neither in the desert nor in the secret places whereof Christ warneth vs but as S. Paule sayth in heauen where he sitteth on the right hand of GOD the father Coloss. â— they set their affection on thyngs that are aboue and not on thyngs which are on earth For they are dead concernyng the thynges of this world and their lyfe is hid with Christ in God and when Christ which is their lyfe shall shew hymselfe then shall they also appeare with hym in glory I beleeue that there is a communion of saints euen y e fellowship of the faythfull people which are dispersed abrode throughout all the whole world and are of one mynde they followe Christ their head they loue one an other as Christ loued them are knit together in one euen in Christ which Church or congregation hath forgeuenes of sinnes thorough Christ and shall enter without spotte before the face of God into his glory For as Christ being their head hath entred pure and cleane so they entering by hym shall be lyke hym in glory And I am certaine and sure that all they which doe dye shall rise agayne and receiue their bodies In theÌ„ shal they see Christ come in his glory to iudge the quicke and the dead At whose commyng all men shall appeare and geue a reckoning of their doyngs he shall seperate y e good from the bad he shall say to theÌ„ which are hys elect come ye blessed of my father inherite the kingdome prepared for you froÌ„ the beginning but to the other that haue always resisted his will he shall say depart from me ye cursed into euerlastyng fire which is prepared for the deuil and his aungels Thus haue I briefly declared my fayth which were no fayth at all if I were in doubt of it This fayth therefore I desire God to encrease in mee Prayse God for his gyftes ⧠And thus haue you the Martyrdome with the confession of this blessed man and witnes of the Lords truth who for that gaue his lyfe as is before declared ¶ Richard Hooke LIkewise Richard Hooke about the same season for the same matter gaue his like at Chichester ¶ The examinations aunswers and condemnation of William Coker William Hopper Henry Laurence Rich. Colliar Rich. Wright William Stere before the Byshop of Douer and Harpsfield Archdeacon of Caunterbury MEntion was made a little before in the story of M. Bland and Nich. Sheterden of certaine other Kentish men who beyng the same tyme with them called forth and examined by Thornton Bish. of Douer N. Harpesfield Rich. Faucet and Rob. Collins yet notwithstandyng because the condemnation and execution of theÌ„ was differred a little longer till the latter end of the moneth of Aug. commyng therfore now to the tyme of their suffryng we will briefly touch some part of their examinations and aunswers as we find them in the Registers The names of these were Wil. Coker Wil. Hopper Henry Laurence Rich. Colliar Rich. Wright W. Stere. What the articles obiected to M. Bland and them were ye heard before To the which Articles they answered for themselues seuerally in effect as followeth FIrst Wil. Coker sayd he would aunswer no otherwise then he had already answered beyng offered to haue longer respite of 6. dayes after he refused to take it and so vpon the same senteÌ„ce of condemnation was read against hym the 11. of Iuly WIl Hopper first seemed to graunt to the fayth determination of the Catholike church after callyng hymselfe better to mynd constantly stickyng to the truth he was condemned the next weeke after the 16. of Iuly HEnry Laurence examined the sayd 16. of Iuly partly differred to the 2. of August aunswered to the Articles obiected against hym first denying auricular confession and that he had not nor would receiue the Sacrament because sayth he the order of the holy Scriptures is changed in the order of the Sacrament Moreouer the sayd Laurence was charged for not puttyng of his cap when the Suffragan made mention of the sacrament did reuerence to the same the sayd Laurence answering in these words what said he ye shal not need to put of your cap for it is not so holy that you need to put of your cap thereunto Further beyng apposed concernyng the
from study of the law I haue perhaps forgotten what the law will do precisely in this point but admit the law were so as you say yet your selfe knoweth my Lord that thys is our certayne rule in law Quòd consuetudo est iuris interpres optimus and I am sure you will not nor can not deny but that the custome is commonly in this realme in all iudgements and Commissions vsed to the contrary and in very deede altogether at the Court hauing the Comâ—â—â—â—ion presented vnto vs take it vpon vs and therfore for you to sticke in such trifling matters you shall rather in my iudgement hurt your selfe and your matter then otherwise Truely Maister Secretary sayd the Byshop I haue also of long while bene disused in the study of the law but hauing occasion partly by reason of this matter to turne my bookes I finde the law to be as I say and yet as I sayd I tell you heereof by the way The answer of Boner to Secretarye Peter not minding to sticke much with you in that poynt At which wordes Maister Secretary Smyth sayd also vnto the Byshop well my Lord of London as cunning as you make your selfe in the law there be here that knoweth the law as well as you and for my part I haue studied the law to and I promise you these be but quiddites and quirkes inuented to delay matters but our Commission is to proceede summarily The wordes of Secretary Smyth to Boner The answer of Boner to Secretary Smyth The words of Secretary Peter de plano and to cut off such friuolous allegations Well sayd the Bishop againe looke well on your commission and you shall finde therein these wordes to proceede according to the law and Iustice and I aske both lawe and Iustice at your handes Then Maister Secretary Peter willed hym to stand no more thereupon but to proceede vnto his aunswere Wherupon he tooke foorth a writing wherin was conteined his aunswere to the denunciation exhibited the day before by Latimer and Hooper and deliuering it vnto the Archbishop sayde that it was of his owne hand writyng and for lacke of sufficient time written so hastily coursely that it could scarsly be read of any other and therfore he desired to read it himselfe and so taking it agayne read it openly the copy whereof here followeth * The aunswere of the sayd Bishop made to the denuntiation aforesayd I Edmond bishop of London concerning William Latimer Iohn Hooper the pretenced denunciators of thys matter here nowe before you and for aunswere vnto the vnlawfull vntrue and vncharitable pretenced denunciation of them lately in deede contrarye to iustice and good reason exhibited here and read before you vnder protestation heretofore made by me and red vnto you remayning in the actes of this court to which I referre me and haue the same here agayne for repeated and reheaâ—sed to all purposes agreeable to the law do for my necessary defence and helpe alleage and say as followeth First I do alledge and say that the sayd William Latimer and Iohn Hooper Allegations oâ— rather cauillations of Boner agaynst his denunciators or either of theÌ„ were not nor now are to be admitted in any wise by vertue of this or anye other commission as denunciators against me their Byshop specially for that they and either of them haue aswell before the time of this pretensed denunciation and also theÌ„ and since bene and be vile and infamed notorious criminous persons and also open and manifest notable heretickes especially concerning the sacramentes of the catholicke Churche and namely concerning the blessed Sacrament of the aulter How fayne would thiâ— man finde a fault if he could tell how by reason of whiche their heresies they were and be by the order of the sayde Catholicke Churche here in this realme of England iustly and duely excommunicated and accursed and haue deuided theÌ„selues therby from the vntie and integritie of Christes Catholick church and for such persons they haue bene and are named reputed and taken openly notoriously and commoÌ„ly amongst the catholicke people of this Realme of Englande and especially of this Citty of London familiarly haunting and conuersaunt with sacramentaries and openly knowne condemned heretickes and fauorers and Abbettors of the same and theyr detestable pestilent doctrine heresie 2. Item that the sayde Iohn Hooper amonges other hys poysoned and venemous doctrine and amonges other his erroneous detestable and abhominable errors and heresies taught and spread abroad here within this realme infecting and poysoning the kinges subiectes therewyth hath before the tyme of the sayde pretensed denunciation damnably and detestablie made diuers erroneous and hereticall bookes especially one intituled a declaration of Christ and of his offcie printed as hee falsly surmiseth in Zurick by Augustine Friers where hee in many places heretically and damnably denyeth the true presence of Christes body in the blessed sacrament of the aultar and also in effect denyeth the verity of Christes blessed bodye vpon the crosse calling it Mathematticall and excludyng thereby the true and very substaunce thereof 3. This terme Mathematicall is referred of Hooper not to the substance of the body vpon the crosse but to Papisticall accidence without substance vpon the aultar Item that the sayd Iohn Hooper doth perseuer and continueth still in his sayd poysoned and wicked venemous doctrine in al poyntes mayntayning and defending the same and euery part therof all the wayes he can especially agaynst y e presence of Christes blessed body in the sacrament of the altar and his sayde bookes especially the sayde declaration of Christ and of his office he doth yet allowe and mayntayn as good and Catholicke where in deede it is hereticall wicked and damnable the contentes of whiche doctrine and bookes so intituled the sayde Latimer especially touching the heresie agaynst the verity of Christes bodye and his true presence in the sacrament of the aultar hath heard taught read preached beleeued holden mayntayned and kept and so at this preseÌ„t doth yet beleue hold If al truth were away he had spoken morâ— truely maintayne and keepe contrary to the fayth of Christes Catholicke church and the vnitie of the same obserued amongest all true christen people incurring thereby heresie excommunication and Scisme to the losse both of their soules and of their beleuers 4. Item that the sayde Latimer and Hooper and eyther of them being of these vile and detestable quallities and consequently by the ordinaunce of the catholick Church of Christ aswell of this Realme as also throughout all Christendome being so excommunicate cast out thereby from the sayd Church are not to this pretensed denuntiation agaynst me theyr Bishop nor to any iudiciall act to be admitted ne yet to be accompanyed with all or aunswered vnto but are by scripture and the order of Christes Catholicke Church here in this Realme vtterly and clearely to be excluded auoyded detested eschewed and abhorred in all maner of wise
of all faithfull and true christen people fearing God and desiring the aduauncement of the truth 5. Item that where the saide Latimer and Hoper in their said pretensed denunciation amongst other things do vntruly deduce that they haue made their said pretensed denunciation not moued of any malice or euill will but for the good tranquilitie and gouernaunce of this Realme which as they pretend in their gay and glorious proheme they would beseeme to haue a great care and sollicitude of where in very deede they and suche as they are by sondry wayes and specially by their corrupt doctrine and hereticall naughtie preaching and infecting of the Kings Maiesties people haue disturbed and greatly inquieted the good tranquilitie and gouernance of thys Realme as euidently and notoriously it is well knowne the truth is that this their saying is euident and playne false for notorious it is and lawfully shall be prooued that the said Hooper conspiring with the said Latimer and other Heretikes of their factions sect and damnable opinion did the first day of September last past after that I the said Bishop of London had made the sermon at Paules crosse assemble maliciously vncharitably and vnlawfully a great rabblement of such as himselfe is within my dioces and iurisdiction and vnder the colour of reading dyd openly and manifestly rayle and inuay against me the sayd Byshop for my sayd Sermon not for any suche matter pretence or cause as is falsly and vntruly surmised in the said pretensed denunciation but only and chiefly for that I the sayd Byshop as became a christen man and especially him that had and hath cure and charge of his flocke faithfully and truely to teach them did taking occasion of the communion not frequented nor reuerenced but neglected and contemned confesse and declare my faith and beliefe openly before my audience touching the blessed Sacrament of the altar ministred in the same Communion affirming as the catholike Church affirmeth and teacheth That in the blessed sacrament of the altar there is the very true bodye of our sauiour Christ the selfesame in substaunce that hanged vpon the crosse and the very true bloud of our sauiour Christ But what and where were your proues the selfesame in substance that was shed vppon the crosse Against which affirmation and assertion being Catholike and true the sayd Iohn Hooper albeit now colourably and falsely and foolishly pretendeth another matter more plausible in his opinion and iudgement in sondry places of the Citie of London and suburbes of the same hath since that time maliciously inuayed and taught learning and teaching his audience heretically being many in number and assembling in great routes to reprooue As though he could not both confute your errour then and also saye the truth now without all malice or affection contemne and despise the sayde blessed Sacrament of the aultar and not to haue a true and faithfull beliefe of it as hetherto alwayes the catholike Church hath euer had the sayd William Latimer and the rabblement of his complices conspiring and agreeing in points therein and inducing other to do the same not making any such pretence at all as they in their sayd pretensed denunciation do falsely surmise and deduce but onely and chiefly offended for my said assertion Euer that is since Pope Innocentius 3. his time 400. yeares agoe and affirmation of the veritie of Christes body and bloud in the sacrament of the altare Item that where the sayd William Latimer and Iohn Hooper in their said pretensed denunciation do further deduce and falsly surmise that I the sayd Bishop of London had deliuered to me from the Kings maiestie by the hands of the Lorde Protectors grace and the rest of the Kyngs Maiesties Counsaile certayne Iniunctions with articles to be insinuated and preached to the Kings Maiesties subiects at a certayne day limited and after such sorte forme and manner as is in the said pretensed denunciation surmised vntruly and deduced It is notorious and euident as well by the tenour and continue of that writing which was to me the saide Byshop of London deliuered by the handes of Sir Thomas Smith Knight one of the two principall Secretaries to the Kings Maiestie as otherwise Though the bil of articles bare no seale or signet yet you be but a cauillere knowing that you were sent for and in the presence of the Lord Protector in the councell chamber receaued the copy of the iniunctions with the articles promised to be sent vnto you in writing as they 〈…〉 that the said surmise in such sort and fashion as it is deduced and made is not true in this behalfe referring me to the tenour of the sayd writing which neyther was signed with the Kings Maiesties hand nor sealed with any his Maiesties seale or signet ne yet subscribed by any of the sayde Counsayle or deliuered after such sort as is alleaged and pretended as more euidently heereafter shall appeare and sufficiently be proued for my lawfull and necessary defence in this behalfe Item that in case any such Iniunctions with articles after such forme and fashion had so bene deliuered vnto me as is surmised and pretended yet false and vntrue it is that I the sayd Bishop either left out or refused to declare the same for any suche cause or causes falsly and vntruly surmised in the sayd pretensed denunciation or else so peruersly and negligently did as likewise in the sayd pretensed denunciation is deduced whiche thing may well appeare in the discourse of my said Sermon where in substance and effect I declared faithfully truly these points specially following it is to witte that all such as rebell against their prince get vnto them damnation and those that refuseth the high power resisteth the ordinaunce o◠God and he that dyeth therefore in Rebellion is by the word of God vtterly damned and so loseth both body and soule alleaging for this purpose the xiij Chapter of S. Paule to the Romaines and it at large declaring vnto the audience furthermore speaking of the Rebels in Deuonshire Cornewale Northfolke and elsewhere within this Realme standing in doubt whether I might put them in the place of those that put trust in themselues and despised all other or in the place of both dooing as they dyd forgetting God not duely considering the Kings Maiestie theyr supreme head next and immediately vnder God forgetting theyr wiues theyr children theyr kinsfolke theyr alliance acquaintance and frends yea themselues and theyr natiue Countrey and most vnnaturally rebelling agaynst their soueraigne Lord and King whom by Gods lawe they were bound to loue serue and faithfully obey I did to the best of my power to disswade Rebellion and exhort the audience vnto true obedience say that obedience being thus commaunded and all rebellion forbiddē vnder paine of eternall damnation all these Rebels in Cornewal Deuonshire Northfolke or elsewhere who take vpon them to assemble a power and force against their King and Prince against the lawes
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmēt of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructiō eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repēted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people God◠mercy 〈◊〉 to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford ¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted